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The Indian tribes of the North Pacific Coatit 317 The ludiiin tribes of the North I'uctUt ('oast form one ethnographical group, 1). 317; (•eogruphiciil character of the country, i». 317; Food, induHtries, habitations, p. 318; Languages, p. 320 ; PhyHical charac- teristics, p. 321 ; Social org-.ni/ation, p. 322; The nieanings of masks and carvings, p. 324. I II. The ""fi»l ftrgaiiiifiitiirn of the K wakiutl 328 Tribes and clans of the Kwakiutl, p. 328 ; Development of the present ' system of tribes and clans, p. 332; Mixture of i)aterniil and maternal characteristics in the social organisation of the tribes; Develop- ment, J). 331; Crests an<l privileges of clans, p. 336; Trailitions explaining the acquisition of the crest, ]>. 336; The nobility, j). 338. III. Thepotlatch 311 Hates of interest, p. 341; liuilding up of fortunes, p. 34 1 ; Hpiial rank increased by distribution of property, p. 342; l{ivalr> of individuals and clans, p. 343; The use of copper i^'utes. p. 3U; Destruction «)f pvoperty. i>. 8.">3; I'otlatch masks and songs, p Soi). IV, Marriage 3r>8 Marriage a purchiise conducted on the same ]irincipler> as the pnrcha.se of a co|)]icr, ]). 3ri8 ; Description of a marriage of the Manuileleijala, jt. 359; Marriage of tlie Koskimo, p. 362; Marriage of the L'u'sfi'eiirtx, 1>. 3()l ; Return of purchase money by the fatlier-iu-la\v, j). 365. V. The clan legends 366 Description of tlio house, p. 366; .Spirits appearing to the ancestors of the clans, p. 371 ; The si'siui,, p. 371 ; The Ts'o'uoi|oa, p. 372 ; Q'6'mo(|oa, p. 374; Explanations of carvings, p. 375; hegeud of tlie NunEuia- sK(iiVlis, p. iiSl; < )'maxt'!i'lai.e legend, ]>. 382; Tiie deities meeting the ancestors, p. 389; Figures of B)>oakers, p. 3!tO; l)ish<!S, i). 390; Not all carvings represent the totem, p. 392; Drums, ]>. .393. VI. The spirits presiding over the religious ceremonial and tlieir gifts 393 Spirits which are still in contact with the Indiiins, i». 393; They ' are also hereditary. )>. 393; The legeiul of ISuxbakurilauuXsi'wae and N'o'ai[ana, j). 396; |{.ixl)aiiurilanuXsi war iind the ancestor of the Oi'alitx, p. 401; liaxbakuiUanuXsi wae and the ancestor of the T'Kua xtax, p. 403; Haxbakui'ilanuXsi'wae and the ancestor of the Ninikish, p. 405; The ho'Xhok", p. 406; The ghost dance, p. 408; The sunrise dance, p. 410; MiVtKm, p. 411; Meiui, p. 413; Initiations as parts of clan legends, p. 414. VII. The organization of the tribe during tlu) season of the jvint er cerem onial . 418 Suspension of clans in winter, p.41!!(; The societies, p? 119; The ac(|ui- aition of membership in a society by nuirriage, p. 421 ; The ac<iuisition of membership by war, p. 42 ; The Hi Ixula war, p. 427. 313 / 314 CONTENTS. VJII. Tko (luiices aixl moii^n of tlut winti-r i'cr<;iiiuiiiiil 431 Tlio olijoct of tlm wintt'C ((TtMiKinial, p. IIM ; Soiihh .iikI (IniicuH, p. IH2; MistaktiH of (laiii'urH, )i. V.i'A; I'ltraphernaliii of 'lio dancers, p. 11(5; ArraiigeiiKMit < f N<-atH in the lionHv. p. llHi; Tb» ha niatH'ii ami hiH Hongs, p. i;t7; K'i'nqalai.ahi HongH, p. HU); (j'ri niinri<|it, p. i(>,'<; lla'nm- banitrtKH, p. 4)S:t; Nii'iitHistahu,, p. KMS; (iri/xly hear, p. UMi; N'ui.niai., ]). Iti8; Na'na<|unulii,, p. 171 ; Ila'niaa, p. ITlt; Salmon, |i. 171; Salmon weir, p. 475; Wa-sp <lance, p. 47(5 ; 'I'hnmlerbinl daneu, p. t7t); Kaglu (lanee, p.47(i; Wolf tlanccH, p. 177; TH'o'notioa danee. ji. I7!(; la'k-ini dance, p. 180; SrHiiii, dance, p. 482; ('hioftainesH<lance, p. 182; (iho.st dance, ]>. 482; Ma'ti'.ni, p. 483; Na'xuak'uiiKmi. and Meii.a, p. 484 ; Ma'nuu|'a, p. 485; T'o'X'nU, jt. 487; A'nilala, p. 194; llawi nalar,, p. 4J»5; Xoa'<xoe,p.4!t7; llai'alikimi,, p.4y7; Wa tauKui. p.4y8; Order of dances, p. I!t8. IX. The \vint«!r ceremonial of the KwakintI ,500 I. The LaxsA, p. 500; X<itieo of the festival, ji. 501; The lirst assemhly, p. 501; The, transfer of memhership to the son-in-law, p. 518; The kik'i Inala. ]). 522; Tliei>nri(ication, ]>. 532. II. The Wi'xsA or Kne x- alak". p. .540. X. The winter ceremonial at Fort Knpert. 18<X>-!I6 544 XI. t'eremonial8 of other tribes of KwakintI lineajre (>()6 1. The Koskimo, p. (506. 2. The l.a'i.asiqoala. p. (511. ;{. The T'Kna'xtax and Ts'a watKeiiox, p. (iK). XII. The i.aolaxa (i21 Preliminaries to the i.aoiaxR, p. (521; The cen-monial, ]>. (521; Songs and ma.'^''' P- <'=">• \]II The roliirioiis cc "'"'""" ''*'*' "*' '•'■''O'' irihes of the North I'acifu; Coast (532 I. Ihe Nootka, T»- ":'-• '2. Tl.c 1^'.''" ' i '^ '"•'». 3. The Mi Ixnia, p. (5»(>. I. The Tsimshian. Nisqa', llaioa, ai.. -»ingit, p. (551. XIV. The growth of the secret societies 660 Appendix.— Songs and texts 665 ■ Ml ill ^' r ' { fl r\' THH SOCIAL ()K(;ANIZATI()X AM) THH Sl-CRKT SOCIliTlIiS OF THli KWAKIiril INDIANS. Hy Franz Hoas. vi: PREFACE. Tho following piiper describes and illustnites tlit' coUoctions of tlio U. S. National Miisoum ruferiing to the social organization and secret societies of the Indians of tluj coajit^f -JBritisb-Coltwubia. It is based on studies made by the anthor during a series of years. The great body of facts presented here were observed and recorded l)y Mr. (leorge Hunt, of Fort Kupejt^ liritiah Columbia, who takes deej) interest in everything i)ertaining to the ethnology of the Kwakiutl Indians and to whom I am under great obligations. I am indebted to him also forexpla- ii.itions of ceremonials witnessed by myself, but the purport of which " ;••< dillicultto understand, and for Huding the Indians who were able to ^i • e.\i)lanations on certain i>oints. My thanks are diu^ to Mr. ('. (). Hastings, of Victoria. British Colombia, Avho took a series of ])hotographs. reproductions of which will tie found in this report. A series of phonographic records of songs I. ('longing to the cerenuuiials were transcribed by Mr. .T<)hn C. Fillnioii and myself. I also had opjjortunity to verify many of the phonogiiijildc records )>y letting the Imlians repeat the songs two years after the vccnrds had l>een taken. 1 have iilMtto thank Prof. A. Hastian, director of the Royal Kthno- graphicai Museum at Uerlin, .Sir .Vngustiis W. Franks, keeper of the ethnogrii.phical dej)artment of the IJritish Museum, Mr. I'ran/ Ileger, (lirector of the ethnographical department of the lmi)erial I'oyal Museum of Natural History at N'ienna, and Prof. F. W. Putnam, curator of the de))artment of anthropology of tiu' American Museum of Natural History at New York, for permission to use spe<!imens con- tained ill the collections of these museums for illustrating tiie jiresent report. 315 mm A 316 REPORT OP NATIONAL MUfiT^UM, 1895. a, e, I, <), U, 1, u, u, The following; alphabet has been iisud in transcribing Indian words and nainoH: have their eontiucntal 8oundM (short). h)n{; vowels, not articulated, but indicated by position of the mouth. obscure e, as in Howcr. in (rennan lliir. aw in law. o in (r(^rniun roll. c in bell. i ill hill. separates vowels which do not form diphthongs. i ill island. ow in how. as in K]iglish. jwsterior, i)alatal I; the tip of the tongue touches the alveoli of the lower Jaw, tin; ba<'k of the tongue is pressed against the hard palate, scuiant. the same, short and exploded (surd). ^ velar k. velar g. English k. palati/ed k, almost ky. paiati/ed g, alnu)st gy. ch in German liach. X pronounced at posterior luuder of hard palate, between X and X' . X' ])a1atal ch in German /c/(. ' a as in English. c English sh. * ' ) a-s '" English, but surd and sonant are difldcult to dii- "' }' ( tinguish. g, k; h as in English, y as in year, w % m > as in English, n ) ' a pause; when following a consonant combined with in- crease of stress of articulation. ' accent. The texts of Indian songs, plirases, and legends do not lay any claim to philological jiccuracy. They are merely inserted here as authen- ticating the trauslations and the material presented in this paper. It may be that a further study of the songs will modify the transla- tions in many respects. The obscurity of the songs is often very great, a, e II K d A 6 d t ai ail 1 1 a .i k k- g* X X iv Report of U. S National Museum, 1895 Boa> Plate 18. Statue of Chief Selling a Copper. From A. Uiistiuii. " Xdrthwcst Coast of America." OriKinal in Royal EthnoKrapl.i.-al Miisfiim, Beilin. ( ollected by A. Jaoobsen. Rfport of U S Nitional Muieum. 1895- &)(• Plate 19. Statue of Chief breaking a Copper. Kroni A. Bastian, "Northwest t'oo-st of AiiuTiua." Original in Koyal KthnoKrHpliieal Jtii.seuin. Kerlin. CoUeoli'd by A. Jaoobsen. I"' Rop'Vt '>f U S NtlMina, Muwutr., I tf '4S Bm.i, Plate 20. Carved Dishes used by the Fort Rupert Indians. IV A 1116, 1R18. isas. l.Mlt, l.Vje. 431). nnii .V.l. R.iyiil KthiioKriiplilfnl Miis«uiii, Rfrll.i. I « * 1 i— ^' i i I EXPLANATION OF PLATE 2" U ^'^K. 1. Fijr. 2. Tig. 3. Fig. 4. Fig. 5. Carved Dishes of the Fort Rupert Indians. Kepreskntatiox ok the Sea Otter. (IV A 1520, Itoyal Ktlinographical JIiiBLM.in, IJerlin ) IfEPKKSKNTATION OF THE CUANE. (IV A 1523, Royal Kthnographical Museum. Herliii.) (IV A 1525, Koyal Kthnosraphical Muse.itn, Iterli.i.) KkI'UESENTATION (.1- THE BeaU. (IV A 1527, Koyal Ktlinographical Museum, Berlin.) Keprkseniatiox of a Max. (IV A 1528, Itoyal Etlmograplii.al Museum, Uerlin.) 'I ) "».^'3 L. T^l THE KWAKIUTL INDIANS. 317 and my knowledjje of the language is not sufficient to overcome the difficulties of an adequate translation. I. The Indian Tribes of the North Pa(!ific Coast. The Pacific, Coast of America between Juan de Fuca Strait and Yakutat Bay is inhabited by a great many Indian tribes distinct in physical characteristics and distinct in languages, but one in culture. Their arts and industries, their customs and beliefs, differ so much from those of all other Indians that they form one of the best defined cultural groups of our continent. While a hasty glance at these people and a comparison with other tribes emphasize the uniformity of their culture, a closer investigation reveals many peculiarities of individual tribes which prove that their culture has developed slowly and from a number of distinct centers, each ])eople adding something to the culture which we observe at the present day. The region inhabited by these people is a mountainous (ioast inter- sected by innumerabh! sounds and fiords and studded with islands, large and small. Thus iutercourse along the coast by means of canoes is very easy, while access to the inland is difficult on account of the rugged hills aiul the density of the woods. A few fiords <!ut deep into the inainlaml, and the valleys which open into them give access to the heart of the high ranges which separate the coast from the highlands of the interior, forming an effectual barrier between the people of the interior and those of the coast. These fiords and their rivers and val- leys otter comparatively easy access to the coast, and along these lines interchange of <'ulture has taken place. Extending our view a little beyond the territory defined above, the passes along which the streams of culture flowed most easily were Columbia River in the south and the pass leading along Salmon and IJella Coola rivers to Dean Inlet and Beiitinck Arm. Of less importance are Chihrat Pass, Stikiue River, Nass and Skeena rivers, and Fraser River. Thus it will be seen that there are only two important and foui' less important passes, over which the people o*^" the coast came into contaiit with those of the interior. Thus they have occupied a rather isolated position and have been able to <levelop a peculiar culture without suffering important invasions from other parts of America. As the precipitation all along the coast is very great, its lower parts are covered with dense forests which furnish wood for building houses, canoes, implements, and utensils. Among them the red cedar {Thuya (jigantm) is the most prominent, as it furii.,sl»Gs the natives with mate- rial for most manufactures. Its wood serves for building and carving; its bark is used for making clothing and ropes. The yellow cedar, pine, fir. hemlock, spruce, yew tree, maple, alder, are also of importance to the Indians. The woods abound with numerous kinds of berries, which 318 REPORT OF NATIONAL MUSEUM, 1895. Il I are eagerly aouglit for. The kelp anil seaweeds whi«!h grow abniidaiitly all along the shore are also utilized. In the woods tiie deer, the elk, the black and grizzly hear, the wolf, and many other animals are found. The mountain goat lives on the higher ranges of the mainland. The beaver, tlie otter, nnirten, mink, and fur seal furnish valuable skins, which were formerly used for blan- kets. The Indians keei> in their villages dogs which assist the hunters. The staple food of the Indians is, however, furnished by the sea. Seals, sea lions, and whales are found in considerable numbers; but the p«'ople depend almost entirely upon various si)ecies of salmon, the hali- but, and the or.lachon or candletish {ThalcivhthifH pacijivux, (lirard), which are caught in enormous quantities. Various specimens of cod and other sea fish also furnish food. Herrings visit the coast early iu spring. In short, there is such an abundance of animal life in the sea that the Indians live almost solely upon it. Besides fish, they gather various kinds of shelltish, sea urchins, and cuttlefish. The people are, therefore, essentially fishermen, all other pursuits being of secondary importance. Whales are pursued only l)y the tribes of the west coast of Vancouver Island. Other tribes are satisfied with the dead <!arcasses of whales which drift ashore. Sea lions and seals are harpooned, the barbed har])oon point being either attached to a. bladder or tied to the stern of the canoe. The harpoon lines are made of cedar bark and sinews. The meat of these sea animals is eaten, while their intestines are used for the manufacture of bowstrings and bags. Codfl. "i and halibut are caught by means of hooks. These are attached to fish lines made of kelp. The hook is provided with a sinker, while the upper part is kept afioat by a bladder or a wooden buoy. Cuttlefish are used for bait. The fish are either roasted over or near the fire or boiled in wooden kettles by means of red-hot stones. Those intended for use in winter are split in strips and dried in the sun or over the fire. Salmon are (uiught in weirs and fish traps when ascend- ing the rivers, or by means of nets dragged between two canoes. Later in the season salmon are harpooned. For fishing in deeper water, a very long double-pointed harjioon is used. Herring and oulachon are caught by means of a long rake. The oulachon are tried in canoes or kettles filled with water, which is heated by means of red hot stones. The oil is kept iu bottles made of dried kelp. In winter, dried halibut and salmon dipped in oil is one of the principal dishes of the tribes living on the outer coast. Clams and mussels are collected by the women; they are eaten fresh, or strung on sticks or strips of cedar bark and dried for winter use. Cuttlefish are caught by means of long sticks; sea eggs are obtained by means of n)und bag nets. Fish roe, particu- larly that of herring, is collected in great <iuantities, dried, and eaten with oil. Sea grass, berries, and roots are gathered by the women. The sea grass is cut, formed into scjuaie (rakes, and dried for winter use. The same is done with several kinds of berries, which when used are dis- solved iu wat«r and oaten mixed with fish oil, Crab-apples are boiled THE KWAKIUTL INDIANS. 319 ntid kept in their .juice until late in the winter. They are also eaten with fish oil. The food is kept in large boxes which are bent of cedar wood, the bottom being sewed to the sides. In winter, deer are hunted. Formerly bows and arrows were used in their pursuit, but these have now been replaced by guns. The bow was made of yew wood or of maple. The arrows had stone, bone, and (iopper points, Uows and arrows were carried in wooden cpii vers. Deer are also (-aptured by being driven into large nets made of cedar bark, deer sinews, or nettles. Elks are hunted in the same way. For smaller aninmls tiaps are used. Deer and bears are also caught in large traps. Birds were shot with arrows provided with a thick blunt i)oint. Beer- skins are worked into leather and used for various purposes, principally for ropes and formerly for clothing. The natives of this region go barelegged. The i)rincipal i)art of their clothing is the blanket, and this was made of tanned skins or woven of mountain-goat wool, dog's hair, feathers, or a mixtuie of both. The thread is spun on the bare leg and by means of a spindle. An»>ther kind of blanket is made of soft cedar bark, the warp being tied across the weft. These blankets are trimmed with fur. At the present time woolen blankets «ii'e most extensively used. At festive oc(!asions "button blankets" are worn. Most of these are light blue blankets with a red border set with niother-of-i)earl buttons. Many are also adorned with the crest of the owner, which is <Hit out in red cloth and sewed on to the blanket. Men wear a shirt under the blanket, while women wear a pettiitoat in addition. Before tiie introduction of woolen blankets, women used to wear an apron made of cedar bark and a belt made of the same material. When canoeing or working on the beach, the womep wear large water-tight hats made of basketry. In rainy weather a water-tight cape or poncho made of cedar bark, is used. The women dress their hair in two plaits, while tlie men wear it (!om- paratively short. The latter keep it back I'rom the face by means of a strap of fur or cloth tied around the head. Ear and nose ornaments are iised extensively. They are made of bone and of abalone shell. The s\ ^>^neu of the most nortliern tribes (from about Skeena River north- ward) wear labrets. A great variety of baskets are used — large wi(!ker baskets for (!arry- ing fish and clams, cedar-bark baskets for purposes of storage. Mats made of cedar bark, and in the south such made of rushes, are used for bedding, packing, seats, dishes, covers of boxes, and similar purposes. In olden times work in wood was done by means of stone and bone implements. Trees were felled with stone axes and split by means of wooden or bone wedges, lioards were split out of cedar trees by means of these wedges. After the rough cutting was tinislied, the surface of the wood was planed with adzes, a considerable nund)er of which were nmde of jade and serpentine bowlders, which materials are found in several rivers. Carvings were executed with stone and shell knives. 320 REPORT OF NATIONAL MUSEUM, 1895. Stono mortars and pestlos were used for iiiashiiig berru's. Paint pots of Htoiie, brushes, aud stencils inadtt (if codar bark formed tlu^ outfit of the Indian paintor. Pipes were made of shite, of bone, or of wood. Canoes are ma4le of cedar wood. Tiie types of canoes vary some what amonjT the different tribes of tlu»- coast, depending also larjjely upon whether the canoe is to be used for hunting, traveling, or lishing. The canoe is propelled and steered by means of paddles. The houses are made of wood and attain consiilerable dimensions. The details of construction vary considerably among the various tribes, but the general appearance is much alike from ('oniox to Alaska, while farther south the s<piare northern h«mse gives way to the long house of the Coast Salish. A detailed description of the house will be given later on. The tribes comiirising the North Pacilic group speak a great many (litt'erent langu.ages. From north to south we find the following lin- guistic families, which are subdivided in numerous dialects, as follows: I. Tlingit, inhabitating s<mtheru Alaska. II. Ilaida, inhabiting (^neen Charlotte Islands and part of Prince of Wales Archipelago. III. Tsimshian, inhabiting Nass and Skeciia rivers and the adjacent islands. 1. Nisqa', on Nass River. 2. (iyitkca'n, on upper Skeena River. 3. Ts'E'mcian.on lower Skeeiui River and the adjacent islands. IV. Wakashan, inhabiting the coast from Cardiner Chann»l to Cape Mndge, the region around Dean Inlet e.\cei)ted; V^ancouver Island, except its southeastern part, from Comox to Sooke Inlet; and Cape Flattery. . Kwakiutl group. \ / 1. Xa-isla, on Gardiner and Douglass channels. 2. Hc'iltsuii, from Gardiner Channel to Rivers Inlet. 3. Kwakiutl, from Rivers Inlet to Cape Mudge. B. Nootka gioui), inhabiting the west coast of Vancouver Island aiul Cape Flattery. V. Salishan, inhabiting the coast of the mainland and the eastern l)art of Vancouver Island south of Cape Mmlge, the southern part of the interior as far east as tbe Selkirk Range, and the northern parts of Washington, Idaho, and Montana; also the region of Dean Inlet. A. The Coast Salish. 1. Bi'lxula, on Dean Inlet and Bentinck Arm. 2. yaLo'ltx, at Comox and Toba Inlet, formerly north of Cape Mudj,o. 3. PE'uLatc, at Comox. 4. Si'ciaL, on Jervis Inlet. 5. Sqxo'mic, on Howe Sound and Burrard Inlet. 6. Qau'etcin, on Cowichan River aud lower Fraser River. THE KWAKIUTL INDIANS. 821 . Paint pots il tluMmtHtof ir of wood. Bs vary some- f also larjfely :ig, or iishin4>. B (liineiisions. /^arioiiH tribes, Alaska, while long house of will be given a great many following Un- its, as follows: )art of I'rince I the adjacent j aeon t islands, anncl to Cape d; V'aneouver luox to Sooke els. rs Iidet. icouvcr Island id the eastern s, the southern {ange, and the tana; also the m. nerly north of nlet. • Fraser Eiver. 7. Lku'BgEn, on the southeastern part of Vancouver Island. This dialect is nearly identical with the S'iVniic, SEmiiVmo, XLu'nii, and LaMani, the last of which is spoken south of Fuca Strait, while the others are spoken east of the <}ulf of (ieorgia. 8. Ns4(oa'li and affiliated dialects of I'nget Sound. 9. Twa'nuX, at Union City, Tuget Sound. 10. Sqau'elitsk, on Cowlitz River. 11. SiVtsEpc, on Chehalis River. 12. Tsx«i'lis, on Greys Harbor. 13. KwI'naiuL, north of Greys Harbor. 14. T'ile'mukc, south of the mouth of Columbia River. B. Salishan languages of the interior. 1. NLak'iVpamuX, on the canyon of Fraser Itiver and the lower course of Thompson liiver. 2. SLa'LiumX, on Douglas and Lillooet lakes. 3. SExua'pamuX, from Ashcroft to the northern extremity of Okanagan Lake, the Big liend of the Columbia, and Quesnelle. 4. Okina'qiMi, with the closely related Kalispclm, Spokane, Flathead s. VI. Chemakum, south of ('ape Fl.attery and near Port Townseud. VII. Chinook, on Columbia River. Among these languages, Tlingit Jindllaidaon the one hand, Kwakiutl, Salishan, and Chemakum on the other, show certain similarities in form which induce me to consider these groups as more closely related among themselves th.an to the other languages. The physical characteristics of the Indians of this region show also that they are by no means a homogeneous people. So far as we know now, we may distinguish four types on the coast of British Columbia: The northern type, embracing theNis<ia' and Tsimshian; the Ivwakiutl tyi)e; that of Harrison Lake; and the Salish of the interior, as rep- resented by the Okaimgan, Flathead, and Shuswap. The following measurements show the differences of types: Staturo , Index of luiight, Hitting L«Miiy;th (if lieail , Breailth of head Height of face Breadth of face Height of nose BrcaUtli of nose Length-bread tli index Facial index Nasal index NAT MUS 95 21 Northern type. Kwakiutl. Harrison Lake. Salish of the interior. VI tn . mm. m in . mm. ),070 1,614 1.580 1,079 53.7 54.9 53.1 52.9 195.5 (106) 183 191.8 iei.5 (161) 164.5 160.7 120.5 129.1 115.5 123 156.5 150.4 151.5 149.2 .W. 8 55.7 52.8 55.6 40.1 39. 3 37.5 40.8 83.5 83.8 88. R 83.4 77 86.7 76.2 83.6 79.5 71.6 72 74 322 REPORT OF NATIONAL MUSEUM, 1895. The types exinesse<T by those flgun'S may he described as follows: The northern Indians ure of medium stature. Their arms are relatively lonp, their bodies sliort. The head is very large, particularly its trans- versal diameter. The same may be said of the face, tiie breadth of which is enormous, as it ex(^eeds the average broadth of face of the North American Indian by mm. The height of the face is moderate; therefore its form appears decidedly low. The nose is very low as com]>ared to the height of the face, and at the same time broad. Its elevation over the face is also very slight only. The bridge is generally concave, and very Hat between the eyes. The Kwakiutl are somewhat shorter, the trunks of their bodies are relatively longer, their arms and legs shorter than those of tiie tirst group. The dimensions of the head are very nearly the sann^, but the face shows a remarkably different type, whi<h distinguishes it funda- mentally from tlu', faces of all the other gnmps. Tlie breadtii of the face exceeds only slightly tht average breadth of face of tlie Indian, but its height is enormous. The same may be said of the nose, which is very lugh an«l relatively narrow. Its elevation is also very great. The nasal bones are strongly developed and form a steep arch, their lower end rising high above the face. Tiiis causes a very strongly hooked nose to be found frequently among the Kwakiutl, which type of nose is almost absent in all other parts of the Pacific Coast This feature is so strongly marked that individuals of this grouj) may be recognized Avitli a considerable degree of certainty by the form of the face and of the nose alone. The Harrison Lake type has a very short stature. The head is exceedingly short and broad, surpassing in this respect all other forms known to exist in North America. Tlie face is not very wide, but very low, thus producing a chama'prosopic form, the projiortious of which resemble those of the Nass Kiver face, while its dimensions are much smaller. In this small face we find a nose which is absolutely higher than that of the Nass liiver Indian with his huge face. It is, at the same time, rather narrow. The lower portion of the face appears very small, as may be seen by subtracting the height of the nose from that of the face, which gives an approximate measure of the distant^e from septum to chin. The Salish of the interior have a stature of 108 cm. Their heads are shorter than those of the tribes of Northern British Columbia or of the Indians of the plains. Their faces have the averjige height of the Indian face, being higher than that of the northern type of Indians, but lower than that of the Kwakiutl. The nose is high and wide, and has the characteristic Indian form, which is rare in most parts of the coast. The social organization of the tribes of the coast shows considerable variation. The tribes of the northern parts of the coast have a mater - iuU-OIS4iIlii^}l22I^ while those in the south are purely paternally organ- ized. The central tribes, particularly the Kwakiutl, show a peculiar transitional stage. THE KWAKIUTL INDIANS. 323 i follows: relatively its trans- readtli of ,ce of the iKxleiate ; •y low .IS •oa«l. Its gejH'rally todies are r tiie llrst e, but the I it fuiula- Ith of the le Indian, >se, which ery great, rch, their ' strongly Inch type ist This p may be rni of the head is lier forms , but very of which are much dy higher is, at the lears very from that ance from heads are ibia or of rht of the Indians, wide, and rts of the isiderable e a mater - lly organ- i peculiar The Tlingit, Ilaida, Tsimshian, and Heiltsaq have animal totems. The llrst of these iiave two phratries, the raven and wolf among the Tlingit, raven (Q'oa'Ia) and »'agle ((l-itKna') among the Haida. The Tsimshian have four t^items — raven ((M'd'a'da), eagle (^Laxsklvek), wolf (Laxk-elx)'), and bear ((x'ispawatlawK'da); the lleiltsuii three — raven (Qo'ix-tenox), eagle (Wi'lv'oaiix-tenox)", and iiiller whale (Ha'lx'- aix-tenox); the .Xuisla^ »ifc-'><?"vex, eagle, wolf, salmon, raven, killer whale. Animal totems in the proper sense of this term are contined to these live groui)s or tribes. They are not found among the Kwakiutl, although they behmg to the same linguistic stock to wliich the Xaisla and Heiltsnq l>eloug. The (dans of the northern tribes bear the names of their respective totems and are exogamous. It must be clearly understood, however, that the natives du^uutjwi- sider themselves descendants of the totem. All my endeavors to obtain information regarding tke supposed origin of the relation between man and animal have invariably led to the telling of a myth, in which it is stated how a certain ancestor of the clan in question obtained his totem. The (diaracter of these legends is uniform anunig all the peoples of this region; even farther south, anmng the Kwakiutl and the northern tribes of tlie Coast Salish, who have no animal totem in the restricted sense of this term. The ideas of the Kwakiutl regarding these matters will be described fully later on. As these legends reveal the fundamental views the natives hold in regard to their totem, I shall give abstracts of a few of them. The following is a legend of the Tsimshian: The firar Chin. — An Indian went mountain-goat hunting. When he had reached a remote mountain range, he met a black bear, who took him to his home, taught him how to catch salmon, and hoM' to build canoes. For two years the man stayed with the bear; then he returned to his own village. The people were afraid of him, because he looked just like a bear. One man, however, caught ium and took him home. He could not speak and could not eat anything but raw food. Then they rubbed him with magic herbs, and gradually he was retransformed into the shape of a man. After this, whenever he was in want, he called his friend the bear, who came to assist him. In winter wheti the rivers were frozen, he alone was able to catch salmon. He built a house and painted the bear on the house front. His sister made a dancing blanket, the design of which represented a bear. Therefore the descendants of his sisters use the bear for their crest. It is evident that legends of this character correspond almost exactly to the tales of theaccpiisition of manitows among tb» Eastern Indians, and they are evidence that the totem of this group of tribes is, in the main, the hereditary manitow of a family. This analogy becomes still clearer when we consider that each man among these tribes acquires a guardian spirit, but that he can acquire only such as belong to his dan.^ Thus, a person may have the general crest of his clan an<l, besides, use i^ as his personal crest such guardian spirits as he has acquired. This accounts partly for the great nuiltiplicity of combinations of (Tests which we observe on the carvings of these people. 324 REPORT OP NATIONAL MUSEUM, 1895 Tlie more ^^enet al the iiho (»f tlu; crvst in the whole chin, the remoter the time to whirli the clmi lef^eiul iH tiHcribed. In many caMes the inci- dents are considt'ieil comparatively ro<',ent, and are then conHned to the descendants of tliu person wliom thd k>^end concerns. The extreme case is the narrative of a<!(iuisition of one of the crests of tlie chin by a siuji^le person. These ideas necessitate that we fln<l tlie clans or ])hratries subdivided and that there exists a multiplicity of crests for eacli phratry. As an illustration of this paenomenon, I will ^ive a list of the crests and clans of the Stikine tribe of the Tlin^it: ('rests of the raven phratry : liaven, frojf, goose, sea lion, owl, salmon, beaver, codtish, skate. Cn'sts of the woif phratry : VV^olf, bear, eagle, killer whale, shark, auk, gull, sparrow iiawk, thunder bird. Tlie phratries of the Stikine tribes are subdivided as follows: Families of the raven phratry : Qasx'ague'de. Crest: Haven. K-iksVi'dc. Crest: Frog. Qatc'a'dc. Crest: liaven. Tir hit tan (=bark house clan). Crest: Beaver. ])r'L«ior''de (=people of tlie point). Oest: Haven. Qagan hit tan (=sun house clan). Crest: Haven. xf^Lqoan. Crest: Heaver. Families of the wolf phratry: Nanaa'ri or siknax'a'de (corresponding to the KagontiVu of other Tlingit tribes), subdivide«l as follows: llara'c hit tun (=p()rch house (ilan). Tos hit tan (=shark house clan). (J'et go hit tan. xfits hit tan (=bear house dau). Xoqc'de. Crest: Kiilei' whale. The list is probably not complete, but it shows the character of these subdivisions. Similar subdivisions, although less numerous, are found among the Tsirashian. ^ The crest is use<l for ornamenting objects belonging to a member of the clan; tliey are carved on columns intiMided to perpetuate the mem- ory of a deceased relative, painted on the house front or carved on a column which is i>laced in front of the house, and are also shown as masks in festivals of the <!lau. It is impossible to draw a sharp line between tiie pure crest and iigures or masks illustrating certain inci- V dents in the legendary history of the clan, lu order to illustrate this point, which is of great importance in the study of our subject, I will describe a few examples observed among the Niscja' Indians. The G'ispawaduwE'da, the bear clan of the Nisqa', use a headdress representing the owl (maskutgunu'ks) (Plate 1), surrounded by many small human heads called gyad Em Laqs (claw men). This is worn in Votlaches, and commemorates the following tradition: A chief at T'EndaxTi'mt had a son who was crying all the time. His father became impatient and sent him out of the house, saying, "The ^'"•■■'•••"^■•Vi^"'^*^! EXPLANATION OF PLATE 1. NisQA Headdress representing the White Owl ..«!, »,„1 e,.r„„„,, .,„., „„„ „„„. ,„■ ,„„ .,„,„,„'',,„, ^^^ .,;",'■ "■'■'" "' ?::;:::;;i:^;;:i,;:;;,s;:'T:;;it;:;r,--;;;:';;i. ■-■■/.-'-■:i: (.',;V Amorloaii Miis.-iin. uf .\,ii„ial HiHlnry, N,.« York.) H< port of (J. S Ntlinnil MuMum, I89S Bnm Plate 1. NisQA' Headdress representing the White Owl. THE KWAKIUTL INDIANS. 325 white owl shall fetch you." The boy went out, accompanied by his sis- ter. Then the owl came and carried the girl to the top of a tree. The people heard her crying, and tried to take her down; but they were unable to climb the tree. After a while she ceased to cry, and married the owl. They had a son. When he grew up, she told her husband that she desired to send her !*on home. Then the owl made a song for liim. His mother told him to carve a headdress in the shape of an owl for use in his dance, and to sing the song which his father had made for him. She bade him farewell, telling him that her husband— the owl— was about to carry her to a far-off country. The owl carried both of them to the old chief's house. When the wife of the latter saw the unknown boy, she was afraid ; but her daughter reassured hei-, and told lier that the boy was her grandson. Then tlie old wonuin took him into her house, while the owl and the boy's mother disappeared. When the boy was grown up, his mother's brother gave a festival, and b<ifore pres cuts were distributed among the gr.ests the boy danced, wearing the owl headdress and singing the following song which liis fatiier had com- posed for him : 0' :50. II ^^.-^f 2= LEp ha ne da, yu Drum. St / I ^t / W wa h6 /I * /i J? ya ;i ^^- LEp ha ne da y« wu M X j\ Jt f X : he t J'l t /I X he §§ 12=^: =11 ::l^ ^MzzrSl Lep lia le tlat qas wa g'iL mas k'uts kuuu iiiikH /I * /I X -Tl « aizT- Pi^^EEf^^^^E-ppiEa ha * ; A X ha yi it yn- I. e, O my brother! this white owl has given me this tree lor my seat. /ll 326 REPORT OF NATIONAL MUSEUM, 1895. When the G'itx*q'ad«)'q branch of the Qanha'da have a festival, three masks make their appearance, one of which lias a ranstaclie and rep. resents a young man named G-itgoo'yim (Plate 2, upper figure), while the other two are called Ca'ca, (Plate 2, lower figures). They represent the following tradition : While the people were staying at the fishin^r village (lulg'e'uL, the boys, under the leadership of a young man named (i-itgoo'yiui, made a small house in tlie woods behind the town. They took a spring salmon along and played with it until it was rotten. They cauglit small fish in the creek and split and dried them. They made small drums and began to sing and to dance. For four days they stayed there, dancing all the time. Then they became supernattural beings. G-itgoo'yim's hair had turned into crystal and copper. The people were about to move to another camp and went to fetch the boys, whom they heard singing: ^ = 80. ^ TiZl m ^- -«= 3=sr; 4=: Hiil yi a wu lii yi l&XL qc Drum. J J I J J J J |: Ptc- CEIUO qa wa Pife^ ^: i^a wu lii yi la axL qc seI duuL niix noq. That is : Where the (!0i)per hair, wlu^e the ice hair is spread out, is the supernatural being. As soon as the people approaclied them they disappeared and were seen at once dancing and singing at a distant place. The people were unable to reach theni. Then they returned, aiul since that time the G'itx'q'ado'q have used the song and dance of these boys. As an exaniple of the use of the crest, viz., of the legend of the clans in the erection of juemorial columns, 1 will give the following: A man had the scpiid for his protector. After his death his son gave a festival, in tlie course of which the ground opened .ind a huge rock which was covered with kelp came up. This was made of wood and of bark. A cave was under the rock and a large squid came out of it. It was made of cedar bark and its arms were set with hooks which caught the blan- kets of the audience and tore them. The song of the squid was sung by women who were sitting on three platforms in the rear of the house: Qagaba'xskE laxha' hayai, qagaba'xskK laxha' hayai. Itsliaki's flio Imiivcu lid.vAi, it wliakes tli«i linavon IniyAi. NLqak'SL qa'dik-si. wl' naxno'q log-ig-a'dEL tsVi'g'aL ak*s For the first tiino comes tlio gri'iit super- in living inside tlie water natural being tlKm in lisa'yilL am g*ig-a't. to look at the people. > I EXPLANATION OF PLATE 2. Masks of the Clan Qanha'da. Fig. 1. GiTooo'YiM. HHKht, 9 inches; lips and no«e re.l; face not painted. ((.at. .N... ,,v;',, Ani..n<-iiu Jrusciiiii of Natural History New York ) Fig. 2. Ca'cA. Height, 7f inches; red, bine, and black. (Cat. No. „Vi,, American Miist'iiin of Natural History, Ni-«- York ) Fig. 3. Ca'cA. Height, 7J inches- black and red. (Cat. No. ,yj„ Amoricaii Jlus.-um of Natural History, New York.) (Report of U. S. National Museum, 1895. Boas. Plate 2. Masks of the Clan Qanha'da, Nisqa' THE KWAKIUTL INDIANS. 327 After the squid and the rock had disappeared again, a man wearing the sun mask appeared in the door, and when the ])eople began to sing his song, a movable sun which was attached to the mask began to turn. Tlie sun belongs to the G'ispawaduwE'da; the S(iuid commemorates the niisfortuncH of one of the ancestors of the deceased, who, when hunting s<|uids at ebb tide, was captured by aliuge animal. His friends tried to liberate him, but were unable to do so. VMien tiie water began to rise, they pulled a bag of sea lion guts over his head, hoping that the air in it might enable him to survive, but when they looked for him at the next tide they found him dead. After the festival a memorial column was erected. It represented, from below upward, first four men called Loayo^is, or the commanders. These are a crest of the (MspawaduwE'da. Tradition says that one night some men for some purpose dug a hole behind a house near a grave tree. They saw au opening in the woods and a lire in the middle of it, around which ghosts were dancing. They were sitting there as though they were in a house, but the men saw only a pole where the door of the house would have been. Four meu called Loayo'qs were standing at the door, and called to them nagwi't! (to this side). Since that time the G-ispawaduwE'da have used these figures. On top of the four men was the sea bear (niEdl'ek Km ak"s) with three tins on its back. Each tin has a human face at its base. The tradition of the sea bear tells how four brothers went down Skeena River and were taken to the bottom of the sea by Hagula'ci, a sea monster, over whose house they had anchored. His house had a number of platforms. Inside were the killer whales, HaguliVq's ni^n. lie had four kettles called Lukewarm, Warm, Hot, Boiling, and a hat in the shape of a sea monster, with a number of rings on top. Tlie name of his house was Uelahji'idEq (near the Ilaida country). He gave the brothers the right to use all these objects and with them their sonf?s, which are sung at all the great ceremonies of the clan. The song of the house is as follows: Q6. mi la yo eq - (lea kii Uii do SM: • • 1— «-•- -•-- i -^ :±2: -1 — I — -•-#- qa a - mila yc des - ku - uii do hela - liai - degi sy- ,^, liSl m saJEa^ ,_• ^1 -0- -V- -JtZM. ^ ye deya ^o c - mi - Gl - wi hagu - lil(i aya n". That is: My friend, walk close to the country of the Ilaida, the great iiaguUV(j[, 328 REPORT OP NATIONAL MUSEUM, 1895. Hagula'q also j,'ave tliein two cradle sougs, which are sung for the children of the ulaii, and also at funerals: ALgwa'sEm guna't, aLgwa'sBni guua't, aLgwa'sEm guna't. O real HtTong friuiid, () runl strong friend, O real strong friend. MaaXLuwilwetk"L Lgok-camxk" Lguts'alt Lguyo'haq'ala'X yaSaba't. Wliorc bo cainu from with bis littlu black littlul'uuu with liU little ulub running dowu. And the other one : (Tiinfi'det, guniX'det, guna'det, gunsl'det. O friend, <) friend, O friend, (> friend. WuluixMnVoLe, sEinLia'n, hanxaa'nr>, hang-a'Aksgo. They are very wbite tiio real elks, whicb be won whieli be found when gambling they drifted dowu to bini. II. The Social Organization of the Kwakiutl. The Kwakiutl are divided into a great many tribes, which are in their turn subdivided into septs and clans. Each clan of the Kwakiutl proper derives its origin froin a mythical ancestor who descended from heaven, aro^e from the nnder world, or emerged from put of the ocean. Their crests and privileges, which will be discussed later on, are based upon the ad venturea-^ -the ir auo eatQr8,.Jrom whom, they^ajce. supposed to have descended. First of all, I will give a list of the tribes and their subdivisions: A. XA-xSLA' DIALECT. QTy^aisla'. . Clans: lieaver, eagle, wolf, salmon, raven, killer whale. ^ 2. Xana'ks'iala, called by the He'iltsuq Gi'manoitx. 15. HE'ILTSUQ DIALECT. 1. Xr <ae8. Chinaman hat. 2. He'iltsuq. Bollabella. Septs : a. Q'o'qa itx. ^ b. Oe'Litx. S Clans c. O'ealitx. ) 3. So'mexulitx. Upper end of AwI'k-'CMiox Lake. Clans: 1. So'mexulitx. 2. Ts'e'okuimiX or Ts'e'uitx. 4. No'xunts'itx. Lower end of Awi'k-'euox Lake. 5. AwI'k'V'iiox. Rivers Inlet. Clans: 1. Qoi'k'axtendx, whale. 2. G'I'g'ilqam. 3. Wao'kuitEm. 4. WiV\vik*em. 5. GuO'tEla. . 6. Na'lekuitx, 1. Wl'k'oxtenOx, eagle. 2. Q'oe'ttluox, raven. 3. Ha'lx'aix'tenox, killer whale. \. THE KWAKIUTL INDIANS. 329 C. KWAKIUTL DIALECT. a. KOSKIMO .St!UDIALECT. 1. L'a'sqViiox (=people of the ocean.) Klaskiiio Inlet. Clans: 1. Po'pawiLf*n6x (=tlio flyeiw). 2. T'e't'aneLf'nox. 3. O'manits'enox (=tlie people of O'manis, a place on Klaskino Inlet). 2. (hia'ts'cnox ( = people of the North country). Northern side of entrance to Quatsino Sonnd. Clans: 1. Xamanrio. • 2. Gua'ts'euox. 3. C'o'p'cnox. Entrance of Quatsino Sound. Clans: 1. G-o'p'cnox. 2. Q'o'Lcnox. 4. Qo'sqf'inox. Koskimo. Clans: 1. (I'd'xsEm (= chiefs). 2. NaiVnsx-a ( = dirty teeth), 3. (I'e'xsEuis'anaL (=highest chiefs). 4. Tae'tsaa. 5. WoxuiVniis. 0. G'e<i'o'lEqoa. . 7. KwakuqEinal'enox. b. Newettee Subdialect. 1. N.'iq«")'rag'ilisala (=always staying in their country). Cape Scott. Clans: 1. G-c'xsEni ( = chiefs). 2. NaO'usx'a (= dirty teeth). 2. La'Lasi<[oala ( = those on the ocean). Newettee. Clans: 1. G'l'g-ilqam ( = those who receive first). 2. La'lrmiLEla ( = always crossing the sea). 3. G'c/xsEni ( = chiefs). C. KWAKIITI, SUIIUIALECT. The tribes speaking this dialect call themselves Kwa'kuak'cwak". Slight variations of dialect are found among thediti'ereut tribes of this l^TOUJ). 1. Goasi'la (= north people). Smith Iidet. Clans: 1. G'l'g'ilqam (=-. those who receive first). 2. Sl'siuLae (=t1ie Si'nLacs). 3. Q'O'mk-ntis (= the rich side). 2. Na'q'oaqtocj. Seymour Inlet. Clans: 1. G-e'xsEm (=chiefs). 2. Si'sinLae (=the Si'nLacs). 3. TsItsime'lEqala (=theT8iine'lEqalas). 4. Wa'las ( = the great ones). \. ^- 330 REPORT OP NATIONAL MUSEUM, 1895. 2. Na'fj'oaqtoq. Heyinoiir Inlet — Continued. Clans: 5. TE'niLtEniLKls (=tlu)se under whom the ground shakes). 0. KwiVkok'fiL (=the Kwukiutl). 3. Ivwsikiutl ( = smoke of the world'). Fort Rupert, Turnour Island, Call Creek. This tribe consists of four septs. 3a. Guf'tEla (=northern people) or Kur-'xamut (=fellows of the Kue'xa). . Clans: 1. 31aa'mtayila (=the Ma'tag-ilas). 2. K"'kwa'kum (=the real KwakiutI). 3. G*e'xsEn» (=cliiefs). 4. La'alaxsEnt'aio (=tlie La'laxsEnt'aiOs). 5. Si'siuLae (=tlie Si'nLaOs). 3b. Q'(Vmoyu»7 (the rich ones). War name: Kue'xa (the murderers). Clans: 1. K"kwa'kum (=thereal KwakiutI). 2. Ha'anaLr'nox ( = the archers). 3. Yaai'x-aijKmae ( = the crabs). 4. Haai'lak-Emae (=the shamans) or LsVxse (going through). 5. G'T'gilqam ( = those who receive first). 3c. Q'o'mk'fitis (=the rich side). 3d. Wa'las KwakiutI (= the great KwakiutI). Nickname: La'kuilila (=the trauips). Clans: 1. Ts'E'nts'Eux-qaid (=:tlie TsVnx'qaios). 2. G-e'xsEm (=chiefs). 3. Wa'ulii(of' (=those who are feared). 4. Le'(i'Em. 5. Le'Lqetf' (=having a great name). 4. Ma'maleleciala (=Ma'l{'le(iala people). Village Island. Clans: 1. TE'mLtEniLEls ( = those uuder whom the ground shakes). 2. Wr''wamasqEm (=the noble ones?). 3. Wa'las (=the great ones). 4. Ma'maleleqam (=tlie Ma'lOleqalas). 5. Qoe'xsot'f'uox (=peoi»le of the other side). Gilford Island. Clans: 1. Naxna'xula ( = rising above other tribes!). 2. Mo'mogg'ins (=having salmon traps). 3. GM'gihjam (=those who receive first). 4. ]Je/nelpae (=those on the upper end of the river). 6. Lau'ltsis (=angry people). Cracroft Island Clans: 1. Si'sinLae (=the SinLaes) 2. Nu'nEmasE(ialis (=o]d from the beginning). 3. Le'Lcjet (=having a great name). 4. G'I'g'ilqam ( = those who receive first). 'This is tlie etymology given by tbe KwakiutI tlieiiiselves, from goax'i'la, buioke. It seeuis to me tliitt tlie derivation from (iuiik'iitis- l)e;icli at nortli side of river, from gua=:uorth, — knit^opposito, — is =beatb, is more likely. THE KWAKHITL INDIANS. 331 7. NE'mqic. Nimkisli Itiver. Olaiis: 1. Tsf't8f'LOiVla(|EiUiU' (=:tlio fsunous ones). 2. LiiLElil'iuiii ( = tlic su|)])orters). 3. (r'l'jjfil(|tiiii ( = those who receive first). . 4. Si'siuLiie ( = the Si'iiLiif'S). n. Nr''iu"'lk''en6x (=i)eoi>le from the heiul wiiters of tlie river). H. T'Eiia'xtax. Knight Inlet. Clans: 1. •)'a'niij'amtKlaL (=tho i)Vmti;laLs). li. (I'e'xsEin ( = the chiefs). .'{. Qof'^qoaainox (=:pcopl(' from the liver (Joa'is). 4. Yaai'x-aqEmaE (=the crabs). '). l"e'i)aLr'n6x (=the fliers). 9. A'wa-iLala ( = those inside the inlet). Kiiiyht Inlet. Cljins: I. (J -rgMlqani ( = those who receive first). 2. Ts'o'ts'ena (= thunder birds). .'J. K-ek-k-Vnox. 10. Ts'a'watKenox (=people of the onlaclion country). Kingcoinbe Inlet. Clans: 1. Le'lEwag-ila (=the heaven makers — mythical name of raven). 2. G-rg-EqEmae (=:chiefs). 3. WroqEniaO ( = whom no one dares to look at). 4. G-ag-g-ilak-a (=always wanting to kill people). 5. Qa"«iawatilik'a (=the Qa'watili(|alas). 11. (iuau'aenox. Drury Inlet. Clans: 1. G'T'gMhiani (=those to whom is given first). 2. Kwl'koaenox (=those at the lower end of the village). 3. Kwa'kowenox. 12. Tlaxua'mis, Wakeman Sound. Clans: 1. G-I'g-ihjam (=th()se who receive first). 2, G-e'xsEni ( = the chiefs). 3. Haai'alik-auae (=the shamans). 13. L»''kwiltoq. From Kniglit Inlet to Bute Inlet and on the opposite part of Vancouver Island. They consist of the following septs: loa. VVl'weqae (=the We'qaf's). Clans: 1. G'I'g'ihiain (=those who receive first). 2. G-C'/xsEm (=the chiefs), 3. ? 4. Wl'weaqani ( = the We qacs). ]3h. Xfi'xamatsEs (=old mats, so called because slaves of the Wl'weqae). Recently they have taken the name of Wa'litsum (=tlie great ones). Clans: ? 13c. Kue'xa (=the murderers). Clans: 1. Wi'weaqam (=the We'qaes). 2. Q'o'moyne (the rich ones). 3. Kue'xa (=the nmrderers). 332 REPOKT OK NATIONAL MUSEUM, 18»5. IM. Laa'luis. l.'Je. (^'n'niV'iiAx. TliiH list is not quite <'oin]»l('te, biU very lu'urly so. A iiuinber of the claiiH are subdivided into snuUlei- jjiooP'^i 1>"' '^ i** very dini<ult to ascertain these sulxlivisions. Tims tlic NiU|(VinfjMlisalaeinbra<u'. asub division called Mc'Emaqaua, who are, however, not considered a separati^ clan. The La'la-uiLEla of the La'i.asicjoala are divided into two divi- sions — the (i''e},'*V>'te, the descendants of (r-'o'te, and tlu^ Hil'lietiolaL, the descendants of IIa'(iolaL. The La'alaxsEnt'aio of the Kwakiutl projier consist of three divisions: The La'alaxsEnt'aio proper, the A'lk'unweE (=lower corner, speakers of the first division), and the IIe'ha'mr''tawe, the descendants of Ha'nn"''tawc. The Ts'E'nts'Enx-qaio of the WiVlas Kwakiutl are divided in two divisions — the Ts'E'nq'am and Hai'niilaxsto. These divisions are jjiven merely as examples, .is I have not been able to discover all the subdivisions of the ditterent clans and tribes. The recent history of these tribes and clans explains the develop- ment of this exceedingly complex social system. Historical tradition has it that the (lue'tEla and th<^ (^)'o'moyue, both septs of the Kwakiutl, not very long ago formed one tribe. At one time a (piarrel arose between them, in which i.ri'qoag'ila, the head chief of the Gne'tEla, was killed. Theti they divided, and since that time form two septs. There is a saying indicating the close relationship of the two, to the eft'ect that the Gue'tEla and the Q'o'moyiic are twins — the foiiner suckled at the mother's right breast, the latter at the left. Still another tribe, which, however, 1 have not included in the above list on account of its recent origin, has branched off froju the Kwakiutl. These people call themselves Mfi'tilpe, i. e., the highest Maa'mtag-ila, and include the septs Maa'mtagMla, G*r''xsEm, and Ilaai'lak'Emae, all of which are found among the Gue'tEla and Q'o'moyur'. While in these two oases new tribes were formed by a process of division, in one other case, at least, a tribe lias recently become a clan of another tribe, namely, the Laa'luis of Iho Le'kwiltoq, who have joinen the Kue'xa of the same group and forsa a fourth clan of the latter. The event happened during the jicwit war with the southern Saliahan tribis, which was waged in the middle of this century, the cause of the amalgamation being the great reduction of the tribe. The Q'o'm'enox have become entirely extinct. Another tribe which lived near the (^o'sciemox, of which, however, we have only traditional reports, the Xoya'les, have been exterininate<l by the Qo'sqdmox. These few authentic facts show that the numbers of tribes and of clans have undergone considerable changes during historical times. This conclusion is corroborated by the distribution of clans among various tribes, and by the meaning of their names. We may distinguish three classes of tribal names and of <'lan names, viz, such as are collective forms of the name of the ancestor, names taken from the THK KWAKIUTL INDIANB. 333 rejflon inhnbiti'd by tlie ti ilio or cliiii, and imiiios of honor. Tliere is a dnidt'd teiidiMiry to «ubstitute niinies of the last claHS for otluirs. Tims the iianm (^'o'lnoyiu' (tlic rich ones) is now. Tlio Xa'xaniatsKs took tlMi niiine Wil'litsuni (tlie {,M*^'it ones) (»nly twenty five or tiiirty years ago. I presume tliat tlie names (lM'f,"d<|ani (tliose wiio receive first ),(iM''xsKin (cliiclK), Ti/niLtKniLids (those under wiioni the yround sliakes), were adopted in a sindhir way. Otiier ciianges of names occur. '. hus tlie Nimkish call themselves recently Lao'koa«x, which is the name of one of the tribes of the west coast of Vancouver Island, and the Laa'itsis are adoptinj; the mime IVa'nmc, which is the name of the Son^iNh in the Comox dialect. The };t'oj,Maphi«al names are more sugfjestive. VV^e find ainonn the Nimkish adan called Ne'iiclk-'enox, the people from the head ' atersof Nimkish River. This would 8eem to iu<licate that the head m .iters of the river was their aiK'ient home, and that they have Joined the rest of the Nimkish. The same maybe said of the O'manits'cnox clan of the L'a'sqV'iiox, the (ioc'qoaainox of the T'Eiia'xtax, and the Ne'nclpae of the (^((("''xsot'cnox. In all cases where t'ss clan ii.ame or the tribal name is a collective form of the name of the ancestor, we may assume that the j,n'oup formed at one time a sinj^le community. How this unit may be broken ai>pears in the case of the Mfi'tilpc. We obsi'rve that (piite a number ul' such clan names are comincui to several tribes. Thus the Si'siiiLae, the descendants of Si'iiLac, are found ainouf'' the (loasi'la, Na'(|'oa<|to(i, (iuc'tEla, Lau'itsis, and Nimkish. The Yaai'x-aciEmac, *he descend- ants of Vix'il'qKmac, are found among the Q'o'moyuc and' T'Eiia'xtax. I believe that in all these cases part of the original elan has drifted away from its original home, keeping its old name. This view is sus- tained l)y the tra<lition that the clans were divided at the time of the great flood, one part drifting here, another there. Still another case that gives evidence of the gradual development of the prcHent system of clans and tribes is furnished by the Mfi'nnilf'le- qala and Wl'wcqac. liotli these names are the collective forms of the names of the ancestors. Nevertlieh^ss the Ma'tnalcleqam and Wi'wca (jam, the MiVlcleqala group, and the We'ciac group appear as subdi- visions of these tribes. It seems to me that this proves that these subdivisions must have formed the original stock, which the other clans Joined in course of time. All this evidence proves that the present system of tribes and clans is of recent grcwth and has undergone considerable changes. The traditions of the clans show clearly what we must consider tlie-^ original unit of society among the Kwalviutl. Each clan derives its origin from a mythical ancestor, who built his house at a. certain placeri^'^ and whose descendants lived at that place. In a great many cases these places ])rove to be o'd village sites. In some, large ac(!iunulation8 of shells are found, which show that they have been inhabite<l through 334 REPORT OF NATIONAL MUSEUM, 1895. lonj;' i)eriods. We conclude, tlieretore, that the (^lan was originally a village community, which, owing to changes in number or for pur- poses of defense, left their old home and Joined some other community, retaining, however, to a certain degree its inde})endence. This corre- sponds exactly to the social organization of the Salishau tribes of the southern portion of Vancouver Island, and of all the coast tribes of Washington and Oregon. The simple division into village communi- ties which seems to have been the prevalent type of society along a considerable portion of the Pacifl<! Coast has, among the Kwakiutl, undergone such changes that a number of tribes which are divided into clans have originated. While it would be natural that in the former stage the child should be considered a member of the village community to Avhich his father or mother belonged, we may expect disturbances in the organization which developed among the Kwakiutl. Among the village communities of Oregon, Washington, and southern Vancouver Island the child belongs to the father's village, where the married couple generally live, and it seems that among many of these tribes the villages are exogamic. Among the Kwakiutl the clans are also exogamic, and certain privi- leges are inherited in the i)aternal line, while a much larger number are obtained by marriage. The existence of the former class suggests that the organization must have been at one time a ])urely paternal one. Three causes seem to have disturbed the original organization — the development of the more complex organization mentioned above, the influence of the northern tribes v/hich have a purely maternal organizatio'n, and the development of legends referring to the origin of the clans which are analogous to similar traditions of the northern groups of tribes. Taking up the last-named point first, we find that each clan claims a cectain_raiik_^and certain i)rivileges which are based upon the descent and adventures of its ancestor. These privileges, if originally belonging to a tribe which at one time has been on the paternal sf-age, would hardly have a tendency to deviate from the law govern- ing this stage. If they have, however, originated under the influence of a people which is on a maternal stage, an abnormal development seems likely. In the north a woman^srtin k an d privileges always descend upon her children. Practically the same result has been brought about among the Kwakiutl, but in a manner which suggests that a people with paternal institutions has adapted its social laws to ihese customs. Here the woman brings as a dower her father's position ;ind privileges to her husband, who, however, is not allowed to use them himself, but acquires them for the use of his son. As the woman's Aither, on his jjart, has acquired his ])rivileges in the same manner through his mother, a purely female law of des(!ent is se(;ured, although on!y through the medium of the husband. It seems to my mind that this exceedingly intricate law, which will be described in detail in the course of this paper, can not be explained in any other way than as 'in adaj)tation of. THE KWAKIUTL INDIANS. 335 maternal laws by a tribe which was on a paternal stage. 1 can not imagine that it is a transitiori of a maternal society to a paternal soci- ety, because there are no reiics of the former stage beyond those which we find everywhere, and which do not prove tliat the transition has been recent at all. There is no trace left of an inheritance from the wife's brothers; the yonng coajjle do not live with the wife's parents. Hut the most important argument is that the customs (\an not have i)een i)revalent in the village communities from which the juesent tribal system originated, as in tliese the tribe is always designated as the direct descendants of the mythical ancestor. If the village com- ra unities had been on the maternal stage, th(^ tribes w(mld have been^^ designated as the descendants of the ancestor's sisters, as is always the case in the legends of tlie northern tribes. Names and all tlie privileges connected witb them may be obtained, also, by killing the owner of the name, either in war or by murder. The slayer has then the right to put his own successor in the place of his killed enemy. In this manner names and customs have often s])read from tribe to tribe. It remains to substantiate what I have said by telling the legends of a few clans. I shall give a fuller account of these legends later on, while at this i)lace I will merely refer to such passages as are of Impor- tance in our present consideration. The clan O'nianits'enox of the L'il'sq'enox derive their origin from Ts'i'lqoaldLEla, the husband of L'e'sElaqa ( = Sun woman). The former ciime down from heaven Avhile his wife stayed there because she had to attend to the nioving sun. He was accompanied by his children Sc'paxaes (=Shining down), Yn'q'Kut'Emaf' (=First speaker), G-«7'xdEn, aiul Da'doqanaqcsEla (=Seeing from one corner to the other). From these the clan origi- nated (Appendix j). 065). The following genealogy of the clan Lri'la-uiLEla of the La'Lasiqoala is a still better example: NomabK'iix";is ((les<'eiul<'(l from heaven). i.Kxx'ii'lix'ila'yn ,' I'/k'iiuayiKio.i 9 LoLKinacia 9 < >mal1x8tr- <? Wa'lixuna or Pp.- sKlaso ^ i.riaoti'wa'lis ^ WalaH NR,mrt'gwl8 (? (i'a'lqaiiiistal J' Ha'taiia9 TsKpax-ioala^ , Yfi'ni'.iiiq'ana J , 'J"kori'yri ^ , Alr-'xoatuH, A t;* art number of examples of this kind might be given. It is true that these traditions are probably not very old, and have been modified with the changing social life of the people; but fn>m what we know of the development of myths we should expeci. to find in them traces, at least, of the old maternal institutictns, if they iiiid ever existed. The fact that they invariably and always arc explained i)y genealogies, such as the above, seems to my mind (;onclusive proof that a paternal organization of the tribe i)rcce(led the present one. 336 REPORT OF NATIONAL MUSEUM, 1895. I referred several times above to tlie fa«t that the claus have certain rights in which the others do not share. These are mainly the use of certain crests and of semi-religions i)erfornuince8. All of these are acciaired by marriage, as described above. In the village coranninities of tlie southern tribes we fln<l no trace of a crest, while aniotig the Kwakiutl it is not strictly hereditary, but descends through marriage in the female line, in a similar way as the crest of the nortlteru tribes descends. The legends of the ac<juisition of the crest are also similar to the northern legends on the same subject, and I (;onclude, therefore, that the i)resent s^^^age has developed through contact of these two cul- tural areas. I do not n>ean to say that the ideas have been bodily bor- rowed by the Kwakiutl, but that their manifestation in the social organization of the tribe is largely due to suggestion on the i)art of the northern tribes. The American idea of the acquisition of the manitou was evidently also fundamental among the Kwakiiitl, as all their tales refer to it, and, as we shall see later on, the whole winter ceremonial 's based on it. But it has assumed a peculiar form in so 1'ar as the manltTv'i: was acquired by a mythical ancestor and is now handed down from gei. eration to generation, and the connection has in many cases become so slight that the tutelary genius of the clan has degenerated into a crest. <This degeneration, together with the descent through marriage, I take to be due to the influence of the northern totcmism. I give a few stories illustrating the acciuisition of the crest through the ancestor, which will bring out the close analogy with the acquisi- tion of the manitou, and also show the nuinner in which the crest is used for adorning i)ersons and utensils. The legend of the O'manits'cnox, which I (pioted above (Appendix, p. 005), goes cm to tell how G-c'xdEn fell inwithanuniber of killer whales, which had assumed the shai)e of men, and were mending their canoes. Their chief gave him the quartz-pointed whaling harpoon, his names, and the right to use the painting of the killer Avhale on his house front. Another good example is the following tradition of the clan La'xse of the (J'o'moyuf' or Kuc'xa. I give here a translation : The iirst KuO'xa lived at TsiVXoyo. Their chief, Yc'lcioLalasame, went bear hunting up the river of LiXsI'wc until he came to Sa'x-sox'. After he had been away four days, he saw the ITo'Xhoq (a fabulous bird, supposed to be similar to the crane) and heard its cry. It was larger than a man. Then Y(''i(ioLalasamr' hid. The Ho'XIkmj tried to find him, and finally discovered the place where the chief was in hiding at one side of a cedar tree. It tried to peck nini with its boak, but missed him. Yc'iqoLalasarar' merely Jumjx'd to the other side of the tree, and the Hd'Xhoq could not kill him. He came home at night. Then he carved the crane out of yellow cedar, and now it is the carving of his clan (Plate 3). lie invited all the tribe" and gavi^ away cedar-bark blankets, all kinds of skins, canoes, and .-.avos. TIumi he placed the image of the HO'Xhoq on top of a pole outside of Ju • j mse. r f I Report ot U, S National Museum, 1895.- Boas Plate 3. ive certain the use of these are )mimiiiities among the h marriage iei n tribes 111 so simihir ti, therefore, ese two cul- bodily bor- 1 the social i l)art of the tlie manitou 1 their tales eremonial 's the maiiltv'i: vn from f:^ - ;s become so into a crest, riage, I take test through [the acquisi- tho crest is (Appendix, :iller whales, heir canoes. , his names, house front, an La'xse of [([oLalasame, Ito SiTx'Sox*. (a fabulous |cry. It was :ho(i tried to ,iis in hiding [ts beak, but side of the »e at night, it is the |d giWJA away 'Hien he )f ]\i' i-mse. tat iLU r z 7. > : ■ O ■= : s r; iP ui .= : uj ^ : 1 :■ ! I- ■< - — ^ oi!l I £ c ^ 1= ^ ° r^- 3 I- = r > U3 -' r r o -tr- >. < - 1' :' ^ " ■-* ^ it ^ - :z -- r - 1 '- '■ — X T H. = i'o =: .- ^ ; ul i % I « - sr 3 CL uJ a: I- z -I L'; S •= ^ -. 2 :- • O C ; 2 ■^■- > i o I' .11- I II I , II' THE KWAKIUTL INDIANS. 337 Later on, a chief of the (^oc'xsot'enox wanted to have tlie carved Ho'Xhoq. His name was LEk'ama'xot. He tried to find out how to obtain it, and learned that he had to marry the <laughter of Ye'iqo- Lalasamc in order to obtain it. Then lie engaged himself to marry Ma'xalayuqoa, that chiefa daughter. Ye'iqoLalasamr' agreed, and they were married. Still later NEtifi'p'Enk-Em, chief of the K"kwn'kum of the Guc'tEla, obtained the Ho'Xhoq from the Qoc'xsot'enox by mar- riage. The first part of this legend .shows again the close analogy to the acquisition of the nianiton; the end shows how the privilege of using the carving was acquired, first by one tribe, then by the other. It is not necessary to multiply these examples. There exists, how- ever, another class of traditions, according to wiiich the crests or emblems of the clan are not acquired in tliis manner, but broug^it down by the ancest« " of the clan from heaven or from the underworld or out of the ocean, vii«.rever he may have derived his origin. This is the case with the Si'siuLae, whose emblem is the sun (fig. 1). Here also belong the numerous tales of ancestors who came down from heaven, took off their masks, and became men, for in all these cases the mask has remained the crest of the clan. To this class belong the traditions of the G-I'g'ilqam of the Q'o'moyue, of the Ts'E'nts'Enx'qaio, and many others. There is still another class of privileges connected with these tradi- tions, to which, however, I will only briefly refer at this i)lace, as I have to treat them more fully later on. I mean the membership in secret societies. Many ancestors, when obtaining their manitous, were given the right to i)erform certain dances, or they were given secret songs, or the ])ower to eat human flesh. These rights have also become hereditary, but they differ from the crest in so far as the character of the initiating spirit (the manitou) has been more clearly preserved. Each individual, who by descent or marriage is entitled to membership in one of the secret societies, must nevertheless, be initiated by its presiding spirit before joining the society. In all festivals references to these traditions are very frequent, and it is quite necessary to be acijuainted with them in order to understand the proceedings and speeches, as will appear in the further progress of this description. Summing up the preceding considerations, we may say that the Kwakiutl consisted in olden times of a series of village communities among which descent was counted in the paternal line, and the mem- bers of each comnMiuity were considered descendants of one ancestor. These communities combined in groups, bxit the composing elements of the groups kept a ceitain degree of independence and continued to be considered as relatives. Each clan, as we may call the composing ele- ments of the tribe, developed a clan tradition, which was founded upon the acquisition of a manitou by the mythical ancestor, the manitou NAT MUS 1)5 22 338 REPORT OF NATIONAL MUSEUM, 1895. POST OF (LAN Sl'SINLAE OF THE NIMKISH AT ALERT DAY. (a) The post rcin-esents tliosiin Sdnnount- Ing tlie spea-er of tlic clan. TIio upper part is carved in the sliajm of two cop- pers,' the lower one beinj; painted with the design of a bear. The lower portion of the pole bus a rectanunlar croasaectiou, and is painted with ngures representing coppers. (6) Side view of sun mask on top of polo. From a sketch maiie by the author, Deceinlwr, IbSti. becoming- hereditary in the clan. Owing to the influence of the northern tribes, this inanitou became attenuated to a crest, which, in consequence of the same influence, no longer descends in the male line, but may be given in mar- riage, so that it descends upon the daugh- ter's children. So far wo have considered the clan as a unit. The individu- als composing the clan do not form, however, a homogeneous mass, but differ in rank. All the tribes of the Pacific Coast are divid- ed into a nobility, common people, and slaves. The last of these may be left out of consideration, as they do not form part and parcel of the clan, but sire captives made in war, or purchases, and may change ownershii) as any other piece of property. The clan of the KwrJiiutl is so organized that a certain limited number of families are recog- nized. The ancestor of each of these families has a tradition of his own aside from the general clan tradition, and, owing to the ])ossession of the tradi- tion, which almost always concerns the acquisition of a manitou, he has certain crests and privileges of his own. This tradition and the crests and privileges connected with it descended, together with the name of the ancestor, upon his direct descendants in the male line, or, as indicated above, through marriage of his daughter, upon his son-in law, and through him upon his grandchil- dren. But there is only one man at a time who personates the ancestor and who, consequently, has his rank and privileges. The individuals personat- ing the ancestors form the nobility of See page 344. THE KVVAKIUTL INDIANS. 339 Owing I tribes, eel to a of the lis in the in niar- edaugli- ihildren. we have red the a unit, ndividu- m posing n do not liowever, )f'eneous )ut differ ik. All re divid- )ple, and Y he left -f do not si an, but irchases, as any an of the a certain e recog- of these wn aside on, and, »e tradi- lerns the s certain n. This rivileges together upon his I line, or, narriage n-in-law, :andchil nan at a stor and ink and )ersonat- ibility of V tlie tribe. The number of noblenien is therefore lixed. They are not equal in rank, but range in the manner in which their ancestors were 8Ui)i)osed to range. At all festivals they sit in the order of their rank, which is therefore called tlie •* seat '' of the person (iri'qoe). The legend says that the order of seats was given by the deity at a festival of the tribes, at the time when animals were still able to speak. Tlie noblest dan, and among them the noblest name, is called the ''eagle" (kuc'k") of the tribe. In order to show the complexity of this system, I give a list of the nobility of one tribe : TRIBE, MA MALELEQALA. I. KlK K". 1. i.fisoti walis. 2. O'taVstfilis (creatiujf tronblo aroHud). 3. Anxwf-'t. ■I. NKnuiqiiliijr'ilists'r (tlio fjreat oue al- all wuysalouo on world). 5. Lalak'uts'nts't'. (). NEuriinbaSo. II. Tk'mi.temmci.s. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 1. 2, 3. 4, 5. «. 7. 8. 9. 10. 11. Mo'p'EtKiaui (I'onr fathom face). Kwa'x'sr'stala (Laving smoke all aroandj. Ama'Xiilai. (making ])otlat('li dances all the time). '[A'qoats'r- (great eop])en. YaiiriLasicmae (from whom i)roperty conie.s. AVa'k'as. VrirjoLas (giving wealth). G'T-xsistalisamr. Ha'mtH'idc (giving food). l/a'liskas'o (real whale standing on beach). MriXnalag"ili8( giving potlatch every- where). Kwa'ilaskKn. Tsix-wi'dr. Se'wit't"' (to whom j)eo])lo paddle). Ya'tiaL'Enala (whose body is all wealth). Iti. Qn nix"iliig-ili8 (alw.iys rolling down). 17. llr'maskKn. 18. Da'dantsidc. 19. Ya'qnstfilag'ilis, 20. YiVyagilis. 21. Malas. 22. G-'O'te. 23. A'lak-ila. 24. Qoayo'LKlas. 25. Ma'Xua. 2B. Nicg-r'tsV (great monntain). 27. Malr-'ts'as. 28. Hana'yus. 29. Ola NEnio gwls (the great only one). 30. Wa'xawida |i:mt"'. 31. Nanambango. 32. E'wanuX. 111. AVk'wamas(jkm. Sr- wife (to whom people paddle). Wa'gidis fsreat (whale) lying on ground]. MaXuayalits'i"'. KamSidc. Xo'samda'as. laqoamnt (piece of copper). G''o'tc (throwing away property). WiLtsistala. NEno'laJfamc (fool's face). WiVi.owc't'c (from whom presents are expected). Ma'Xuayalia. 12. Ycqok'na'lagMlis (about whose prop- erty people talk). 13. L'a'(|oat8'c (great copi)er). 14. Hew.asa. 15. Yaxyiqas (whose pro])erty is eaten in feasts). 16. Ha'yukwis. 17. NEmogwlsts'c (the great only one). 18. Wi'ts'ckwa'lasn. 19. WiV'mIs (catching salmon). 20. Xosaiuda'as. 21. Ma'Xuayalis. 340 KEPORT OF NATIONAL MUSEUM, 1895. IV. Wa'i-ah. '■' I 1. Xr>'xana-H8. 2. ijageHilwri. 3. 0"r''xk*liitHV' (too >?reat a chief). 4. A'mawiyim (always giving pot.latcli). 5. WiVlas Kwa'x-ilanokiiiiir. (5. 'la'fioalai, ((topper daiioc). 7. LtVjjoLas (from wboiu coppoiH are ob- taiuod). 8. ][ai'ai,(iKu. 9. Q'u'mx-ilajjf-illH (always rolliug dowu). 10. ITa'mts'idr- (giving food). 11. Poti-idr- (satiating). 12. Qain(iola;f'alit8fi. 13. K'ori'niaxA'las (around whom people Nit). 14. Hf-'nak-alaso (envied). 15. r.iilukKnSanir'. 16. Tsox'tsa-r'saqamO. 17. f^r'wit't"' (to wliom]ieoplt) i)addlo). 18. f)ri "iiyalakwam. 19. PE'nqoOt'f' (giving soft food). 20. Ha'uits'idf' (giving food). 21. i.fi'qoag'ila (copper maker). V. Ma'ma 1. WiT'mls (catching salmon). 2. f)aSnyalakwam. 3. Sfi'siixolas. 4. £)(')dalag'ill8. 5. Kwfi'usdf'ts'as. 6. Ma'Xnag'ila (giving })otlat(h). 7. YA'(iaL'Enala (whose body is all wealth). 8. K'oiVmaxfi'laH (around whom people sit). 9. G'f'X'LalatsT'. 10. YiVqai/Enala (whose body is all wealth). 11. Yrqoi.r-qalas ( from whom presents are expected). 12. LK'lak'inIs (rising too high). 13. MiVXmawi8a([amr' (always giving blankets away while walking). 22. Sc'saxolas. 23. Hil'inisKlai, (dance of re<reiving jues- ciits). 24. Ts'n^ialai. (dance of throwing away property). 25. T8'o'y.*t8'at"'8aqann'. 26. i.iVbidO. 27. Xo'samda'as. 28. Sr'witV' (to whom people paddle). 29. Mo'naknla (loaded canoe moving). 30. WiVlas (the great one). 31. Qoayi nitsV' (the great whale). 32. Hc'nak'alaso (envied). 33. Hfi'yugwls. 34. Tsa'xtsaXualls. 35. QVi'mk'Kuis (too rich). 36. G-'c'g-'K8i.Kn. 37. oayusdcs. 38. G'csoyakalls. 39. Ya'qoLas (giving wealth). 40. Owogwcla. 41. Mop'Knqam (lour fathom face). 42. WilLillas (around whom peo])le iissem- ble). LKLKlJAM. 14. Lalbax'salag'ilis. 15. Amfi'Xnlai. (potlatch dauce). 16. Ma'Xuagilis. 17. i.fisuti'walis. 18. Nc'uaguasEmr-. 19. X-a'x-alquts'a. 20. i.'a'qr)at8r'andG-i'g'idr"(greatcopper). 21. La'kanxndc. 22. f^ddalag'ills. 23. G-i'qamA (chief). 24. La'g'us. 25. i.a'lbax'salag'ilis. 26. Ba's-laL. 27. YiVqaL'Enala (whose body is all wealth). 28. G'c'xk'in (too great a chief). 29. Po'tLidc (satiating). 30. AwiVlask'culs (getting to great). These names are acquired by different individuals, but they are not necessarily retained through life, as with a new marriage a new name may be obtained from the new wife's father. The series is not beyond all doubt, since in many instances the Indians are not now-a-days quite certain as to the order of names. This is due to the fact that there are not enough individuals in the tribes to occupy all these places. THE KWAKIUTL INHIANS. 341 I'opper). Ih iill JUt). iire not V name eyond s quite there III. Thk Votlatoh. Before proceeding any ftirther it will be necessary to describe the method of acquiring rank. This is done by means of the potlatch, or the distribution of property. This custom has been described often, but it has been thoroughly misunderstood by most observers. The underlying principle is that of the interest-bearing investment of property. The child when born is given the name of the place where it is born. This name (g-i'nLaxLf') it keeps until about a year old. Then his father, mother, or son)e other relative, gives a paddle or a mat to each member of the clan and the child receives his second name (na'map'axLeya). When the boy is about 10 or 12 years old, he obtains his third name (ifomiatsExLil'ye). In order to obtain it, he must distribute a number of small presents, such as shirts or single blankets, among his own clan or tribe. When the youth thus starts out in life, he is liberally assisted by his elders, particularly by the nobility of the tribe. I must say hero that the unit of value is the single blanket, now-a- days a cheap white woolen blanket, which is valued at .W cents. The double blanket is valued at three single blankets. These blatikets form the means of exchange of the Indians, and everything is paid for in blankets or in objects the value of which is measured by blankets. When a native has to i)ay debts and has not a sufiicient number of blankets, he borrows them from his friends and has to pay the following rates of interest: For a period of a few months, for i* borrowed blankets must be returned (L^'k-o) ; for a period of six months, for 5 borrowed blankets 7 must be returned (mri"Laxsa Lr-'k-Oyo) ; for a period of twelve months or longer, for 5 borrowed blankets 10 must be returned (de'ida or g-e'La). When a person has a ])oor credit, he may i)awn his name for a year. Then the name must not be used during that period, and for 30 blank ;ts which he has borrowed he must pay 100 in order to redeem his name. This is called q'fi'q'oaxo (selling a slave). The rate of interest of the Lf'/k-o varies somewhat around 2^ per cent, according to the kindness of the loaner and the credit of the borrower. For a very sliort t iie blankets may be leaned without interest. This is designated by i-iie same term. When the boy is about to take his third name, he will borrow blankets from the other members of the tribe, who all assist him. He must repay them after a year, or later, with 100 per cent interest. Thus he may have gathered 100 blankets. In June, the time set for this act, the boy will distribute these blankets among his own tribe, giving proportionately to every member of the tribe, but a few more to the chief. This is called Lfi'X'uit. When after this time any member of the tribe distributes blankets, the boy receives treble the amount he has given. The people make it a point to repay him inside of a month. 342 REPORT or NATIONAL MUSEl'M, \H9r,. Thus he owns .100 blanketH, of wliich, however, he must repay 200 after the hipse of a year. He loans the bhmkets out among his friends, and thus at the close of the year he may possess al>out 400 bhinkets. The next June he pays liis <lebtH ((joana') in a festival, at which all the clans from whom he borrowed blankets are present. The festiv.al is generally held on the street or on an open pla<'e near the village. Up to this time he is not allowed to take part in feasts. But now ho may distribute ])roperty in order to obtain a i)otlatcli name (p'ri'taaxLiiyc). This is also called La'X'uit. At this tinu^ the father gives uj) his seat (Lfi'Xoc) in favor of hisson. After the boy has paid his debts, the chief calls all the older members of the tribe to a council, in which it is resolved that the boy is to re- ceive his father's seat. The chief sends his speaker to call the boy, and his clan go out in company with the speaker. The young man — for henceforth he will be counted among the men — dresses Avith a black headband and paints long vertical stripes, one on each side of his face, run- ning down from the outer corners of the eyes. The stripes represent tears. He gives a number of blankets to his friends, who (iarry them into the house where the council is being held. The speaker enters first and announces his arrival. The young man follows, and after him enter his friends, carrying blankets. He re- mains standing in front of the fire, and the chief annour.ces to him that he is to take his father's seat. Then the boy dis- tributes his blankets among the other clans and sells some for food, with which a feast is prepared. His father gives up his seat and takes his jdace among the old men (Xn'matsciL). The blankets given away j at this feast are repaid with 100 per cent interest. In this manner the young man continues to loan and to distribute blankets, and thus is able, with due circumsi)ectiou and foresight, to amass a fortune. Sometimes it happens that the successor to a man's name (Lawu'lqame) already has a name of his own. In all such cases (also when the name is acquired by inheritance) the successor gives up his name and his i)roperty to his own successor. Possession of wealth is considered honorable, and it is the endeavor of each Indian to accjuire a fortune. But it is not as miich the posses- Via. 2. COPPEIl ri.ATK. Desitiii in black, »lio\viiii{iiHpa-m<)iiHler with bear's liond niicT loicleys anil body of a killi'r whale, which is indi- cated by two i;iu» between the tore- legs of the bear. Scale ,',. IV A, \n. '.♦>"*, Kitynl Kthnograpliii'al Mtiseuni, Berlin. THE KWAKIUTL INDIANS. 343 iavor sion of wealth as tho ability to give great festivals wliieh makes wealth/ a desirable object to the Indian. As the boy ac(|uires his second ' iiauic and man's estate by means of a distribution of property, which in course of time will revert to )iim with interest, the man's name ac(|uires greater weight in the councils of the tribe and greater renown among tlj whole peoide, as he is able to distribute more and more property at each subse«|uent festival. Tlierefore boys and men are vying with each other in the arrangement of great distributions of property. Boys of different clans are pitted against each other by their elders, and each is exhorted to do his utmost to outdo his rival. And as the boys strive against each otlier, so do the chiefs and the whole clans, and the one object of the Indian is to outdo his rival. Formerly feats of bravery counted as well as distributions of prop- erty, but nowadays, as the Indians say, "rivals fight with proi)erty only." The: clans are thus perpetually pitted against each other according to their rauk. The Kwakiutl tribes are counted as the high est in the order given in the above list. In intertribal rivalry they do not strive against each other, but the (lUc'tKla iij;ain8t the Ma'iiialrleqala. (/O'liioyur" aj^iiiiist tlui Qo^'xaot'onox. Q'o'iiik'rifm aji;aiii8t tlio Ni:'imiic or i.aO'koatx. Wa'las Kwakiutl against the i.au'itsiaor Ts'a'inas. I referred several times to the distribu- tion of blankets. The recipient in such a distribution is not at liberty to refuse the gift, although a-icording to what 1 have said it is nothing but an interest- bearing loan that must be refunded at some future time with J (X) i)er cent interest. This fes tival is called p'a'sa, literally, flattening something (for instance, a basket). Tliis means that by the amount of property given the name of th'- rival is flattened. There is still another method of rising in tlie social scale, namely, by showing one's self superior to the rival. This may be done by inviting the rival and his clan or tribe fo a festival and giving him a consider- able number of blankets. He is compelled to accept these, but is not allowed to do so until after he has placed an ecjual number of blankets on top of the pile offered to him. Tliis is called dapKiitg-ala and the blankets idaced on top of the first pile are called da'pEno. Then he receives the whole ])ile and becomes debtor to that amount, i. e., he must repay the gift with 100 per cent interest. Fig. 3. I lil'PKlt I'l.ATE. Tilt; paintint; on this plate lopreHents t lie hawk. Till- iippcr face mIiows the liawk's licad, and tho lower faro itn liod.v. Till' thrtM^ liiie.-f on each wide of Ihe body arc probably tho talons. Till. N... ■JliTTs, I-. S. \. M. 344 REPORT OF NATIONAL MUSEUM, 18!>5. i A siiuilur proceeding takes place wbuu a canou is given to a rival. The latter, wlien tlie gift is ottered to liim, must put bluiiliets to tlie amount of half the value of the canoe on to it. This is called da'g-ot, taking hold of the bow of the canoe. Tliese blankets are kept by the iirst owner of the canoe. Later on, tlie recipient of tlie canoe must return another (;anoe, together with an adequate nuntber of blankets, as an "anchor line" for the canoe. This giving of a canoe is called sfi'k-a. Still more complicated is the purchase or the gift, however one chooses to term it. of a "copper.'' All along the North Pacific Coast, from Yakutat to Comox, curiously shaped cop|)er plat«s are in use, which in olden times were made of native copper, which is found in Alaska and probably also on Nass Kiver, but which nowadays are worked out of imported copper. The typical shape of these copper plates may be seen in figs, l' and .'5 and Plate 4. The j shaped part (qa'lii's), which forms two ridges, it; hammered. The top is called "the face" (o'nuxi.Eine), the lower part tlie hind end (o'nutsBxste). The front of the coi)per is covered wich black lead, in which a face, repre- senting the crest animal of the owner, is graven. These coppers have the same function wliich bank notes of high denomiimtions have with us. The actual value of the piece of copi)er is small, but it is made to represent a large number of blankets and can always be sold for blankets. The value is not arbitrarily set, but depends upon the amount of property given away in the festival at which the copper is sold. On the whole, tlio oftener a copper is sold the higher its value, as every new buyer tries to invest more blankets in it. Therefore the purchase of a 'topper also brings distinction, because it proves that the buyer is able to bring together a vast amount of property. Each copper has a name of its ownV and from the following list of coppers, which were in Fort Itupert in 1893, the values attached to some of them may be seen : Mfi'xts'olEm {— (ill other coppers are ashameil (o look at it), 7,50(t blankets." L'u'xolamaH (= steel-head salmon, i. c, it fjlides ont of one's hands like a salmon), 6,000 blankets. Lo'pr'i.ilii (= making? the honst- empty of blankets), 5,000 blankets. DK'nt'alayo (=:abont whoso possession all are (piarrelinj.;). Man'ak''a (=8ea lion). Qau'lo'ma (—beaver face). Lo'ita (=:lookinj; bolow; namely, in order to find blankets with which to bny it). Nu'8o( = moon; its engraving represents tlie half moon, in which a man is sitting). G'a'waqa (^^a spirit. Hr^'iltsmi dialect, corresponding to the Kwakiutl Ts'o'miqoa. See p. 372). NE'lqEmala (=^ day face), NE'nqKmala (=bear face). K-'a'na (i=(Tow; He'iltsnci dialect). Qoayl'ra (:= whale). Ma'x'enAx (;=killer whale). Qoayl'mk'in ( = too great a whale). Wi'na (r=war, against the blankets of the purchaser). 'This copper has two crosspieces. n to a rival, iikot.s to the Ih'd dil'tj'ot, kept by the canoe niiist hhuikots, as ailed Hfi'k-a. owever oue icific Coast, are in use, is found in wadays are leso copper ill aped part called "the xstT'). The face, repre- )pp«'r8 have } have with "j is made to je sold for i upon the e copper is jr its value, erefore the es that the dnjif list of led to some mkets.' :e a salnioii), Report of U. S Nitional Mutaum, 1895 -Bnas Plate 4. I :b to buy it). m is sitting). 1 Ts'o'iKiqoa. Copper Plate with Design representing the Hawk. The design is etched ami iliirk poi'tioiis uri' paiiitiMl lilaek. Only tlie head and the feet of tlie hinl are slmwn. The latter are laid under the heak. ^{'■. Aiijerieaii Museiini iil' Natural History. New York. ! / J I Report of U. S. National Museum, 1895. — Boas Plate 5. I CO h- 0> O a. HI z < m (9 z ? o z q' a: < t- co UJ z o o I- UJ a q: o li. u. O $ UJ > THE KWAKIUTL INDIANS. 345 03 I- cn O a. I- Lil z < -1 CO o z o I CO Q a: < ¥- CO u O O t- 3 cc t- O o The ijiirchiisc of a liif^li-priced c()pi)er is an elaborate ceicinouy. which must be described in (U>tail. The trade is discussed and iirransed long bel'orehaiid. When the; buyer is ready, he gives to the owner of tiie coijper bhmkets about one-sixth of the total value oltlie copper. This is (!alie(l "making a pillow"' for the copper ((|e'nuliLa) ; or "making a feather bed" (ta'hioa) or "the harpoon line at which game is hang- ing" (do'xsEmt), meaning that in the same nninner the copi)er is attached to the long line of blankets; or ''taken in the hand, in order to lift tlie cop])er"' (da'g-ilelEm). The owner of the copper loans these blankets out, and when he has called them in again, he repays the total amount received, with 100 per cent interest, to the ptirchaser. On the following day the tribes assemble for the sale of the cojiper. The pre- scribed proceeding is as follows: The buyer olfers first the lowest pri<!es at which tlic copper was sold. The owner declares that he is , satisfied, but his friends demand by degrees higher and higher ](rices, according to all the previous sales of the copper. This is called g-i'na. Finally, the amount offere*! is deemed satisfactcny. Then the owner asks for boxes to carry away th«. blankets. These are counted five pairs a box, and are also paid in blankets or other objects. After these have been paid, the owner of the copper calls his friends — mem- bers of his own tribe — to rise, an<l asks for a belt, which he values at .several hundred blankets. While these are being brought, he and his tribe generally repair to their house, where they paint their laces and dress in new blankets. When they have finished, drums are beaten in the house, they all shout " hi ! " and go out again, the speaker of the seller tirst. As soon as the latter has left the house he turns and calls his chief to conui down who goes bactk to where he sale is going on, fol- lowed by his tribe. They all stand in a row and the buyer pats down the blankets which were demanded as a belt, "to adorn the owner of the copper."' This whole purchase is called "putting the copper under the name of tlie buyer"" (La'sa). In this proceeding the blankets are placed in i)iles of moderate height, one i)ile close to the other, so that they occupy a considerable Jimount of s!)ai'e. Tii Fort Iiupert there are two high ])osts on tlie beach bearing carved figures on top, between which the l»lankets are th > ])iled (Plate .")). Tlu'y stand about 40 stejis apart. .)u the following day all the blankets which have been paid for tlie copper must be distributed by the owner among his own tribe, paying to them his old debts flrst, and, if the amount is suflBcient, giving new presents. This is called "doing a great thing"' (wa'lasila). ('opi)ers are always sold to rivals, and often a man will oiler his cop- per for sale to the rival tribe, if it is not accepted, it is an acknowl- edgment that nobody in the tribe has money enough to ])uy it, and the name of flu> tribe or clan would consetiuently lose in weiglit. Therefore, if a nnin is willing to accept the offer, all the memi>ers of the tribe must assist him in this undertaking with loans of blankets. ') 7 346 REPORT OF NATIONAL MUSEUM, 1895. Debts wiiicli are repaid in tlie wa'lasila were mostly contracted in this manner. In order to better illustrato this curious ])roceeding, 1 will describe the sale of a copper which took idace in the winter of 1894-95. First, a feast was celebrated, in whicli the Ma'malf'letpila offered the copper Ma'xtsTilEm for sale to the Kwakiutl. iMa'Xua, chief of the clan Maa'mtag-ila, invited all the tribes to his house. Tiien he si>oke: "Come, tribe, to my house. This is the house of the first Ma'Xua at (i-agaxsdals. "This is the feast house of Ma'Xua here. "This is tiie house to which IMa'Xua invited at lOg-isbalis. "This is the house to which Ma'Xua invited at Qalo'gwis. "This is the feast house of Ma'Xua at G*a'qis. "This is tlie house to which my father invited at Tsa'xis. "1 take the place of my father now. "T invited you. tribes, that you should (!ome and see my house here. "I am proud to si)eak of my ancestor, the chief who in the begiuuing of the world had tlu; imme Ma'Xua.'' Then Ma'Xua turned to his own tribe and said: " Yes, K*'esdyag*ilis. Yes, Ma'Xuag'ila. Let me speak of my ways, Wa, wa! thus 1 speak, my tribe." Then lie turned again to the other tribes and told them to sing, saying, "Go on, tell the whole world, tribes! go on and sing; this was given to our ancestois in tlie beginning of tlie world by KuckuaxiToc.'" Now INIa'Xua stopped speaking, and (t)oayr»'Llts, chief of the Ma'mal- elecjala of the clan Wa'las, spoke : "Yes, Chief! it is true Avhatyou said. I thank y(m tor your woi'ds. Chief! Our ways are not new ways. They were made by our chief (the deity) and marked out tor us when he made our ancestors men. We try to imitate what our ancestors were told to do by the creator. Keep in your old ways. Kwakiutl; keej) in the ways of your grandfatheis. who laid down the custom for you." Then he turned to his own tribe and said: "That is what 1 say, Wa'k*as. That is what 1 say, NEg-c'. The word of the chief shall not hurt me." Now he took the copper (Plate (J) and said: "Now sing my song!" His tribe sang, and after they had tinished (i)oayo'Lla8 8i)oke again: "Yes, my tribe! I can not help how I feel; I have nothing against the way, Kwakiutl, in whi(!h you treat me and my tribe. Now 1 will promise blankets to you, Kwakiutl, blankets to you, (iue'tEla, blankets to y<m, (^)V)'nn'>yue, blankets to you, Q'o'mk'fitis, blankets to y(m, AYalas Kwakiutl: this copper behmgs to Ts'a'xts'agits'Eiii(|a, the son of Wrdas Ni:mo'gwis. Now take; cai'e, great tril>e! Tliis great coi)per has a high price; its naniv' is Ma'xts'oliom {t\w. one of whom all are ashamed). Now I am going to lay it down before you, Kwakiutl. Do not k't nic carry it myself, Lfi'bid ! Take it to the chiefs." 'F. UoiiB, "iHtliaiiisclie Sagtai von iler Noril-I'iiciliscluMi KiiMto Aiuerikas," IJerlin, 1805, pago 208. ted in thi^ ■Report of U. S. National Museum, 1895.- Boas. Plate 6. ill describe -95, ottered the liief of the I he spoke: St Ma'Xiui louse here, begiuuiiig; 'soysig'ilis. s 1 speak, told them iind siny; world by e Ma'nial tyou said, ys. They II he made 're told to I the ways I." Then Wa'k-as. not hurt ■ sinu i"y liis sjmke '. nothing be. Now (ine'tEla, luikets to iiiKia, the liis great whom all wakintl. Chief holding his Copper. 8," ISerlin, M '!! THE KWAKIUTL INDIANS. 347 Then La'bid arose and spoke: ''Say Miis ajjain, my chief! Novr look out, chiefs of the Kwakiixtl, this is Sc'xitj'-ila Ma'xts'olEm.' This I will bring to you." Then he stepped toward the Kwakiutl, and put the copper on the floor where they were sitting. Now < )waxri'lag-ilis arose, took the copper, and spoke: "Thank you. Willas NEuio'gwis. Come now, salmon, for which our forefathers have been watching. This is Ma'xts'olEm. f will buy this Ma'xtsTdEm. Now pay me, Kwakiutl, what I loaned to you, that I may buy it (juickly, in order to keep our name as high as it is now. Don't let us be afraid of the price of Ma'xts'olEm, my tribe, wa, wa! Now put down the dishes, that our tribe may eat." Owaxa'lag'ibs sat down, the y(mng man distributed the dishes, and all the tribes ate. Now Ma'Xua stepi)ed up again and spoke kindly to the eating people, "do on," he said, "eat, Walas NEmo'gwis; eat, He'Lamas; eat, NEg-c'; eat you, Ma'malcleqala; eat, La'qdLas; eat, G*'otr', you NE'm(iic; eat, Sf-'wit'c; eat, R'wanuX; eat you, Lau'itsis; eat,Wa'k*as: eat, Pd'tLidc, you, Ma't'ili)e; eat,Writ8'f'; eat. He' was, you T'Ena'xtax. Eat, all you tribes. Now it is done. I have already told you of my grandfather. This food here is the good will of our fore father. It is all given away. Now, look out, Kwakiutl! our chief here is going to buy this copper, and let us helj) him, wa, wa!" Then spoke HiVraEsk'inis and said : " Your words are true. Chief! how true are your words. I know how to buy coi)pers; I always pay high i)rices for coppers. Now take care, Kwakiutl, my tribe, else you will be laughed .at. Thus [ say, O'ts'cstalis; thus I say, Wa'uuk"; thus I say, young chiefsof the Kwakiutl; thus 1 say, Tsd'palis; thus I say, O'gwila; thus I say,0'mx''it,youngchiefsof thei^'d'moyur'; thus I say, (^or'nii'dastsT; thus I say, Ycqawit, chiefs of the Q'd'mk-utis; thus 1 say, Qoayd'Llas; thus I say, Wa'kldis, young chiefs of the Walas Kwakiutl. This is my spee(!h for our children, Ma'Xuag'ila, that they may take care, wa, wa!" Then (Qoayd'Llas stood up again and said: "Thank you; did you hear, Labidf Ho, ho, ho, ho, ud, ud, ud. [The "ho" means the lifting of the heavy copper from the ground; the "ud" is the cry of tlie Ts'd'ndqoa.]'' Now let me invite tliem, Ma'malcleqala; I believe tliey want to buy mycopper. Now I will invite tlioin." Tlien his tribe said: "Do it, do it," and he continued : " Now, Cur'tKla, behold the dance of La'qoagMlayukoa, the danghterof Walas NEmd'gwis. Now, (i'd'mdyue, see the dance of AomdLa, the daughter of Wrdas NEmd'gwis. Now, Q'd'mk-utis, see the dance of Ma'mx-oyiikoa, the daughter of Walas NEmd'gwis. Now, Wrdas Kwa'kiutl, see the ;laucc of Ma'Xualag-ilis, the son ot Wrdas NEmd'gwis. Thes<' are M.y words, wa, wa!'" Then all the guests went out. Later on Owaxa'lag-ilis invited all the Kwakiutl, Ma'maleleiiala, NE'infjic, Lau'itsis, T'Ena'xtax, and Ma'tilpr*, because he intended to buy the copper Ma'xts'dlEui that ' The ono who uiiikeH thirsty aud of wlioiu all are ashamed. «See page 372. 34S REPORT OF NATIONAL MUSKUM, 189r.. morning on the beach. Then all the tribes assembled. Owaxfi'lag-ilis stood on the beach and spoke. He said: *'No\v, come, chiefs of all the tribes. Yes, you come, because we want to do a great work. Now, I am going to buy the copper ]\Iri'xts'olEm,of Wnlas NEmo'gwis. Only don't ask too high a price for it. And yon, young chiefs of the Kwakintl, take care and help me. (io now and bring the blankets from my house.'' Then the young men went and piled up the blankets on the beach. Mii'Xua and ( )'tsV'stalis counted them. One man of the Ma'malOleqala, one of the Nimkish, one of the i.au'itsis, kept the tally.' Mfi/Xua spoke: "It is my otiice to take care of the ])roperty of our chief. It was the olhce of my forefathers. Now 1 will begin.'' Then he counted one i)air, two pairs, three pairs, four pairs, Hve i)airs, six pairs, seven ]»airs, eight pairs, nine ])airs, ten pairs. As soon as ten pairs were counted, he said aloud, "ten pairs,'' and the counters repeated, "twenty blankets," and put two stones aside. When INIa'Xua had counted another ten i)airs, the counters said, "forty blankets," and put two more stones aside. They continued to put aside two stones for each ten ])airs of blankets ( I'lates 7 and 8). Two men kept on piling up the blankets, and when they had jnled up 1,000 blankets, Mn'Xua said aloud, "One thousand blankets." The blankets wore piled up along- side of a carved beam standing on the beach (Plate o). When the pile was high emmgli, a new one was begun right next to the first pile. 'then Owaxil'lag-ilis arose and spoke: "Tribes, I buy the (iopper INIii'xts'olEm with these 1,000 blankets. I shall not give any more unless the chiefs of all the tribes should ask for more, wa! That is my speech, chiefs of the Ivwakiutl." Now lie sat down and AVrdas NKuio'gwis arose. He said : " Ya, ( )waxri'lagMlis I are your words true ? Did you say it was enough?"' Then he turned to his tribe and said, " Ya, ( )lsl'wit ! Now rise, chief, and speak for me. That is what I say, LiVbide." Then Olsl'wit arose (see Plates and 10) and said: "Are those your words, Kwakintl ? Did you say this was all that you were going to give for the copper ? Are there 1,000 blankets ? " The counters replied, " Yes, there are 1,000 blankets." Olsi'wit continued: "Thank you, Owaxa'- lagilis. Chief. Do you think you have finished? Now take care, Kwakintl ! You, Chief, give twenty times ten pairs more, so that there Avill be 200 UKU'e." Then he turned to his tribe and said, "Chiefs of the IMii'malt'lecpila ! Now, I have siiid my words. Chief VVfdas NEmo'gwis." Tiien Owaxa'lag'ilis arose and said: "Your s])eech, Olsl'wit, is good. It pleases my heart." And he said to the young men: "Go and bring 200 hliinkets i'roni my ho use." They went at once and brought those bliuiket s. Then Ma'Xna ai'ose and counted the blankets. He called out how ' I",viTV trilx' lias ii iiiuii to count Itlunkets. Tliis otiicc is not luTcclitury. When coj)]ii'r.s iiro traded, the, son^ Hi:ik<>i'H count Itlankcts. I i I ■s i Report of U. S. National Museum, 1895 - Boas Plate 7. [se your to give waxii'- 3 care, it there of the b'g'wis.'' Is gooil, ll bring t those |ut how When ^ — -jbH m^'jMm '«B^^^^^^^^^H ^Kr l^^^l ^^^^^^^^^^^^^^^^H -^^H CO y- z < -J CO C3 z o o i niVHR&^ «™4-"''"^- 1 Repoit of U. S. National Muieum, 1895.— Boan, Plate 8. to I- lij z < -I oo o z z o o mmmm R*port of U. S. Nitionil Muieum, IB9S. Bou. Plate 9. -I < > u < I o UJ a CO > UJ I O IW^B" ^mw^fc^wivjif* Mi^n Report of U. S. National Mubeum, 1895.— Bcas. Plate 10. THE KWAKIUTL INDIANS. 349 * many tliere were. IJe said: "There are 1,200 blankets in a pile here, chiefs of all the tribes, wa, wa!'' Now OlsJ'wit arose and said: "Thank you, Kwakiutl. Verily, 1 got all 1 asked for in my speech aiid we INhi'malr-leqala are pleased, wa, wa ! " Again Wrdas NEmo'gwis arose and spoke: "Thank yon, OwaxiV- lag-ilis, thaidv you, Cliief. It will not be my desire if all the chiefs of my tribe ask for more blaukets. I am satisfied.'' >fow he turned to his tribe and said : " Xow we must speak, my tril)e. Arise, G-e'g-EsLEu. S]»eak, Chief! Speak more strongly." "Ji jn G-e'g-ESLEii arose and said: "How u'u-v it is, tribes! I tliank you for your words, Owaxa'lag'ilis. Yes, Chiefs, that is our way, to which you must conform. You were not provident when you resolved to buy tliis great coi)per. My heart is well inclined toward you. Chief I Y'ou have not finished; you will give more. The i»rice of the coi)per nuist correspond to my greatness, and I ask forty times ten blankets, that is 400 blaukets more, Chief. That is what 1 mean, forty. A\'a, Chief. 1 shall not speak again if I get what I ask from you." Then he turned to his own tribe. "Chief Walas NBmo'gwis, I have done wliat you asked of me. You asked me to syeak strongly to that chief, wa, wa !" Then Owaxa'lag-ilis arose and spoke, lie said: " Yes, Chief, your speech was good. You have no pity. Have you tinished now asking for more, if I am williug to give your chief 400 blankets more ? A nswer me now!" isow G'e'g-ESLEu spoke: "I shall not try to si)eak again." Owaxaiag-ilis sent two young men. They brought the blankets and put them down. Again Ma'Xua took the blankets and spoke: " Y'a, tribes ! Do you see now our way of buying ? The Kwakintl, my tribe, are strong w^hen they buy coppers. They are not like you. You always bring the canoes and the button blaukets riglifc away. Now there are l,(iOO blankets in this pile that I carry here." He turned to the Kwakiutl and said: "That is what I say, Chiefs of the Kwakiutl, to those who do not know how to buy coppers. Now I begin again." I le counted the blankets and went on in the same way as before. As soon as ten pairs of blankets were counted, they said aloud, "ten pairs," and the counters said aloud how many tens of blankets had been counted. When he had counted all, Ma'Xua spoke: "VYa, wa! Now 1 say to you, chiefs of all the tribes, it is really enough! I have pity upon my chief. That is what I say, chiefs." Then Owaxi'i'lag-ilis arose and spoke: " Wa, Ava! say it is enough, Ma'niah'hMjala. Now you have, seen my name. This is my name; tliis is the weight of my name. This mountain of blankets rises through our heaven. My name is the Ufime of the Kwakiutl, and you can not <lo as we do, tribes. When you do it, you ttnish Just as soon as you reach the 1,000 blankets. Now, look out! later on I shall ask y(m to buy from me. Tribes! I do not look ahead to the time when you will buy from me. My(!hiefsl that is what 1 say, O'ts'estalis; that is what I T II 350 REPORT OF NATIONAL MUSEUM, 1895. i V say, Wa'kTclis; that is what I say, Ma'XuahigMlis; that is what 1 say, Ma'Xiiayalisarar'. That is what I say for all of you from whom cop pors may l)e bought, by the chiefs of these our rivals, the Ma'malcleciala, Wa, wa!" Then Walas NErao'gwis arose and spoke: ''Yes, Chief, your speech is true, your word is true. Who is like you, Kwakiutl, who buy copi)ers and who give away blankets. Long life to all of you, chiefs of the Kwakiutl. I can not attain to your high name, great tribes." Then he turned to hi^ tribe and said: "That is what 1 said, chiefs of the Ma'nialOleiiala, that we may beat these Kwakiutl. They are like a large mountain with a steep precipice. Now arise, Ya'ciaLEnlis, and speak. Chief I Let me see you that 1 may look up to you. Chief ! Now call your name, Ts'o'ndqoa, you. Chief, who knows how to buy that great copper. You can not be equaled by anybody. You great mouutaiu from which wealth is rolling down, wa, wa! That is what I say, my tribe!" Then Ya'qaLEnlis arose and uttered the cry of Ts'd'noqoa: "ho, ho, ho, ho!" and he a<'ted as though he was lifting the heavy weight of the copper from the giouud. "You all know, Kwakiutl, who I am. My name is Yri'<iaLKnli8. The name began at the time when our world was made. I am a descendant of the chiefs about whom we hear in the ear- liest legends. Thelld'Xhoq cauu down toXo'xop'a,andtookott'his bird mask and became a man. Then he took the name Ya'qaLEnlis. That was my ancestor, the first of the Qoc'xsdt'f'uox. He married La'qoag'i- layn([oa, the daughter of NValas XEmd'gwis, the first chief of the great dau WcwamasqEm of the Ma nialcleijala. That is the reason why [ speak. I know how to buy great coppers. I bought this copper Ma'xts'olEm for 4,000 blankets. What is it, Chief? What is it, Owa- xalag'ilisjf (Jtmie! did you not give any thought to my copper here^ You always say that you are rich, Chief. Now give more, that it may- be as great as 1 am. (iive only ten times 100 blankets more. Chief Owa- xa'lag-ilis. It will not bo much, give 1,000 more for my sake, wa, wa. This is what 1 say, Ha'wasalaL; that is wiiat 1 say, He'Xuayus; that is what 1 say, ^Va\vilapalas^>; that is what 1 say for all of you, chiefs of the Ma'inalcleciala, Wa, wa!" Then Owaxa'lag-ilis arose and spoke: "Yes, yes, you are feared by all, (Ireat Chief! Do not show mercy in your speech. Now 1 am going to ask all of you, chiefs of the Ma'malclecjala, will you stop talking if I give you these 1,000 blankets fn additictn to the 1,000 blankets on this pile ? If you say it is not enough after 1 have added tiie 1,000 blankets, then 1 will not force the purchase of the copper. "Now answer me, Wfiias NEmn'gwis. 1 huve seen no one giving 1,000 blankets more. I should tell a lie if I should say 1 had ever seea it done, as you demand, wa! That is what 1 say, chiefs of all the Kwakiutl." Now Wfilas NEmd'gwis arose and spoke : " Cliiefs, it is not my desire; it is the desire of all those chiefs who asked for more; 1 have enough. THE KWAKIUTL INDIANS. 351 [IVlllg seen 1 the esiie; ough. Bring now the 1,000 blankets for wbieU Chief Yri'qiiLEulis asked, wa, va! That is what I say, Ma'niah"'le<iiila, wa!" Now Owaxri/la«"ilis sent the young men to bring these 1,000 bhinkets. Tliey brought tliein and Mfi'Xua arose. He counted the blankets and called out every ten pairs. Then he made a speech: "Ya! tribes, have all the blankets here been counted ? " The people'replied, " Yes, yes. Do not nniintain. Chief, tliat we lost run of the number of blan- kets." Then Ma'Xua continued: "There are li,000 blankets. I am a Maa'mtag-ila, whose strength a])pear8 when they buy coi)i)ers. Take care, Chief Owaxri'lag-ills, else we shall be laughed at. Do not give in ! Do not weaken, else you will not get that copper." Then ( )waxiVlag'ilis arose and spoke : " Your words are good, Ma'Xua- It is good that you strengthen my heart. Now speak, Walas NEino'- gwis! Speak, Chief, and tell me your wishes, else I shall be too much troubled. Now say your price and I will take it. That is what I say, Wa'kidis; that is what I say, Tsdpfi'lis, wa, wa!" Owaxn'lag'ilis sat down, and the tribes were silent. Nobody spoke, and Walas NEnio'gwIs lay down on his back, covering his face with his blanket. For a long time nobody among all the men spoke. Then Yeqok'uii'lag'ilis, the younger brother of Wrdas NEmo'gwis, arose and said: "Chiefs of the Kwakuitl, i know what makes my brother here sad. Try, chiefs, that your speech. may please the heart of my chief here. That is what 1 say, chiefs of the Ma'malcleqala, Wa, wa ! " Then Ha'mts'it arose and sjjoke: "'Kwakiutl, I am afraid of the way in which my chief here is acting. He is making us asleep and all the tribes are asleep. That is always the way of the great chief. Now, Owaxa'lag'ilis, try to please him!" Then Owaxil'lag-ilis arose and said: "Ha'mts'it! you said enough. Too many are your words. Lot only him speak who knows how to buy that copper, Walas NEmo'gwis ! Do not let these children speak. That is what I say, Kwakiutl, Wa, wa! Now look about in my house, if you find something to please the heart of this chief. Go! young men.'' They went, and soon thej came buck carrying blankets, which they put down. Owaxa'lag-ilis arose at once and asked the young men how many blankets they 'lad brought. They replied: "Six hundred blankets." He continued: " Is it true what you said? Now, chiefs of the Kwakiutl, I thank yon for your words. Ma'Xua! Chief! count them ! " Ma'Xua arose and counted the blankets. Then he said : " Ya ! tribes, have you counted these blankets, also? There are now 3,200. Look out! chiefs of the tribes! for I shall ask you to buy our coppers also! That is what. I say, NKg-e'; that is what 1 say, R'wanuXts'e, wa, wa! that is what I say, chiefs of the Kwakiutl, wa, wa!" Now Walas NEmo'gwis arose and said: "Now take caie, Ma'n\ale- letiala! Now, I take that price for our copper. Now give the boxes into which we nniy put thcs blankets. \Ve need 50 boxes, and eacli will be worth 5 pairs of blankets." Then Owaxa'lag-ilis arose and spoke : " Thank you, Walas NEmo'gwis, n f 352 KEPORT OF NATIONAL MUSEUM, 1895. i ■ for your speech. You say you take the price. Now go, chiefs of the Kwiikiutl, iiiul bring tlio boxes! They will be 500 blankets' wortli, to be paid in canoes." Then the young men went and brought short split sticks. They brought 5 sticks. Ma'Xua took them and spoke: "Ya! tribes! truly, you do not think that your words are hard against Owa- xil 'lag'ilis ? Truly, you get easily Avhat you ask for, chiefs of the Ma'nui- If'hMjala. This canoe counts for a box worth 150 blankets. This canoe counts for a box worth 150 blankets. This canoe counts (or a box worth 100 blankets. This canoe counts for a box worth 00 blankets. This canoe counts for a box worth 40 blankets, wa, wa! Enough, (ihiefs of the ]\Ia'jnalcle(|ala. Now take pity on our chief here. That is what I say, IC wakiutl." Then ( )waxri'lag-ilis arose and spoke : " Ya, son Wrdas NEHio'gwis, I think your heart is pleased. Now there are 3,700 blan- kets. There are 700 of the fourth thousand. Come, Walas NEmo'gwis, aiul you, chiefs, arise, that T may adorn you."' Then AValas NEniO'gwis arose and spoke: ^'Come, Ma'Xmawisaqamaye! Come, i.ri'bid! Come, Kwa/x-ilauOkumf'! Come, Neuio kwag-ilis! Come, Ha'wasalaL! Come, Xua'x'sistala ! Come,()lsIwit! Come, G'e'g-EsLEu ! Come,Ya'(]aLEnlis! Come, Wa'k-asts'e! Come, Ila'misalaL! Come,Ts'rt'xts'ais! Let him who brought our cojjper look at us ! Come, chiefs of the Ma'malr'kHjala." Then all the thirteen chiefs stood in a row, and Wfdas NEmr gwis sjjoke : "This, Jv\vakiutl,is the strength of the Ma'maleleqahi. These whom you see here are your rivals. These are the ones who have the great coppers which have names, and therefore it is hard work for you to rival them. Look out I chiefs oi' the ]\la'maleleqala! in case they should biing us the copper Mfi'xts'olKui. Avliich we now sold, that one of you may take it up at once, or else Ave must be ashamed. That is what I say, chiefs of the Ma'malrleqala, Wa, wa! Now go ou! (^hief Owaxa'iag'ilis!'' Tiien Owaxii'lag-ilis arose and spoke: "Yes, Walas NEmo'gwis, and you other good chiefs who are standing over there. Now, chiefs of the Ivwaklutl, scurry about in my house for something with Avhich I may adorn the chiefs." Then the young men went. Soon they came back, carrying L'OO blankets and two split sticks, on which Ave straight lines were marked with charcoal. Then Ma'Xua arose, took the split sticks, and said: "Thank you, chiefs of the Ma/maleleqala, for the Avay in Avhich you act. It must be true that you are pleased with the way of our chief here. Now listen, chiefs! Adoin yourselves with this canoe, Avhich is worth 50 blankets, and with this cauoe, which is also worth 50 blankets, and Avith these 200 blankets here. Noav there are 4,000 blankets in all, Wa, Ava! Let me say, it is done!" Immediately Walas NEmo'gwis made a speech, and said: "I take this price, tribes ! Thank you. Chief OAvaxa lag-ilis ; thank you, Chief; thank you, IvAvakiutl." Noav OAvaxfi'lag-ilis arose and spoke: " Ya, Wfdas NEmo'gwis. Have you taken the price, Chief f" Wfdas NEmo'gwis replied : " 1 have taken THE KWAKIUTL INDIANS. 353 ' 1 take I, Chief; Have f e takeu the price." "Why, Walas NEino'gwia," said Owaxa'laff'ilis, " you take the price too soon; you must think poorly of me, Chief! I am a Kwakiutl; I am one of tliose from whom all your tribes all over the world took their names. Now you give up before 1 linishod trading with you, Ma'malrdeqala. You must always stand beneath us, wa, wa ! Now go, young men; call our chief here, that he niiiycome and see the tribes. Bring L;l'(i()ag-ilak"." Then the young men went, and soon they returned. The sister of Owaxa'lag'ilis followed them, carrying 200 blankets. Owaxfi'lag-ilis spoke: "Ya, tribes, come here! This is La'qoag-ilak". That name comes from the oldest legends. Now, take her clothes and you, IMa'Xua, give them away ! " Now Ma'Xua counted the blankets. There were 200 blankets of the fifth thousand. There wore 4,200. "Wa, wa! Chiefs of the Ma'maleleqala," said he. Then Walas NEmo'gwis spoke: "Thank you, chiefs! Now, Ma'maleleqala, we Avill divide tiie property tomorrow, wa, wa!" It was described above how a boy is introduced into the distributi(ms of property going on among the tribe. It remains to state how he acquires his fust copper. When the young man has acquired a certain number of blankets, one of his older friends invites him to take a share in the purchase of one of the cheaper coppers, which may have a value of, siiy, aOO blankets. The boy contributes 200 blankets as his share and the other man jmrchases it, announcing the young man as his part- ner in the transaction. The copper is delivered to the young man, who becomes a debtor to his partner for the amount of blankets contributed by the latter. He announces at once that he will sell the copi)er the following year, but that he is Avilling to deliver the copper on the spot. With these words ho lays it down before the tribe. One of the chiefs of a rival tribe takes the copper and pays as a first installment 100 blankets. Then the boy i^romises a distribution of blankets (tsO'Xua) for the following year and loans out the 100 blankets which he has received. The next year he calls in his outstanding debts and invites all the neighboring tribes to a feast, to which his own tribe contributes food and fuel. In the course of the festival he pays the chief who took his copper 200 blankets, being the value of the 100 blankets received the previous year, together with 100 percent interest (seep. -'Ml). Then the purchaser pays the sum of 750 blankets for the copper, incliuling boxes and belt, as described above. Of this amount 700 are distributed on the following day in the prescribed fashion among the neighboring tribes. Now the young man proceeds to loan out his blankets until Avithiu a few years he is able to repay the share of his partner who fust helped liim to buy the copper. When the time has come fortius trans- action, his i)artncr pays him double the amount of what he (the partner) has contributed, and the young man returns to him double of this amount. The rivalry between chiefs and clans finds its strongest expression in the destruction of property. A chief will burn blankets, a canoe, or NAT MUS 95 23 354 REPORT or NATIONAL MUSEUM, 1895. i=S •M' broiik ii copper, thus iudiciitinj;' liis (lisre}>av(l of tlio ainouiit ol" property (k'stroyed iuul showiiij;" that Lis iujimI is stronger, liis power j^ieater, than that of his rival. If the latter is not able, to destroy an equal amount of projyerty without lutuih delay, his name is ''broken." He is vamiuished by his rival and his influence with his tribe is lost, while the name of the other chief gains correspondingly in rei;nwn. Feasts may also be counted as destruction of property, because the food given can not be returned except by giving another feast. The most expensive sort of feast is the one at which enormous quantities of fish oil (made of the oulachon) are consumed and burnt, the so-called ''grease feast." Therefore it also raises the name of the person who can alTord to give it, and the neglect to speedily return it entails a severe loss of i)restige. Still more feared is the breaking of a valu- able copj)er. A chief may break his copper and give the broken parts t»» his rivrd. If the latter wants to keep his ]>restige, he must break a qopper of ecpuil or higher valnCj and then return both his own broken copper and the fragments which he has received to his rival. The latter may then pay for the copper Avhich he has thus re- ceived. The chief to whom the i'ragments of the first copper are given may, however, also break his copper and throw both into the sea. The Indians consider that by this act the attacked rival has shown himself sui)erior to his aggressor, because the latter may have expected to receive the broken copper of his rival in return so that an actual loss wcmld have been i)revented. ]u by far the greater number of cases Avhere cop])ers are broken the copper is preserved. The owner breaks or cuts off one part after the other until finally only the T-sha]M'(l ridge reniains. This is valued at two-thirds of tlie total value of tlieco])per and is the last i>art to be given away. Tiieorder in which the ]>arts of tlie copper are usually broken off is shown in the ncconq)anying illustration (fig. 4). The rival to whom the piece that has been broken off is given, breaks off" a similar ])iece, and returns both to tiie owner. Thus a copper nuiy be broken ui> in <'ontests with diffei'cnt livals. Finally, somebody suc(!eeds in buying uj) all the broken I'ragnuMits, which are riveted together, and the co])j)er has attained an increased value. Since the broken «'opi)er indicates the fact that the owner has destroyed i)ro])erty, the Indians ])ride them- selves upon their ])ossession (see Flares 11 ami 12). ImU. 4. roi'i'KR I'l.A'rK. The order in '.vliich tlie scctioiiM arc lin>krii nil' iiiiil thniwu iiwiiy is iiidicatpd li\ llio lottcr.-i i(i~il). \ >r property vv fircater, ,' Jill e(|iial n." lie is lost, while I. t'canse tlie •ast. Tlie tlio one at ioil (made lud burnt, lercfore it u who can o speedily ' ]>restiye, of a valu- liis coi)per rival. If estige, he or higher ^n broken h he has may then s thus re- lagments however, l)()tli into it by this himself the latter e broken that an ited, of cases •oi»per is futs off illy only le total order in n in the I'ce that lis both sts with all the })er has ites the e thein- (1 I ii Report n( U S.'Natiora! Muieurp, 1895. Bnai Plate 11, I ' t 1 ^^ ■ n mm ^^,:4 ^^^ BWp^ ^&3I • • =^ — „ — "" — -^. — . tl Chief holding Broken Copper. ri! \ I I ! Jteport of U S. National Museum, I89S.— Boas. Plate 12. m Chieftainess holding Broken Copper. II THE KWAKIUTL INDIANS. 365 The rivalry bt'twc'en chiefs, when carried so far that copperH are destroyed iiiid tluit grease feasts are given in order to de8tr<)y the prestige of tlie rival, <»ften develop into open enmity. When a person gives a i^rease feast, a great flre is lighte*! in the center of the house. Tlie Hanu's leap up to the roof and the guests are almost scorched by tiie heat. Still the etifjuette demands that they do not stir, else the host's lire has con«iuered them. Kven .vhen the roof begins to burn and the lire attacks the rafters, they niiist appear unconcerned. The host ah)ne has the right to send a man up to the roof to put out tlie tire. While the feast is in progress the host sings a scathing song ridiciding his rival and ])raising his own clan, the feats of his forefathers and his own. Then the grease is filled in large spoons and passed to the rival chief first. If a i)erson thinks he has given a greater grease feast than that offered by tlie liost, he refuses the spoon. Then he runs out of the house (g'e'qEnix'it=chief rises against his face) to fetch his copper "to squehrli with it the tire." The host proceeds at once to tie a cop- per to each of his house posts. If he should not do so, the person who refused the spoon would on returning strike the posts with the copper, which is considered etpial to striking the chief's face (k'i'lxa). Then the man who went to fetch his copper breaks it and gives it to tlie host. This is called "squelching the host's fire." The host retaliates as described above. The following songs show the mauner in which rivals scathe each other. First NEqiViVKHk-Km (=ten fathom face) let his clan sing the follow- ing song at a feast which lie gave: ' 1. Our jjrcat famous cliitsC is known oven outside of our world, oh ! ho is the highest chief of nil. [Then he sang:] The chiefs of all the tribes are my servants, the chiefs of all the tribes are my Hpeakors. They are ])iece8 of copper which I have broken. [The people:] Do not let our chief rise too high. Do not let him destroy too much i>roporty, else we nhiill be made like broken pieces of copper by the great breaker of cojjpers, tho great splitter of coppers, the great chief who throws cop- pers into the water, the great one who can not be surpassed by anybody, tho one Hurnioiinting all the chiefs. Long ago you went and burnt all tlie tribes to ashes. You went and defeated the <'hief of all the tribes; you made li's people run away and look for their relatives whom you had slain. You went and tho fame of your power was heard amoug the northern tribes. You went and gave blankets to every- body, chief of all tribes. 2. Do not let us stand in front of him, of whom we are always hearing, even at tho outermost limits of this world. Do not lot ns steal from our chief, tribes! else he will become enraged and will tie our hands. He will hang us, the chief of the tribes. [Ne(|a'pi;uk*Em sings :] Do not mind my greatness. My tribe alone is as great as four tribes. I am standing on our fortress; I am standing on top of the chiefs of the tribes. 1 am Copper Face, fireat Mountain, Supporter, Obstacle; my tribes are my servants. '. ' At another feast he let his i)eople sing:* 1. Do not look around, tribes! do not look around, else wo might see something that will hnrt ns in the great house of this really great chief. I :l t ! I ' See Appendix, page C67. '' See Appendix, page 668. u 356 REPORT OF NATIONAL MUSEUM, 1895. 2. "Do not look arouud, tribes I do not look around, else we might see something ■foruiidtiblc in the gniat liouse of this really great chief. His house has the Ts'o'noiioa.' Therefore ■we are benumbed and can not move. The house of our double chiei",- of the really great chief, is taking our lives and our breath.'' 3. "Do not make any noise, tril)es ! do not make any noise, else we shall precipi- tate a landslide of wealth from our chief, the overhanging mountain."' 4. [Xeqfi'pEnk'Em sings :] "I am the one from whom comes down and front whom is untied the red cedar bark ' i'or the chiefs of the tribes. Do not grumble, tribes! do not gru.uble in the house of the great double (thief, Avho makes that all are afraid to die at his hands, over whose bodj' is sjtriukled the blood of all those who tried to eat in the house of the double chief,' of the really great chief. Only one tliiug enrages me, when people eat slowly and a. little only of Ihe food given by the great double chief." While these sougs are merely a praise of the deeds of the s'nger, the following reply by He'uak-alaso, the rival of ^^Eqri'i)Enk*Kai is bitter to the e.xtreiiie. In it the singer ridicules him for not yet having returned a grease feast.-' 1. I thought ^mother one was causing the smoky weather? I aia tlie only one on earth — the only one in th(* world who makes thick smoke rise from the beginning of the year to the end, for the 'uvit'd tribes." 2. What will my rival say .-.gain — ihi)<; 'spider woman;' what will he pretend to do next ? The words of ;hat 'spider woman ' do not go a straight way. Will he not brag that he is going to give away canoes, that he is going to break coppers, that he is going to give a grease feast? Such will be the words of the 'spider woman,' and therefore your face is dry .and moldy, you who are standing in front of the stomachs of 'ae chiefs. 3. Nothing will satisfy you; but sometimes 1 treate<l you so roughly that you begged for mercy. Do you know what you will bo like? You will be like an old dog, and you will spread j'our legs before me when I get excited. Yon did so when I broke th(^ great copjters ' ("loud' and 'Making Ashamed,' my great jiroperty and the great coppers, 'Chief and 'Killer Whale," and the one namc^l • I'oiii t Island' and 'The Feared One' and 'Heavei.' This I throw into your face, you wliom I always tried to vautiuish; whom I have ma created; who does not dare to stand erect when I am eating; the chief whom eveu every weak man tries to vamjuisli. 4. Now my feas; ' Oo to him, the poor on«^ who wants to be led t'ic»iii the son of the I'hief whose own name is ■ Full oT Smoke' and '(ireatest Smolfc' \('\ er mind: give him i)lenty to eat, make him drink until he will be r[ualmish and vomits. My feast steps over the fire right up to the chief,^ In order to make the ett'eet of the song still stronger, an etiigy of the rival chiefis sometimes placed near the fire. He is lean, and is repre- sented in an attitude as though begging tliat tln^ lire be not made any hotter, as it is already scorching him (Plate 13). Property may not only be destroyed for the ]mr])ose oi' damaginj. tlie ' A fabulous monster. See page 372. ■The war chief and jiotlalch chief. 'Tlio emblem of the winter ceremonial. See i>ag(> 435. 'This refers to the fact that ho killed a chief of the Awi'k-'cnox in a feast. '^'See Appendix, page (>()!). ''Namely, by the fire of the grease feast. '' The first grease feast went as far as the center of the house. As NEcpVpKuk'Km (lid not return it, the second one steonod forward across the iire right up to him. I I the I ■a- I i i I I Plate 13. Image representing the Rival Chief. From A Hastinn. " Nnrtlnvfst (Vmsr of Aincricn." OrJKiuul ill Hoyrtl Ktlinoniapliifiil Mu.st'iiiii, licrliii. -f J I ■ mm Report of U. S. National Musc-um 1895. -Boas Plate 14 ac ui a. u. O U o z o I z < z H Z o a. tu m o I '. i THE KWAKIUTL INDIANS. 357 1 prestige of tb«'- rival, but also for the sole puri)ose of jiiaiiiing distinc- tion. This is (lone mainly at the time when houses are ]»uilt, when totem poles are erected, or when a son has been initiated by the s]»irit presiding over the secret soctiety of his dan, to which ccremoi'.y refer- ence has ;')rcviously been made. It seems that in olden times slaves were sometimes killed an<l biiried under the house jtosts or under (otem posts. I-ater on, instead of being killed, they were given away as presents. When- ever this was done, the inverted figure of a man, or an inveited head, was placed on the pole. In other cases coppers were buried under the posts, or given away. This custom still con- tinues, and in all such cases copi»ers are shown on the post, often in such a Wiiy that tln^y sire being held or bitten by the totem animals (I'late 14). At the time of the initia- tion (»f a member of the clan slaves were also killed or coppers Avere destroyed, as will be described in greater detail later on. The ])i'operiy thus destroyed is called the d'mayfi, the ]trice paid for the house, the post, or for the initi- ation. The distril)ution or destruction of prop erty is not always made solely for the purpose of gaining l)restige lor one's self, but it is Just as often ma<le for the benefit (»f the successor to the name. In all such cases the latter stands during the festival next to the host, or, as the Indian terms it. in front of him, and the chief states that the property is distributed or destroyed for the one "standing in front of |iim" (Lawu'hiame), which is tlierefore tlie term used for the chief'a eldest son, or, in a more general sense, for the heir pre^'uml^tive. I'OTI.ATIII MASK n|- Till; KUKWA'KrM. Uiiulilc iiiiisU ciipiiMciir )iniii;;()i«niiMl iiinl cliiscd by niouiisiilNtiiiins. ('() Oil 1 1- 1- view, roprusi'iUinj; tin' mici'slcii in :iii iiiifjiv Mliilr of mi ml, viiii(|iiisliiiin lii>i liv.ils. (//) 'i'lio in;isk ojicikmI i('|prps<'iitiii(; tla- iinri'slrir iu ii iilenH.iiit stale 'il' niiinl. distrilmliti;; jiroiMTty. IV A, N.i. I-.'4.1, I{..vnl Kll\iicicr.i|.lii. 111. MiH,i;in ll.rlin. CmI!.-,!,-.! ^ A. ,):i. nl.s.'n. i ■ 358 liEPORT OF NATIONAL MUSEUM, 1895. At all these festivals masks are occasionally worn which rei)resent the ancestor of the clan and refer to its lejuend. 1 will J4ive one exam- ple: In the potlatch of the clan K"k\vri'kiini of the QVt'nioyue, a mask representing one of the forefathers of the i)resent clan (not their first ancestor), whose uanie was No'lis or Wa'tse appears, — a double mask, surmounted by a bear (fig. a). The bear broke the dam which pre vented the property of No'lis going up the river. The outer mask shows No'lis in a state of rage vanciuishiug his rivals; the inner side shows liim kindly disposed, distributing property in a friendly way. His song is as follo'vvs: ' 1. A bear is staiHtiuf- at the rivci' of the AVauderer who traveled all over the worhl. 2. Wild is the bear at the river of the Wanderer who traveled all over the world. 8. A daugerous tish is going up the river. It will put a limit to the lives of the ])eople. 4. Ya! The si'siuL- is going up the river. It will jmt a liuiit to tli<- lives of the people. 5. Great things are goitig up the river. It is going uj) the river the copjier of the eldest brother of our tribes. Another song used in these festivals is as follows: ' 1. The heat of the rliief of the tribes will not hav(^ mercy upon the iieople. 2. The great lire of our (^hief iu which stones' are glowing will not lia\ <> mercy upon the jieople. 3. You. Miy rival, will eat what is left over when 1 dance in my grease feast, when I, the chief of the tril>es. perform the lire dance. 4. Too great is, what you are doing, our chief. Who e(|ual8 our chief I lie is giv- ing feasts to the whole world. 5. Certainly he has inherited from his father that h(i never gives a small feast to the lower chiefs, the chief of the tribes. The clan Hafi'naLino have the tradition that tlieir ancestor used the fabulous double-headed snake for his belt and bow. In their potlatches the chief of the gens appears, therefore, dancing with a belt of this de8crii)ti<)n and with a bow carved iu the shai)e of the double-headed snake. Th«» bow is simjdy a long carved and painted stick to which a string running tlirough a number of rings and connecting with tiie horns and tongues of the snak.' is attached. When the string is pulled, the horns tire erected and the tongues i>ulled out. When the string is slackened, tin- horns drop <lown and the tongues .slide back again (Plate ir>). I\'. Mahuiacje. Marriiigc among the Kwakiutl must be considered a i»urchase. which *• is conducted on the same ]»iinciples as the purchase of a coi»])er. But the object Ijought is not oidy the woman, but also the right of member- ship in her dan for the future children of the couple. 1 ex])lained ' See Appends, page (570. '' See i)age 'Ml. •' Sec Ajipendix, page ()71 . ■•Stones heated in the fire for boiling the food to be used in tlio fi^ast. Il Report of U S. National Museum, 189S.— Boat. Plate 15. Dance of the Chief of the Haa'nalino Clan. -!' !■ I THE KWAKIUTL INDIANS. 350 before that many privileges of the chin descend only through marriage upon the .son-in-law of the iK)ssessor, who, however, does not use them himself, but jicciuires them for the use of his suecessor. These privi- leges are. of eourse, not given as a present to the son-in-law, but he ^ becomes entitled to them by paying a certain amount of proi)erty for " his wife. The wife is given to him as a lirst installment of the return payment. The (trest of the clan, its privileges, and a ((msiderable amount of other j)roperty besides, are given later on, when the couple^ have children, and the rate of interest is the higher the greater the num- ber of children. For one child, 200 per cent of interest is paid; lor two or more children, 300 per ceut. After this payment the marriage is annulled, because the wife's father has redeemed his daughter. If she continues to stay with her husband, she does so of her own free will (wulc'L, staying in the house for nothing). In order to avoid this state of affairs, the husband often makes a new payment to his father- in-law in order to have a claim to his wife. The law of descent through marriage is so rigid that methods liave developed to prevent the extinction of a name when its bearer has no • daughter. In such a case a man who desires to acquire the use of the crest and the other privileges connected with the name performs a sham marriage with the son of the bearer of the name (Xue'sa; New- ettee dialect: da'xsitsi:nt=taking hold of the foot). The ceremony is performed in the same manner as a real marriage. In case the bearer of the name has no children at all, a sham marriage with a part of his body is performed, with his right or left side, a leg or an arm, and the privileges are conveyed in the same manner as in the case of a real marriage. It is not necessary that the crest and privileges should be aci^uired for the son of the person who married the girl, but they may be trans- > ferred to his successor, whoever that may happen to be. As the acquisition of the crest and privileges connected with it i| play so important a part in the management of marriages, references to the elan traditions and dramatic performances of portions of the myth are of fre(|uent occurrence, as may be seen from the following descrii)tioMs: J will describe lirst tlie man iage of a Ma'maleleqala Chief. XEmo'knlag'ilists'e called all the young men of all the tribes to come to his house. After a second call all the young men came. Then he arose and spoke: "Thank you, my brothers, for coming to my house. You know what is in my mind — tliat I want to marry to day. You know that I wanted you to come that I miglit ask my i)rotlieis to invite all the i>eople. Xow dress yourselves; there is the paint and the eagle down." Th(> liiVg-us aiose and sjxjke: ■' Yes, XEmo'kulag-ilists'e, these are your wends. 1 and my friends will go now to make war upon the daugh- ters of all the chiefs all over the world. Now take care, my friends! / 360 REPORT OK NATIONAL MUSEUM, 18!»5. y>>ung c'tiiefs of nil the tribes; paint yourselves and put dowu on your liciuls.'' Then t lie young men painttMl theniselves and put down ou tlieir heads, and went out to the nortli end of tiie villajje. First they went into the liouse of IIii'inasa(ia. As soon as tliey ha<l entered they all said, "Listen!" and La'jcus spoke: -'Hear mo, tribes! go and help to bring my bride into my liouse.'' Here he stopped, and one of tlie men living in the house said: "We will do so/' Now tliey went from house to houses and spoke in the sauie way. Then they all went back into tlie liouse of >rBmo'kulag'ilistsV'. Tlu'ii they went at ouco to call the tribes, and they all came. Now Wa las NEuio'gwis spoke: "(5ouu», chiefs of all the tribes, to hear the words of our chief. We will uudie war upon tlie tribes. Something great is in the door of the liouse of our future wife. That is all." Then Walas NKino'gwis counted the blankets and the counters kept tally. When 200 were counted, he said: "We pay for our wife these 200 blankets here." Tiien he counted 100 blankets more, and said : "With these 100 blan- k(^ts we will lift her. We must lift a heavy weight for the son of La'lawig-ila." All the men replied: "True, true are your words, chief." Walas NEino'gwis counted 100 blankets more, aud said: "These are intended for calling our wife. Wa, chiefs! there are 400 blankets here, by means of which we are trying to get the daughter of Lil'lawig-ila." Then Ile'Lamas arose and sjjoke: "Yes, sou, your speet^h is g(»od. All our tribes heard what you said. Now take care, else a mistake might be made. 'IMius 1 say, chiefs of all the tribes. Now arise, T;iV(|r)Las, and you, Ma'Xmawisaqamae, aud you. Ya'ciaLEulis, and you, Mii'Xuayalits'c; we want to go to war now. Now ask if it is all right." They gave them each a single blanket to wear. Then these four men arose aud went to the liouse of Lil'lawig-ila. They sat down in the doorway, and 'la'tidLas spoke: "We come, chief, to ask you about this nuirriage. Here are 400 blankets ready for you. Now we are ready to take our wife. That is all." Then spokt^ Lri'lawig-ila: "Call my future son-in-law, that he may come for his wife; but let him stay on the beach. Vou all shall stay there; only the blankets shall (?ome into my house." Then Yji'qaLEiilis spoke: "Thank you. Chief, for your words. Now let us tell our chief." Then they went to the house of NEino'kulag'ilists'e. They went in, aud qa'qoLas tohl the answer of Lri'lawig-ila to the chiefs of all the tribes, saying: "He told us to come soon to take our wife." Then all the y<miig men took the blankets. They put them ou the shoulder of other young men and all walked out. They put the blankets dowu on the beach. Then lle'Lamas arose and spoke: "All the tribes came; I came, Lfi'lawig-ila, to take from your arms your daughter to be my wife. Now count the blankets which we brought." Then Walas NEmd'gwis arose. He took the blankets and spoke: "Y'^es, chiefs of all the tribes, I am not ashamed to tell about these b'ankets. My grandfather was a rich man. Therefore I am not f , [ ^i ] THK KWAKIUTL INDIANS. 361 I jisliained to speak." "True, true!" said all the men, "who would jjiiiu- say it, Cliiefl"' Walas Js'KmO'gwis counted the blankets. When tlvu pairs of blankets were eounted, he i)ut them on the shoulder of one of the four men, who carried them into the house of La'lawijjMla. Thus they did until 200 blankets were counted and carried into the house. He said: ''With these blaidcets tliey are nuirried. Now we will try to lift our wife from the tloor." lie took the blankets and said: "With these we lift her from the tloor." He eounted apun live pairs, ])ut them on the shoulder of one of the yonnj; nu^n, who carru'd them into tiie house, until 100 were counted. Then Walas Niomo'ywis said: "There are JOO, as we told you, chiefs! Now we will call our wife.'' He took a blanket and said: " We call her with these," and counted in the same mannin- as before. When 100 blankets had been counted, he said: "There are 100 blankets here." When the four men had carried all into the house of La'lawij^-ila, he came out and said: "That is what 1 wished for. All the tribes came to marry my <laughter. Let my son- in law hear it. He shall come into my house if his heart is strong enough, wa wa!" As soon as his speech was linished, eight men brought burning torches of cedarwood. Four stood on the right haiul side of the door and four on the left baud side. They put the burning ends of the torches close together, just wide enough apart for a mau to pass through. Now Ma'Xua arose. He was to pass through the lire. He ran up to it, but as soon as he came near it, he became afraid and turned back. Now he called NEnnl'kulag-ilists'e : " Hear it ! his heart nuist be strong if he wants to accomplish what I attempted iu vain." NKuiokula- g'ilists'e arose and said: " Yes, Ma'Xua, your word is true. Now look out, chiefs! else we shall not get my wife and I shall be ashamed of it. That is the legend which my father told nu^, how the daughter of Nu'iiemasKcpl was married at |)a'jSaxs(lalis. A tire was at the door of her house. Now arise, TiiVi.iliLa, take two pairs of blankets and give them to him whose heart is strong, else our friends will try in vain to get my wife." Then La'LiliLa arose, took the blankets and carried them to Walas NKuio'gwis, who spoke: "Tribes! Let him whose heart is strong go up to that house. These two i)airs of blankets are for him who will go there." Then Ma'Xuag-ila the Koskimo arose and si)oke: "1 am not frightened. I am LK'lpela. This name comes from theoldest legend. He knew how to jump into the tire. Now 1 will go, you beat the boards!" As soon as the men began to beat the boards he ran up to the fire, and although the torches were close together, he ran through them int(> the house. He was not hurt. When he got into the house, NEuio'kulag-ilists'e said: "Ho, ho, ho, ho. He has succeeded! Thank you, my tribe." As soon as MaXuag-ila had entered the house the tire disappeared. La/Lawig-ila came out and spoke: "<"ome now and take y(mr wife, son in-law!" They brought out blankets and T.fi'Lawig-ila said: "Now I give you a small gift, sou-iu-law. Sell it for food. There i IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 132 25 '■'' *- IIIIIM i 142 ilO 1.8 1.25 U. 1.6 ■a 6" ► Hiotogmphic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 ^ ^ '^^ % E?/ rf' 1 iV 362 RLPOKT OF NATIONAL MUSEUM, 1895. are liOO blankets." Then Walas NKnio'gwis arose: "I>on*t sit down, tribes. Let ii8 sing a song of joy! Take care, chiefs of the Ma'aiale- ]e<|ahi, we will make fun of the Kwakintl. .My chief has again given blankets. The name of my tribe is Ma'maleleqala, who vanquish all. I am feared by all the tribes. 1 can not be lifted. I know how to buy great coppers. 1 make chiefs out of poor jnen. Whenever I give away blankets, I do so in Tsa'xis on account of the legend of Ma'lele- qala, who was first transformed into a man at this place." Thus spoke Willas NEmo'gwis and all arose and sang: 1. The deer wutit ou tbo water, niiil trit^l to inako war on bin yoiiuger brother. 2. Kui-kiiaxii'or- gave up tbo cbaHu, trying to make war on bin yoiiugcr brother. 3. Only 1 do tliis way. Otily I am tbo great one who takes away the dangbter of chiefH, the yonnger brother of Knr-knaxa'oo. When they stopi)ed singing, NEmo'kulag'ilistsV" said, *'Ho, ho, ho, ho," and he promised to give away blankets. He said: "These are blankets for ycm, (Jue'tEla; blankets for you, (^'n'moyuf'; blankets for you, Waias Kwakiutl; blankets for you, Q'o'mk'utis. They belong to T[il'<ioaq5i, the daughter of IS^Emo'kulag'ilists'e," and he said, "Now go to take my wife and the blankets." Then the men went to the house of Laiawig'ila, and after a short time they (uime back. Ts'a'ts'alkoalis, his daughter, was among them. Then all the men went home, lie did not give away the blankets at once. She we it to live with her husband. Ilereis the le.scriptiou of another marriage : The successor of Ma'Xua, chi- f of the (rua'tsT'Uox, was engaged to nnirry He'nEdemis, daughter of Ya'qaLasame, chief of the Qo'-scifMnuX. Then Ma'Xua sent four men — Kasa'lis, A'wite, XEme'malas, and Ya'Side — to ask if Ya'<iaLa- same agreed to the marriage. As soon as the four men entered his house, Kasa'lis spoke: " I come, chief! sent to you by the sou of Ma'Xua. He has 400 l)lankets ready to be given to you to buy in nnirriage your daughter, and also to take home your daughter, Ya'qaLasauir'. We beg of y<m, O, Chief! to bend j'our heart to cmr wishes, for you have nothing to complai!i of. We all are of one descent. We are sent by your uncle, chief, and by your great-grandson, the successor to Ma'Xua. Thus I say, NEinf-'malas, Nuw we have said our speech. A' witr-, Ya'gidr*. Now, .X'witc, y(tu sjjeiik to our un<*le here." Then A'wite spoke: "Let me speak next, Kasa'lis. I came, sent as a messenger by your uncle. Let us try to get our relative. Now, Ya'Side, you speak next." Jle said: "1 am the double-headed snake.' There is nothing in the world that I am unable to obtain. Now move your tongue, and give us an answer.'' Then Ya'qaLasamO spoke: "You have flnislied your speeches that you were to deliver to me, chiefs of the (lua'ts'enox. Only let your tribe take care, .V'wite. Now you nu«y have my daughter. Come here to-morrow, but strengthen your hearts. Now go and tell Chief Ma'X ua y ' Peo page H71. i THE KWAKIUTL INDIANS. ^63 that I will show my legend — the iiro in the house. ICyou do not run away from the heat of my lire, you may have my dauj^hter. Now jjii, masterhi !" Then the four men left the house. They went and repented the words of YaNiaLasamT' to iMa'Xiia, who prayed his tribe not to fear the Are. As soon as they had left, Ya'<iaLa8ann' earved a larjje mask repre- senting the "Sea Hear," the mouth of which opened, and attached it to a bearskin which his dancer was to wear. Then he took a basket and went to the graveyard, where he took seven skulls and other bones, which he carried home in his basket. Then he opened the mouth of the bear mask and put the skulls and the other bones into it. Xext he prepared the seats for Ma'Xua and his friends close to the tirephuie. lie i>oured several bottles of grease into a wooden box and l)uilt up a high pyre, on top of which he placed the box containing the grease. O I the following day Ma'Xua called his tribe, and all prepare<l to go to Ya'qaLasame's house. When they entered, Mil'Xini said : '• Now be very careful, my tribe! Do not forget how kindly I feel toward all of you. If ever you ask me to help you, I do not spurn you, but I feel proud of your kind feeling toward me. Now chiefs! A'witc, and you, NEmc'raillas, id y<m, Ya'jfidc, do for mo as I have <lone toward you. I fear he will show his great lire, then let us take care, my tribe! The llrst Gua'ts'euj^x were never afraid; they never lied from anything. Therefore we, our present generaticm, must not fear anything, wa!" Then Y'^a'Side spoke: "Let us stand by our chief, (Jna'ts'cnuxl Let us stand by our chief ! The name Ma'Xua conies from the time long before <mr grandfathers. Now our generation is living. Take care, Ma'Xua, and you, my grandson, r)ri'ifaxidalaLe, Ibr tln^ jx^ople of our tribe have seen your kind heart, wa!" Then they loaded four canoes with (he l»lankets, for it is a hmg way from the village of the (lua'ts'enox to that of the (^Vsip'nmX. They paddled, and when tliey arrived at the village of th i Qo's«p"'muX, A'wite arose in the canoe and said: "Now, show yourselves, (^o'scp- muX ! 1 am of the (lua'ls'enoX tribe and come to get Hc'iiKdemis, the daughter of your chief, Ya'qaLasame, as wile for my gramlson, i)ri'iiaxi- dahiLc. Now, NEg^'tse and A'wite, count the blankets!" Now they counted the blankets. As soon as there were live pairs of blankets, A'wite said: "Ten I am paying for my wife," and when another live pairs were counted, he said so again, and so on until all tlie l>lankets were counted. Then Ya'ipiLasame went <tnt of the house and said: "Come, (lua'ts'enox, come up from the beiich into my house." Then they all went ashore and entered Ya'ipiLasame s house. When all were in, (iottX'i'lats'e spoke: "Welcome, Gua'tsV'iiox ! Come, Ma'Xua ; (M>me, Ya'Hide; come,NEnie'nn*ilas; come, A'wite; come, Ka'salis. Thank you for coming, Chief L'E'nk-alas. Now take care, (lua'tsViiox, for here is the (^V)'mO(|oa, a sea moustcr, who swallows everything, and there in I ! i d()4 HKPOKT OF NATIONAL MUSEUM, Ifellfi tlio r«'ar of tlie lions« is lie wln» devoured everyone who tried to marry the daughter of Ya'qaLasamr', and this fire has hurt everyone m'Iio tried to iiiarry llr'nKdemis. Now, Cliief Va'tiaLasamf', light your lire and let the iduef f^et our daughter here.'' Tlien Va'(|aLasanir' lit thu lire and all the Gua'tsV'iiox sat down elose to it. Wiien the lire was burning, V'a'qaLasamr' spoke: "Now take care, (lua'tsV-nox. for I intend to try you. You said you were not afraid of TsV>'nrM|oa ? Now I will try all of you, chiefs of the (lua'tsV'nox. On aeeount of this lire nobody «!an get my daughter." When the grease began to burn, all theGua'tsVnox lay down on their backs and their blankets were scorched. Now the lire died oul, an<l then KasiVlis spoke: *'Ya, (^o'sqemuX ! This is my way. I am afraid of nothing. Kven if you shoidd begin to murder us, I should not run away. Now, (Jna'ts'enox, we have our wife. Mere, Chief Ya'qaLa- sanu"'! Look atour blankets which we are giving you." Then Ya'(|aLa- same spoke: '-Chiefs of the Gua'ts'f'nox, I have seen you are really a savagii people, and everyone fears you. I am afraid of you, for you are t\w first ones Miio have not run away from my lire. If you had run away, you would not have obtained my daughter for your wife." Then he shouted: '*Take her, (lua'tsV-nox! Now you. <levourer of all tribes, step forward, that Ma'Xna and i)a'jfaxidalaLr' may see who has eaten the suitors of my daughter. Now look, NEuuVmiilas; look, A'wite; look, Yfi'Sitle; aiul you, KasaTis, and see the devoiirer of the tribes." Then Ya'<iaLasamr' took a pole and poked the stomach of the devourer of the tribes who had come forwjird. Then the mask vom- ited the seven skulls and the other bones and Ya'<|aLasamr> continued: "Now look at it, (lua'tsV'Uox. These are the bones of the suitors who came to marry my daughter and who ran away from my lire. The di'vourer of tribes ate them. That is what he vomited. Now come, He'nEdemis, and go to ytmr husband!" Then she came and went into the canoe of the (lua'ts'enox. They all went into the canoe and returned home. I will give still another example, namely, the marriage ceremony of the L'a's(i'r'nox, which is founded on the following tradition : A chief of the L'a'sqVnox speared a sea otter which palled his canoe out to sea. He tried to cut the line, but it stuck to the canoe. Finally the moun- tains of his country went out of sight. After a long time he saw a black beach, and when he came near, he saw that it was the place where all the coal of llres goes when it drifts down the northward <'urrent of the sea. lie passed this place and came to the place where all the dry saud is drifting to and fro. The sea otter continued to pull him on, and he arriveil at the place where the down (of birds) is drifting on the water. He passed those and came to the place where the toilet sticks' are going. Finally he discovered a village on a beach. The sea otter jumped ashore ami was transformed into a man, who entered the chiePs ■CodampHiita nsetl in pluce of toilet paper. 1 I THE KWAKIUTL INDIANS. 365 house. Tlip diiors siH>aker invited the man to enter, and asked him what he wanted. The person wlio sees peoples' tlionghts sat to the right of the dwn- and said : " He conies to yet a magical treasure,'' Then the chief of the sea otter, for it was he whose house he haul entered, gave him a har|K)on and said : " Vou will be the chief of the world. Do you want anything else?'' '♦ Yes,'' replied the man, '• I want to marry your dau^'hter.*' She was sitting on a platform in the rear of tin; house. He nmrried her, and the chief gave him four men to show him the way home. The girl's names were Tsr''sa<[a (sea otter pup woman) and (i-aiaxa-is (tirst to receive gifts). When they ai)proached tlie village of theL'ji'sqV'nox, Tsr'siiqa commanded her husband to throw the man who was sitting in the bow of the canoe into the water. He made him lay off his mask and threw him into the water. His name was Xa'ya'la (S(mnd of stones rolling on the beach). Then the sea began to roll in heavy waves. The woman ordered him to throw the three other men into the Avater. He did so, and they were tranformed into three islands, which i>rotect the beach of the L'a'sq'cnox village. Since that time the l/a'sq'cnox use four masks representing these men in their marriages. The bridegro<)nrs tribe go in c'auoes to the girl's house. When they arrive in fr(»nt of her house, four old men who wear the masks repi-esenting the four men referred to step ashore. They walk four steps and then ]K>rform a dance. They look at the girl's tribe and iM>int toward the house as though directing their friends. Then tiiey go back int<» the canoe and take tiioir masks off. Figure (i rep resi'uts the mask of Xa'ya'lii. I liave not seen the three other masks belonging to the ceremony. The broad band on top of the musk repre sents the head ornament of cedar bark which Xa'ya'la is said to h;ive worn. The four men receive in |>ayment of their dance a blanket eacn from the bridegr<M»m. At this place I can describe only a portion of the ceremonial pre scribe<l for the return of the purchase money and the ilelivery of the crest to the son in law, a^s it is in most <;ases performed as a part of the winter ceremonial and must be treated in connection with the latter subject. (See p. 4LM.) The return of the purchase money is called qautc x-a. and the particular manner of return, which will be described here, LEnE'mXs'a. The people are all invited to assemble in the house of the wife's father. Flu. n. MAKIIIAOK MAHK OK THE 1,'A'Si/KNiVx. Ilci^lit 14 ilirlicH. IV A, No, Iml, Ki'jal Kl)iii<i|rn|'lii. :il Miiacuin, llrrllii. Cillrrlixl by A. Jai oltM-ii. liri 3(56 RKl'ORT OF NATIONAL Ml'SEUM, 1805. VVlieii all the guests have assembled, tlie fatlioriii law of the youug man enters, aecompaiiied by his clan. Four of them are carrying the mast of a canoe, out; holding it at the top, another one at the butt, and two at internuidiate points. They wall; to the right and stand on the righc- hand side of the door on tlie front side of the house, facing the nnddle.' Then the wile's I'utlier calls his son in law, who steps forward and stands in the right-hand rear corner of the house. The other speaker tells him that the mast represents li<l8 of boxes (g-i'sExstslla, see p. 4L'l) tied together (LEiik"), and that they contain everything tluit he owes his son-in law. The latter replies, asking if the coppers- house, its posts, and his father-in-law's names are in it also. Even if the ohi man should not have intended to give all of this, he must comply with this demand and promise to give it all to his son-in-law. Next, the young man's wife is sent by her father to fetch the copper. She returns, carrying it on her back, and the ycning men of her clan bring in blankets. All of this is given to the young nmn, who proceeds at once to sell the copper oft- hand. This is called '^ holding the copper at its foreheiur' (dsl'gMue)* In such a case less than one-half of the actual price is paid for the cop])er. If it is worth 0,000 blankets, it will bring only 2,o00 blankets. The buyer must pay the price on the spot, and the blankets which the young man obtains in this numner are distributed by him right away. Hy this distvibution he obtains the right to live in the house which his father-in-law has given to him. Although in most marriages the house and name of the bride's father are promised to be transferred to the young man, this is not necessarily the case. The dow( v agreed upon may consist oidy of coppers, <'anoes, blankets, and the like. I learned about a curious instance how a man punished his father-in- law who had long delayed the return of the purchase-money and was evidently evading the <luty of giving up his luime an<I homo to his son- in-law. The latt«'r carved an imag«^ representing his wife and invited all the i)eople to a feast. Then he put a stone ar<mnd the neck of the image and threw it Into the sea. Thus he had destroyed the high rank of his wife and indirectly that of his father in law. I V. The Ci.an LE(rEM)s. It appears fi-om what has been said before that, in order to ftdly nnderstand the various ceremonies, it is necessiuy to be familiar with the clan legends. In the following chapter I will give a selection of legends which will make clear their connection with the carvings used by each clan and the ceremonials performed on various occasions. It seems desirable to introduce at this place a fuller description of 'Tlie piMitioiiH in tlio Iiomho are ahvii.vN {{ivnii iiccording to the Iiulian method: ']'hu lire iuthu (Mitcr side (i.nHitk), the walls the hack Hide (u'ui). Thus ri^bt and left arc always to he considored th<! corresponding sides of a person who is looking toward the fire tVoni the front or rear of the house. THE KWAKHJTL INDIANS. 307 tlu' i>Ijiii of the house than has heretofore been jfivcn. T\\v houses of the Kwftkiutl form ii squaro, tlie sides of which are I'rom 40 to <M» feet long. (Figs. 7 and 8.) The door (D) is vtenerally in the center «>f the side nearest the sea, which forms tlie front of the house. The latti'r has a gable roof, the ridge of which runs from the front to the rear. The walls consist of boar<ls. which are fastened to a framework of pedes. The sides of the door are formed by two posts (A ) from (i to 8 inches in diameter and standing al)out 4 feet apart. Over the d<M>r they are con- FlK. 7. OROt'Sn I'l.AN OK KWAKIITI. liODSI. nected by a crossbar (B). (Tig. 8.) Sometimes the framework of the door is made of heavy planks. The framework of the house front con- sists of two or three vertical poles (C), about .{ inches in diameter, on each side of the door. They are from 8 to 10 feet apart. Their length diminishes toward the sides of the house according to the inclination of the roof. These poles are connected by long crossbars (K). whi»;h are tied to their outer side with ropes of cedar bark at half the <listaiu!e between the roof and the ground. The franu'work of the rear jiart is siutilar to that of the front, but that of the sides is far stronger, as it ITT 368 REPORT OF NATIONAL MUSEUM, 1895. huH to HiipiNirt the roof. Two heavy postH (K), alM)ut iiicIieH in diam- eter, are erected. Tlieir headH are cut out and a beam of tlie same liameter \n laid over them. At thejointn it is cut out so is to tit into lAu) licsuls of tlie i)OHtH. On liotli sides of tlic door and m the corre- H]»ondinj,' ]»art of the rear side, about li feet distant from ihe central line of the house, the supjiorts (U) of tike roof are erected. These form the principal part of the franunvork, and are tlie first to be made when the house is built. They stand abovit .'J feet from the wall, inside the house. These uprights are about 2 feet in diameter and are jjenerally <!onne«'ted by a crosspiece ((1) of the same diameter. On each side of the crosspiece rests a heavy beam (II), which runs from the front to the rear of the house. Ki-. 8. KI.BVATION ANI> HKCI'IOK OP KWAKIUTI. HOCxB. Sometimes these beams are supported by additional uprights (T'), which stand near the center of the house. The rafters (li^ are laid over these heavy timbers and the beams forming the toi>s of the sides. They are about 8 inches in diameter. Light poles about 3 iiulies thick are laid across the rafters. They rest against the vertiiral poles (C) in the front and rear of the house. After the heavy framework which supports the central part of the roof is erected, a bank about 3 feet in height is raised all around the outlines of the house, its outer side coinciding with the lines where the walls are to be erected. liong, heavy bocards 4 or 5 inches thick are implanted lengthwise along the front of tlie house, their upper edges standing 2A or .'i feet abovi^ the ground. Tlien the earth forming the bank is stamped against them, and thus a T THE KWAKIUTL INDIANS. 361) platform is inadu riiiiiiiiig along tlie front of tli<> lionso. LatiT on this IH continued all around the lious«>. Tliu framework of tiio front is tiie uoxt to be ureitted. I'lie ]>o1(>h (C) stand in the dirt forming the plat- form. The upper edjjes of the front boards which \v«'re implanted into the );round are (grooved, and in this groove the boards forming; the front wall stand. They are liel ov nailed to the crossbar ( K) and to tho foremost rafter, whi(*h is connected with the framework of the front. The next thin;; to be done is to make the rear wall and the sides. The ffUMuer exactly corresponds to the front, the do«»r only b«'in;; waiitinpf. The boards forming; the side walls are implanted in the p-ound, stand- in^f vertically, their upper ends bein;; tied to the beam formini; the top of the framework. The platform running; alon^ the inner sides of the walls is tlnishctl by stamping tho earth against the side walls. The roof consists of a peculiar kind of boards, which run from the gable to the sides of the house. They lap on their edges like Chinese tiles. This arrangement has the etiect that the rain runs from the roof with- out jjenetrating into the house. The house front is generally linished by cutting the boanls otl* along the roof and by finishing them oil' with a molding. A Way logs are placed in front of the door, forndng steps (T) that lead to the platform. Steps of the same kind lead from the platform to the lloor of tho house. The board forming the inner side of the platform slopes slightly inward. The Iwrnse has no smoke escape, but several of the boards forming the roof can be pushed aside. During tho night these o]>enings are closed, but in the morning one board over every fireplace is ]iushed aside by means of a long pole. As it is necessary to look after the roof from time to time, a stationary ladder is leaned against the side of the house. It consists of one-half of the trunk of a tree <u' of a heavy board, into the upper side of which steps are cut. The house is iidiabited by several families, each of whom has a lire-' place of its own. The corners behmging to each family are divided off from the main room by a rough framework of poles, the top of which is used f r drying fisli or other sorts of food. On each side of tho fire stands the immense settee (tig. 11), which is large enough for the whole family. It has no feet, is about 7 feet long and 4 feet (b-ep, and its sides slope slightly backwanl, so as to form a convenient support for the back. Boards are laid along the base of the rear and front platform and on the side of tho fire opposite tlie sette<^ The arrangement is some- times made a little different, the settee }»eing wanting, or in some instan(!es standing on tho reai- side. Olten long boards are phuH'd e<lgewise near the fire, serving as a back support. They are supported by plugs which are rammed into the floor and lean slightly backwaid, thus forming a convenient back support. The bedrooms have the form of small houses which are built on the platform running around the lumse. Most of these bedrooms have gable roofs, and their fronts are finislied off with moldings. The section c-d (fig. 8) explains the NAT MUS !>5 L'4 ; p !'! 5 . It '. I _.-iJI I H<: tf • ■! 370 KKPOItr OF NATIONAL MU8KUM, 1R95. arr«iijjemeiit better than any (losrription can do. Honietinn'H those rooms iin^ cnliirtrni by iuldinjj a low cxtouHion t<» tht- house, tli« Moor of which is «hn'ate<l as hij,'h as the platform. In the center of such rooms tlierc is a small tire- place. The plans of the houses of the separate fjentes show slij^ht ditt'er- eiM'cs. In .some iiistanttcs the heavy beams (li) rest on the uprights (U), the eros.s- piece ((}) beinjf wanting (li^;. U). In other instances there is only a sinjjle timber restintr on the crosspiej-e ((J). When festivals are celebrated, all the parti- tions, seats, and tires are renjoved, and cnie lar{;e lire is built in the center of the house. For such occasions the tloor is carefully leveled and swept. Kacli house has its name, as will be seen from the view of the villafje of Xumta'spe (tig. liO, p. 391), in whi<;li the names of four of the houses are given. In front of the village the bight Okuiua'Le i:^ seen, bounded by the narrow point La'sota, on which the natives grow some potatoes in a small incU)sure. Behind *t"« ■''■-r^'^:-^' : '^ ' ifl- "-' *. ' i*j» . - — y .. -^ ■ Ki(t. 9. VIKW OP HBAU I'AUT OK IIOUFB IN XITMTA'HPK. h'rotn n ftkcli-h liy thi^ aiitlmr. Fig. 10. W(K>ll I'ARVINO RKPKESKNTIXft TIIK 81 SIC!,. Worn ill I'roiit nl' (Ih' HtiiiiiB<'li iiiiil HcciinMl wiOi conlfi iniHsiiin; nroiind tlie waist. LrnKtIi 4'J iii('lie». IV A. Nil. cioul, Hip.v»l Klhn.«rB|ihiinl Miiwiiiii, Bfrlin. ('ollntnl hy F. Ili.iiii. this point the hills of (ialiano Island, KaxaxLa' and We'xoeoa, are seen, which are frequently mentioned in tlie legends of these tribes. The island is divided from Hope Island by the Strait of Oxsa'. I THF. KWAKIIITL INDIANS. 371 Tlir iioiis«>M);(MM'ra]I,v Iiwm' tlio bfuch iiiul nn> luiilt in a row. (See ll^.-tJ, 1>. .HU.) In front ot the town there is » street, whieli is earetnlly leveled, the lower side bein^ supported by an embankment of heavy loffs. From here Hteps lead down to the beaeh, where the eauoes are iyin^;. Oppo- Kig. n. HKTTKK. WITH I'AIIVINII ItKPHKHKNTINO TDK NI'HIIM.. Krotll A nkrlt )| l>y lhi> ntllllnr, site to the houses, on the side of the street towanl the sea, there are |>latforms; summer seats, on whieh the Indians pass intKst of their time, gambling and conversing'. The ])latform rests on a frameworli of poles and on the embankment of the street, as shown in ti^^ L'O. 1 proceed now to a discussion of the <'lan legends. First of all, it is nece.ssary to describe and enumerate a numl)er of supernatural beings who may become the supernatural helpers of man, as they ai)pear over and over again in the clan legends. Itesidesa num- ber of animals, such as wjdves, bears, sea lions, and kilh'r M-hales, which, however, do not play a very important part as l)rotectors of num, we lind principally a num- ber of fabulous monsters whose help was obtained by the ancestors, and who therefore have become the crest of the i itt 12. THF. Hl'Sin,. From n |taintitti; liv n Ku;ikiiill InitUn. clan. Perhaps the most important among tlu'se is the .si'siui.. the fabulous double headed snake, which has one head at each end, a human head in the iMJddh', one horn on ea(!h terminal head, and two (ut the central human head. (Fig. 10.) It has the power to a.ssume the shape of a lish. To eat it and even to touch or to see it is sure death, as all the joints of the unfortunate one become dislocated, the head being turned backward. But to those who enjoy supernatural help it may i 1 1 I i 372 UKI'ORT OF NATIONAL MU8KUM, 1895. Vl^r. 13. MA8K Bei'KRSKNTINO TIIK TH'u'NU(j<)A <«i. No. mi.Mi;, 1 ..s.N.M. IcpllKif.l hv Kr«ii, 'i '\\ bring power; it.s blood, wherever it touclieH the sklii, makes it as hard as stone; its skin used as a belt enables the owner to |)er- form wonderful feats; it may beeonie a eanoe which moves by the motions of the Hi'HiuL tins; its eyes, when used as sling stones, kill even whales. It is essentially the helper uC warriors. I give here a few forms in whieh the si'siuL is represented (tigs. 11, 12. See also, tigs. Um-im, i>p. ."»14, 51 r>, Plate 15'. In tig. 12 only oii'^-hnlf of the si'siuh is shown. The ter- minal head, with its horn laid backward, is plaiidy seen. The upper line be- hind the head designates the body, from which down- ward and tbrward extends one leg, the foot of which is ipiite clear. One of the central horns is shown over the point of attachment of the leg. Another being which figures largely in the clan legends of the Kwiikiutl is the T.sV»'noqoa, a wild woman who resides in the woods. She is repre sented as having enormous breasts and as carry- ing a basket, into whieh she puts children whom she steals in (mler to ea^ them. Her eyes are hollow and shine with a wiUi luster. She is asleep most of the time. Her mouth is pushed forward, as she is, when awake, constantly uttering her cry, "fi, hfi, fi, fi.'' This figure belongs to a great many clan legends, and is often represented on house i)osts or on nuisks (tigs. l.*{, 14). The following tradition describes this spirit quite fully: The first of the L'a'sqV'jiAx lived at XfinX. On the one side of the river lived the clan Wl'sKuts'a. One day the chihlren went across the river to play there. They ma«le a house of fir braiu'hes and playe«l in it. One of the boys went out of the hon.se aiul he discovered a giantess who was approaching the house. Ho told his friends, who came running out of the house. The giantess was chewing gum which was as red as blood. The children wanted to have some of the gum. Then she called them and gave them some. They asked her: "Where do you get your gum?" "Come," she replied^ "y Vdi', I'ic U. IIOUHB l'08T IN MM- TA'.>*1'K RKPKKBKNT ISIl TIIK TsO'NOyilA. Krorii n Kki-U'h l>y the Hiilhur. rr THK KWAKIHTL INDIANS. 373 «' I will i>oint it out to y(»n." Then the children rrept into the basket which she cariied on her back and she went into the woods. She was Ao'xLaax (or'IVo'noijoii). Siio curried them fur into the woods. Then she put the );nin on their eyesund carried them to her house. Hiie wus a eunnibul. Ainon^ the children were two sons of the chief of the Wi'sKnts'a; Lo'pKk-'uxslEliL ' wus the nume of the chief. His wife was liK/wu);'iluyui|oa. Then she cried, and sometimes she would blow her nose and throw the nnwuson the ground. Suddenly she discovered u little boy lyinj; on his buck on the tl(M>r. He hud ori{;inuted from th<> inu<-us of li(;r nose. She took the boy up and curried him into the house, lie jjrew very (juickly; after four days he was (piite stronj;. Then he asked for a bow und two urrows. Now he wus called LE'ndK«ioayuts'K wai.. When he had received his bow and arrows, LK^wag-ilayuqoa asked him not to ^o across the river, but he did so against her re (piest. lie followed the trail which lie found on the other side. He came to a house and entered. There he s;<\ children sitting on thetloor, and a woman named i/o'inik-'axstKliL, who wus rooted to the tloor. The latter spoke: "Don't stay long, Chief ! She is gone after wuter; if she should come bai'k, she will kill you.'* /hen he wenn out anil followed the ♦^vnil. All of u sudden he saw the Ts'o'noioti coming. She curried u iHicket in each hand. The little boycli'nbi'<i a tree, in order to hide in its branches. The Ts'o'noqoa saw his image in the water and made love to him. She looked up and discovered hitp Then she called him to comedown. Now he came down to her and that woman asked him: "How does it happen that yon look so pretty ?" The boy said : " 1 i>ut my head between two stones." She replied: "Then I will take two stones t«»o." He sent her to fetch two stones and soon she (!ame back carrying them. She put them down. The boy said: "Now lie down on your back." Then the boy put the one stone under her head and told her to shut her eyes. Then he took the other stone and dropped it as hard as he could on her head. Her head was smashed und her l)vains wen^ scattered. She was dead. The boy broke her bones with the stones and threw them into the water. Then he went into her house. As soon as he hud entered, the womun who was r<»oted to the tloor suid: "Now do not stuy long. 1 know thut you huve tried to kill the Ts'o'noQou. It is the fourth time that someijody tried to kill her. She never dies; she has nearly «!ome to life. There in that cov- ered hemlock brant'h (knothole?) is her life, (lo there, and as soon as you see her enter shoot her life. Then she will be d«!ad." She hud liardly tiuished speaking when the Ts'o'noqou cunie in, singing as she walked: I have tho inafjjicnl troasnre, I liuvi ^he Hupcrnatiiral power, I can return to life. That was her song. Then the boy shot at her life. She fell dead to the tloor. Then the boy took her and threw her into the hole in which she 'TliiH ilocH not s<>cni (Hiito cloar. Tho Tianio means: " Ifootcd to the floor," and appeavH farther on as that uf a woniiin living ii| the Ts'o'iioi|oa'8 house. li '1 r m I 374 RKPORT OF NATIONAL MUSEUM, 1895. was {foii'ff ^o roast the cliildron. He washed their eyes with urine aiul took tliei ; home to XanX. They were all alive again. Then i,i;':h1e- <|oayats'KwaL went bark to heaven. Of less fretiiient occairrence is the spirit of th esea, (^'n'mrMjoa, the protector of the se.als, who kills hunters. There are a number of tales relating how he took the ancestor of a tribe to the bottom of the sea and gave him his crest. 1 will give here a legend of the elan ( IvvsEui, of the La'i.asiiioaln, which shows how they came into the possession of the (J'o'mo<|oa carving: ()"meaL, the Raven, the ancestor of the clan (I'c'xsEni, had a daugliter named llri'ta<ia. One day tiie crow, who was r)"mcaL's sister, and Ila'taqa went down to the beach to gather sea urchins. »Suon they had fdled their baskets. The crow carried them into the woods, broke the shells, and prepared them. Then she offered some to Ila'tacia, who refused them, for fear of her father. The crow, however, promised that ln' would not tell on her, an<l prcmipted lla'taiia to eat of the sea urchins. 8he had iiardly begun to eat when the crow jumped upon a log of driftwood, shouting, "Qax, qax, qax, (ifix! Hr» tacpi is stealing sea urchins." ITiT'ta(ia ask(!d her, "Please stop, and 1 will give you my blanket.'' The crow, however, did not cease shout- ing, although Ha'taqa offered her her bracelets of abah)ne shells. IJut already <)"meaL had heard what the crow said, lie was enraged, and ordered his tribe to load their canoes and to extinguish the fires. Then he and his whole tribe left Ha'ta<ia all alone in the deserted village. Ila'taqa's grandmother, however, had pity upon the girl, and before she left she had hidden some fire in a shell. A dog ami a bitch were the only living beings that were left in the village besides llri'ta«ia. As soon as the canoes were out of sight, the dog, by dint of scratching and howling, attracted her attention to the shell. She found the glow- ing embers and started a lire. She built a hut of (jedar twigs, in which she lived with her dogs. The foUowing morning she sent them into the woods and ordered them to fetch withes. Tliey obeyed, and Ilfi'taqa nuvde four fish baskets. At low Avater she i)laced them on the beacli, and at the next tide she found them full of tish. lint on looking more closely she discovered a man in one of them, Aik'a'a'yolisana. tlie son of Q'o'nioqoa. lie came from out of the basket, carrying a snuUl box. He said to her. "Carry this small box to your house. I came to nuirry you.'' Although the box was small, lla'tacpi was unable to lift it, and he had to carry it himself. AViien he arrived in fnuit of the house, he opened it, and, behold! a whale was in it. Aik-a'a'yoli- sana built a large house and married ll;l'ta(|a. Then he invited all the tribes and distributed the whale meat. His descendants use his uuisk (fig. 15), and when it is shown, sing as follows: It is ii tale wliich t'liino ilr)\vu to im inun tlic l)egimiinj;' of tli(! world. Yoii caiiio u]), Itriiif^iiifj tlio house of Q'ri'iinxioa, you "(irowiii;^; ricli," "We.altlj (omiii^j aslmrc," "ODVcri'd with wealth," "Mountain of jnopei ty." *'K«ally fjrcat Mountain." H is a tale which cauie down to us from tin- txt^innin^ of the world.' ' See Appendix, pa^o (.73. It<' ^^«'t.«M i THE KVVAKIIITL INDIANS, 375 I Whatever the tradition of the chin may be, the figures with which hoiise and implements are ornamented refer to tliis legend. I am not familiar with all the legends, which often are quite trivial, merely stating that the ancestor met such and such a being. I give here a number of figures, which will illustrate the connection between the clan legend and the ornamentation of various objects. Fi^. 1(> shows the house front of the clan (i'r''x8Em of the La'i.asiqoala. It represents the thunder bird 8(juatting over the door, and the sun at each side. While the former belongs to the G-e'xsKm, the sun was ob- tained from the clan (J'o'm. k'utis of th«' (ioasi'la. Fig. 17 shows the house front of the clan G'I'g-ilqam of the same tribe. The bears on each side of the door are the crest of this clan, whicli was obtained by their ancestor Fi«. 15. MASK KKI"HK8K.M1N(1 AlK' A' A'VoMSaNA. Tlic fiii'n in itaiiilctl red .-^'mI Muck ; (Iio lint is nf miiHlin, with ii imiiitiiin on ilir front rcprrsfntiii;; llii> si-ii monster ts'f''(iir, oiio on th<> Imck ri'iiri'srntinji a 8tiirtt.sli, and iinntlicr tlir ('i';ittn'r nf ii timnder bird. Thu nn'olviii;^ earvvd llguro on tojt loprrsi'nts ii cod. Scale of front view. J IV A, \... (ixv.i, |i,.y:,l KlhliML-iril'Iiiiiil Miim'Uhi, IVrlin. C. Il.rl. .1 l.y l\ ll,.n». Kue'xag'ila, the son of Ila'taqa. (See p. .'574.) Around the door is the crest of vheniotlier of tlie house owner, who belonged to tlie ( Joasi'la tribe. It represents the mo«>r., r,r!'loyaqnrar'(=the very lirst one), and inside the ancestor of the clan, LK'lnakulag-ilak-as'o, who was taken up to the moon by (T'lVloyaqame. The feet of this figure are drawn like frog'sfeet, but I did not learn any i urticular reason for this fact. Fig. IH shows the house frontof the <'lan ( JM'g-ihiain of the Nimkish. It represents the , \ ! t I f t ti 376 REPORT OF NATIONAI. MUSEUM, 1895. H thunder bird lifting a whale, which is its fiwd, from out of the water. According to the clan tradition, the (iM'g'ilqam are the descendants of the thunder bird. This house front was excellently painted, but has been whitewashed, owing to the misplaced zeal of a missionary. The beak was carved and fastened to the house front. The owner had one of his coppers tied to the pole on top of the house. In flg. 20 is .shown a house post which represents a sea lion. I was not able to learn to what clan it belongs. It is found in a house at Xumta'spe with the post shown in fig. 30, p, 414. Theowner belongs to theclanG'e'x8Em,oftheNaq6'mg*ili8ala. The carving is said to have come from Ysl'qaL'nala (Hope Island), which is the territory of the La'Lasiqoala. When the Naqo'ing-ilisala moved to the present village of Newettee they brought it with them. Fig. 11), which represents a statue in a house at Xumta'spO, has a curious Via. ifi- IIOI-SE FRONT OK THE (LAN OE'XSEM, LA'I.ASKiOALA. Krdiii ii HkfU'lt hy tli** liiillinr. explanation. It belongs to the subdivision Mr'^EmaqAar (^lO'Emaqaua in the Naqo'ing-ilisiila dialect) of the Xaqo'mg-ilisala. These are the descendants of LO'laxa (=(!oming often from above) the son of Q'r''q'a- qaiialis, wliose legend will be ftmnd below (p. 41(J). Their original home is the island (x-ig-c'LEm, one of the small islands southeast of Hope Island. LEla'k-En was a later chief of the clan. His daughter was LaO'noqumr'cja. They moved to tiie island Q'oa'sqEmlis and built a village. The chief made a statue like the one represented here. It is hollow behind and its mouth is open. In the potlatch the chief stands behind the mouth of the statue and sjjeaks through it, thus indicating that it is his ancestor who is speaking. LEla'k'Eu had one dish repre- senting a wolf, another one representing a man, and a third one iu thi) k THK KWAKIIJTL INDIANS. 377 -r i ' if 1 378 ItKPORT OK NATIONAL MUSEUM, 1895. s M s •a I fin i 1 I i ii^^ i' Report nf U. S. National Museum, 1895— Boa> Plate 16. ■ i: i H o: ill § I a 2 S I 2 1 u. -I o o THE KWAKHTL INDIANS. 379 a. Ul ^ 4 a: 5 £1 in g z o i fa. o O slinpe of ii bear. Ah the iiuin who iiuulu the present statue was too ])o(>r to have all these earviii}?8 made, he ha<l them carved on the statue instead. Fif^ure 21 represents a totem nolo, which was standini; until a few years ago in front of a house in Xunita'spc (Xewettee). The <'rest bcloii},'s to the subdivision tt-'ek-'o'te of the clan ( i-i'g-il(|am. According to the legend, these people are the descendants ofti-'ote, the sou of K-r^pusalaoijoa, the youngest daughter of Kue'xag-ila, the son of Ililtaqa, the daughter of ()"meaL. (See j).. {74.) They have the Ts'o'no(|oa, a man sjdit in two, another man, wolf, beaver, and the sea monster ts'c'()ie for dishes. A man imnied NE'm<|i:inalis nnirried a daughter of tlie-H-'cg-'o'te chief, and he had allthesc dishes made. Lateron,amannamed Qoayo'LElas married NE'mqEmalis's cousin. Then he was told to unite tiie dishes and to carve a totem pole. He di«l so. The second figure from below is i>Iaced upside down because the dish was in the back of the man, while all the others were in the bellies of the carvings. This history nniy also explain the fact that all the figures are separated on this column, while in most other totem ])oles they overlap, one holding the other or one standing on the other. From the same clan was obtained the (•rane surmounting the speaker on the i)0st farthest to the right on Plate H>. The three posts in figs. 22and 2;{ are the front and rear posts of the house (^m'qoak'imlilas of the clan (I'e'xsEm of the Xa- ([(Vmg'ilisala. The posts Fit;. 19. \M m 'm (^ (iK^'l iPi I \: STATIK KliUM IIIPISK IN .\|;MI A'; I'K. Kr.iiii ,1 '<keli li liy III., aiillii.r. iiofsK ro-T 3 so RKPORT OP NATIONAL MirSEUM, 189'.. wer(< on exhibition at the WorUl'a Columbian Exposition and were trans- ferred to the Fiehl Columbian ISInseum. The name of the house was jjiven by Q'a'nijr-ilak", the great transformer, wlio, it is said, made two houses of dirt, one for himself, one for his brother NKmo'gwis. lie blew upon them and thej' grew large. He called the lirst Qoa'qoak'iralilas (so large that one can not look from one corner across to the other), the Fi)j. 21. IIRRALDIC COLUMN FROM XUMTA'SPR. Krom » Hketch liy thv iintlinr. other Yuibil'lag-ilis (the wind blowing through it all the tinu'). He carved four men of cedar wood, and called them T'oxtowa'Iis, (^aLiiap'rdis, K*'r'to(ialis, and Bf'beknmlisl'la. He made them alive and they lived in his lumse. Three of these men are represented on the posts. There was another post, on which the fourth one was carved, but it was so rotten that the owner of the house removel it. Post No. 1 (fig. 2L*) rejiresents <ui top Qrii.tiap'alis, below a Ts'd'noqoa, which the owner ■■li*h»«M«-JC«b l*»B. M^ ■. ' !, i Itcportof U. S Natinnil MulKum. I89S — Boii. Plate 17. I i Statue representing the Killer Whale. Fort Rupert. From a photograph. ¥ i f THE KWAKIUTL INDIANS. 3S1 II I FIr. 22. P08TH IN THE IKIl'.XK IlK THK I'LAN O'k'XHF.M NA(j(')'Mirll.l8ALA. l-r..'!! ;, .krlrh. liiul obtained IVoin tliv (i-i');-ilt|aiii of the La'i.iisi(|Oiilii, \v)i«> liiive ialieri- ted it iVom Kn«''xa>;-ila. Post No. L*. of the saiin' tijjiin'. h1io\vs K-Vto- qaiis on top. 'I'lu' lu'iwls iiiKh'iiu'ath leju'esent two slavr.s wliicli were sold for the post (o'lna'yu), its |»riee. The lljriire nndeineath is a bear (nan), wliieh belongs to ti.e elan Laiauil.Kia of the same tribe. Figure 2."{sliows the oidy preserved rear post in the same lionse. On to|) tln' ti;.;iire of of Hebel<nndisi'hi is seen. The bear underneatli was olitained from the chm KwiVkoiv-UL of tlie Na'q'oaqtoq. The broken eopper wlii«'li it iuthls is the price pai<l ror tlie |)08t. IMate 17 shows a wood earvingwhiiii stands on tlie street of Fort Hnpert. It represents the killer whale, a crest of the clan La'alaxsi'.nt'aio. A very characteristic tradition is that of the clan Niinj;mas Eqi'dis of the i.au'itsis : In the be{;innin{; NoniasE'nxeiis 1 i ved at A'fi'iwa'laa, in front of Tsa'xis. He had a house there. His son was L'ii'(|oa},'*daqKniae. NomasK'n xelis can>e np with his copper. It is said that in the beginning' he lay on it with his knees drawn np, and therefore his child was called L'a'«ioagMla«iKmae. Then Yix'a'qicmae, NrnnasE'nxelis's uncle, asked him to get a wife for him. Vix-a'qKinae lived at LiXsT'wae. He induced NomasK'nxelis to come there and live with him. His son was to marry the daughter of SiVg-iye. Yix"ri'(|Emaf' desired to have Sa'g'iye's house and carvings, therefore he wanted to .marry his daughter. A killer whale was the painting of the house front, (lulls were sitting on its roof. Various kinds of carv- ings were in the house. Then NonmsE'nxelis went out of the canoe to speak. He took his start" (tig. 24); therefore his staff has a hand on top of it, because he carried there on his hands the chiel-s daughters of all the tribes. Then he got the daughter of Sa'gMye. Only NomasE'nxelis and Yix-a'ciEuuif' lived in that house. Now, when it was time to go to TsVi'watr',' they made themselves ready. NomasK'nxelis waiitrl to give a feast from the sale of his copper. They pa.. died and stopped at L'a'qoa.xstElis. There he wanted to take a stone aiul imt it into his house. They tried to take the stone into the canoe when they wei'c ' Namely, to tiHli t'ur uiiluchuii. I'-iK. 23. <isr IN lU'fSKuK IME CI.A.N OK.X.>^i:.M, NA liiV.M(iII,l.>lAI.A. !| I I m 382 KKPOUT OK NATIONAL MTHKriM, IH'.C. li I ({oiiiK to TH'a'watr. Tliry wno not Htron^ oiioiigh to tiik«< it. TIumi lie ])iii his «-op|H>r iiiMlcr tlii> stoiu>. Tli(>r<>tori' tliv stoiio ro<t'iv<'d tlui Uiiuw "oonper uiiiler it." Then lio Huid lu> had n'ceivrd th«^ .st-oiu* us prirc for his copper. Now thoy an-iv«Ml at Ts'ii'wato. Tlien ho lined his HtatI" witli a copper on t4»p. A hand wan on top alHo. Then lie {;av(^ a t'eaHt to many triboH, and ehan^ed his naino and took tiio name Kuax'ihuio^kiiiiie. i/a'qoa^'ihi- qKmae was iiow tlie uamoofiiiK siiceeHSor ; TsMni.^i was tlie name of another chihl of his. That iu the end. (Appendix, p. (»73.) Tliere is one h'gend which isof im|)ortanco in this connection, l>e<'iiiise the rank of t he various names and the laws };overnin^ jtotlatch and feaRt are derived from it. I give here a version of the tale, which, however, is not quite complete and r<M|iiires some ad- •litioiial remarks. It is the lej;end of O'lnaxtVi'laLe, the clan legend of tlie (}*i'g'ilqam of the (^'o'moyue: A bird was sitting on the beach at Tr/ng-is. He tookotl' his mask, and then his name was NKmo'gwis. He became a man. Then he moved to K-Vi'qa. lie had a son whom he named O'muxt'a'hiLe. The child grew up fast; he became a real man. He was very stn)ng. lie walked with his uncle Lo'La'watsa on the beach of Tsfi'xis and clubbed seals. They were walk- ing back and fro clubbing seals. Then NEino'gwis s[)oke to his younger brother Lo'La'watsa: " Friend, don't lei us go on in this manner. Let us try to ar- range that our son may go out to sea." He desired to have more game than the sea otters and seals which they were able to club on the beach of Tsa'xis. Therefore they wante<l to go to the islands. Then NEino'gwis and hisyc inger brother burnt the inside of a cedar and burnt its ends, thus making a canoe. They Iniished it. Then they launched the canoe that they had made for the child. They tried the canoe that the child was to use when going to Deer Island. O'maxtTi'laLe was annoyed, and when he came back, his canoe was full of sea otters and seals. He kept on going out every day and caught many sea otters and seals. Then he said: "Let us try to discover how many tribes there are. Let someone go and call them." Then NEnio'gwis's younger brother Lo'La'- watsa paddled. He ^^as going to La'la/te to call Hai'alik-awae. Then he arrived at Qag-'axstE'ls and called M a'tag-i'la. He arrived at G -'Otaqa'la and called Fig. 24. RPEAKBK'h f<TAKI . Two )li)llllW pilM'CS uf cedar, tilled with ]!<■)>■ liIeH. L II g t li , t'l 2 incheH. I\ A, N.i. 11-.'1, Hi.yal Ktl ^rii|ilii<'ttl MiiHt'iiu), Itciiiii. CulIeL-teit by A, JacubKvn. THK KWAKIUTL INIHANH. 383 i/}Vxi.iU|oa\i-a the Miu'ltwiH, wlio, it is Maid, was a iiuyi. II« arriviMlat Sr'lats'c and railed MiVl('hM|ala. lie moved on and came to La'i/a- (I'lixi.a. There he calh'd Ts'K'nXifaio. lie arrived at Ta'yaxqoi, and «!alled La'laxHKnt'aio. Then lie went to the town at (,jV»'(me'taxsta'yo an<l railed Wa'xairahtHo. Then ho went np the hay to A'^-iwaMaa and called Nn'mas. Then lie went up the Son ;d to i/iXsi'wae and called SiV^'iye. lie came to XiitsKtsa'lis and called ViXa'qKmae. 'il'en he went to the ii;;ht Hide of the riv«T of LiXsi'waeand calh'd Sr/ni.ae. Then he paddled to n'.s'c<| and called Ile'ilik'inaUiila; then to Na'lux- Lala near the montli of Ts'a'wate and calhul Va'xi.Kii. Meanwlule the ehihl of Neino'/^wis was elnhbin^ and harpooniiiji; seaKs for his father's feast. His house was already full of sea otter furs, which were used for blankets hy tlie people of old. They w«'re sewed tojiether. Now the tribes gathered. He met his fjuests and distributed seals amon^ them. He ^ave them their seats and ^^ave his {jifts to the chiefs. Nemo'jjwis kc|>t for them the belly part. He };ave the huid !e<js to the chiefs of another tribe. He j.^ave the dippers to the second i'lass cliiefs, and the bodies to the comnnMi j)eo|de He gave <!aeh chni its place. He gave the bellies to the hi;;hest cliief. Ho bit ott' these imrts an(i had messen^^ers to pass them on to his quests. It is said no bit oti whatever he gave to his guests. Then he was called Wiilas Neino'gwis and he (railed liis sucju'ssor O'maxtVi'lai.e. Then he gave out the blankets to all the clans, giving the law for later generations. Some of the guests stayed with him and became his tribe. Now O'maxt'iVlaLe said to his father: "1 shall go a little fartlier this time. Do not expect me; but first 1 will go bathing." Then ( )'maxt'a'laLr! Avent in the morning. Alter he had bathed he hear<l the sound of adzes. He made up his mind to look where the sound camo from, because the sound was near when he first heard it. lUit it moved away as he fcdiowed it and O'maxtVi'laLe came to a pond. He bathed again and the sound came still nearer. He followed the sound, which was going before hiu). He came to another pond and bathed again. Then the sound of adzes camo still nearer, lie followed it as it went before him. Now he found still another pond. Ho batiied, and the sound ciime still nearer. He went toward it and now he saw a <tanoe. A man was sitting in the canoe working on it with his adze. In the bow of the canoe lay a harpoon shaft and two paddles. O'nia.rt'a'laLo stood behind the man. He was t\\^ grouse. Then O'maxt'a'laLe spoke: "Thank you, tliat 1 have found what you are working on." The grouse looked at him and disappeared. Thus O'maxt'a'laLe found the canoe, the harpoon shaft, and the paddle. Then he put his nettle line into his canoe. He and his uncle L'o'L'awatsa went out. Ho Avent across the Sound trying to reach Noomas Island. Then he saw a canoe coming from YaaiXugiwano. Tliey met at Noomas Island, and held the sides of each other's canoe. ii: M I :!' .1 384 REPORT OP NATIONAL MUSEUM, 1805. I M "Good (lay, brotljer," said O'liiaxtTi'laLe to Qu'watiliqala, "I do not come witliout purpose. My father sent me, because you are the only one whose daughter I will marry." Qa'watiliqala replied: "Paddle behind nie and follow me to my house." O'maxt'iTlaLe said: ''I will give you my harpoon line, friend, my nettle line, my harpoon shaft, and my mat." Qa'watiliqala then gave his leather line to his brother and they exchanged their canoes and everything in the canoes that they used. Then O'maxt'iT'laLe said: "Let us go back. That smoke belongs to our house." "No," replied Qa'watiliqala, "Let us go on to my house. You said you wanted to be engaged to my daughter." Then the two paddled side by side together. They reached the lower part of the river at GuaT*. "Take care, brother, when we enter my house. When we enter my house, follow close on my heels," said Qa'watiliqala. He told his brother that the door of his house was dan- gerous. They walked u}) to the door together. Tiie door had the shape of a raven. It opened and they jumped in and the raven 8iripi)ed at him. All the images in QiTwatiliqala's house were alive, tho posts were alive, and the si'siuL beams. Then O'maxt'a'laLe mar- ried Wilx'stasilayuqoa, the daughter of Qu'watilicpila. The house and the images and all kinds of food were given him in marriage, and blan- kets of lynx, marmot, wolverine, mink, and dressed elk skins. Then his father-in law and his tribe brouglit him home. They brought everything, also the house. He built a house at K-'a'qa. That is why the place is called K-Ti'qa, because logs were placed all around for the foundation of the house which he had obtained in marriage. Then Gmaxt'il'laLe invited all the tribes with what he had obtained in mar- riage froin his wife. (See Appendix p. ()7r>.) In the feast referred to in the preceding legend NEmO'gwis is said to have given each of his guests his seat, which tiieir descendants have retained. He also arranged how the i)arts of the seal with which he fed his guests were to be distributt^d. The chest was given to the head chief, ihe next in rank received the hind dippers, and the young men of the nobility the fore Hippers. He also instituted at the feast the laws according to which blankets are given away and retnrr.ed later on. This legend is so important that I will give another version which I obtained at Fort Rupert: NEmn'gwis lived in a village at Wekawfiyaas. He was the ancestor of the G'i'g-ihiam of the Q'O'moyne. He wore the sun mask on his face. He had a slave named ao'^atsa and had a boy. This son was grov'ing up (piickly and lie came to be a man. Now NEmo'gwis took a walk and saw a village atTfi'yaguL There he saw a man who wore a bird mask sitting on the ground. The mask had a small hooked nose. Then NEmo'gwis spoke to him: "O brotlier! thank you for meeting me here. Who are you ?" The other one replied, " 1 am Ts'E'nXcpiio, , brotlier." Then NEmo'gwis asked Ts'E'nX(iaio: "Who is living in tiie h(Mise beyondf Ts'E'nXcpiio replied: "I do not know him." NEmo'- gwis walked on to the east end of Ta'yaguL, where the other house was s I d s ^' THE KWAKIUTL INDIANS. 385 icestor 1)11 his )ii was s took I) wore il iioae. leetiiifi Xqaio, , ill the lElllo'- se was standing. He discovered ati ohl ma" sitting outside the house. Lie wore a bird inahk. NEind'fiwis spoke: "O, brother! thank you for meet- ing- me liere. Who are youf . The ohl man replied: ''I am La'laX- sEut'aio.'' Then NEiuo'gwis asked him : " Wlio is living in the house at the river?" La'laXsEnt'aid replied: "I do not know him." Then NEino'gwis walked on and arrived at Tsa'xis. There he beheld a man sitting on the summer seat outside the house, and NEmo'gwis spoke to him and said: "O, brother! thank you for meeting me here. Who are youf Tlie man replied at once: '-I am Kuax'ilano'knmr' and my tribe are the tJ-i'gMlqam." And he asked NEind'gwis: '• Who are you, brotlier? Where is your village!'' NEmo'gwis rei>lied: "I am NEmo'- gwis. My younger brother is JJrt'nakwala. We and my son, we three, live in my village, Wr'kawAyaas." Then spoke Kuax-ilamt'kumf': "Thank you, brother, for meeting me here.*' And NEmo'gwis went home to Wekawfiyaas. When he arrived there, he told his younger brother and his son what he had seen. He spoke to his son : " <J, child, see the sea otters, the seals, and the sea lions on Sliell Island." Then his son wanted to go there. JJo'na- kwala and lo'-jatsa rolled a drift log into the water. The son of NEmo'- gwis was to use it in i)lace of a canoe. They brought it to the beach in front of NKinrt'gwis's l>ouse and showed it to tlie young man. He sat on top of it and went to the island in order to club sea otters and seals. When \h arrived at tlie island he began clubbing the sea otters and seals. He linishe<l, and put tliein on his drift log. Then he went home, lio'nakwala and 'lo'iiatsa met him on the beach and they unloaded the log. NEmo'gwis spoke: •'(), child, now your name is O'maxt'iVlaLr^ on account of your game." He invited Ts'E'nXijaio and Ln'IaXsEiit'aio and Kuax'ilano'kumc and iMa'tag-ila. The four men came to the house and Silt down. Tlieii Ro'uakwalaput stones into the lire and singed the seal. When l.a had done so, he cut it ui>. lie filled the kettle with waler and then threw the red-hot stoup ; into the water until it l)egan to boil. Then he i)ut the pieces of seal meat into tlie boiling water ami added more red-hot stones. After a short while the seal was done. Bo'nakwahi took the meat out of the water, and NEimVgwis took the breast jiiece first. He bit it and gave it to Ts'K'nX(|aiu, saying; " You shall always be the first one to receive his share, and you shall always Inn e the bicast piece." Next he took the hind leg and gav(^ it to Kuax'ilano'kuiu*', saying: " You • '.lall always have this |)iece, and it shall be given to you next to Ts'E'nXiiaid." Then he took up the foreleg of the seal, bit it, and gave it to .Ma'tag-ila, saying: "You shall always have tiiis i)iecc." Then he gave a whole seal to Ts'kii Xqaio, lvuax-ilani»'kume, and Ma'tag-ila, and told them thename of his son. He said: "1 invited you to show you my son. This is O'maxt'iVlaLe." Ho'nakwala now addressed the guests. Therefore the people nowa- days make s]M'cc1ics in their feasts, because N'Eiiid'gwis began making speeches and distributing blankets and canoes among all the tribes. NAT IMl'S t)") 2.) t i i 386 REPORT OP NATIONAL MUSEUM, 1895. After the feast they all left the house. Bo'nakwala looked for a good log of cedar wood. He found one and brought it to the beach in front of NEino'guis'.s house. When the tide had fallen, he burnt its ends and the middle, thus hollowing it out. It was to be the canoe of O'maxt'iV- laLc. As soon as it was completed, he gave it to O'maxt'a'laLe. The latter went at once to Shell Island and clubbed sea otters. He did not club any hair seals. When he came home, Bo'nakwala and To'iatsa skinned the sea otters. Then Bo'nakwala spoke: "O, child! O'maxt'- a'laLe ! I will go now. Do not feel uneasy if I should stay away long." O'maxt'a'laLe replied: "Goon, but take good care of yourself." His uncle Bo'nakwala went and came to (ra'yux. At night he bathed in water and rubbed his body with hemlock branches. On the following morning he went on and heard the sound of an adze close to where he was. He went up to the sound. Then it stopped, and reappeared a long ways oft". Then Bo'nakwala went again, and bathed in the water and rubbed his body with hemlock branches. He went on and again he heard the sound of an ndze near by. He went to see what it was, and again the sound stopped and reappeared a long ways oft". He went at once to the water and bathed again and rubbed his body with hemlock branches. He went on and heard again tiie sound of an adze near by. When he went up to the sound it stopped, and reappeax'cd a long ways off. Again ho bathed aiul rubbed his body with hemlock branches. When he had finished, he went on and suddenly he beheld a pretty hunting canoe lying on the ground. He went up to it and l>ushed it into the water, into the river of Ga'yux. He w^ent in it down the river. In the canoe were two paildles and a harpoon. He rested at the mouth of the river and then paddled home to Wokawayaas. When he arrived at the beach of XEmo'gwis's house, ( )'maxt'a'lanl came doMU to meet him. Then Bo'nakwala spoke: "O, child, I obtained a canoe for you." O'maxt'a'laLe made ready at once to go to Shell Island and asked the slave 'lo'-ratsa to steer the canoe. They started, and when they arrived at Shell Island, O'nmxfn'laLe clubbed the sea otters. Then ho loaded his canoe, which was full of sea otters. When they were going home, the slave said: "O, master, let me see how you spear a sea otter with your harpoon." Then < )'inaxt'n'lnLe said : '-Steer toward that sea otter and I will spear it." The slave turned the bow of the canoe toward the sea otter and O'maxt'a'IaLr' threw and hit it. Then they returned home. When they arrived at the bciich, Bo'na- kwala came to meet tliem. They unloaded the canoe, and Txi'iiakwala and ^o'^atsa skinned the sea otters aiul stretched the skins. After that they ate. Then 0'maxtVi'laL«l spoke: "O father! I will go and see who lives east of us." NEmd'gwis replied: "(Jhild, beware of storms when you cross the sea. (!o, and take 'lo'^jatsa along." Karly the next day O'maxtTi'laLe and 'lo'-iatsa started. Tiiey spread the sea-otter skins over the bottom of their canoe and paddled straight across to the north end of the island at the mouth of Knight Inlet. fcV Ti wiila ifter and •e of Oarly I the ,i.i>ht iilct. THE KWAKIUTL INDIANS. 387 When he approached YaaiXugiwaiio, ho saw a canoe with two men coming up. O'maxt'a'laLd i)addled toward tiiis canoe. When tiie caviocs wi're side by side, the men took hold of each other's gunwale and < )'maxt'a'laLe said: "Where are you going, brother?" The one in the bow of the other canoe replied: " Urother, I air hunting among tliese islands here. I tliank you for me«^ting me here. 1 am (Jil'wati- liqala. Who are you, brother?'' O'maxt'a'lai.c replied: "'Thank you, brother, for meeting me here. I am O'raaxt'a'laLr. Let us go to my house, the smoke of which we see there on the other side. It is not far. Come, take my canoe; it is yours now." Then (^a'watiliqala s])oke: "Brother, now this my canoe is yours and everything that is in it.'' He meant the mountain goat skins with which it was covered and his harpoon. But O'maxt'a'laLe's canoe was all covei-ed with sea-otter skins. IJis blanket was made of sea otter and his harpoon line of the guts of the sea lion, while Qa/watilitiala's line was of cedar bark and his blanket made of mountain goat skin. ( )'maxt'a'laLr' spoke : "Thank you, brother. Now come across to your canoe and let me go into the canoe you gave me." Qa'watili(iala arose and went into O'maxt'a'- laLe's canoe, and O'maxt'a'hiLe arose and went into (^ri'watili(iala's canoe. This was as though they had exchanged their hearts so that they had only one heart now. Then Qa'watiliqala spoke: "That is done. Now, brother, rome to my house. Ft is beyond this point." They paddled on, and when tiiey had nearly reached Qa'watili(jala's house, he said : " Brother, take care. When I jump into my house, you and your slave must Jump in at the same time." Now they arrived at the beach in front of the house of (JiVwatiliqala. They went ashore and walked uj) to the house. When they arrived in front of the house, the mouth of the door of (Ja'watili- (jala's house opened. They jumped in all at the same time and it bit only a corner of Lo'Latsa's blanket. Then the posts at the sides of the door spoke, and the one to the right hatul side said: "You made them come to your house, (Qa'watiliqala;" and the ])Ost on the left-hand side said : " Now s[)read a mat and give your guests to eat, Chief." It is said that the cross-beams over the rear posts were double-headed snakes (sI'siuL), which were constantly playing with their tongues. The posts in the rear of the house were wolves, and a gri//.ly l)ear was under each of the wolves. Carved images were all round the house. O'maxt'ii'Ial. and Lo'r.atsa were sitting in the house and wer«^ given mountain goat meat to eat. When they had linished eating, the speaker of the house said: "What do you want hereT' Now O'niaxt'a'hiLe beheld the daughter of (,>a'watili(pila. who was sitting in the i-ear of the honsc. He thought: " 1 will say that 1 came to marry her." Then the Ihouglit hearer of the house spoke: "Cliief O'nnixt'a'lai/' (iame to marry (^awa- tili(iala's princess." (^)a'watili(pila said at once: "<), brother! thank you that you want to nmrry my daughter. It has l)een my desire that you should marry her, brother <i )'nnixt'a'laLe. Now you marry my i)rin- cess and you shall have this house for your house as a gift from your n t I- f in "^ 38H REPORT OF NATIONAL MUSEUM, 1895. M' III ti I wife siiid the; great wolf dance Walas'axa'.' Its names are (l-algMyalis and (l-alqEnialis and QEmo'ta'yalis and QKinotilelagMlis, and yonr sum- mer names will be XEfye' and Neg-e'tsV' and (^oaxo'L and (r-'ig'EsLEn. The fj^reat dance Wahis'axa' has forty sonj^s. Von will use this lionse for the coiebration of the winter ceremonial, my son-in law. That is all." Till spoke Qa'watiliijala to ( )'maxt'a'laLr'. The latter rejilied : "Thank you, Chief (^fi'watiliqala. I am j^lad on account of your s»>Gech, father- in-law. Xow teach me the aonji's of the dance Walas'axa', for I will at once invite all the tribes when I reach home." Thus spoke O'maxt'a'- lar.c. The speaker of the house said: "(), Chief <^iVwatili(iala! Let us have the winter ceremonial to-nif«ht, that our sonin law may see our ways." QiVwatiliqala answered: '' My speaker, your advice is j>()od,'' and, turning to the wolf posts of the house, he continued : " Xow take care, friends, you, (i>Emr('ta'yiilis, sind you, t^EmotilElag -ilis. I lowl. that our friends (r-alalai-ila and his children may coiue." When he had finished, O'maxt'a'laLe said: "O, father-in-law ! I now invite you and your tribe to bring my house, myself, and my wife to my jdace. I can not withstand your words, father-in-law! 1 say, thank you! Now let me watch your supernatural dances to-night, else I shall not know what y<m are doing in this great dance." At night the speaker of the house said: "Now, magicians, howl! that G-alalai jla and his children may come." Then (^)Eiiio'ta'yidis and QEmorilElag'ilis, the posts of the house, howled four times each. At once a howl like theirs was heard back of the house. Then (ia'watili- (jala called his tribe, the ancestors of the Ts'a'watEr'uox. They entered their chiefs house, and as soon as they had assembled the wolves came in. All the men cried: "Ylhli, hu, hu, hfi, hu, hfi!" Four times they did so, iind then they sang: I. 1. llo was niado to ait between tlio wolves, hai. 2. He was taken aroiiiitl the world by Lriltstahuia, the wolf, hai. For four years I was coming home. II. Then Ma't'i'.m took me away. III. 1. My poor yonnjjer brother, 'riVinkut'danni.as, who lives on the other aide, lies ihi a, for yoii said long ago that he was the lirst to show the wolf dance, my yonnger brother, iii'inkni'dauni. as, who lives on the other side, i hayo ihi, iyiho fi, ihi, iyiho, o iyi, hayf), o, ihi, iyiho, o, lyi, ihi, iyiho, o, 2. My ]i(K)r yonnger brother "lamtalai. the T'l'.na'xtax, lies, ihi a, for yon said that long ago lie was the lirst to show the w(df dance, my yonnger brother, ;)amtal:ii, theT'Kna xtax, i hayo ihi, iyiho o, ihi, iyiho, o iyi, hayO, o, ihi, iyiho, o, iyi, iyiho, o. IV. 1. Come, come, come, come and make love to ihe son of the wolf I Conn- ! yihi, yibi, i i, W(l o o o o o. 2. i.<i,atalaenr)x, the wolf, has been all around the right-hand side of the world. ' See page 477. THE KWAKMTL INDIANS 389 ihl a, iiin<;('i' iyili'i, I tliiit iitiil;il. ilu"), 0. yibi, These are all tlie soiij<.s I know. If you will go t<» the Ta'a/watKenox you can learn all the forty son{j;s of the Walas'axa'. When the <lance of the wolves was at an end, (^a'watiliciala said: " (), friends, I invited you, my tribe, that you may know that I gixv my dauj^rliter in n»arriaj,'e to O'maxt'a'hiLf', chief of the (I'l'g-ihiaiu on the other side. >'ow let us go and take our son in-law, his wife, and his house home. And he shall take this }>Toat dance. Let us go to- morrow I" Then the people left the house and the next day they made ready to start. They went across, takinj^- the house and (^)a'watiliqiila's dauj^hter. They stopped at Ga'yuX. They built a foundation of drift logs. In four days they finished the house. Then O'niaxtVi'laLe went to tell his father NEuiO'gwis, He entered the house and said: "Come, father! let us go to my house at (la'yux. I have married the daughter of QiTwatiliipila. I brought my father- in-law and his tribe, and also the house and the great dance Wjllas'- axa', and a great box and three baskets. 1 do not know what is in them." NKmo'gwis replied: "Let us invite Ts'E'nXqaio and La'laX- sEnt'aio and Kuax-ilano'kumae, that they may see your house.'' And he sent I'.o'nakwala to invite the tribes. Then O'niaxtVi'laLr' and his father went, and ( )'maxt'a'laLr' said : "Take care, father I As soon as I jump through the door of my house you Jump with me.'' When they arrived at the house, the mouth of the door opened and the father and son Jumped i'.i. Then the posts said: "(loon! greet them who come int()your house, Chief!"' NEuio'gwis spoke: "Welcome, Hiothcr (i>ri'wa- tilicpila. I have heard about you. I tbaisk you for having given your (laughter and your house to my son." Qa'watili(jala rei)lied: "O, brother, I am glad that I have seen you. From now on your name will be Great NEnift'gwis (Wfi'las XEnio'gwis). This box fdled with curried skin blankets is for you, and the basket tilled with marten skins, the one tilled with niiidc skins, and this one tilled with lynx blankets."' Then O'maxt'a'laLe left his house, because he heard men speaking outside. He saw his uncle lid'nakwala and the guests whom he had invited. Then O'nuixt'a'hiLe said: "Xow let us Jump into my house all at the same time." When they were all ready, the door opened and they all Jumped in. Tiien the posts spoke: "(lo on! greet them who come into your house, ('liiefl"' The guests sat down, and were given to eat. When they had tiuislied, they performed the winter ceremonial. 0"maxt"aiai.e showed the Wfdas'axa'. Afterwaids he gave sea otters to Qa'watilirjala's tribe, and he gave blankets made of curried leather, marten blankets, mink blankets, and lynx blankets to Ts'E'nXcjaiw, La'laxsEnt"aio, and Kuax-ilano'kumae. His winter dance lasted four days. He was the first who gave away blankets to all the tribes, and who gave a seal feast. That is the end. Uefore leaving this subject I must mention that all the clans authen- ticate the claim to their rank and to the greatness of their ancestor by telling of a meeting between him ami <»ne of tlie two deities which prevail in the mythology of these tribes, Q'a'nig'ilak" in the Newetteo \m r I 300 REPORT OF NATIONAL MUSEUM, 1895. M ! li M group, and KiK'kiiaxri'or' among tlic other tribes. Tlie La/lauLLEla of tlie La'i.asiqcmla, for instance, say tliat tlieir ancestor, NomasK'nxelis, knew tliat Q'a'nig-ilak" was coming. Tlien lie told his son LExx-a'lix-i- la'yuto go to Xn'spalis (Newettee Bar) and there to await Q'a'nig-ihik"'8 arrival. He hiniself remaiied, and was transformed by (^M'nig-ilak" into a stone, which may still be seen on IToi)e Island. LExx*a'lix*ila'yu went to Xu's])ulis, but Q'a'nig-ilak" did not molest him, because he was afraid of him. The (rM'g'ihiain of the same tribe say that lie met <)"meaL, who pointed his forefinger at him whenhesawhim coming. At once his head was perforated. Q'a'nig-ilak" retaliated, and they saw that they were equally strong. I do not need to enter into these legends any farther, because they are all of the same character and are merely intended to show that the ancestors of these clans were pres- ent at the time of the transformation of men into aninmls, and tiiat they were as strong as the deity liimself. For the details of the Q'a'nigMlak" legend ' refer to my book.' With this 1 will leave the clan legends and their connection with the crest and the pot- latch. Incidentally I will mention here that ligures commemorating distributions of l)roperty, the breaking of coppers, ami grease feasts are often jdaced on top of the house or on the poles. To this class belongs the statue of tlie speaker under the sun mask (tig. l,p.3.'{S), and the si)eaker on top of a liousein Alert Bay (tig. 2o). Other statues o{ the same class are shown in Plate 18, representing a chief who gives away coppers in a feast, and Plate 19, representing a chief breaking a copper. This last ligure is placed on top of the house at the tiaie when the father-in-law refunds the purchase money with which his daughter has been bought. In order to convey a better idea of the arrangement of the whole vil- lage, I give here a sketch of the village of Newettee as it appeared in 188(5 from a sketc^h taken by myself at that time (tig. 2(5). The names l)rinted in Roman letters designate the names of the houses, those in Italics names of mountains oil (raliano Island, and the one in Italic cai>i- tals is the name of the bay. The house W a'tsuxfiioa will be recognized as tig. 17 (p. 377). The post in front of it is shown in tig. 21 (j). 380). I have referred sever.al times to the fact that the clans also have l)eculiar carvings which are used as dishes. A few of these are repre- sented on Plates 2() and 21 and in tigs. 27-34. The dish shown in the upper figure of IMate 20 represents the Ts'o'noqoa (see figs. 13 and 11, STATl-K OK SI'EAKHK TAI.KINli To Till-; I'EOl'I.K. Alert Bay. Frnin II wkt'tch hv t}n' .iiitlior. "Indianische Sagen von der Nord-Pacilischeu Kimte," Berlin, 1895, p. 194." e vil- •0(1 ill laines ose ill capi- :nized 380). have r«'pre- 11 tlie u\ U, Report of U. S. National Museum, 18ii. — Boas. Plate 21. Carved Dishes used by the Fort Rupert Indians. T 1 ! 1 ■ 11 V » h \ i,. f h i [ It j:: ,i 4 _\ THE KWAKIUTL INDIANS. 391 /hkMM '.. . ■■:.', t~'.: l V, N..Y IF'. C . ' '^s ' v ■ •■■•■• ■. ■■■ ..//■:> -v-'.'V -':%4%- I 1 !' . ■■- .■ •■•r-''>'»ri:v-c?i.«->i \:^. ^- ■:.■':■ '.■■■r'^'"^Mw ' '■ .'^■.■■■■^..^•.:>-SvSj-^- lU ltd o ■y. «2 u f^ (^ ! I'l :it.l I 'I u 392 REPORT OF NATIONAL MUSKUM, 18«>5. Fig. 37. FOOD TItAY. Jtiiiilu. ('«l. Nil. SSHB'.i, I'. S. N. M. ('"Ili-.li..l liy .lanii.« li. Swan. p. .'{71.'). That hIiowii in tlio next ll^jnre on tlie left of tlie siiiuo pliitc rei)r(>.seiits a man and a snake. I-'rotn tlie fact that so many carvinjis have reference to the clan totem we nnist not conclude that each and every aninnil or human ii<;ure found on any implement has the same uu'aning. It seems to me that tlie strong imimlse whi<'li tlie art of the.se i)eople received from the devel- opment of totemi.stic ideas must have resulted in the general appli- cation of animal designs for decora- tive purposes. That this is the ca.se maybe .seen particularly in the case of dishes. The most favorite designs for dishes all over the cultural area to which the Kwakiiitl belong are the seal and the canoe. The seal is not a totem animal, but merely the symbol of plenty, as no animal of its size furnishes a larger amount of meat and fat. Therefore the seal feast is also reserved for the highest tribes of the Kwakiutl. The seal design is used by each and every tribe and by each and every clan. The same is often the case with the sea-lion design. 1 have selected a number of the most characteristic seal dishes (tigs. 28, 29, ;{0), and also a sea-lion di.sh (fig. 31). The dish rei)resented in tig. 30 shows the very character- istic change of style which takes place in the extreme north, begin- ning at Yakutat. The deep, roun<l forms become flatter and wider and the carving is less elaborate. The idea underlying the canoe dish is evidently that a great abundance of food, a canoe load, is to be given to the guests ( tigs. 32, .'{3, 34). The canoe dish develops into a number of animal forms, mainly through the influence of canoe decorations. The canoe is olten painted so as to represent a whole animal. This ornamentation was transferred to the dish and has influenced its form con.siderably, as may be seen in tig. 34. I merely adduce these examples in order to show that not all ani- mal forms have necessarily a totemistic origin. I think, however, that in the course of the develoi)ment of this culture the preponderance of aninml designs which were originally founded on totemism must have by KiK. 28. .SKAI, DISH. irai.lii. , N'iili..ii!il M11S.-U111. C.Ol.-.l.-.l l.v .I.inii's (i. .Sivn Fig. 29. SEAL DISH. Hnitln. Cat. No. S9157, r. S. N. M. ('..Ile.l.-il liy .laine.s (5. Swan. wSt ■*. THE KWAKIIJTL INDIANS. 31>3 a proceHsoi' eulH'iiu'iismcniitrilMiliMl to tlie piolilic {jfiowtli <»f th*^ totem, \Vt' Imvc seen tliiit the teii(l«'ney to decorate objects witli animal <lesi};iis was fostered by an art which was apjilied ahiiost excbisively to re|>resen. tationsoftlietotem. Thus tlieanimal became the (h»minatingdecorativo element. Tiieforceofaiialojiymnst tlien have induced tiie people to in- terpret certain animal liynres which were originally only decorative on the ])rinciple of totemism. Other objects, such asdrnms( tig. 35, p. .'{I»5), boxes, house posts, et<'., seem to be exclusively <leeorated Kiji.ao. with designs representing the totem. KK.VI. DISH. Alaska. r. S. N:iti-p|iat MilMftll VI, TlIK SlMKITS PUKSlDINd OVKH THE liKLKilOTS CKUEMONIAL AND THEIK (llFTS. It is a common feature of all the legends referred to heretofore that- the supernatural powers which wvva obtained by the ancestors be(^anu>, the crest of aiiLm^ and that there is no mention of an immediate rela^ tion between the descendants of the ancestor and his crest. We have to deal only with legends commemorating the early history of the clan. They do not indicate that the b«'ing which iielped the ancestor con- tinues to protect his <lesceiidants. We have now to deal with another class of legends which relate entirely to spirits that are still in constant contact with the Indians, whom they endow with supernatural powers. In order to gain their help, the youth must prepare himself by fasting and washing, because only the pure lind favor with them, while they kill the impure. Every young man endeav<n"8 to find a protector of this kind. It is clear that this idea corresponds exactly to the manitou of the Algonquin Indians, and that we have to deal here with the ele- mentary idea of the acquisition of a guardian spirit, whicii has attained its .strongest develop- ment in America, Its specific character on the North I'acilic Coast lies in the fact that the guardian spirit has become he- reditary. This is the case among the northern tribes of British Columbia, It is also the case among the Kwakiutl and among the Chinook. When the youth pn^ pares to meet a guardian spirit, he does not expect to find any but those of his clan. This is i>robably the reason for the relatively small number FiR.31. DETAIL OF SEA-LION DISH. r. .s. Niitiniiiil Miisciirii. ! li^ ! i ., ;..■' I ':'»; ^' 3J)4 KFJ'OUT OF NATIONAL MUiSEl'M, 1895. (TANOK DISK. AlUHkll. Cut. N.r. '."VMI. I'.S. \. \I. Cill,.,!,.,! I, A. FI.1I..IT, r. S. A. of Hiirli spirits— for amoiij* llic Iiwliaiis of tli« pliiiiis, anion;,' wlioiii »'ach man liiis liis in<livl(lual spirit, their nnniber is unliniitcd — iin<I it lias also }i'i\ii\\ o(;<;asion for tiKMlcvi'lopniiMit of a nioni elaborat*' niytlioloj,'y r<^Iilting to these spirits. I shall ^ive a list antl brief descrip- tions of these spirits and of their ^'ifts. I. Wlnji'la^filis ( making war all over the earth). The descriptions of this beinj; are very in<lelinito. lie is a warrior and lives in the far north, lie tiavels about eonstantly and never leaves his caiioe. Solar as I am aware he is never represented in n>asks oi' other earvinjjs. IJy obtaining; hisi»ro- tection a youth may ac<niiro one of the following' jxiwers. He may beeome a — (1) T'o'X'uit, who is invulnerable and has power over the si'siuL, M'hich assists him and his friends on war expeditions. (2) Ma'maifa. The mri'ma<i"a has the power to catch the in- visible disease spirit, which is constantly flying through the air in the form of a worm. He is able to throw it int() his enemies, who die from its effects at once. (3) Hawi'nalaT.{=war dancer), whobythehelpof Wina'lag-ilisis insensible to the- pain of wounds and can not be kille<l, may he be ever so severely wounded. II. Baxbakualanu Xsl'wae (the first one to eat man jit the mouth of the river, 1. e., in the north, because the ocean is considered a stream running northward). He is a cannibal living on the mountains who is always in pursuitof man. Red smoke rises from his house. His servant (or wife) is (}'o'n)iiioqas (=the rich wonuin), who procures food for him. He has a female slave, K'i'nqalaiiala, whoalso jn'ocures food for him, by catching men and gathering corpses. Near the door, in his house, sits his slave Qoa'xqoaxualanuXsIwae, the raven, who eats the eyes of the people whom his master has devoured. In his house live also the ho'Xhfik", a fabulous bird, with an immensely long beak, which lives on the brains of men, whose skulls he fractures with his beak, and the Fig. 33. CANOE DISH WITH SEA-LION DEtllON. r. S. NiiUi.iial MiisiMiiii. Kifj. 34. CANOE DISH WITH ANIMAL DESIGN. AliiHk,i. Cat. No. IC.Ml, i:. S. N. M. r..ll,.,l,.,l l>y A. (I. Ilc.ir, [•. S. A. THE KVVAKIUTL INDIANS. 395 <'ill iiiihiil LM'i/./.lv beiir. Iliii'alik-ilaL is described as one of liis friendH. A person wlio meets liitn or one of his snit nuiy become a — (I) IliVmatH'a, a eannibal, into whom he instills t)i<> desire of eating hnman tiesh, and who ilevours whomsoever lie can lay his hands upon. (!') lla'insliamtsKs, a cannibal of less violent character. (;j) No'ntsistalai,, who isable to<levourand t()uch liiewitli impunity. (4) Na'ne s UaxbakualanuXsi'wae, the griz/ly bear of tin; cannibal si)irit, who delijjhts in killinjif people with his stronfj paws. (.")) K'i'nipdai.ala, who i)rociiies hnnnin flesh for the ha'mats'a. ((») (^V»'uuno<pi, who also procures human liesi. for tluj ha'mats'a. Fijj. 35. SIDE OK HUX IlEHTM WITH I'AINTED liKSION nEPRESENTINO THK l:AOLI. IV A, N... ■1>. I!..vnl i:iliri...:r:i|,l,i,:.l Miis.iiin, ll.Tlin. (■..II,, i.-d l.y A. Jiu-.,lwrTi. (7) Ho'Xhok", who breaks the skulls of men. (8) Ilai'alik-ilaL. (9) Na'ua(piualiL(=sunrise(lance), which isgiven by BaxbakufilannX- .sl'wae and Ilai'alik-ilaL Jointly. III. MatEm, who lives on the top of steep mountains. It is a bird, and bestows the faculty of tlying. IV. The ghosts who bestow the power of returning to life atter the person has been killed. There are a consider.able number of others of less importance which 1 will not enumerate here, bt'cause iu many cases it is ditlicult to V F I % i .■ . ' «^^ 390 REPORT OF NATIONAL Ml'SEUM, 1805. ' 1 . de!<cribe in what tlie gilt of tiie spirit consists. This diihculty aiipears even in the precediuji- list of the most iMii)ortant spirit.s. Owing to the fa(!t that these spirits .are hereditary, their pifts are always eontained in the legend detailing tlieir aecjuisition by tlie ances- tor of a elan. Tlie principal gifts in these tales are the magic har- poon which insures success in sea-otter hunting; the death bringer which, when jiointed against enemies, kills tliem; the water of life which resuscitates the dead; the burning lire which, when jiointed against an object, burns it: and a dance, a song, and cries which are peculiar to the si>irit. The gift of this dauce means that the protege!) of the spirit is to i)erform the same dances which have been shown to him. In these dances he personates the sjiirit. He wears his mask and his ornaments. Thus the dance must be considered a dramatic perform- ance of the myth relating to the accpiisition of the spirit, and shows to the people tiiat tlie performer by his visit to the spirit has obtained his i)owers and desires. When n(>wadays a spirit appears to a young Indian, he gives him the same dance, and the youth also returns from the initiation Idled with the powers an«l desires of the spirit, lie authenticates his initiation by his dance in the same way as his mythi- cal ancestor did. The obtaining of the magical gifts from these spirits is called Lr»'koala, while the i)erson who has obtained them becomes nau'alak", supernatural, which is also the (juality of the spirit himself. Th(v oinaments of all these spirits are described as made of cedar bark, which is dyed ve<l in the Juice of alder bark. They appear to their devotees only in winter, and therefore tiu> dances are also performed only in winter. For this reason tiiey may conveniently be called the winter ceremonial. I shall revert to tliis subject more fully latei- on. The following legend of the origin of the ha'nnits'a (told by tlie Na'q'oaijttKi) will make clearer what I have said: The fiist of the AwT'k-'cnox lived at Wa'waLala. Their chief was !Nri'nwa(]awe. He had four sons who were mountain goat hunters. At one time the mend)ers of his tribe were disapiiearing one after the other and he did not know what became of them. XiVnwaciawe wante<l to eat niountain-goat meal. His sons ottered to go out hunt- ing. These are the naiiics of the sons of Na'nwaiiawc: Ta'wix-amaye and Qori'ijoasililag-ilis, and Yfi'ciois, and the name of t)ie youngest was Xfi'Lilokue. The yonng men made themselves ready, and then Na'uwaqawc advised them. Jle said: "Do not enter the house the smoke of which looks like blood, else you will never return home. Jt is the house of liaxbakuiilanuXsi'wac. The smoke of the house of the goat is white; go there when you f.ee it. Do not go to the house the smoke of whi<!h is grey on oii'.^ side; it is the house of the grizzly bear. Else harm will !)cl'all you. Now go, my sons, and mind what I told you." Ta'wix-amaye replied: ''We will try to avoid misfortune.'' The young men left early in the morning. About noon they discovered the grey smoke of which their father had si)oken. Ta'wix'amaye spoke: ''Now let us see if our father's advice is good. i THE KWAKIUTL INDIANS. 3'J7 Only tiike caro, dear brothers, tliat no harm may befall ns." They went on and soon they met the grizzly bear. They fought with him aii'l he almost killed them, but finally they overcanu' the bear and killed him. The brothers went on. At night they slept. In the morn- ing Ya'qois awakened his brothers. They went on for a long time; then Ta'wix-amaye said: ''My dear brothers, do you see that smoke over there? That is what our father meant when he spoke of the bloody smoke of the house of HaxbakualanuXsI'wae. Let us go there!'' They walked on and eame to the door of the house. It was open and the brothers entered. As soon as they came in, a woman called them. Ta'wix-amaye stepped up to her and the woman said: "1 am rooted to the floor. I will hel]) you. This liouse into which you came belongs to BaxbakualanuXsi'wac. Now do as I tell you and y take notice of what you will see. Dig a deej) hole in that corner of this house. Then put stones into the Mre, and when they are red-hot put then) into the hole."' When the brothers had done so, she con- tinued: "Now cover the hole with boards. As soon as IJaxbakua- lanuXsi'wac comes home he will dance, wearing his mask on his forehead." As soon as the brothers had finished their woik a whis- tling sound was heard. Then the woman said: "Now sit down. I will say that I found food, that he may not see what we have planned.'' IJaxbakuillanuXsi'wae entered crying "hap." Then the ho'Xhok" and Qorix()oaxualanuXsl'wae began to shout. BaxbakuilhmuXsi'wiie lay on his back. His body was covered all over with mouths. Then he arose. lie became excited and went lour times around the house crying "hap." Then he went into his bedroom (ma'wiL). As soon as UaxbaknalanuXsIwae had gone in there, the raven with feathers on his head which reached down to his waist came out and danced, going around the tire. The raven went back into the bedroou). Then (ioaxiioaxuiilanuXsi'wae came out (trying "hap, hap, go'u, go'ul" and danced around the fire. Then he M-ent back into the bedroom and out came iUixbiiLardanuXsT'war' crying, "hap."' He danced around the fire and ■^vent back into his bedroom. Then came the Iio'Xhok" crying " Hap, hap, hr>, ho." He «lanced around the lire and went back into his bedroom. Nrw liaxbakualanuXsl'wac and his lour k-i'ncialai.ala, and the four q'o'minoqa came out. "Hai), hap," said liaxbakualanuXsi'wac The k'i'nqalai.ala sang and said "hoip," and sometimes tiie (['o'lninocia sang "hai, hai, hai, hai." llaxbaknalanuXsi'war' danced. As soon as he canui to I he hole which the men had dug, Ta'wix-amayt' pulh'd away the boards with which it was covered. IhixbakurilanuXsi'wac was looking upward while lie was dancing. Then he fell into the hole ui)on the red-hot stones, Tlien Uicy <'overcd tlu^ hole up. Now he was dead. As soon as he died all the k-i'nciahiLala and (I'o'minoiia died also, Tlie singers also fainted, While they were unable to see, Ta'wixMinaye rook olf a'l their orn.imenis of red cedai" bark. He to(»k the masks and the hii'mats'a pole and the whistles. The old woman told himwhat todo. Shetauglit himthesongof iJaxbakualanuXsi'wue. 1 *■■ n r ' , :> j i '1 i. i T II % : H 398 REPORT OP NATIONAL MUSEUM, 1895. When Ta'wix'amayri came home, be told his father Nil'nwaqawe what had happened. Na'nwaqawe went at once to see BaxbakuahmnXsI'- wad's house. He followed his sons. When they arrived at the house, the woman wiio was rooted to the floor gave them food and spoke: "My dear, Na'nwaqawc, you shall dance and keep the ha'niats'a mask, the raven mask, and the ho'Xhok" mask, and the BaxbakufilanuXsI'wae mask, and all the different kinds of red cedar bark. The q'd'minoqa shall have red and white cedar bark mixed, and the "Bear inside the door of this house" shall have whistles. The no'nLtslstillaL shall have two whistles and red and white cedar bark. You shall also see how the bedroom (ma'wiL) and the ha'mats'a pole are made. You see it there, extending through the roof. Here, take the whistles of Bax- bakuiilauuXsI'war'," Thus spoke the woman to Na'nwaqawr'. Now the woman taught them the songs. She sang the song of the head mask. This is the song: 1. The hri'mats'a mask of tlie forehead, the ha'niats'a luask of the whol:. w<.i''l, "3 pretty mask of that real HaxbakufilaniiXsi'war-. Tlie hA'mats a i.iii*k vi " forehead, the ha'niats'a mask of the whole word, the pretty mask, ' I'l'i ti:ii lua mv ha nil". 2. The ho'Xhok" mask of tho forehead, the ho'Xhok" mask of the whole world, the pretty mask of that real HaxbakiiiilaiiiiXsi'war'. The ho'Xhok" mask of the forehead, the lio'Xhok" mask of the whole world, tho pretty mask, a ma ma ma me Jia me. 3. Tho raven mask of the forehead, etc. 4. Tho eaunibal mask of the forehead, etc. Then the woman spoke: "These are the songs of the ha'mats'a mask of BaxbakunlanuXsI'waO. Now listen to the song of qVt'mindcia. You shall know that she always goes to get food for BaxbakuillanuXsI'waO. This is the song: 1. Q'o'minrxja goes with mo aroniid tho whole world. Pliai, hiai, ai, ai, hiai, hiai. Q'O'minoqa walks all around the world. Hiai, hiai, ai, ai, hiai, hiai. 2. Wo are afraid of (^'o'lninrnia's body which is covered with blood. Hiai, hiai, ai, ai, hiai, hiai. yri'uiiiiOcia is foared by all because her body is terrible, Hiai, hiai, ai, ai, hiai, hiai. 3. Q'o'mino<ia's eodar bark is tied on to you. Hiai, hiai, ai, ai, hiai, hiai. TI:m red cedar bark of the whole world is making you voracious. Hiai, hiai, ai, ai, h>i;i, hiai. Then the woman spoke again : " That is the song of q'd'minocia. Thus you shall do whenever you initiate a hn'mats'a; then the (I'o'mi- noqa shall carry a corpse on her arms and she shall feed it to the ha'mats'a." Then Xa'nwaqawe spoke: " My dear, go and teach us till you can. Tell us what BaxbakualanuXsI'wae was doing, and tell us all his names." Then the woman spoke: "Now listen, these are his names: Qoa'lamk-a.slag-ilis (eating alive on earth), and NdXdana (eai iug one num), and Ta'nis (ha'mats'a) and Xa'wik" (having eaten one), and La'wek" (having swallowed), and LaxLawf'k" (swallowing while standing), and Ild'kwctaso (wishing to be tame ^,, and yo(jimgasiV]ag'i- lis (swallowing skulls on earth), and xo'iiai- ''Li/'hig-ilis k-asu Bax- bakualanuXsI'wae (the real BaxbakurdaiuiXsiwae, s'-^ <il!. wing skulls I I THE KWAKIUTL INDIANS. 390 o the lis ill! ■II us hia 'oa*, one), while lag-i- Uax- kllllM on earth), and Qf'clana (eating: many). And these are the names of the (]V)'mino<ia: NiVwis (alone on earth), and Lawis k-aso Baxbakualaiiu- Xsl'wae (the real BaxbakualanuXsI'waf', standing on earth). "All red shair*be the cedar bark of the ha'niats'a, and whit«^ and red shall be the cedar bark of the q'o'mirioqa. "And this is the song of the k'i'nqalaLala." Then the woman sang: 1. Oh, how nicely you hoal your lifi'mats'a by your souk, liy your inafjical means of hcalinir, ma mr hnina hamO. 2. Oh, how iiit-ely you sing your Becret song for your ha'matH'a, your magical secret song, uia me hama hanie. 3. Oh, how nicely you sing your winter ceremonial songs for your ha'mats'a, your magical winter ceremonial song, ma me hama hame. Then the woman stopped singing and spoke: "This is the song of the k'i'nqalaLala." Then Na'nwaqawe asked the woman : "Mj- dear, now tell me who you .arer' Then she laughed: "]>o you not know who I am? I am your daughter. Therefore I resolved to teach you all the secrets of the ceremonial of BaxbakunlanuXsI'wae." Then Na'nwacjawe spoke: "<>, mydear! Thanks, that I have seen you again. Now let us go home."' Then the woman spoke : " It is impossible for me to go home, because I am rooted to the ground from niy backside. I know it is impossible for me to get up from this floor, but you must come some- times to see me." Then Na'nwaqawe replied: "Do not say that, child, lor I can not leave you behiiul." NiVnwaqawe tried to dig out the root, but it became the thicker the deei)er he dug. Then Na'nwatjawe gave up digging and thought he would cut the root, but the woman said: "JJo not do that, wy dear, else I must die. It is best that you c(mie sometimes to see me." Then Nn'nwa<|awr' gave it up and the woman s))oke: "Now let ijie sing the song of the iiO'nLtsistalaL." Then she sang: 1. You frightened everyone by your gifts, magical No'ni-taista dancer, hia, hia, liia, ya. 2. You made everyone feel uneasy by your wild cry, magical No'ni.tsista danctsr, hia, hia, uia, ya. 3. You go all around the word, magical No'nLtsista danc<!r, hia, hia, ya. Voii drive away everyone by your gifts, nuigical No'nLtsista dancer, hia, hia, hia, ya, ya, hia, ya, ya, hia, hia, hia, ya. The woman stopped singing and spoke to Nri'nwaqawe; "As soon as you get home, give a winter dance. Let Ta'wivamaye disappear, he shall be ha'mat.s'a; then four days later C,Joa'(|oasililag'ilis shall dis- appear. Lie shall be (['(I'miuocia and get food for that iia'mats'a. iM>ur (lays later Nu'Liloqoe shall disappear. He shall be nO'nLtsistalaL, and you, NiTuwatpiwe, shall be the 'bear of the door of your house.' You shall have two whistles. And the dancers shall wash every tburth day, ami after they have washed four times every fourth day they shall wasii every si.xth day. After they have washed lour times every sixth «lay they shall wash every eighth day. After they have washed tour times every eighth day they shall wash four times every twelfth day. For four years the Ila'nuit.s'a shall do no work, else he will die early. Now \- 1 s, hi I- I ■ \ i ^ 400 KEI'ORT OF NATIONAL MUSEUM, 1895. \i yo'.i kr.ijw the names of all your dancers. Now go liome and take the name of the house of BaxbakualauaXsi'\va<'. This is its name: 'Place of red cedar bark' (Lil'qakwatsc). i'hat sliall be the name of your house." Now Na'nwaqawe and his sons went hoifle. When they arrived, he invited his tribe, and after they had eaten Ta'wix'amaye disappeared. Then Xfi'nwaqawc's tribe tried to find him who was to be a ha'nnits'a. Na'nwaiiawc did all the woman had told him. lie and his sons were the (irst to celebrate the winter ceremonial. That is how we know about the dances and the different kinds of cedar bark. That is the end. There exist several versions of this important legend, and I will record here another which 1 obtained from the Awl'k-'cnox. The beginning is the same as that of the preceding version; but when they reach the canidbal's house, it continues as follows: They met a woman who wa r i' ig her baby. Opposite her a boy was sitting whose head was c. ' ously large. The fojir brothers went near the fire and sat down on ,. ;)ox. When they did so, tlie eldest one hurt his leg so that the blood oozed out of it. Then tin' boy nudged his mother and said: "Mother, I want to lick the blood,'' but his tnotluir restrained him. The boy began to scratch his head and finally commenced licking the blood notwithstanding his mother's order. Tlien the eldest of tiie brothers nudged the youngest one and said : '"Oh, why did we not follow father's advice?" The boy continued to li(dc the blood. Then the eldest brother took his bow and shot an arrow out of the house through the door. He asked his youngest brother to go and bring it back. As soon as he had left the house he ran homeward as fast as he could. Soon the eldest brother took another }»'tow aiul shot it through the door. He asked his next youngest broiner to fetch it, and lie also took the ojiportuidty and escaped. Finally he shot a third arrow, and the next brother went to fetch it. He also ran homeward as fast as he could. Then the boy began to cry. The woman asked the oidy remaining visitor: "Are not your brothers coming backF' and he replied: "They only went to fetch my arrows." Then he shot a fourth arrow and went himself to fet(!h it. As soon as he had left the house he ran homeward. When after some time the brothers did not return, the woman knew that they had escaped. She stepi)ed out of the house and ealled her husbaml: "BaxbakuidanuXsi'wae, 1 Inive allowed our good dinner to escai)e." IjaxbakuillanuXsi'wae heard her, although he was far away. He ])ursued the boys, crying "ham, ham, ham" (eating, eating, eating). Tiie four brothers heard him crying, and ran as fast as they could. The eldest brotlier carried a whetstone, a coud), and a bottle of hair oil. When HaxbakuillanuXsi'war' had conui near them, he threw his whetstone over his shoulder, and behold ! it was transformed into a mountain which compelled tiie pursuer to go round about it. But soon he drew nearer again. Then the young man poured the hair oil over his shoulder. It was transformed into a lake and the pursuer had to ^" ! '11 As WHS far catinj?, IS they ottle of til row into a it soon il over had to ! J THE KWAKIUTL INDIANS. 401 go around it. But again he came near the flying youths. Then the young man threw his comb over liis shcmhler. It was transformed into an impenetrable thicket. The pursuer had to go all around it, aud mean- while the three brothers came home. Their father let them in and bolted the «loor. Soon liaxbakufdanuXsI'wae arrived and demanded admittance. Nr»'aqaua killed a dog, cut it to pieces, and gathered its blood in a dish. Then be invited BaxbakualanuXsT'wae to come to a knot hole in the wall of his house and oftered him the full dish, saying, ''This is the blood of my sons. Take it and carry it home to your wife. Come back tomorrow and I will feed you." BaxbakualauuXsI'wae took the dish and went home. Then Tsd'ena, No'aqaua's wife, made a deep ditch and built a huge fire. She put stones into it which when red-hot, she threw into the ditch. Then a skin was stretched near the fire so as to conceal the ditch. Soon BaxbakujllainiXsl'war' and his wife i^rrived. He had brought his four children. When they went into tl t ''.ouse, he left his youngest child on the beach to watch the canoe. There Tso'ena made them sit close to the Are, their backs turned to the skin wliich concealed the ditch. Then BaxbakujllanuXsI'wae spoke to No'aqaua: "You know how everything happened in the beginning of the world. Tell me!" No'aqaua replied : *' I shall tell you. What shall 1 tell you about what happened in the beginning of the world, grandchildren? A cloud was on the mountain. Soon you will be asleep." When he had sung so twice, BaxbakuillanuXsi'wae and his whole family were asleep. Then No'aqaua and Tso'ena drew the back of their seat and they fell into the ditch. They threw the red-hot stones on top of them. Twice BaxbakuulanuXsrwae cried "ham, ham!" then he was dead. After some time they pulled out the bodies. No'aqaua cut them to jiieces and scattered them in all directions, singing: "BaxbakuillanuXsi'wae, you shall pursue man." They were transformed into moscjuitoes. Here is another legend explaining the initiation of the Oe'alitx, a subdivision of the He'iltsuq. A woman named Ts'u'mkwalaqas came to the Stikine River. There she gave birth to a boy who was at onee transformed into a stone. It is now a large mountain at the Stikine. It has a name, but I do not know it. She had two brothers whose names were Wfi'kas and Do'kwa- lesala living in a village at Goose Island. She wanted to go to see her brothers. She went <m in her canoe and came to the Skeeiia Biver. There she gave birth to a boy. He was also transformed into stone. It is now a large mountain at Skeena Biver named Kuga. Again she was with child. She came to Xa'exaes. There she gave birth to a boy, who was also transformed into stone. It is now a large mountain at Xa'oaes named (lugasp'its'awe. Again she was witii child. She started in her canoe and came to Da'yasiowe. There she built a house of cedar bark. After four days she gave birth to dogs. Then she used to go digging clams on the beach in front of h"" iiouse NAT MIS 95 L'G HI '.fi Y't 1 I I 1' ■ 1 :■' S 1 H ill Si *• f ! i I ; I n 402 REPORT OP NATIONAL MUSEUM, 1895. to get food for lier <!lul(lreii. Now the yotuig dogs began to grow up. At night when it was low water, she wont down to the beach carrying a torch, and dug chims. Then she herd a sound like the singiug of many children. Ts'u'mkwalaqas wanted to know who the children were. She put her digging sti<k into the ground, took off her cape, and hung it over the stick. Thus she made it look like a person. Then she went to see who was singing. She looked through a hole and saw now that her children were all boys. Then she was watching them and learned their song, and ti. > song is sung in the He'iltsuq language: 1. Spreac on tLe fl<or. Aiha! 2. Down ;'\e Ktrear i of the world. Aiha! Now she Jumped into the house and said: "You have no father and you are men. I nmst always work hard to gather food for you." Only the youngest one put on his dogskin in time before the woman had taken the skins and thrown them into the fire. Then the eldest spoke: " Don't let us sit like fools; let us begin to work and help our mother." He continued: "What work shall I do for my mother? I shall be a wood carver." The second brother said : "I will be hei- canoe builder." The third brother said: "What work shall I do for my mother? I will be the killer of monsters." Then the dog spoke: "I will be her dog and watch that no sickness comes near her. I shall bark when an invisible spirit approaches." Now it grew dark. On the following morning the wood carver carved figures of men and he carved house posts of different forms — in the shape of all kinds of fish and land ani- mals. 1 1 is said the posts were as long as a forefinger. He made eight houses, and then he made one more house. He made it pretty; it had a front carved in the shape of a raven. He built another one with the front carved in the shape of Wiganx-tx, and he made still another one- eleven houses in all. And the canoe builder built toy canoes. He made many. At night the wood carver took the houses and put them on the ground on each side of his mother's house. Tiie large house was in the middle of that village. Tlien the canoe builder put his toy canoes in front of the houses. In the morning Ts'u'mkwalaqas went out. What should she see but many people and Large canoes. Now she was rich. The wood carver went to the small river near by and made a salmon trap. He carved salmon of alder wood. Therefore tlie Hesh of the salmon is red. On the following day he went to look after his salmon traj). He found one fish in it and gave it to his mother, who cut it open and dried it. On the following day he went again to look after his salmon trap. He found eight salmon. He went home, carrying them on his finger, and gave them to his mother. Then he told his mother to look after the trap from time to time. The killer of monsters had killed by this time all the monsters living in the sea near the coast. Then the brothers said they would go into the woods. In the morn- ing they went, and the wood carver was the leader. At night they r _N THK KWAKIUTL INDIAMS. 403 Irouiid iddle .nt of [boukl The trap, riun is Ho 1 dried trap, luger, after this Inorn- they rested under a cedai- tre«'. It had not 1>een (hirk very lonj; when they heard a sound far away, " VVanio ino-nio mo- ,vamo-mo-nio-nio.' That means: River, river, run, run, run, run. The three brothers were fright- ened. Now the souihI came closer, closer, and closer. They heard it four times, and every time nearer. They did not know what made the sound. Then they heard another noise, "hfihi, hi, hi, ahl, hfihi, hi, hi, ahl, hi, hi, hi, ahl, hi, hi, hi." (This is the cry of (^'o'niinoqa.) They heard the cries four times, and they came nearer eveiy time. Then the wood carver said : '' 1 wonder what produces this sound," and the canoe builder said: "-Do not talk too much; are you not afraid?" Then they heard a sound again, "hap, haj), hap, hap, hap, hap, hap." (This is the cry of BaxbakualanuXsi'waf'.) They heard the sound four times, and it came nearer every time. Now the sound stopped close to the place where they were sitting. Then the killer of monsters said: " Let us go and see what makes the noise." The^, all went, and after a short time they saw a large house. Sparks were coming out of the roof. They entered, and a man came and told the brothers to sit «lown ou the right-hand side of the house. Then the speaker of the winter ceremonial said: ''Now wat<*h, brothers; now you will get a magic treasure." Tlien the No'nLEing-ila came in and danced. It was lie who always said " wamo-mo-mo-mo." As soon as he had tinished. the speaker of the winter ceremonial said: "Watch his dance. We call him No'uLEmg'ila. It shall be your dance." Next QT/minoqa came and sang " hahl, hi, hi, hi, ahl, hahl, hi, hi, ahl I" Then she danced. When she had finished, the sraaker of the winter ceremonial said: "It shall be your dance. Her iiame will be GaLgi- yots'enox, or invisible spirit. Now take care of that dance." Thus spoke the speaker of the winter ceremonial to the brothers: "White and red is her dancing ornament." Then the brothers heard far off the ha'mats'a's cry "hap, hap." Now it sounded near the door of the dancing house. BaxbakuAlaiiuXsl'waf' came in and cried " hap" in the doorway of the house, and the people sang for him. This is his song: 1. The whole world speaks of the strength of the mouth of liaxbakurilamiXsi'war'. llamai, haiuaniai, baniai, hamaniai. 2. Frightent'tl is the whole world of the mouth '>f IJaixbakualanuXai'war-. Ilaraai, hamamai, hamai, hamamui. 3. For four men searched the strength of the mouth of Haxl)akurilauuX8i'w«r'. Hamai, hamamai, hamai, hamamai. I do not know the song of No'nLEmg'ila and QM'rainoqa. Now the brothers came home. Then tlie wood carver disappeared. He was taken away by BaxbakuiilanuXsi'waO. After four days thecanoe builder disappeared. He was taken away by No'nLEmg-ila. That is how the winter dance of Oe'alitx originated. That is the end. I will give still another legend of an initiation bylJaxbakunlanuXsr. wae. It belongs to the clan G*e'xsEin of the T'Ena'xtax. The first of the T'Ena'xtax lived at Le'kwade. Their chief was 11^: l< ■ • ( I'.i I'll 404 REPOKT OF NATIONAL MUSEUM, 18!»r>. LiVwiiffis. Tie was in love witli a jrirl. Once upon a lime she went up tJie river to pick berries, and LiTwaji-is followed her. lie walked along the bank of the river, while she had j^one up in Iht canoe. When it {jrew daik, li«' heard cries in the woods. Then he , jumped into a ])ond and rubbed his body with hendock branches. He went on. He heard the cries all the time and bathed in another pond. He v/alked on. Now the cries were close to him. He bathed again. Now the cries came quite close to him. He bathed the fourth time. /\s soon as he had finished, he saw a woman with a large head and nuitted hair and with a face which was fidl of scratches. Lfi'wag'is went up to her aiul put liis arm siround her waist. As soon as he had done so they both fainted. He recovered lirst, but he put his arms around her waist only tighter. Then the woman with the great head recovered and sjjoke: " I am the crier of the woods. Now let me go and I will help you to obtain every- thing easily. I will be your magical heli)er. Yon shall obtain easily all kinds of property." Lfi'wag'is only held her more tightly. Then she spoke again: "I will raise property for you.'' l>ut he held her still tighter. Then she spoke again : " I will give you the water of life. Let me go." But he held her still tighter. She spoke again: "Let me go. Tjike my name, it shall be yours. You will be (^ori'dasgamals. I will give you the apron that burns everything." Then he let her go. She disappeared at once. She only left the four gifts, which she had given him, on the ground. Then Lfi'wag-is took his magical treasures. He went on and tried his apron against the trees of a mountain. Imme- diately they were burnt, and you can see even now that the mountains of Ts'a'watr' are burnt. Now he was glad. He hid his magical treas- ures under a cedar tree and went on. He arrived at the village where his sweetheart was living. She asked him: "Why did you not come sooner?" He replied: " 1 lost my way." That night they went to bed and played together. After a short time he was poked in the side through a bole which was in the boards of the house. He arose and went to look. As soon as he went out his face was co>'ered and he was led away by a man. He did not dare to speak an .1 1<» ask, but he knew that he was led three times u], a mountain and three times down. J)ur- ing all this time his face was not uncovered. Then he knew they were going up a mountain again, and he heard a cry, " hap, hap, hap ; hao, had; gao, gao" (the cries of the ha'mats'a, the ho''Xhok", and of the raven.) Then the man spoke: "My dear, do not be afraid. I want to give you magical power. This is my house. I am liaxbakualanuXsI'wae. Vou shall see everything in my house." They entered, and he uncovered the faceof La'wag'is. "Nowlook, friend!" said BaxbakuillauuXsI'wae. You shall have my name, WilgasiVlag-ilis, and your name shall be Ha'mats'a. Now watch the daiice of the ha'mats'a." Then he heard the cries, " hap, hap, hap; hao, hao; gao, gao." Then the raven that was painted on the front of the ha'mats'a's secret room opened its mouth and the ha'mats'a came out, vomited by the raven. Then he danced. La'wag'is did not >v THE KWAKIUTL INDIANS, 405 here come bed side and e was cuew l)ur- were liao; iveu.) e you You kl the You lats'ii. hilp, >\\ the lats'a d not see the sinpers. After the first Hoiif-- the hn'iiiiits'a went back and the ho'Xhok" catne out and danc^ed. After one dance he went back and the raven came out and danced. With the next song th(^ hiVmats'a came out carrying a corpse in his arms, which lie ate. VVlieii he liad eaten it, lie danced again and went back. Me had four songs. HaxbakurdanuX- sl'wae spoke: "This shall be your ha'inats'a, yonr name sliall be Wil- gasa'lag'ilis, and llamigii'lagalits'ak" and XaxnawisiTlagMlis. Don't forget the head masks of the ho'Xhok" and of the raven and tlie paint- ing of the secret room. He called La'wag'is to see a ditch that was in the rear of the house. Then he went and saw it. Something like a rainbow was standing in the hole. La'wag-is looked down and saw all kinds of animals and lishes in the hole. HaxbakiirilannXsi'wac spoke: "This is the cannibal post of the dancing house. This shall be your magical treasure. Then he taught him his song: 1. You are the preat RaxbakufilaiuiXHi'war, to whom every one look.s up, alio, o, o. fi, br-m, arm. 2. This is tlie way of the true IJaxhakiirilannXsi'war-, aliii, 0, o, m, licin, arm. 3. O, nobody can live before the great BaxbakufilanuXsi'war, aho, 0, 0, r», hrin, arm. 4. Who came out of the woods to nie, aho, o, r», o, hr-m, ar-m. Now he had learned the one song and IJaxbakualanuXsi'war' taught him the second song: 1. Yon are looking for food, you great magician, inahamai, hania, hamaniai; yi hama nui mai liauia. 2. You are looking for men whom you want to eat, great magician; mahamai, liania, hamamai ; yi hama ma mai hama. 3. Yon tear men's skins, great magician, mahamai. You try to <!at many men, great magician, mahanuii, hama, hamamai; yi hama ma mai liama. 4. P2veryhody trembles before you, you great magician. You who have been to the end of the wovld, mahamai, hama hama mai; yi hama ma mai hama. After the song BaxbakualanuXsI'wac called La'wag-is and asked him: "Don't you want this harpoon shaft? It kills everything. Now it is yours, and also this red cedar bark and the tire wtli which you may burn everything, tlni water of life, and tlie (luartz for killing your ene- mies." Then La/wag-is went home. That is the end. The following legend belongs to the J^imkish: There were two friends. One of them had gone into the woods to be initiated by the spirits of his clan, while t'le other one was not yet ])re- pared to meet these spirits. Xevertheless he went to sear(!h for his friend and after four days he found him. When he returned, his father asked him where he had been, and he told him that he had f»mnd his friend who was being instructed by the spirits. Then his father struck him, saying: "Do you not know that it is forbidden ? I shall be killed on account of you,'' Tlien the youth became sad. At night he put on his ornaments, which were nmde of abalone shells, and went into the woods. He Avent up the liver and washed with hemlock branches. The following morning he went on, and the next day he washed again. Then he heard the voice of liaxbakurdanuXsi'wae. At the end of the ; r.i U I I: 1 W' '! ju; 408 RKPORT OF NATIONAL MUSEUM, 1895. ■ I ' ' ' foiutli (lay ho cimio to a precipice aii<l lay down at its base to Jest. Kai'ly ill the morning lie san' the rock open and out came Baxba- knrilanuXsi'wac. 1I«» hid. and the spirit dew away over his head. Ilia body was all covered with red cedar bark. Fonr days the boy st. yed there. On the fifth morninp; when ISaxbakiirdaniiXsi'war' came out again, he followed him, and saw how he took off his cedar bark orna- ments on the bank of a pond and went to swim in it. When he dived, the youth jumped fin-ward and i)Ut on the <;edar bark ornaments. Now the spirit emerged. VV^hen he saw the boy decked with his cedar bark ornaments, he said : "You have done well to take my ornaments. Now I can do yon no harm.'' He took him along to his home inside the rock. There he asked him: "What do you want to have? Do you want this harpoon ? I)<) you want the water of life ? Do you want the death-bringer? Do you want my hfi'matsa?" He gave him all of these. The youth stayed with him fi)r four days. Then he was able to fly. Then UaxbakufilanuXsi'war' instructed him to fly to a place where his father was accustomed to fetch water for cooking. Soon his younger brother came, and when he saw him, he discovered that he had been away a long time. What had seemed to him four djiys were actually four years. He asked the .young boy: "How is father? I am your elder brother. Go and. ask father to clean his house." The boy went back and told his father, who beat him for speaking of his dead son. Then the boy ran back and complained to his brother that his father had beaten him for carrying the message. The elder brother sent him back to the house, asking him to repeat his recpiest. The boy obeyed and when his father had heard the message again, he went out to see by himself. As soon as his eldest son saw him he grew excited. He flew across the river to the graveyard, tore corpses out of their cofllins and dev<mred them. Then he dew into his father's house and bit everyone whom he saw. There are a number of tales referring to the acquisition of the ho'Xhok". The Naqo'mg-ilisala have the following legend on this subject:' A number of women went to the island Yu'lO to dig fern roots. They put some dried whale meat over the lire and a red-breasted owl came and picked up some of it. It is said that there are many red-breasted owls there. Then all of a sudden came the ho'Xhok" and alighted on top of a tree. He came downward, pecking the tree. He came down to the bottom of the tree, but it was hard on his beak. Now he walked up to the women. He <;overed his nose and was transformed into a man. He reached a woman who put some dry whale on the fire. She laid a mat before him and put the whale meat on it. The ho'Xhok" said : "I do not eat whale meat, I eat only man's brain." So saying, he pecked the woman's head, broke her skull, and ate the brain. One of the women had hidden when he came down. She went home and told the tale. Then the Naqo'mg-ilisala resolved to make war upon the ho'Xhok". Qo'nig'ustals and Waxalalaa took the blood of a woman ' Appendix page (i80. THE KWAKIUTL INUIANH. 407 the this id on low a liked ito a She lok" lie of Itold the iiniin and washed themselves. Then they made war on the ho'Xhok". Now they went to where the women had been. They i>nt wliale meat on the fire. At once many owls came there and the ho'Xhok" alighted on the tree. Now he came downward, peeking; the tree. When lie earae to the toot of the tree, he Jnmped. His beak stuck in a crack of the tree. Then <^o'iny:'U8tals and Waxalalaa ran up to him and broke off his nose and imshed him into the tire. He was dead. That is the end. The following tradition of the Awi'k-V-nox referring to the iio'Xhok" is of interest because it indicates the ceremonial or dance performed by every novice initiated I v this being: A young man named (i^-'o'mkilig-a went into the woods to fetch cedar bark. There the ho'Xhok" scented him. He found that tlu> youth was clean, and therefore rushed down upon him in onler to abduct him. When (^''o'mkilig'a heard the spirit coming, he trembled with fear. He hoped to master his fears by smoking, but he failed. He fainted and lay like one dead. The ho'Xhok" came down to him and imbued him with his powers. When the youth did not return, his friends went into the woods to search for him. They found him lying in a deep swoon. They sprin- kled him with cold water, but he did not awake. They carried him back to the village. When his father saw him, his heart was sad. lint soon he noticed that he was still alive. He called a shannin and bade him heal his son. The shaman ordered the house to be swept and the tloor to be strewn with sand. He took the youth into the woods and stayed there for four days. Then he returned. After four days more Q'o'mkilig-a also returned. He had received the name (i^oaLqoa'oe. He sang of the ho'Xhok", and suddenly he jumped up in order to devour his fa*'ier, who was sitting on the opposite side of the lire. He had the cedar-bark ornaments of the ha'mats'a around his neck and head. His head ring slid down atid fell right over his mouth, so that instead of biting his father he bit a piece out of his ring. His grandfather took a large black blanket which he wound around the youth's head. He tore it with his teeth. Then the peojile wound a rope over his mouth ; he tore it. Nobody n as able to subdue him. All the people tied out of the door for fear. They heard him singing in the house and looked through the chinks and through the knot holes to see what he was doing. They saw him climbing the posts and p i liiig the roof boards aside. He wanted to pursue the people. Then they stationed two men at the doors, and others held the roof down so that he should not escape. Others entered and threw a bearskin over him. But he crept about in the house and his skin was so slippery that nobody could hold him. In the evening he quieted down and lay so still that the people thought he might be asleep. They made ajack«it of cedar bark in which they tried to cat«*h him. But as soon as they approached he Jumped up and ran out of the house. On the island Nalkuitxoi'as there were a number of women engaged splitting salmon. He scented them and jumped into the water to devour them. They escaped in their canoe when they saw him coming. 1 ( l! ! 1 ! j^ r M jir 408 KIii»ORT OF NATIONAL MUSEUM, 181)5. At last Q(>ai<qnii'(M' r«H'ov«'nHl his .stiiHoH. He spoke to liis father: "VVlieii I f,'row exeitetl apiiii, do ii()t try to defend yourself, I sliull do you no iiarni." After a short time lie fell af,'ain into a state of ecstasy. lie lay flat on the floor, his face downwanl. The jjeople threw a net made, of cedar bark over him, in order to ttntch him. 8ometinies they succeeded in jilacinii; a foot on his ne<'k, but they were unable to hold him, not even by winding his long hair around their hands, lie escaped, and nobody knew what had become of him. lie ran about in the woods and when he came back to the village he bit whomsoevei he juet. When he recovered his senses, he asked his father to boil oulachon oil and to give it to him as soon as he fell into a renewed c(!stasy, as this would restore his senses. Onco when he was excited, he scented th(^ mussels in a eanoe which was approaching the village, but which was still far awa^'. He ran down to the beach and as soon as the canoe landed he ate all the Inu8^els that were in it. Then he became quiet. Anotliui group of initiating spirits are the ghosts; their proteges are the ghost dancers. Following is a legend of the l'jVsci'cuOx regard- ing the origin of the ghost dance:' Goa'xLa and his children lived in a village in heaven. His sons were (^)o'masdox, the eldest one, Hai'aqoalaL, the next, No'lak-as the following, and A'n(|olak'as. His rival was TsilqoaloLEla. He had three sons, Se])a'xis and YaqaiiLanmye and (r'c'xdEn. Then Ts' jalo- LKla wanted to come down to our world. He made a coppc der on whi<'h he was going to climb down with his children. Mi.i rival wanted him to i)ay for it.(?) Now (ioa'xLa heard what Tsi'lcjoaloLEla had said. Then he walked and walked for four days. All of a sudden, he saw a mountain growing up from this our world reaching up to the sky. Then he went home and told his sons. They got ready and came to the place where he had been before. After a little Avhile they saw the mountain rising up again. As soon as it reached heaven Goa'xLa said to his sons: •'! shall not follow you. Go now and call your tribe the Pe'pawiLcnox. You shall take my dancing implements." Thus he spoke to his sons. Then <v>o'masd6x and Hai'aqoalaL and No'lak-as and also A'n([olak*a8 came down to Itaspberry Beach. Then they w-ent on looking for a river. They were walking in the woods and came to (Jai)e Cook. There they found a pole at the point of Cape Cook. Then Qo'masdox and llai'aqofdaL went back, keeping close to the beach. They came to Ots'o'lis and went to the head of the bay. There they saw smoke. They came up to it and saw a house, which they entered. There were two women who were roasting clams. Then Qo'masdox and Hai'aqofdaL asked the women : "Where do you come from?" The women replied: "We came from the upper world and we have no hus- bands." Then (^o'mrisdox said, "We have no wives. How did you comedown?" Then Wl'yolcneqa, one of the women, spoke: "These geese brought us down here and we came to be your wives." The brothers were glad on hearing this and they went home with their 'Appendix page 68L See also page 335. THE KWAKIUTL INDIANS. 409 n wivcH, Wi'yoK'iieqii aiul WlyoLasojfuilak". When tliey (;iitue to Rasp- berry Meaeh, the women were witli ehihl, 'I'hey j^ave birtli to boyn, and (^o'inriH<lo\ fjfave his son the name La'tioasqEin. The boys f^rew upqnickly. One day the children were i)hiyinf; at tlie river at one end of Raspberry lieaeh. Then La'(|oas(iiim fainted on that side of tlie river. The other boy went back to tell (^o'masdtix. lie came at once to look after his son, and really, he vh" 'leivl. lie bnried him immediately. In tlie eveninj? the boy r«'tarned to life, but what could he do If lie was inside the collin box. At ni^ht Im^ heard jteople talk- injf to ea(!h other. Then he was able to opi'ii the c«/ver of tln^ box. Kight away he was called and they went to a house in which beating of boards was heard. Three ghosts were asked to take care of the boy. Then they led him into the dancing house, but they did not go to the rear ol the house. They sat in the middle of the right hand side. Now they spoke to LA'ooascjEm: "Now take care, remember what you see and the songs which you will hear. Don't eat of the food they otter you." There was a chief staiuling in the house holding a rattle. His name was lla'maunixayals. lie was chief of all the ghosts. He said, "Come, let my boy go to the rear of the house." But the three ghosts replied, "He is alive." They linished their dance. The boy felt uneasy. Then Ha inamaxayals said: "Take care, my tribe. We will take that little boy to his house." Then all the ghosts took some moss and put it on their heads. Then the little hoy also put some moss on his head. At once he sat on the ground of our own world. A shaman named He'Lilalag-ilis was told to take some urine to wash the people. Then all the ghosts cried "hamama'" where he was sitting. (Jo'inasdox and his wife were eating when they heard the sound, "hamama', hamama'." He ran out of his house to look, aud there he saw his son sitting on the ground. He called his wife, "Come." His wife came to see and recognized her own son. Then La'qoas(iEm called his father, "Go and take some urine to sprinkle your people with." Qo'uuisdox brought his chamber. Then the whole tribe came. But the ghosts opened their mouths. As soon as a person passed their mouths while they were saying "hamama'" he died. Then La'qoasqi-im shouted, "Sprinkle some urine on the people." As soon as it was done all those who had been dead resur- rected. Then he entered his father's house and with him came the noise of the ghosts. The boy was singing *\t:h song and the tribe learned it from him. Thus they learned the iwng of the ghosts. Now listen to the song of the boy! His name was NenLaxstals, now that he was ghost dancer. No other kind of dance and carving came to him. This is his song: 1. Yii xamamr', yu xamanir-, ya xamamr ya. Now ghosts, fio all to that upper world! 2. Va xauiamr-, ya xamamr-, ya xamanit' ya. For great is your wealth iu the ground, ghosts! 3. Ya xamamr', ya xamamr-, ya xamamr- ya. For great is your lire aud many your hot stoues, ghosts! ;f '|j t« ;i i 410 REPORT OF NATIONAL MUSEUM, 18!t5. Tlie origin of the suniise tlaiice is given as follows: Kuf'xala'lag'ilis and his tribt, the first of the G-O'p'Ondx, were living at (ji*f''(lainis. At that time it was always dark and it never grew day- light. Tlie first G'o'p'f'nox were sad. Then Xag-eisilakna invited his tribe. As soon as they had all assembled in the chief's house he spoke: "'G*r»'i)V'n6x! I did not invite you to eat. 1 will talk about our world. It is not good that it never gets daylight. Now deliberate, councilors of the G'o'p'enox, how we can obtain the daylight for <mr world. That is what 1 wanted to say." He stopped speaking and an old man named Yarjantayig-ilak", the father of Kuexala'lagMlis, said : " Va, G-o'pYMiox, let us try to find wliere Xr'ualaats'eqa is living and let us go to her. Then another old man saitl : " My tribe, she is living at Xua'tis, Jid it is said that she keeps the sun in her box. Let us go and make war upon the Koskimo, for Ncnalaats'eqa is of their tribe. Let us take away the daylight that she is keeping in her box." With this the old man stopped speaking. Then KuC'xala'lag-ilis, who had magical powers, said: "My tribe, you all know I am Kurxahi'lag-ilis; I have magical powers. Do not make war upon the Koskimo, for I will go to Ncna- laatsV'qa with my friend Ts'f-qaxsdo'kuilak". Now, make yourself ready, my friend! Let us go to Xua'tis. But you, my tribe, take care lest misfortune should befall me." Then all the people said: "We are gl-ddened after having been downcast, because you have magical powers and therefore you always succeed in your undertakings." Now Kuf'xala'lag'ilis and Ts'eqaxsdo'kuilak" started. The former said to his friend : '" We will not go right to Xua'tis. I will go to the woods and try to find a really supernatural power. Do not get out of patience if you have to wait for me for a long time, else we shall not con- f|uer Nenalaats'eqa. Hide here and do not let anyone see you." Then he left the canoe and went into the woods at niglit. After a short time he discovered the squirrel. Kuf'xala'lag-ilis. spoke to him and asked: "What are you doing here, friei\d?" The sijuirrel replied: "I am pick- ing crab apples." He asked in his turn: "What are you doing here?" Kuexala'lag-ilis replied : "I am trying to bathe in that lake, tliat I may obtain possession of the box in which is our sun, and which Ncna- laats'r'cja is keeping.'' The sciuirrel said: "Do you not know how to transform yourself into a baby and enter N('nalaats''f'qa's womb? Then, when you are born, you must cry for the box." Tlien Kucrva- la'lag'ilis was glad to have the advice of his friend the squirrel. He went to his canoe and told his friend: "You may go home. I am not going with you, and do not Avorry if 1 stay away long." He pushed the canoe into the water and TsT'qaxsdo'kuilak" paddled liome to G'c'danns. He told the (r-o'p'cnox what had hap[)ened. Then Kuexala'lag'ilis walked until he saw the village at Xua'tis. There he san- Ncnalaats'cqa sittii i^' in her house, eating salmon. Then he trausformed himself into a baby and entered her woniii. .She vomited at once. Her belly swelled rapidly and after four day:i she i|v 4 THE KWAKIUTL INDIANS. 411 'tis. lion. She she gnvi^ l)irtli to a boy. NN'lieu lie was one day oM, lie was able to ».valk, and the following day he began to talk. When the child was four days old, it l)egaii to cry for the b<\v Then Nfialaata'c'ia gave it to the boy. He stopped ciying at one. On the following day the child went I)laying in the canoe. Then NenalaatsTMiu told her speaker to push the hunting canoe into the water. The boy went aboard the canoe and tlien he began again to cry for the box. 1 1 is mother told her speakers to put the box into the canoe. Then the boy stopped crying. He pushed otV the <',anoe and went lar away from the shore with the tide. Then an old uniu said to NcnalaatsVMia : "What have yon been doing? Is that the box in which the day is that is now in the bow of the canoe of that child? Do you .lot know him? That is Kur'xala'lag-ilis." Thus spoke the old man. As soon as Kuexala'lag'ilis had rounded the point, he o}»ened the box. Then he took out the sun and removed his sI'siuL mask. It grew light at once. The sun spoke: "<), friend I do not keep me! Let lue go to the upper world, for now I will try to beut^ht our world. Jt will be day now. You have my sT'siuL mask." Thurs spoke the sun. Then Kuexahi'lag-ilis replied: "Do not go JMSt yet, trieud! You may go to the ui)per world when we arrive among my own tribe at (a'c'diunis. They all will praise you.'" Then he paddled home. The sun said: "My friend I treat my sI'siuL mask well. You may show it during the winter dance, an<l also the sunrise mask. Its name shall be MXts'unjatusKlag-ilis (abalone shell from ojie end of the world to the other). That is all." Thus spoke the sun and bid farewell to KiU'xala'IagMlis. Tlien he went to the upper world. In this manner the Oo'p'enox obtained the sunrise mask (na'xnak'a- qEiuL) and its red cedar bark. It Avas inside the box. That is the end. (See ligs. 129-1 ;i;{, p. 484.) The Ma'tEm ceremonial derives its origin from the followiiig legends of the Nimkish : At Papek-in, above Nimkish Lake, lived a young man named O'mea- LEmae. He was always playing with other children. One night he was ve'.y hungry. He took salmon roe out of a box and roast<'d it. When the roe burst, some of it jumped against the neck of the boy's father, who was sitting ne;tr the fire vvavmii'g his back. He grew angry and struck Ma'tEm with a stick. The ioy became sad and went into the woods. After walking a long time he came to a jilace where there was a jam of driftwood in the river. He wanted to die, and he jumped into the water abov the jam, but he came up again below, none the worse for his long dive. He came to a second jam and jumpe<l into the river above it, but he (?ame u]) below hale and well. Then he arrived at a steep ditf. He climbed up and thing himself down the precijiice, but he did not hurt himself. He went on ami soon he arrived at a, mounlain which was resplendent with light. It was t\.5 cliff Nii'oalakoa. There it was raining (puirtz all the time. He took up four crystals and ))laced thorn in a row ou the medial line of his head. He climbed the nioun- t''i 1 J I '! 412 REPORT OF NATIONAL MUSEUM, 1895. tiiin and his whole body was covered with crystal. Soon he became aware that with the crystal he had attained the power of Hying. Then he fh'w all thronj>h the world. He believed that he had been absent for four days, but in reality there had been as many years. Finally he returned to his village. His clan happened to be at Ne/nelk-as lishiug on the lake by the light of torches. Then he api)earcd in tlie shape of a white eagle and quartz was rain- ing down where he was seen. He alighted on a tree and sang — f i'l fcBE£t= -(«-=»—, ?^^lii=i^^ig=P Ha -a ha ha a ha ha -a na ha a a ne. Then the i)eople knew that he had returned and that he had obtained magical power from Ma'tEm. They bathed and went down to the shore, each carrying a staff to which a crystal had been fastened. But O'nieaLEmar', whose name was now Ma'tEm, smelled them and did not allow himself to be caught. When it grew dark, he was soaring over the houses. In vain the people tried to catch him. One of his old play- mates was very anxious to catch him. He made a loop of cedar bark rope and succeeded in throwing it over the bird's head. The latter continued soaring about. The youth, who now received the name Ma'taanoe, followed him. He asked the people to sweep the house and to place a plank on the roof. When they had done so, Ma'tEm alighted on the plank. Three times he flew np again, but the fourth time he came down into the house, ficcompanied by Ma'taanof'. Later on .Ma'tKm went out with his slaves to cut wood. His canoe capsi/ed and he descended to Br-'benaqaua. There he saw many dances and he received the lOlo'LalaL, the ghost dance, and the name Lo'LEmaO. T obtained another version of this tale from a Kwakiutl, although the tale belongs also to the Nimkish : A youth was in the habit of spending his time with his sweetheart and notwithstanding the urgent appeals of his mother he refused to marry. Late one night he came home and asked his mother to prepare food for him. She was anprry and said: *Hlo back to the place where you came from and get your fce«l there. I shall not give you any- thing." Then the youth was sad. lie lay down and remained in bed tour days without i)artaking of any food. His mother began to worry and fisked hiu) to rise, but he did not listen. Tlien she called the youth's sweetheart to call him, but he did not listen to her either. At last, after four days, he arose and went into the woods without knowing where he went. Me had lost his senses. He came to a lake. There he threw off liis clothing and swam and dived in the lake. He remained under wat«u' for a long time. Wlien he came up again, a toteuj i)ole rose with him. lie said, " 1 do not want you," and thought, "I will go THE KWAKIUTL INDIANS. 413 ;b lero any- bed e lie ned )ole 1 go on." After some time he came to another lake. Again he swam and dived. When he came np, a seal harpoon came np with him, but he did not want to have it. He was trying to lind the bird Ma'tEm. lie came to a third and to a fourth ])ond, and after having bathed he knew that he would find the bird. He put on his blanket and went on. Soon he saw the bird, which was Hying ahead of him. He threw ott' his blanket in order to be able to follow him more rapidly. Suddenly the bird turned and called, "What do you want of me?'' The youth replied, "My mother maltreated me. Xow I came to find a magical treasure.'' The bird retorted : " Do you see yon mountain ". That is my abode. Let us climb it!" He Hew ahead and the youth followed him. When they had arrived at Ma'tEm's house, the bird gave him quartz and other things, the M'ater of life, tlie fire of death, and tlie seal har poon. He put the quartz crystals into the youth's Joints and thus he obtained the power of flying. He sent him to the mountain Ts'i'lk-impar (feathers on toji) in the far m>rth, in order to get eagle down for his dances. The youth started on his Journey. Wlieu lie approached the mountain, it was snosing, hailing, and raining. Tlie jieople who lived near the mountain keep great fires burning in order to see and to catch everyone who comes to the mountain wanting to get eagle down. lUit by the heli> of the quartz the youth passed them without being seen. He gathered the eagle down, and thus obtained the power of assuming the shape of a bird. Then he returned to liis own village in the shape of a bird. When his younger brother saw the bird approaching, he laid a snare to catch it. The bird put the snare over its own neck and resumed his human siiape. He smt word to his father, asking him to clean liis liouse. When this wa.'^ lone, he came home in the evening and danced as Ma'tEm. On the following nioiiiing the bird M.i'tEiu brought a totem pole and threw it down in ii(»nt of the youth's house. The Me'iLa is a legend which belonged originally to the He'iltsuq and Awl'k-'enox. I obtained the following tale from the Awl'k''en6x regarding its origin : A young man named Me'iLa wont ten times inside of ■ year up to the sky. On his first visit he found a gull, which he brouglir down. On his second visit he found a puftin ( ?); on his third visit the salmon berries, then a diver (a bird) and the bird xe'xexe. After hia sixth visit he brought the bird atE'mkuli. But when he had gone up tht tenth time he did not return again. His mother, Leelaiaiis. and iiis fatlier, Q'omxto-is, mourned for him. Finally they fell asleep. His mother thought that in her dream she saw a beautiful house, but on awaking she recognized that what she believed to have been a dream was real. The house was near by, and her son Me'iLa was sitting in front of it. She awakened her husband that he might see him. They jumped up and ran toward the house. But it retreated from them, and finally they saw that if was in reality up in heaven. Then they sat down and cried, singing "Our sou is in heaven playing with Nusufi'sElis (the aioon). Vi i\ in hf ■ A M 'i 414 KEl'OKT OF NATIONAL MUSKUM, 1895. I'UST 111' I.K'I.AXA IN Xl'AlTA Sl'K. troiii ;t Nkt'li h li\ (111- iiiilliiir. Never will he return to us.'' When tlioy were thus siiigiiij;', their niece passed by them, and they told her tliat they had seen Me'iLa playing in front of the ntoon's house. Their niece said, '• Let us make him appear in our dances."' The parents of the boy agreed and let their niece (ii'o(|omr''tsEmqa perforin the Me'iLa dance. They gave her his name. In a number of cases the dance or the powers obtained by the ancestor are also represented on the totem carvings. I will give a few examples of this kind: There were the first of the (^oc'x8r»t'r'n«)x at Ilc'qams. i.rdiliLux came to be their chief. Now, he said he wanted to go to the river of (ra'yux to see if tiie sockey- salmon went up the river. lie went far uj), but did not iind a single salmon. Then he forgot why he had gone U[) the river, lie felt di/zy. Ail of a sudden he saw a pretty man sitting on a stone. I lis face was like that of a bird. The man did not .'-ee LiVliliLax. The latter went up to him aiul stood behind him while the other was not turning his head. Lie said, "Friend, what are you doing lie;'e?' Now the man turned his head aiul spoke; '•Thank you, friend, that you came so that I could see you. I am the one who tliunders from the one eiul to the otiier end of the world." La'liliLax replied: ''(). master, I <'ame here for your sake. Now give me a magic treasure."' Then the man spoke: "Make a house and in- vite all the tiibes." He showed him the carving of the thunder bird, with two spread legs. They say it was as long as a forelinger. The man s])oke: " Its legs are the door of tlie house. This is my ornament of red cedar bark around its head. The heads on it were given tome by my lather that I slumhl eat them. This image of a miin you shall i)lace in the rear of your house. It is the image of my father. (Plate 22.) In the coming ■» D Report of U S Natirai Museurr, 1895 -Boas Plate 22. m N' • Posts in House of Qoe'xsot'en6x. Xos. .,V;,. ..'"i. AiniTicaii ^Insciim of Natural History. New Yoi'k ('ollcctt'rl liy F Hoas. I'' THE KWAKIUTL INDIANS. 415 Fig. 37. MASK HEPKESENTINO o'A'MTALAI. AS 1 IIK THl'NDER IIIKI). I'lil. Nil. l-.',.',-.'.!. I'. S. N. M. (Villertvil by F. 11.™. nifjlit this shall be in your village. These shall be yonr magic treasures: the water of life, the death briuger, and the Hre bringer which "ill destroy your enemies, and the property bringer. Now you are a chief. You will be a thunder dancer, and your name shall be KukunXpalisila, the one who thunders ironi the one end of the world to the other, and human heads will be on yonr cedar bark rings and on your neck ring, and your chief's name shall be Ya'qaLEnlis (property on body)." Then the man disappeared. Lfi'lili- Lax went home. His wife tried to give him food, but he did not take it. His tribe thought that he had obtained a magic treasure. At night hispeopleslept. In the morn- ing they came into his house. Then Lfi'liliLax looked at his house. He saw the post of his house, and then he sang his secret song. He was glad that he had received this house, because all had come what the man had told him. This is the secret song of Lfi'liliLax: My naiiio will be : property (IrifUujf toward ine on account of my property-bringer. Yuo, yao, yao, ha, yao, ha, yao. Tho coppers all drift to mo on account of the copperbrinjrer. Ha, ha, ha, ha, ha, ha, ha, lia, oh, oli, ho, ho, ho, ho, oii, oli.' Then Lfi'liliLax told his tribe to invite all the tribes. The speakers went out between the legs of the thunder bird,which formed the door of the house, and he gave a winter cere- monial. He was the thunder dancer. Ho owned the red cedar bark of the thund'.rr bird and his name was Vfi'<iaLEnlis. All the tribes who were invited came, and he gave away sea otter blankets, lynx skins, bear skins, marten skins, mink skins, and all kinds of skins. Jiis clan were the CT*r''xsEm of the Qor''xsr>t'eiinx. Then GEde', chief of the i>au'itsis, engaged himself to marry Lfi'liliLax's daughter. Her name was A'o- maL; he agreed,and very soon (lEde' married her. He gave his hou.se and his name to his son-in-law, and (lEde' invited all the tribes when he got the house and name. GEdf'"s clan were the Si'sEnLae. Then Y«"'qug"alagMlis, chief of the (i'o'moyue, engaged himself to marry the daughter of GEde'. The latter consented, and Ye'qug"alag"ili8 married the daughter of GEde', who gave him his Fi«.38. MASK REI'HKSKNTINO !)'A'MTAI,AL. l'»l. No. l-5i.'.'4, i;. S. N. M. »'.i:le.l.'.l by 1- 'This 18 the call of Ts'o'noqoa; it means that ho in lifting his heavy property from the ground, as though ridiculing his rival. ^-! I ! ' I i 416 REPORT OP NATIONAL MUSEUM, 1895. ■■'ii ■f, ! ,5) I * Fig. :i9. HEAD UlNd OK O'A'MTALAI.. Cat. N.I. l--..Mi:t, r. S. N. M. follei'le.l liy V. Il.i:n. bouse and his name. His clan were the LAxsr' of the Kur'xa. Then Yr''<iug'alag"ili8 invited all the tribe.s to a feast whicli he f^ave with what he had received from hisfather-in-law; the coppers, canoes, slaves, boxes, covers, and names. Now Yf''(]ng'alag'ili8 took the name La'liliLax and the u.ame for the winter ceremonial that belongs to it. That is the end. The following legend belongs to the subdivision Me'Emaqaaf' of the Naqo'- mg'ilisala and explains the post shown in fig. 30 (see also pp.332 and 376): Amanlivedinahonseat(lMgr''LEm. He tried to find the sT'siuL for his mag- ical treasure, but he was unsuccessful, lie only died. Then histribe put up a false grave for him. But he had found a mngical treasure and went up to heaven. Blood was put on his false grave, and a sun was painted on it. After four days it began to thunder. Lr'laxa thundered. He came down to the beach early in the morning in the shape of the thunder bird. lie took off his mask, and they recognized Lo'laxa. Then he showed his magical treasures; the thunderbird mask, the two-face mask, and the morning mask. He was ma'maqa. He threw the worm against his ene- mies (see p. 485). He was ts'«i'kois' and sf'Mis.' He had the frog, and the ma'maqa who carries spear points. He was cannibal and pa'- xala. Hewas t'f''nqoa. The thun der-bird mask belongs to the no'n- LEm, the other to the winter cer emonial. That is the end.'^ The clan 1^'a'm.S'amtElnL of the TsVwatEr'iiox has a number of carvings and ornaments, the use of which is authorized by the follow- ing tradition, which tells of the meeting of the ancestor of the (tlan with the deity: jc)'a'mtalaL was the name of the chief who lived on one side of the river TsTi'watf'. X-i'nt'alaiiawas the name of his wife. B'a'Lalag-i- lak" was 1 is son. Nau'alagumqa and TsV''stalis were his daughters. -rj'a'mtalar. was making a salmon trap. A man came and looked at him and his hammer fell into the water. But xya'mtalaL just said "hoi'p," and the havnmer iloated. It was (JiTniijilak" who was watching Fij;. 40. NECK HlNd OF o'A'MTALAI.. Cat. No. n;,,',ii,'., U. H. N. M. CullecU'il liy K. It"ns. 'These will bo «leBcril»ed later. See page 493, ^Soe Appendix, page 085. 'Bk. THE KWAKIUTL INDIANS. 417 hint siiul who made the haminer fall into the water. Twice the liainmer fell into the water, but when he said " hoi'p," it lioated. Then(|?ri'niqilak" spoke to i)'a'nita]aL: '-Who are you?" "I am i)VnjtalaL.'' Then 'O, N»)WJ ali hiHl f)85. friend. "Who are you, friend?" .and Qii'niqilak" replied, "1 am QiTnicjilak", friend." Naa'alaffunKja knew Qri'ni(]ilak"'s thoufjhts. She went to her house and closed all the chinks and holes. She knew that (^)ri'ni- qilak" was going to make a tlood. Siie and her sister finished closing the chinks and holes of the house. Qa'niqilak" spoke : '' Is it true that you are a shaman, friend ? '" It is said that i)'a'mtalaL's lace was almost covered by his head ring of red cedar bark, "(live me some of your cedar bark, r)'a'nitalaL,'' .said Qa'niqilak". Then x)'a'mtalai. tore a piece of bark from his ring and gave it to (^ri'ni(|ilak". Now (^a'niiiilak" made the tide rise, but i)'a'mtalaL merely said "hoi'p," and the water ceased rising. Then (^a'ni<|ilak"said: "Truly you can work miracles." Now i)'a'mtalaL sent his children home. They left their father. As soon as they arrived in tiieir house, our Lord Qa'niqilak" made a Hood. Then i/a'mtalaL died. Then BTi'Lalag-ilak" took the place of his father. Wlieu tlie tide had gone down, he saw an oulachon in the river. He did not know what kind of lish it was. Then he went home with his sis- ters, lie asked his mother: "What is swimming in the river here? It looks like worms." She replied: "Those are oulachons. They are fat. Make a trap at the point on the beach where the dnft logs are and make a string of grass and try to tish." Then he went back to the river and saw a canoe coming. It stoiq)ed on the beach in the same i)lace where B'a'Lalag'ilak" was? sitting. We'qae was in the canoe. He spoke: "What are you dciiig at my river?" B'A'Lalag'ilak" replied: "Is that your river? Then tell me what kindsof fish go up the river ? "' We'<jae said : "These ?.,re i he kinds of lish that go up my river: Steel head salmon, spring salmon, silver salmon, dog salmon, humpback salmon, fronts, that is aV(." Then B'a'i.alag'ilak" replied: " Is that all tiiat goes up the rivei /" VVc'qar' said: "That is all." But B'ri'Lalag-ilak" added : "Oulachon go up my river." "Oh, I for- got that. Let us go ashore. I want to take that boy into my canoe," said We'tjae. B'a'Lalag'ilak" asked his sisters to stay where they were, lie was taken and tied in We'qae's canoe. lie made him a slave. Now they went down the inlet and came to Dox'nalits'enar'. Then B'a'Lalag'ilak" moved in the canoe and tiew away. In vain they tried to catch him with their ])a(ldles. He flew home. We'qae traveled on and came to Qa'(ietEn. There he saw the thunder bird sitting on a rock. He landed under the mountain where the tliunder bii'l was sitting, but he did not go out of his canoe. Then the thuriuer bird sent the wind maker to hear what t'ley said. He went down and heard Wr-'qar saying: "I thought he always made it hail." Then the wind maker went back to tell the thunder bird what he had heard. Now the thunder bird arose and went into his house. He put on his eagle dress and (!ame out again. NAT MUS 95 27 U' r ;• :i 'I I 418 REPORT OF NATIONAL MUSEUM, 1896. Vt 1^ liijLJ^lit away tliiTc wan thuiuler and 1i^lit]iiii{r and a hail storm and a galo was blowiiiff in Ts'a'watr'. TiuMi Wf''<iaf' was blown n]» tlie inlet. In tills manner tin; LO'lcwiltoq obtained the onlachon. Fignres 37 and 38 show j)'a'mtalaL, who came down in the shape of a thunder bird from heaven, took off his )>ird mask, and became a num. Figures 31> and 40 show hia cedar-bark ornaments. Vll. The Oroanization of the Tribe durino the Season of THE Winter Ceremonial. In. the preceding chapter I have ilescribed a number of spirits which api)ear to the Indians and are 8upi)oaed to bestow supernatural powers upon them. From the legends which I have told, it appears that these spiriti* appeared tirst to the anitestors of the clan, and 1 have stated that the same spirits continue to appear to the descendants of these inythiral ancestoi's. The number of spirits is limited, and the same one appeared to ancestors of various clans of different tribes. Hut in these cases he gave each of his proteg«''S his powers in a slightly different form. In fact each name of the nobility (as described on p. 338) has a separate tradition of the acquisition of supernatural powers, and these have descended upon the bearers of the name. As indicated in some of thetraditions, the spirits give newnanies to the men to whom they appear, but these names are in use only during the time when the spirits dwell among the Indians — that is, in winter. Therefore, from the moment when the spirits are supposed to be present, all the summer names are dropped, and the members of the nobility take their winter names. It is clear that with the change of name the whole social structure, which is based on the names, must break down. Instead of being ^^rouped in clans, the Indians are now grouped according to the spirits /which have initiated them. All those who are protected by Baxbaku- alanuXsi'wae form one group; those who stand under Winri'lag-ilis form another group, etc., and iji these groups divisions are made according to the ceremonies or dances bestowed upon the person. Thus, at the time of the beginning of the winter ceremonial the social _system is _ coni])letel^ ^changed. The period when the clan sys- tem is in force is called bA^xusT^vhich term also designates those who have not been initiated by any spirit, and might be translated "profane." The period of the winter ceremonial is called ts'e'ts'ar-qa, the secrets, which term designates also the ceremonial itself. It is also called ts'c'cia (singular of ts'e'ts'aeqa); aik''t''gala (making the heart good); and g'a'xaxaak"' (brought down from above). The In dians express this alternating of seasons by saying that in summer the ba'xus is on top, the ts'e'ts'aeqa below, and vice versa in winter. During this period the place of the clans is taken by a number of societies, namely, the groups of all those individuals upon whom the same or almost the sftme power or secret has been bestowed by one of the spi its. Thus the hfi'mats'a, nfi'LmaL, betir dancers, etc., form each one society, which consists of a limited number of names, because the :^t 4: THE KWAKIUTL INDIANS, 419 It is ij;- tbe le In mmer ter. ber of in tbe )ue of each se the members of the society derive each tbeir membership from the initia- tion of one of the ancestors of tlie nobility. Tliese ancestors have each only one representative at a time. But many of them are {,'roupe(l together, as will be presently described. It follows from these facts that a new member of a society can be admitted only when another one is dropped, whose place he then takes. The custom is analogous to the transfer of a position in the nobility to a youth ; the old meniber transfers his rights to a young man and drops out of the ranks of the society. The dancers (or societies) are arranged in two principal groui)s, whose mimes among the Ivwakiutl proper are the seals (mcVmqoat) and the qur-'qutsa. The former embrace a numi)er of dancers and societies of dancers — the ha'matsa, ha'mshamtsEs, k-inqahiLala, no'ntsistahiL, qoe'qoasElaL, q'o'minoqa, na'ne, nfi'LmaL. They are the highest in rank. All the others are que'qutsa. These are subdivided in smaller groups according to age and sex, as follows: Fcniali's. 8. KOki'xalak", girls. St. (^a(|!i<|.ir>' (liens), yotinj? woiiion. 10. MO'smoB (cows), old w omeu. Males. 1. NaanE'X.sr»k", boys. 2. Maa'mx't'uox (killer whales), young niou. 3. D'o'tl'opa (rock rods), young men, about twenty-five years old. 4. r.'r-'i/t'xEn (sea lions), older men. 5. Qor''(iolm (whales), cliicfs. 6. Qo'fiostiimo (Koskinios), old men. 7. Ht'iuKlk (eaters), head chiefs. The number of these societie? has undergone frequent changes, but the Maa'mx'cnox, D'o'd'opa, L'e'L'f»xEn, and (^)oc'qoim have always remained. The i)resent societies of the women are quite new, as is shown by their names — hens and cows. The former were called until about twenty years ago wa'xwaxoli. The La'hasi(ioala are divided in the following way: The group cor responding to the seal group is called q'a'fj'anas (a small black shell- fish). They embrace the ha'mats'a, ma'maq'a, t'd'x'uit (o'lala), hai'a- lik'ilaL, ts'r''koisc, sc'lics, ts'e'koa'ta', yiya'Lalai.. The societies corresponding to the (lue'qutsa divisions are the following : Males. 1. x'i'x'itpa (pnftins), little boys. 2. Laa'lkT) (mallard ducks), boys. 3. K''ik-'int"'i.a (sea anemones), sick and lame people. 4. G-a'g'imrihi (halibut hooks), young cllW'fs. 6. Ne'ntsac (red cod), third-class chiefs. 6. I'o'L'axan (sea lions), men about 30 years old. 7. Mo'cmguauiVlt"' (anchor linesof tribes), old chiefs. Females. 8. Ifii'iaxaciKmar (eating first), girls. 9. Ts'r'ts'iir'xsfui (a species of birds), women. 10. liri'baLt' (albatrosses), old women. , ' ; i •w f I! 420 REPORT OK NATIONAL MUSEUM, 1895. The Nfi «['oaqt«*>(i aio divided as follows: The fjnmp ccrresponding to tliB seals arc culled \vii'n'a\vuii.\-is, the troublesome ones. They em- brace liiUiiitts^i, bear, and ma^iiuui'a. 1 have uut a complete list of the subdivisicms of the «iue'qntsa. L'o'i/Epina (cormorants) are the chiefs, esKlaliLtsawe ([oayi'm (the whales for whom one waits), are the yoniiffmen, ts'c'ts'egMuaiia (fiulls), the elder boys. The tfronp corresponding to the seal group is called among the Koskimo ts'K'(i(dag*ilis, and embraces wolves and ha'mats'a. The (chiefs among this tribe are called t'o't'opa (rock-cods), and the higher (chiefs niVne (bears). The middle-aged men are called gur^'guso (pigs). The (|U«''(iutsa groui)s of all these tribes embrace those individuals who, for the time being, are not possessed by the sjarits. A mend)er of the <iue'(|utsa may at any time be initiated by a new spirit and then he or she leaves their ranks. Or he may become possessed of his spirit and show his dance or ceremony. Then he is for the time being not considered as one of the que'qutsa, but simply as one of these dancers. Therefore the (pif''(|utsa correspond very nearly to the grou^) of peojde who have resigned their places in favor of younger ones, as these also may reenter the ranks of the nobility by marrying and thus obtaining a new name. The seal society are subdivided intwogroups: Thela'xsa (goneintothe house), thosewhohave gone through the houseof BaxbakufdanuXsi'wae and learned all his secrets, and the wi'xsa (not gone into the house), those v/ho have only ^-leaned against its walls." All the dancers who are instiucted by BaxbakualanuXsi'wae, the ha'mats'a, ha'mshamtsEs, BaxbakurdanuXsI'wae's grizzly bear, k'i'nqahiLala and q'o'minoqa belong to the la'xsa; the others are wi'xsA. Each dance (le'da) has two names belonging to it — the dance name (le'laenexLii'ya) and the que'(iutsa name (que'tsExLii'ya) which latter the individual assumes when giving up his dance in favor of a younger mail, or which he has when not performing his dance or ceremony. The two groups, the seals and the que'qutsa, and the corresponding ones among the other tribes, are hostile to one another. The seals when excited attack and torment the quf''qutsa; the latter, on the other hand, tease and toiment the members of the seal society. While most of the dancers join during the greater part of the ts'e'ts'aeqa season the que'(iutsa and perform their dances only at certain occasions, the members of the seal society, particularly the highest ones, the ha'mats'a, must stay with their society, and even when they intend to give up their dance the que'qutsa try to prevent them by all possible means. It will be noticed that most of the subdivisions of the que'qutsa have animal names. For this the Indians give the explanation that the ceremonial was instituted at the time when men had still the form of animals; before the transformer had put everything into its pres- ent shape. The present ceremonial is a repetition of the ceremonial THK KWAKIU'IL INDIANS. 421 lierforiiuMl by tho man animals (iiu'xnr'inls) or, as wo inny »ay, a drania- ti/ation of tlio myth. Therefore the people wlio <lo not represent wpiritM, represent these animals. As mi;,'ht be snpposed from the laws jjovernin^ the eliin system, the "(lance'' is jtrlnc^ipally ae«inire(l thr(nif;;h marria},^'. To;iellier witli the lionse, the earvinjj^s, and names of the father-in-law, the younj; man obtains his dauce name and <iiu''qutsa mime, but not for his own use. They are given to his sm-cessor (Lawn'hiann"'), who is initiated in the prescribed way and tluMi performs the ceremony. T.nt the son in law of the former owner controls the danee. It can be shown only with his consent, an<l, when another nnin marries his danghtei', ini may take it away from his successor and give it to this person, who then owns and controls it. By means of nmrriageswith the Awi'k'V'Uox and IIr''iltsu(| the inim ber of danc».s of the Kwakiutl has been nniterially increaae<l. 1 can now describe the nuiniier in which these i)rivileges which are obtained by jnarriage are transferred by a luau to his son-in-law. 1 stated }»reviously (p. 359) that according to the number of children of the coujde the purchase money which was given by the young nuin to his father-in-law at the time of marriage is returned with from 100 to 300 i)ercentof interest. As the time api)roaches when this money must be returned, the father-in-law calls in all his outstanding debts and gathers all his prop- erty, until he has a large stock of food, blankets, boxes, dishes, spoons, kettles, bracelets, coppers, and the ceremonial box lids (g-i'sExstala or ko(ir'tayri'no). These are old lids of boxes, some evidently of very great age. Their shape is the same as that of the lids w hich are still in use, but the front part is much higher and painted with designs representing faces and set with sea-otter teeth (fig. 41). The bracelets are tied to sticks, ten to each stick ; besides the large coi)pers, small ones, about an inch or two in length, are used. Four of these are tied together and to the end of a stick. When the father-in-law has collected the necessary anumnt of property, he is ready for the ceremony of the return of the purchase money (qautc'x-a). This may be done either in the ba'xus season or during the ts'c'ts'aeqa. The ceremonies at both seasons r e much alike. 1 will describe here the former, as the latter form a part of the winter cere- monial. The father-in-law calls his clan together.' They all come, and Fij;.41. o-I'skxstAla, ckkemoniai, box md. IV A, N... ll'.'H, lii.j-iil Ktliii.vr'il.lii.al Miimumi, ll.rlin. |C ' Saying to his messengers, Ilnga Le'lala XKns nK'nif-'mntn. Cio call uur dun. ' s i ! >' 422 REPORT OF NATIONAL MTTgElIM, 1895. ^ i i' I at tills meeting he iiifonns the jjcople wliiit ainoiiiit of itroperty ho is going to give to his son-in-hiw, and what munes the hitter is to receive from him; also if he is going to receive his house, his carvings, and his (lance. The clan ort'er the fatheriu-law their help if he should not have enough property. On the following morning the father-in-law and the son-in-law each call their clan. The young man assembles his people in his house and tells them what he expects his father-in-law to give him, and requests the people to dress as nicely as they can." They put on their button blankets and down and paint their faces. They remain in front of their house while the father-in-la»v s people take the ceremonial box lids and place them on the beach in the form of a square, the sides of which are about 100 feet long. This is called the canoe (ma'wa), and all the property that is to be given to the son- in-law is ])la<!ed in this inclosure. From one or two corners of this "canoe" cedar bark ropes are stretched to the front corners of the young nnin's honse. All the spoons and dishes which the father-in-law is going to give away are tied to them. Thej'^ are called the anchor line of the canoo. The father-in-law calls his clan inside the square.* They all carry staffs. One of them si.igs out "hfi, hfi, lifi!" and all respond, avu ! This is repeated four times. The clan of the sonin-law, who are on the summer seat in front of the lumse, repeat the cries. After this each party sing ten songs in turn. Then the wife of the son- in-law steps out of the canoe dressed in her best. She wears a blanket set with abalone shells. A large abalone shtil is fastened to her nose by strings which pass over her ears, as the shell is too heavy to bo worn suspended from the septum. For the same reason her earring.'; are worn suspended from the hair. She performs a dance, after vhich her orna nients are given to her husband. The mother-in-law is also in the *' canoe." It is customary that dur- ing the time i)rcceding this i'estival iteople of her own and other tribes send her small presents of food or help her carry water. In return, she gives those who have been kind to her bracelets from out of the " canoe," Now the speaker of the fatheriu-law calls the son-in-law, saying: "(5ome, take care of yourself, else you will have bad luck." ' He calls four men of his own clan and says to them : "Come ! take hold of our property that we have in our canoe." ^ Then turning again to the son- iji-law, he contiiuies: " I iiuule pm anchor line of 8i)oons.'' I i)ay you 'WiVx'amlis qoaiiix (jTi'laXdaoxi/)!,; t'K'nxfixtlanxLKS. Never iiiinil you drosH to the ligliCHt pitch ; Htrido on this tips of your toes. • C^C'iaxdarix lag-a hau'gtixba. C'omo K» into tlio canoo. 'Wr'jr-a, ya'i/oHLax, niofjo'inpl Ya'i.jl'no a'r.ap a'mr-'i.a. ("omc, tako care, Non-in-liiw! Take care else ,Mm bad lncl<. <Qe'laj:(hiAx, la'g'a (jaiis (Iri'daxHilax-'itniins su'xiaiK ini'.m'walr qatis. Come! ^ci our wcUiaiidlc ii:ao,v things of our our loaded canoe. '' La'mK.ii mo'kiianala xOx k-a'tsiouaii. 1 anchor liuu ih> c apoouH, THK KWAKIUTL INDIANS, 423 capital aud interest witli these button blankets. This is grease, my son-iu law! This is food for your least. Your name will bo (Ma'na kula). When we turn to the ts'e'tsaeqa your name will be (llr-'iLtsa- qolis)."' When emimeratiug the blankets, grease, and lood, the si)eaker does not point at them, but takes up sticks which represent these presents*. Then the speaker takes up a box in wliich the badges and whistles of the winter daiue nvv tied up. Tlie I)ox nuist be hidden under the blanket, because it is ll)ii'xus se<ison and nobody nuist see it. He says: "Conns son-in-law, and take my box."- The young man takes it and hides it at once under his blanket, saying: "■ 1 shall hide this. Thank you." ' He carries it to his house at once. Then the father-in-law's speaker takes tip the copper. If the father-in law has, at the time when he married, given as many as four coi)i)ers, he will sing out: Ha, liii, liii, lia, Iiu, liu, lu'i, 1 . Icalls our son- you The speaker holds up the copper and says: "iSoninlaw! Now I give you the mast of my canoe (tlu^ copper). Its name is (Ma'mo- kulelag'a).' The son-in-law carries it to his house, and when he comes back, the speaker says: "And now I give you boxes from out of my canoe." ^ After all the presents have been giveij, the son-in-law and a few of his friends go to his house. The rest of his friends go up behind the houses and walk secretly up to the end of the village. When they have assembled there, they suddenly rush down to the ''canoe" and with an ax split one of the box <overs torming a corui'r of the runoe. While they are doing so the men who went into the house are beating time and the members of the secret societies utter their cries, although it is bn'xus season. This is called ''sinking the canoe" (tsO'kunsa). The man who split the box cover says: *'Now our loaded canoe is 'I.ii'iuKn wui.ri/'k'iliv Lxt^'x da k'i'i kurxtfilii. Kt'oi.tOi.ai nK.giiiiipai' r I pay witli intereHt tliesii tlio Imlton bliiiiket.s. Also out ol laiim' Mdiiiiiljnv bainaye<|ai' <\a rs i,c luxi.iios iu;^u'ini>r'. i,r'oi|iinii ai'is nKgii'mpi' t'lMul t'l)!' you v"" '"\it'! Iluiji souinlaw. Voiir vianiu « ill lie .-tou-iu-law MA'iiakula r.or.. Lrx-ils i.i;ns ua'ia, lu'ains Ilc'ii.tKai](MiH. Mii'iiakulu you will lie. Wlii'ii turns our tiny yuu arc Mi'JLthiuiolirt. (to s'ctsa'fqa) '^Qo'la, ax'ai'tax g-iii g-tltasti'k*. Corny, tak« uiy box here. 'A I'.in i.Eti ii'la'L'it i.a(iak'. Qr-'lnk'.ifila. Only I liiilc this reel leilarliark. 'I'lianks. <La'iiieu i.ake'ya'lax<'(|ai , ni'.gmiipai' gat Maiiiokiilrlag-ai'. I now tiiasi of cauoc son inlaw this Maiuuliulila^u. '^'Laaiii lai.tii.ai' iii'.gmtinai' (latwKiinciai', Tlu-n I j;ivf out ol' sou-in-law buxus. CUIlUt) , r'iU'(|ar, trrcasc, la aiiis i'ou are 1 424 REPORT OP NATIONAL MUSEUM, 1895. If >f ! 'i! broken;"' and the son-iu law replies: *'Let us be glad."^ sings the following song of joy: Then he I will go and tear to ]»ieces Mount Stevens, I will nse it for stones for my fire, I will go and Itreak Mount Qa'tsta'is, I will use it for stoue.s for my lire; Wealth is rolling down to him from the great chiefs, Wealth is rolling down to him from all sides; all the chiefs go to him for i»roteetion. The breaking of the canoe indicates that all the property given to the young man will be at once disti'ibuted among the tribe. This is done on the subsefpient day. There is still another way by which a dance may be obtained — the same as the crest and ba'xus (clan) names — namely, by killing its owner. It is said that many dances were introduced anumg the Kwakiutl and related tribes in this manner. I will give a few exam- l)les of this custom, to which I briefly alluded at a former place, but which I could not treat fully there, because the custom is so intimately connected with the winter ceremonials. The first instance about which 1 learned is the following: Formerly the .Mri'tilpe had no hfi'niats'a, but only ha'mshamtsES, and the other tribes would not allow them to obtain one through mar- riage. At one time a canoe of northern tribes passed near the village of the Ma'tilpc. Two young men observed it, and they saw that there were four men and two women in the canoe, one of whom wore the badges of the ha'nuits'a. Then the two Ma'tilpc youths determined to kill the ha'mats'a in order to obtain his dance. They paddled up to the strangers, who asked the two young men to direct them to a camping place. They did so. Then they hid their guns in the bushes near by, and told the strangers that they were on their way to look after their traps. Tiiey asked for the loan of the strangers' guns. When they had received them, they went to the place where they had hidden their own weapons, htaded them and shot the four men and the two women. One of the youths took the cedar bark ornaments of the ha'mats'a. lie found his whistles in a bag. At once he began to utter the ha'mats'a's cry "hap, hap," for now he had the right to use the dance owned by the man wlumi he had killed. He also took two coppers which he fouiul in the canoe. This method of obtaining a dance and other objects is called kiu"''xanKm, obtained by killing. It is the same when a novice who is being initiated is found in the woods — the [terson who linds him may kill him. The murderer then obtains his dance, and the relatives of the novice are not allow«!d to take revenge. ' Laanix laxsaLO gins mo'iianir-'xtik*. This Iw broken im our loaded cuuue liece. the \vat4'r * Wf-'ga x-ins nin Ix'ita. Let It!) be glud. ■'.A, iiUoia s taiaTagwtHw iiiwapi THE KWAKIIITL INDIANS. 425 The following very characteristic descriptions were given to Mr. George Hunt in the summer of 1895. He tells them as follows: I was walking on the street of the Nimkish village wlien I saw Hr''x'hak*En, who was sitting on liis sunnner seat. He called me an«l said: "(), mydear! Your days, young men, are good. But our past ways were evil when we were all at war against each other. 1 mean you have no trouhle nowadays. I was three times pursued by north- ern Indians at the time when we were still naked." Then I asked Ue'x'hak'En, "Where did this happen T' And he said. "At Gfi'wide. We were m two canoes harpooning porpoises. I was in the one, my friend, XEmoXtsaXqo'lag'ilis, was in the other one. I had killed two porpoises. AVheu it got day, I saw four canoes, and 1 told my friend. He said to me: 'I will go to the island (la'widr''; and I said, 'I will go to O'gwamalis. Take good care of yourself, (iood bye.' Then I paddled away. My canoe was tlying like a bird. Two of the canoes pursued me, but they could not overtake me. Then T hM>ked back and 1 saw that they could not catch up with my tiiend, who had nearly arrived at Ga'wide. Thenl watched them and I saw how the warriors were looking for my friend. It grew night and 1 felt badly, fori saw that the warriors had a tire ou the beach. 1 asked my steersman: 'What do you think? Shall we look after my friend and see if they luive enslaved him ?' He agreed, and wv [)addled to the island. \\'hen we arrived theie, I took my gnn and went ashore. 1 went t;) where the fire was burning on the beach and saw that the warriors had unloaded their canoes. I said to my companion: 'Take caie. my dear, I am going to siioot them." We hauled up our canoe and hid. As soon as we reached there, we sat down close to them. They were eating. There were live men in line from my seat and my fricuid said (hat there were three in line front his seat. We i)ut thirty balls of buckshot each in our guns and lired both at the same time. I had killed three and wounded the two others. ]My friend had killed two and wounded the third nnin. And I saw two more; men running away. Then we ran to the wounded ones and killed them. One man and foui' women we took alive and made them our slaves. We took the property of the northern people. 1 looked into a large box, and when I opened it \ saw nnich red (tedar bark and abaloiie sliells which were attached to it, ami whistles of a hii'nmts'a. I asked one of the women: ' What is that in this box?' She oii.'y replied: 'llom, hum, ht»m, h«»m, hum, ham, hiim, ham, hu, hfi,' and she bit her own arm. Then 1 knew tlnit one (»f these nu'n whom we shot had been a hil'mats'a. 1 cried hap right away. There were; also two coppers in the bottom of that box. Then we (^ame here to Alert l>ay in the canoe of the dead men. Here we were met by our tribe, the Xinddsh. We were invited at once by Chief Koax-ila- no'kuim"', together with our slaves, lie gave us dried halibut to eat. As soon as we had eaten, the chief spoke and said: 'My dear, tell us where did you get these women V Then 1 spoke to idm and told what • I III ' 426 KEPORT OF NATIONAL MUSEUM, 1895, ■ ■' i\ had happened. But first I asked: 'Has my friend NEmoXtsaXqo'- lag'ilis come yet? lie was pursued by these northern people and some others whom I killed, toward (iri'wide. Then I saw these people land- ing and thought they might have caught my friend. We went to Lasig-alis and watched them. We saw them making a fire on the bejich. As soon as it was night I went to Ga'widr', because \ was troubled on account of my friend who was on the island. Then we paddled to the east side of Ga'widc, for the nortlieru people were stay- ing on the north side. I went ashore and secretly went u[) to where they were staying. They were just getting ready to eat. Then l went back to my canoe and told my compani(»n that they were just getting ready to eat. I said : ' What do you think ? Let us kill them. Let us have our own way with them and shoot them from a distance. I do not see any danger in it.' lie agreed. Then we shot many of them. I have done well.' Thus I spoke to the Xinikish. And I said: ' J^ow, there is some more red cedar bark for us; this box is full of various kimls.' I took up tlie cop[)ers and said : ' 1 obtained these two coppers. The name of the one shall be Kuf-'xauKm (obtained by killing), and that of the other Xa'lgEmala (day on its face).' Then L'umx-ilag'ilis arose and si)oke: 'Thank you, cousin ! Now you obtained by killing this red cedar bark and what is in this box. Xow take care, Chief! You must show it in the coming winter ceremonial. Now you know what we have done. You may tell it when a person asks Avhere we obtained these dances. Now let all the profane go out of the house that you may see the red cedar bark, else you might say that I invented it. Now you shall know it, chiefs of the Nimkish, and you, young men of the Nimkish."' '•Then La'gesawa spoke: 'Truly now I boliev<^ that our chief has done well. Now you, young men, go out of the house ! ( )nly our chiefs shall stay here-' Then all the men went out and only six chiefs stayed in the house. Tjien we bolted the door of my house and I opened the box. 1 put around my neck the ring of red cedar bark ami 1 put the headring on my head. Then I took the whistles iind showed tliem to all the chiefs and 1 cried "hrip* as the ha'mats'a cries nowadays. I spoke: 'Now look at me, Nimkish chiefs. This cedar bark ornament I obtained by killing its owner. Therefore you nuist not say anything against me. Exaniiiie it closely, else you will say later on wlien I gi\e my winter dance that 1 invented it.' Then L'iVcidi.as said: 'Chief, what can we say agiinst you since you killed these men I You iiave obtained this ornamenofrom the man whom you have killed, therefore it is called obtained by Icilling. It is the same as though you had obtained your ha'nmts'a through marriage. Now go on and give a winter dance. Why should we not do it in the right way?' Then my bi'other's son disappeared right away, and when he came back in winter he was my ha'mats'a. 'I'hat is what I did in the past. Now yon know it." It is stated by the testiumny of all the older Indhms that tlie whole THE KWAKIUTL INDIANS. 427 tlie all i)ko: lied iust my hat 110(1 led our net. son my lole ha'mats'a ceremouial was obtained in this manner by killing a great number of Ile'iltsuci. The war in which this liappened is one of the most t'araous ones in the history of these tribes. I give here a version obtained bj' Mr. Hunt. Tlie Biixula made war upon the (^oe'xsotT'nox. It was autumn. They landed above the village (J>ori'yastEni and hauled their canoes ashore. Late in the evening they sent spies out to examifie the village. About midnight, when all the (^oc^xsot'cnox were asleep, the Ili'lxula launched theircanoesaiul divided. One-half went to the east end of the village, and one half to the west end. They stayed in their canoes not iar from the beach until it was almost daylight. It was foggy. As soon as it grew daylight they landed and many men went to the rear of the houses. As soon as they were ready the most courageous war- riors broke into the doors of the houses and speared men, women, and children. \N'hoever tried to escape through the rear door was speared by the men stationed there. Others of the Bi'lxula looked after the valuable property and jmt it into their canoes. Now the Qoc'xsotVMiox were all killed. Onlj' seven men and five women were left. Then the Bi'lxula set hre to the houses. Their canoes were deeply loaded with lueii's heads. They went home. At that time peojtle of ditierent tribes had staj'ed at (^ofi'yastEm; Ma'malcleqala, Lau'itsis, Nimkish, and Na'(ioai|t»")(|, all guests of the (^oc'xsot'cnox. They were all slain bj^ the Bi'lxula and also some who belonged to the Kwakiutl. Then lour men came and told what had happened to NEqa'p'Euk-Em, chief ot the Kwakiutl, who was Qoc'xsot'r'nox by his father's side. Then he called the Kwakiutl and asked them to go to war against the Bi'lxulsi. Then four men were sent to ask the INhi'malrOecpila, Nimkish, and Lau'- itsis to go to war also. And they also asked the i.a'Lasiqoala and the Nri'(ioa(itnq. Four very strong men vv^ere selected, and after six d.«ys they came back again. When they came back to Tsfixis. XE^ia'p'- Eiik'Eiii invited them and when they were seate<l in his house, he called all the Kwakiutl to hear the rei)orts of the messengers. When the people had come, he asked them to be silent and to listen to the words of the messengers. One of them said: '^ In four days they will all be ready to come, men and women. All decided to go to war against the Bi'lxu a.'' Then Ya'xLEii said: " Now go, Kwakiutl! i*rei)are to go, that \\«i may not stay another night when they conu\ And let our wives wish for four days that we may have good luck. Alter they had eaten, th<» men who were going to war took seaweed and blew into it until it nearly burst. Then they made neck rings out of it. When they had done so, NE(ia'p'Enk-Em invited all <^he men and women to his house. lie told them what to do, for he knew all the customs of ancient times. He spoke: '"Thank you, Kwakiutl, thank ,voi! and your beloved wives. Now Kwakiutl. we will soar up and catch in our talons the Bi'lxula. We will be the great thundeibird. We will revenge our fathers, our mothers, our uncles, our aunts, our sisters, and our younger brothers. ¥ 428 REPORT OF NATIONAL MUSEUM, 1895. M ) I and also the chief's, our {framlfatliers, Ya'ciaLanlistsV' and LElcamaxot Theretbie, I call you to make war upon the Bi'lxula, for they have our names and our red cedar bark. Now, take great care, else we shall not fiet back our dancinj-' masks. Now we will fto and take back the names of our dancinj;- masks. For these we will fi^ht ayainst the Jii'lxula. Now go to-morrow morning and rub your bodies with hemlock branches. You nuMi go altogether to one place. And you women go to another jjlace and rub j'ourselves also with hemlock branches, for we shall meet later on as though we were fighting. Do not laugh, you women, but carry your kelp in which the breath of your husbands is enclosed. Throw it at your husbands, and when we finish, go into the water. AVIien a kelj) tube bursts, its owner nuist not accompany us, for he would never return." Then YefiaLalasamr' arose and spoke: " ^Fy tribe, I am glad on account of your speech. I heard it said that we are going to war. What tribe are wo g(»ing to make war upon ^'' lie pretended not to know. Then Ya'.LEn replied : "Chief, we .are going to make war ui)on the 15i'lxula.'" Then the gre.at warrior uttered the ha'mats'a cry^ and said: "That was my desire, for that is the only tribe in whose blood I did nt^t dip my hands. Thank you, Kwakiutl, but take care! You must arise in the morning before the crow t»ies. Do not wear blankets, but you women wear the kcl^) rings. That is all I want to tell you." Then tlie men left the house and went to sleep. On the next morning the great warrior Y'^eqai.alasame himself awakened tl»em before the crows were stirring. Then all the men and women arose. Only those who weie menstruating were not allowed to go. First the men went to get hemlock branches, tlu'u the v omen did the same. Then they all went into the sea and sat down (jrying, " hfi, hfi, hfi " They rubbed their bodies with Isemlock branches. When they came out of the water, their bodies were all red. They wiped themselves and then men and women nu't. Now the ha'mats'a, bear dancers and nfi'LmaL, and all the other dancers, became exiiited. The women did the same, and then men and women pretended to fight. The women threw the kelp rings at their husbands, wlto tried to catch them. When a man missed his kelp ring or when it burst, he was not allowed to go on the war expedition. For fonr days tlie men aiul women continued to do this. When they had finished, they prepared their weapons. After five days the Ma'nralcle- (|ala arrived in four canoes, the Ninikish in six canoes, the Lau'itsis in two canoes, the Ts'n'watEf'nox in eight canoes. Then NEqa'p'Enk-Em invited all the tribes. When they were in his iiouse, he gave them dried salmon and afterwards clover root. Ilefore they finished this course Neqa'p'Enk-Em arose and said: "Fathers, uncles, brothers, children, thank you that you have come. Now* let us go and look for our exterminated tribe, the Qoe'xsot'enox, who were eaten by the Bi'lxula. Let us make them voiuit our tribe.'' And all repeated his words and said: -'You have said it. We will doit." But NEqa'p'Enk-Em did not THE KWAKIUTL INDIANS. 429 eir iieir linen tber luid leir •ing I'^or lad 'le- ts in •Em hem this lers, • onr culii. and not stop speaking. He continned: "Therefore I called you to make war upon the lii'lxula. My tribe, the Kwakiutl, have eight canoes; the Q'o'inoyue have four canoes; the Wfdas Kwakiutl have two <'anoes; the Q'o'nik'fitis two canoes. We have sixteen canoes. Nobody whom we meet hereafter shall live. That is all.'' Then Ma'Xua. chief of the Ma'nialcleqala arose and spoke: "You are good, you are great, Kwa kiutl. What is it you are saying? Do you say we intend to go to war?" NE(ja'p'Enk'Em replied: "Yes; we will go to war.'' Then Ma'Xua said: "Thank you, friend. Thank you, Kwakiutl. Look at the tears on my face which I wept for the Qoe'xsot'cnox, for our lost names. Now take care, warriors of the ^Mfi'maleleqala, and you Nim- kish, Lau'itsis, Maa'mtag'ila, and Ts'ji'watEenox, else we shall not get any heads. Let us start early in the morning. And I will be your guide, for my ancestor was the killer whale. Therefore I am not afraid of anything, neither of Mar nor of distributing px"operty."' Then they left the house. Early the following morning they started. When all the tribes had come to the island opposite Gua'ts'e, NEqa'p'Enk-Em and Ye'qaLala- same arose and the former spoke, "Friends, now our season will change from ba'xus to ts'r-'ts'aeqa as soon as we cut off the head of a man. Then our ha'mats'a, bears and nfiLmaL, the hawl'nalai., and all the other winter dancers, will become excited. Now let spies go ahe.ad in four canoes. Now we are no longer men, we are killer whales. \Vhen you see a canoe, lire a gun that we may know it. Then take hold of the canoe, but do not hurt them until we conte." NEqa'i»"Enk'Em finished speaking and sat down. Then one canoe of the Kwakiutl, one of the Ma'maleleciala, one of the Niinkish, and one of the Lau'itsis went ahead. They steered to (iM'lsg'iltEm. When they had passed the island, the other war canoes followed. At night they stopped at Nux'saqolL. Early the next morning Yr'qaLalasanie sneezed. Then lie awakened all tlie men and said, " Slaves! I sneezed with my riglit nostril. To-day we shall stain our hands in blood." Then the tour spies started again. They did not see canoe nor smoke and all the warriors became sorry. Now they arrived at the mouth of Itivers Inlet. Then MaXua, chief of the .AIa'nialele(|ala spoke, " Listen to me, friends. My heart feels badly, because we have imt yet seen anyone whom we might slay. Let ns play with the AwT'k-'eiiox. tlie tribe of this place, to gladden my heart." The warriors did not want to do it, and while they were still talking the report of two guns was heard. "Now, slaves, paddle. Those weie our spies." Then all the men jjaddled on. The Kwakiutl came to a place where six canoes of lle'iltsuq were lying and the four canoes of their spies. The Niinkish were the next to arrive. Then came the Lau'itsis, and far behind tiie others the Ma'ma leleqala. The lle'iltsuq were telling ab(mt their voyage and also that the IJi'lxula had barricaded their Inmses. Then Yr-'qaLalasame said, " Friends, ask the ile'iltsini who is their chief." Then Kalam asked I' '! f \ l\ 430 REPORT OF NATIONAL MUSKUM, 18}tr). 1 for tlie chief of the llr-'iltsuq. One iiuiu by tlie uauu! of Yr'iinats'alis replied, "All these men nva chiefs of the O'yaUi itx. That is the custom of the lle'iltsuq when tlu'y distribute blankets, all their chiefs go inviting. Now 1 will give you the names: This is ( )'mx''it, this Wa'k-as, this Ila'mts'it, this (lOxsEmna'kula, this La'qoag'ila, Wa'waxamis, Do'koayaisahi, llii"ma8ilak", Ya'kaL'Enala, Hana'yus, <^)uina, (liu''l- t«"dv", (lil'ide, Lii'Lilila, and Kala'guyuwis; they are all chiefs.'' Then LiTLaiiilnam spoke; "How do you feel now ? Vou said before you would not have mercy even on your relatives. Xow here are all the chiefs of the lle'lltsuq.'' Then O'mx-'it untied the cover of his box and took out his whistles. He gave them to his son Wii'k'as, and O'mx-'it him- self took the i>ar»'laxa' horn find blew it four times, and Wa'k-as blew the ha'mats'a whistles. Then Va'xLEn arose and said, " Don't let the voice of the ts'etsae<ia sound too loud. You heard it. We cannot hurt the red cedar bark that sounded before all of you. Let us nieet them with our ts'e'tsar'qa at the dancing season. We will rival with the dances of our brother ( )'ts'e'stalis, O'mx-'it, AVfi'kas, and (}uiua. We cannot kill the He'iltsuq. Let us go to war against the Bi'lxula."' He was just speaking so when the Ma'malele([ala came in sight around the point of the bay. They saw the canoes drifting, and jMaXua arose at once and said: "Wliy do you let your canoes drift about?" And Ya'yaqadalaii took up ^lis lance and killed the steersman of one of the ne'iltsu(| canoes. As soon as he had done so he cried, "hup, hup, hup." Then all the tribes attacked the He'iltsuq. Only ( )'inx-'it was not killed. As soon as the ha'mats'a killed a man he cried, "hap, hap, hap," the bear growled, and every dancer became excited as soon as he killed a man. When all the Hr''iltsu([ were dead, they took their freight and divided it. But the red cedar bark and the whistles of the ha'mats'a and of the i-ao'laxa were given to the war chiefs. All the chiefs of the Fle'iltsu(i were ha'mats'a. Now, O'mx-'it was a slave of Ma'Xua, the chief of the ]\la'malele<iala. Then NE<ia'])'Enk-Emsaid: "Friends, what do y(m think? Shall we go on to the Bi'lxula? Think of it, friends! We have done a great thing. The chiefs O'ts'e'stalis, Ba'salar., Wlxwa(|oqamaya, and Wa'yats'uLa have not come here. They are near relations of those whom we killed. Are you not afraid of them ? Then thei'c are all the sons of O'ts'e'stalis. I think we ought to go home." Then they all returned. They had obtained all the names and all the dances of the dead chiefs of the lle'iltsu(|. Since that time the tribes have the cedar bark ornaments of the He'iltsuq and their names. They obtained them by spilling the blood of these men in war.- I have given these reports in some detail, as aside of the light they throw upon the acquisition of names and dances by war, they show 'Seep. 6l'l. ■See a Hilxulu version of these wars in tlie Soveiitli Report of the C'oinuiittec on the Northwestern Tribes of Canada, British Association for the Advancement of Sciouce. 1891. p. ItJ. THE KVVAIvIUTL INDIANS. 431 also that the societies are reeoj^ni/ed on war expeditious. I sliail revert to this subjeet hiter on. Notwithstanding the fact tiiat each and every dance niiust be obtained by means of a niarria{>e or by killiiif; its owner, theni are a munber of cilices connected with tlie <;ereinonials of the societies which are strictly hereditary in the male line and remain, therefore, always in the same clan. To this class behtngs the ollice of the master of ceremonies, the ollicer who liJis charge of the dram, of the batons, of the eagle down, ami others whidi will be set forth in the descrii)tion of the ceremonial (Chapter IX). Tins is another argnment in favor of the theory ex|>resse(l above that the institutions of Jhe Kwakiutl were at one time paternal, but were later on modiiied by the inlluence of the northern tribes, who are on a maternal stage. VI II. Till'. Dancks and Songs of thk Wintku Ceuemonial. The object of the whole winter ceremonial is, first, to bring back the youth who is supposed to stay with the supernatural being who is the protector of his society, and then, when he has returned in a state Figs. 42 uiul i'i. llATdNS rSEI) IIV ASSISTANTS OK HI.NGINfl MASTER. IV A, Nos. :,;:. an.l ..;;, it..y»l KlhTic.i;ra|.liU-.il Mii>^|.uiii. Il.rlin. C'..llrcl,-.l l.v A..l!i.iilr»,.|i. of ecstasy, to exorcise the si)irit which possesses him and to restore him from his holy madness. These objects are attained by songs and by dances. Tn order to bring the youth back, members of all the secret societies perform their dances. It is believed, that they will attract the attention of the absent novice, until finally one of the dances may excite him to such a, degree that he will approach Hying through the air. As soon as he appears his fiiends endeavor to cai)tnre him. Then begins the se(!ond part of the ceremony, the exorcising of the spirit; or, as th«» Kwakiutl call it, the taming of the novice. Tliis is accomplished by means of songs sung 111 his honor, by dances i)erformed by women in his honor, and by the endeavors (»f the shaman. After the novi(!e has thus been restored to his senses, he must undergo a ceremonial purification before he is allowed to take i»art in the ordinary pursuits of life. The strictness and severity of this purittcatioii depend upon the character of the dance. Novices must drink Avater through the Aving bone of an eagle, as their mouths must not touch the brim of the cup; they must suck CI:.' ^h} ift I i 432 REPORT OF NATIONAL MUSEUM, 1895. :\\ ^ no more aiul no less tJiiin four times. They must not blow hot food, else they wouhl lose their teeth. The s(Mi;,'s mostly (jonsist of fonr verses. Kiieh novice, viz, member of a society, has his own son};'s. Tiiey open witli u burden which varies according to the so(!iety to which they belong. This burden is y, „ irl iJ i llMl i ""'l''' aMMmMtiiiuitokiiiki{iyiiiiiM.Miiiiiiiiiiii Fig. 44. IIATON OK SINOINO MA8TEII. iruiiillc ri'iircwciitiii^ an rii^le. IV A, V... r.iM, U"\mI Kthrii«rii|.hi,"il Mus..iuii, H.rhii. Coli...!. .1 l,y A. .1:ic.it,s,.n. sunji' in order to indicate the tune. Then follow the words, which, however, are interspersed with repetitions of the burden. The words are called "the walk of the sonjjj ' (or, as we should say, the words go this way). ICach song is accompanied by beating of time with batons, and by a drum. The beating is sometimes so loud that it almost Fift. 45. IIATON HEI'UESENTINIi A SEA UoN. Side view, fiid view, and view from Ixdiiw. IV A, N.>. .',7:1. Koyil Klllll .-IHIilli.-.l M:1-immi, ILtUm. <V,li,..l,.,l l,y A. .I;ir..lis,.li. drowns the song. The rhythm of the tune, as well as of the beating, is exceedingly complex; but the most striking characteristi<; is the fact that the beating is always syncopated. The arm is raised when the tone is uttered and falls quickly afterwards. In all songs of the win- ter ceremonial the beating begins several bars before the singing. It Fig. 40. HAT(1\ UKPRESENTI.Nd A SEA I.ION. Kiid and sido viow.t. IV A, N.I. I'.ill. Ii..>al KlhTK.ur.ii.hiiiil Miis..imi. C.illoc 1.-.I l.y A. .l!i.i.l.s.-ii. is the rever.se in profane .songs. The beating is an intrinsic part of the songs and can not be separated from it. The dances of the various societies differ in character, and will be described in the course of this chapter. They have all this in common, that the dancer on entering the door turns once to the left at a place THK KWAKIUTL INDIANS. 433 becween tlit; door ami the i'wv. Then lio diiiuM's toward tlio ri;;iit, leav iug the tire at his Icl't. In the rear of the lire lie turns again tt» the left, and after havin.n' made a complete tnrn continues his course. Every time ho reaches the- front or the rear of the tiro, he makes a turn and then continues his way in th<f sanui direction. ICach dance con- sists of four circuits around the lire. The motions of the feet follow the rhytlini of tlio beating, not of tiie song. When a mistake is made in these songs or dances which jire intended Via. 41. IIATON HKI'UKSKNTlXd A KKA l.UlN. Siild vitiw and vi«\v from liuliiw. IV A, N.. 1:11:, l(..y:il I':ilin...,Tn|.hi.r,l Miis,-uh], ILTliii. CmIIh,!,.! l,y A. .I«."1.s.n. to pacify the uovice, the etre<'t is not only a renewed ecstasy of the novice, but it also excites all the older members of the various societies and thus produces a general ecstasy. Errors in rhythm, turning the wrong way in a dance, smiling, and chewing gum are counted as mistakes. Tiie < 1 ror must be atoned for l»y an initiation of the person Avho nmde the mistake. When the members of the seal society observe a mistake, they Jump from their s<';its and bite and scratch the person who made the mistake. Ue dro])s down at once irt of lill be uion, [place ID mdlllllllM'M'""""""'!' l-'iii. -IS. IIATON HKl'KlCSKSTlN'lt A SKA I.ION. Siilt^ view, end vli'W, niid vii'W from below. IV A, N... ;;ils, I{"y:il Kll ..-r^iplii. :il Mii-uiii, li.rliti. (■..Il,-,l.-,l l.v A. .I:,..,lwfn. and pretends to faint, Jind while the excited dancers surround him he disappears. This means that a spirit has taken him away in order to initiate him. The members of the seal society sit on the plattbrm of the house or stand during the dances, that they may be certain to dis cover mistakes. The seal society attack and maltreat throughout the ceremonial the que/qutsa. At the ch)se of the winter ceremonial they must pay an iiulemnity for all the damage that they niay have done. No greater misfortune, however, can happen than for one of tlie NAT MUS 95 !28 \fi' ! ^r ] If r I Ml fPi ,j r Ml . 434 RKPORT OF ^ ATIONAL MUi^RUM, 1895. ■/- tC-J (liiiMicrs wli<t pciforiuH iiin ecrom(»iiiaI diiuce to full. In the conrso of the winter ccnMiKMiial (|iiiU> ji liolt^ f,niuliiiilly develops at tlie two places where, the daiieers turn, iiiid it is here that they an- most likely fo sruiui)Ie and fall. r'^*^ When a ha'niats'a falls in his dane*', lie / must li«( down as thoiij;h lie was dead. Then the master of >^eren)onies calls a nmn whose name is M'k'istolis (sand in eyes, i. e., a drowned person), whose otlice is hereditary. He is a quf''(|ntsii, and as an ollicer he is called ts'a'ts'exailaenox (doiii^ secretly), lie carries a larjic stall' (k-V''la;4'airi), which is split like a l)air of tongs, ;ind in the interior of which scune blood is hidden. With this stair he takes hold of tiie neck of the hiVmats'a and a])- parently blood is seen to tlow from it. Then all the he'lig-a (see \i. 43.S) lift the ha'iuats'ii, i)ut him on tlieirmat, and carry him tour times around the j^one around the tire four limes his whistle is heard in the woods. ^Vhen the uiat is )>ut down, it is seen that he has disappeared and that only his blankets and ornaments are left behind, lie stays away for four days and his father must make a new festival for him. When the ba'mats'a falls, everybody i>uts his hand over liis eyes and drops his head, cryin<;' ha.' As the expense of such a festival is very great, the amount equaling the return of the marriage numey, but fi'w jjersons are able to atVord a second initiation. While nowadays every effort is made to enable the lia'mats'a's father to give the new festival, it is said that in former times the unfortu- nate one was killed by the other ha'niats'a, the bear dancers, and the nu'ianaL, often at the instance of his own father. AVhcn a ha'niats'a falls in liis dance, it is considered an evil omen, indicating that he will die at an early date. I'iL'. 111. IlAKl.V IlKI'Ur.SKMIMi A Sl:A ITiiN Kll.I.lClt WIIAI.K. IV A, N... C.slis, |!„y:,l KlhiLcraphi. :,l Mi|. Il..rliii. l-..ll.(jt.-,l l,v !■■. Il,.:i«, l)VI(i\ lllil'l;l>KNllNcl A SKA r.KlN. A Ill.Al;. AMI A KIl.I.Elt WIlAI.i;. 1\' A, N.i. I'.Mll, Uiiyal Kllino- ur;i].l,ir;il .Mlwt'lini, Ilt-rlill. ('ill- l.-,lr.l l.v A. ,l:i,.il.MTi. » With Hiiikinjj tone. ■■ 1; THE KVVAKIIJTL INDIANS. 435 i 1 :mi a \i;, ANU al r.lllli"- rlin. C.l- )inen, Uc'iglit, U iucht'a. n-'.r.i. Vrcadtli, 8 iuchos. HATTLBM OK IIK'I.IHA HKl'llKfKNTlMt IHK IIKAIl Of A IIKAIl I'KIISON. I\ A, \"». l:;'..l iilid l:;.'il, II. ..Mil KlhiMiiriil.lil.iil .Mu».uiii. Hirlii.. C.lliTlr.l l.y A. .l;M-'il,ii.ti. The view tiikcii by the Kwiikiutl is evidently tliat tlie t'iilliii<>' of ii hiViniits'a or of another thuner is an indication of either ill will on the l»ait of the spirit, or as a defeat of tlu'ir spirit by that of anotiier tribe. Thus I was told th<at at ono time the Kwakintl had invited the !Ma'inah'le»|ala tor a winter <',ereinoniaI. When theii' own tin'i.niaL 'as rescned with dif- •ully Ity the (|ne'- 'tsa. The soil}; \vhi(di was used duriiij; his (lan''«- was never used aj-ain. They believed thai the event was pi'oof tiiat the spirit presidinj;' over the winter eerenionial of the .M a'nial»'le(|ala was stronger than their own. When one of the dancers of an inferior society falls, he <lisappears also to be initiated, but his father does not need to go to the e.\i)ense of a complete festival, as these initiations are nuich less expensive. The i)araphernalia of fl'o dances consist larjicly of ornanieuts made of cedar bark, which is dy<'d in the juice of a'aerbark; of nuisks, whistles, and (jarvings of various kinds. All of these must not be seen by the profane. If any (»f these ha]>i>eiKMl to see them, they were killed without mercy. As an ex- ample of this, 1 was told the ibllowinj-- incident: Onv (f the (lue'qutsa was preparinj;' a carviu'-' to represent the si'siui.. 1 Fis daujjiiter happeiu'd to see him at work. Then he called her into his room an<l dug a hole li^^lit uncU r the tirephu^e. lie asked her to put her head into iiis lap. pre- tending that he wanted to louse her. Then lu', killed her with a hammei into the hole, covered if. and re])laced the ashes His wife looked for tlu^ girl, but he did not tell her of what he had done until the following suunner, when he fell sick. Then he asked his wife to bury the remains of their daughter. As a survival of this custom, the saying remains which is used by the initiated in warning away the profane: -'(lo away, else ve shall bury you." ' By far the greater portion of the \AMuter ceremonial is ])erforined in FifT. M. RAi ri.i; 111 iii;'l,iiiA. He put her body u, ,,ns..niaii„n m- n,.. im,u1 if ;l ilr.iil lirl'Hnll, Kill ill ;i sii;iU i;;Iit. wIlllM' IIMIIltll (■r;iw liii;;, II ( ilii-lirs. \\ \, Nh. l:;.-..,, U.,y..l Kllin..tr,i|.liUal Miwwiiii, ILtMii. ('..Ilc.t,..! l,y A. .I.'i.'ohsri.. '\ i (!■ 1 ' Ili'ig-a qoe'tax a'Lauo'x tsfinio'sOL. 436 REPORT OP NATIONAL MUSEUM, 1895 a house set apart for this purpose. It is called lo'pEk" (emptied) because it is emptied of everything that is profane. Only when dances are performed, are the uninitiated or the profane allowed to enter the house. They must stay at the left-hand side of the entrance. Most of the dances are i)erformed in connection with feasts. Others are shown in connection with distributions of property. As during the ceremonial the clans are suspended, the order of vseats which pre- vails in summer is also suspended, and a new arrangement takes place. The seal society have the seats of honor 'n the rear of the house, and among them the highest ha'mats'a has the iirst seat, in the middle of the rear of the house. At bjth sides of the ha'mats'a society sit the beai* dancers and other mem- bers of the seal society. At the extreme ends of this society sit the nfi'LmaL, the mes- sengers of the hiVmats'a. The killer whale and rock cod societies sit in front of the seal society. They are the singers. The hf''mElk and the whale society sit next to the nfi'LmaL — the former to tin left of ti»ft ha'mats'a, the others to his right. The V' >t kimo sit next to them near the front corners of the house. The woiuen sit all along the sides of the house in the rear row, the chicken society farthest in the rear, the d;U« society and tlie Ivr'ki'xalak" in trout. '1 he person who gives tin' feast and all his* rela- tives are in the '' kettle corner," the right- hand front corner of tlie house. The profane sit on th<' left-hand side of tiie door. When one tribe has invited another oiie, all the members of the invited tribe sit in tlie front part of tlie sides of the house. I'he seal mouth (.r tiio ^•|..•.^ ciiivia on ti,o j-ocicty of the hosts sit in tho rear, and their I'rout of tbe raltlc. Ucijrlit, 10 . -i i i ^ i- rni i c incbos; Liack. 1,1.1... iinare.!. suigei's as dcsciibcd lieictotoie. ihe rest ot i\ A.N.. wi.U">Mi;iiiM..„r,i|.hi,,iiMM»,.,u„, tlic iiivitiiig tribo are in the kettle corner. Sometimes at such occasions all the mem- bers of the seal society and of the corresponding societies of the other tribes sit in the lenr of the hcmse. Then the lia'iDats'a of all the tribes sit in the middle — tirst those of the Kwakiutl. at each side those of the Ma'nialele(iala, at their sides those of the Nimkish and Lau'itsis. The other groups arrange themselves in the same manner, the Kwakiutl members sittin;,- in tin' rear row nearest the rear of the house; then toward the door follow the Ma'malr-hMiaia, continuing in the next row nearer the tire. Then follow the Nimkish and Lau'itsis. T'iK.r.:!. BAITl.K nv llKI.lirA HEI'HK •KNTISU A I'lMAN KACK. Front, liack, ami lop viows. Tlio liMinllo leiirt'sciit.s tlic gapinjt 1 f '. 1 THE KWAKIUTL INDIANS. 437 f Fig. 54. UATTI.It OK HK'i.KIA, SKT WITH RF,D rEPATl HARK, 1!E1'I1KSEN|'IN(I A (ON VENTInNAMZED FACK. Frmit iiiul rear views. Hoiglit. ] 1 J iuclics. I\ A, N... l:ll-iii R.)y.il Elhli.igriil.hifil Miisnini, ll.rlin. ( '.•ll.-.ti-.l I'y -^. .TjipohscM. The singers sit so arranged that the rear rows are facing the fire while the front rows face backward. In their midst sits tlie song leader (nsVqatc') and his two assistants (gua'nuLKmr*=sitting at his sides). It is the duty of the song leader to make new sougs, to compose new words to old tunes, to learn quickly the songs of the returning novice, and to ti ch them to the singers. He also gives signals for changes in rhythm and starts the tunes. His oflice is hereditary in tiio male line. Ilis assistants call out the words for each verse. The singers are so seated thai ••,, front of the board which serves for their biU'k support they can spread their mats, and, when kneeling on these, hnve in easy rea(;h long planki? on which they bent ihe rhythm with batons. These are generally of split pine wood and are made at the time of opening the feast. They are about U feet long, and the sing<!rs before using them roughly smooth one end, which i« used as a handle. They either beat downward, holding the baton i'l their hands stretched forward, or they hold it like a ])cstle and thump the plank with it. In former times when wood was not easily split on account of lack of steel axes, they kept the batons, which were in conse (piencie also norc nicely nnished. Nowadays only the song leader and his assistants have carved or painted batons. (Figs, 42-50.) Thr ordinary crude batons are generally si)lit iij) iit the end of the festival and used as torches for lighting the way home through the darkness of the street . It is a very pretty sight to see the numerous guests going home, each carrying his torch and lighting up the logs and canoes on the beach on the, one side iind tlie dark row of houses on the other. I will now proceed to describe the ceremo- nials of various societies. r)a.\bakurilanuXsi'war',as stated above, in- itiates several dancers, the most impf)rtantof whi(!h is the ha'mats'a, cr the cannibal. Me is possessed of the violent desire of eating men. The novice is taken away by this spirit and is sui)posed to stay at his lumsc ibr a long time. The jieriod of his absence extends over three or four Tnonths, during which time he actually stays in the woods. In the nnddle of this time F" T. 55. RATTt.E OF HK'l.IU'A, BRT WITH CKDAH IIAHK. ItEl'UESKM INcl A InNVENTliiNAl.lZEl) FAf".. Height, lOiiielief; lilacU. IV A, Nn. 14IHI, llnynl Kclin. Kraiilil> ill Muw , IliTllll. I'nlleil..! I.v A. .l»r..l.si.li. i i i 1^ ■ I 438 REPORT OF NATIONAL MUSEUM, 1895. 1 ; ^ I i I: lu' reappears near the village and his sharp whistle and his cries, "liap, hap, hilj)'' (eating, eating, eating), are heard. Then lie comes back to fetch his k-l'ncxalaLala, who must procure food for him. (See p. 399.) Fi;;. 50. HATTLK OK IIK'LIO-A, PHOMAIII ^ Ol' IIAIDA MANUFACTUKE. Tlio front ri'iirosciilx a hcii iiioiislcr witli a bear's liead and a ulinlo's body, wliicli [a indicated by tlio tins on tlu^ face; tlio liailv rcprcspnts a man. Uoiglit, '.)h indics; l)lacU and red. IV A. \... -.i-,4, Uiiviil EtliiiMirrinliicul Muwuiii. M.rliii. (',.ll,..|,.,l l,y A. Jiic.il,..,.|i. Tlie k-i'n((alaLala i.s always oue of his female relatives. Finally he returns and attacks every one upon whom he can lay his hands, lie Fig. 57. HATTLE Ol' Ilii'LIIiA. nepro.ipntntiniis of (wo faces i)aint<'d with llio dcsijin of tlic luUor wlialc nnd siirroniidod liy ,i rin<; rciircscntin;; a ocdar baric, rint;. 'I'lio faces may eacli ri'prcseni (lie licad of a member of Ibi' Killer wliale SOI iet\ . Ileiulit, 7J iticlies; reel on lirowu wood. |\ \, N... :.T". Iti.ynl l;ilni..!ir:,|,lil,:,l Mii*.imm, IVfliii. ('..II.-, I, .1 ].y A. .Iji, .il,s..n. bites pieces of Hesh out of the arms and chests of the ))eople. .Vs soon as he arrives, the servants of the ha'mats'a, the ht-'lig-a (healers) or HiVlrtlJla, of wiioiii tlic Ivwakintl iiave twelve iti all, run up to him, ..ia»^fflk_ THE KWAKIUTL INDIANS. 439 to lliu lie e III 1)1' swinging rattles, iiie sound of which is siipi)ose(l to pacify the iia'mats'a. This office is hereditary in the male line, and eitlier fonr or six of them must accompany the hfi'mats'a whenever he is in an ecstasy. They sur- round him in a close circle in order to prevent him from attacking the people and utter the pacifying cries "Iioi'i), lioi'p."' Tlie rattles of the hc'lig-a are always cai'vedwith a design which originally represented a skull. Figures 51 and .'•2 show this design clearly, hut it often d«'geu erates into the representation of a conventional face, and in some cases it has simply a rounded shape, and an animal is carved on its face. (Figs. 5,3-59.) I do not know if the beautiful rattles wlii(;li are used by the he'lig-a of the K wakiutl, but which were made by the I lr''iltsu(| and represent the thunder bird on a round rattle (tig. (JO), had originally a dilferent meaning. In olden times, wiien the hii'mats'a was in a state of ecstasy, .slaves were killed for him, whom he devoured. The- following facts were observed by Mr. Ilunt and .Mr. Moftat in the early days of Fort llui)ert: When a ha'mats'a had returned from the woods, a slave, a man of the yanaimo tribe, named Xu'ntEni, was shot. They saw him running down to the beach, where he dropped. Then all the nu'Luiai, of the Kuc'xa tribe Went down to the beach carrying knives and lances. The bear dancers and the ha'- mats'as followed them. The nu'LuuiL cut the body with their knives and lances and tlir liii'mats'as s(|iiatt<'d down dancing and crying '• hap, lifii*." Then the bear (lancers took ii]) the llesh and. holding it like bears and growling at the .same lime, tliey gave it 1o the highest ha'niats'a lirst and then to the others.' In mem- ory of this event a face i' j. "senting IhixbakiiiilaniiXsi'wae was carved iu the rock on the beacli .> lie place where the slave lia<l been eaten. The «'arvinj< is done in sai.«' -rone, which was battered down with stone 'ife' !*;■ .iri^' Hunt, who told nic lliisHtniy .ih reported to him by his r.iilicr, wiio had 1 ifhled (he t'olhiwiiif^ reniaiks, wiiicli are of iiiteicHt as cliicidat- iijX --o i.<' ■'=^frin' ■ . w s of t ! "-iliis. 'I'he slave's wift' was at that time in the fort. Hhf \vi\it <jn^ /m ihc j<;all' i ailed out to the h;i'iiiats'a ; "I will [x'wo yon livo y livf /;li«' .^pii-it •>• ,</iir w .ntcr daiu'o cfrciMonial is slioiii;-, Imt iniiic is Vi»i W ■:.<<<' my hiw's'^tl with f;im and linllet, and now I will kill .m>ii wilh t .■ ■< ■' Aft*-' ''\<' /enrs all thoHo who had t. ikon part in tlic ninrdt>r l'if;.,->8. UATri.i; <ii' hK'mo-a. Krpivsciitiitiiin III' a lii'in;; witli a liiiiimn In ad, IiaiiilH, .inil IVrt. 1111(1 ii dorsal tin. I'Ik^ loot fdiiii I In' liand' ■ i it (lie tattir, « lii( h is Hot with codur liai'k. I.enfjtli, U iiuln hliick and lilin'. 1\ A, N,.. l:r.''.i, lt..y;il Kllin...:r,-.|.lii. al Mii».'iiiii, H.rliii. ( ■.,ll,.,i,..| I,; \. .l:i. ..l.>,ii. 1^^' l!' I' *':' 440 llEPOHT OF NATIONAL MU8EUM, 1895. Ml 5 1 i j liaminei'H (I'lato 2.'i). Near this rock earvinj^ tliero are a number of otlier.s and imicli older ones (Plates 24-i'(;, lif>-. (\l). The indiauM have no veeollection of the incidents which they are to (iouiuieniorate. They say that they were made at the time l)efor<i animals were transformed into men. I received another report of the killinj^- of a slave. A female slave was asked to dance for the ha'- mats'a. Before she began dan- cing- she said: " Do not get hungry, do not eat me."' She had hardly said HO when her master, who was standing behind her, split her skull with an ax. Slie was eaten by the li;Vmats"a. This happened in Xewettee, and (i'omiona'kula, who participated in the perform- ance, was living until a ('oui)le of years ago. lie told me that it is exceedingly hard to eat fresh liuman llesh, nnich more so than t<» eat dried HAITI. K in- IM-.'I.Ki A. licpn'siiitiiticii iif ii liciiif; with ii Iniiuaii lnail, IiuikIh, iiiid fcot, niicl iIdisiiI liiis. Lcii)^(li, !l inches; f{''<''". I'l.K'k, leil. IV A, No.4'.'4, Il.ijMil Klhn.>i;r.-ililiii:iL Mii^'U' Irv A. .lil.nl.s.ri. , IliTlin. "ll.-.l.-.l c o r p s e s. The bones of the killed slaves werc^ kept at the north side of the house, where the sun <loes not shine upon them. ])uring thefouilh nighl tiiey were takenout ofthe house, tied up, \v«'ighted with a stone, and thrown into <l('<'p water, because it is believed that if they were l)uried tliey would come back and take their master's soul. When the ha'iimts'ahad bitten apiece out of tiie arm <d'one of his enemies, he drank hot water after having swallowed the llesh. It was believed that this would result in theinllammation of the wound. Nowadays, when the <'eremoides ha\e lost muchoftheirfcvmer cruelty, they do not actually bite the piece of llesh out of the arm, but merely pull the skin up with their teeth, sucking hard so as to remove as much bh)od as possible, and tlien with .i snndl sharp knife cut oil secretly a ])iece of skin. This is not swallowed, but hidderi behind llAri'l.K 111' MK I.KJ'A. Iji'ii;;lli, W iiii'lics: lilai K ami inl. A, Ni-. ;".v2, UM\ill ICUllliitfrillillic.it Musi'Utti. r..riiii. COI.vlr.ll.v A..I:i, .il.s,i,. 'Qoai.i iiii; siilii nMxeii. l^' lull 1n' liuuyiv to nil'. m Report of U, S National Museum, 1895.— Boas Plate 23. ^^^fS^f^^^r^^, W^--*^"'" Rock C/»rving on the Beach at Fort Rupert, representing the Face of BaxbakualanuXsi'wae. Krniiia |ili(iliif.'r;'.iili. J 4 i 1 ! / i Report of U S National Museum, 1895— Boas Plate 24. UJ o < < s UJ OQ S 3 Z < O z < :<: CE Ul (- CO z o CO ^ I Z 0) Z S HI ^ tr a. ui IT Ul a z> a: oc o I o < u 03 z o o z > oc < O o o DC < ' ' '■ ,1 )i i:.' ii' V, 1 » li .1 I :■«■ I i B \ !l Report of U, S National Museum, 1895.— Boai. Plate 25. K^. 'i -./^ir^ « liF hki&ir':; , ■" 1 J i ■ < . -J', " T' ' \ < ■ x- >■ A. . Si ' '■*■• ^*A .fife ' ■■■■- '%,:}^::;^f^%\ m 1 r ' ^^9 i%i&#^ A wm... ■ WM^:, IIS^S,'' I^p^l' ^■^^^S^^^^^^^^^^^^^^^H' ..■•■' ^ • > 1 i pi tj ■ ■' ■ -i -^. '- — ■ ■- — =^ ^— CO UJ C QC « CQ O l| i ! I i I : 4 i f ■I I V n Report of U S National Museum, 1895- Boat Plate 26. Sat-.- ■■■'*~v_'f-K-? ^tJc^Tr*L. ■ ■** ti, ^^- ■M •>3ei-* 'fH Rock Carvings on Beach at Fort Rupert, representing a Series of Human Faces. From a photoKrupli. 1 IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 i;^ 128 ISO ■■■ 25 22 .1 i^ ^ I;L£ 1112.0 1.8 U i 1.6 V] ^ r -e ..Ss /.< »1> •> '/ /A Photographic Sciences Corporation 23 WEST MA hi STREET WEBSTER, N.Y. MS80 (716) 872-4503 Pfl !i 1 ■P li . ' 1 iwl Report iif U. S Nationa Mjteum. 1895 Boat Plate 27 m Tree Burial in Fort Rupert. Friiiii a pliiil(>)(ru|ih. ' n'i^ ' ' • '. THK KWAKIIJTL INDIANS. 441 tbe ear until aftor the dance, when it is returned to tlie owner, in order to assure liini that it will not be used against liiiii lor purposes of witeluraft. B«"-'ide8 devouring slaves, the ha'inats'as also devour corpses. When a new hil'mats^a, after being initiated, returns from the woods he will sometimes earry a corpse, which is eaten after his dance. The bodies are prepared for this ceremony. The skin is cut around the wrists ami ankles, as they nuist not cat the hands and feet, it is believed that else they would die immediately. The ha'mats'a must use for this cere- mony the (!orpse of one of his deceased relatives, which the hc'lifj-a must prepare. The Kwakiutl used to bury their dead on trees. The body was placed in a box, and these boxes were placed on branches a considerable distance up a tree. There the boxes were i>iled owv on top of the other (Tlate L'7). The bodies, when so exposed to the ac- tion of the freely circulating air, mostly mununify. A corpse is taken down from the tree ami is soaked in salt water. The he'lig-a takes hem- lock twigs, the leaves of which have been removed, aiul jmshes them un- der the skin, gradually removing all the decayed tiesh until nothing but the skin renuiins. Alter this is done tlu' body is placed on top of the small hut in which the novice (g'i'yakila) is living while he is staying in the woods. The hands of the body Ining down, its belly is cut open and spread with sticks. The hiVmats'a keeps a fire under it and smokes it. F<)nr days before he returns t() the village he sends for all the old ha'mats'as. When tliey come, he tells them: "These are my traveling provisions, which I received from HaxbakualanuXsF'wae.'' ' lie asks them to point out what shares they <lesire to have when he will return. They take vhe body down and ])lace it on a clean mat. Each points out what he desires to have. His return will be described later on (p. oL'T). Mis k'i'ni|alaLala returns with liim. She carries the (•or|)se which has lieen prepai-ed. She goes backward, fiu-ing the liii'niats'a. When she leaches the right side of the lire, the hfi'njats'a enters th(! house. He stoops so that his face is close to the ground. On entering, he turns four tinu's, descends to the middle of the house, and when he is four steps away from tlu^ door, ln' turns again four times. When the ■ (l-aini'.ii niwii lUoa ilii n'fi i.ila yiis |{axliakii!ilanuXHi \va<'. ThiH my Iruvellug iiroviHiuiiH. tlitt loixl );iv)'ii liy ISuxImkiiiiliiuuXsl'waA. FiB.Gl. UiH'K lAliVlMl AT Koni Ull'Klir. Ui'iglit, l.'i iiiclii-.s. L'l 'I ' •! TT^ ^1 442 KEI'ORT OF NATIONAL MUSEUM, l«9"). I Vii:. 02. DANCE l)V THK IIA'MAI SA. Krnin A Mkvtch, : 1 k'i'iiqiiluLiilii reacln's (be roar oC the Iioiimc, s1i« turns ajjjiiiii. A drum is placed in tlio middle <»f the rear oC tlio limisc, bottom ii|>. The k'i'n(|akLa1a pretends to put tiie corpse on tiie drum, hut walivs past it, the ha'mats'a Ibllowing her. At the door she turns again, pro- ceeds around the lire, uud wlieu site readies th(^ «hum a second tinu', slie rurns again and pretends to i)ut the body down. At tliis tinu^ all tlie old ha'- mats'as, who have been outside the house, .iumi> down from the roof aud rush in throuji;!! the doors. They are all naked and follow the k-i'n([ulaLala in a state of hij>h excite- nuiut. When they have run around the lire four times, the body is put dowu on the drum. Tiie master of cere- monies (see ]). oOl) begins to cut it and distributes the ilesli among tlu; ha'mats'a. But lirst the k-i'n<|alaLala takes four bites. Tlie people count how many bites each of them swallows. They are not allowed to chew the Hesh, but they bolt it. The Ic-i'ncpdaLala brings them water todrink iii between. After this part of the ceremony is tinished,thehe'Iig'a rise, each takes one ha'mats'a at the head, and they drag them to the salt water. They go into the water until it reaches up to their waists, and, fac ing the rising sun, they dij) the ha'mats'a four times under water. Kvery time ho rises again he cries hap. Then they go back to the house. Their excitement lurs left them. They «lance during the fol- lowing nights. They look downcast and do not utter their pecu- liar cries, hai), hap. They do not dance sijuatting, but in an erect Fij;. n;i. IIKAII UIMi UK llA'MATfSA, 01lNAMKXTb:I> WITH Ki)l It <|[( iHSI'll-.iKS. r^it. Nn. isiisis, r. S. N. M. (■..Iliil..! Ii.- I'. II..H.. ' THK KWAKIUTIi INDIANH. 44.*i or. he ol II- lect . Vig. 04. HEAD IIINU op llA'l|A'l'.-<'A. -•', Itoyal Kthn<>tfr>|>hUml \lii<M'iitit, IWrllii. t'tit l»li'il liv A. .In<nl"i>n. I IM)8itioii. After tlio closr ;»f tlic <;«*r<Mii(>niiil the hii'nmts'ii by the pay- iiioiit of Mankcts iiideinnilitis those whom lie has bitten and the owner of shives whom h«> has killed. The(!erein<niialof the return of the ha'niats'a will be deseribe<I later on, when an aecomil of the whole winter ceremonial will be jjiven. My obie<'t here is to deserilx' the manner of dancing, so that I do not need to refer to the hubject again later on. The hiVnnits'a has two ways of diint ing — one representing him in a stage of greatest excitement, the other when he is beeoming paeitied. Ilislirst danee and sometimes part of the second are danced in the former position, the others are danced in the secoml position. The first da'ice represents him as looking for hnnmn flesh to eat. lie dances in a si|Mattitig position, his arms extendo<l suleways and trendding violently (ligjL*). lie tirstexteiuls thum to the right, then to the left, changing at the same tinn- the posi- tion of the feet so that wlu-n extend- ing his arms to the left he rests on his left foot and the right foot is ex tended ba<'kwardj when extending his arms to the right, iie rests ou his right foot and t'><' left fool is extended i)ackward. Tims lie moves on slowly with long steps. His head is lifted up, as though he was looking for a body that was being lu'ld high up in front of him. His eyes are. wide open, his lipK pushed forward, and from time to time he utters his terrible cry, h;ip. His attend ants surround him, and tn-oof them hold him athisiM'i'k ring that Iiemayiiot attack the peo- ple. When in the rear of the house, he suddenly changes his i)osition, ])utting nis hands on his hipsamljnmping in long leajjs with both legs at the same time, his fare still bearing the same expression. In this position he turns in the reav of the lire. Thus he contiuucH his four circuits^ changing a" Kiij.tl"). IIKAD IIIMI III' HA MAItl A. I\ A . S. ...-.;«, licvii Klliii..|irii|iliUal Mii«-.nii. H.-rlli I... I...! I.v A. Ju...l,.,.„, FiK. 06. MKAI> UIMi or IIS mais'a. fliHIl clllHS|lircr ripll solllillj; dm milky xviiy. I\ \, \...l>l7>i.lt..ynl Kllin..rfra|.liliiil Mii-uni. :i«Tlii.. f(.||i<i-.l l,\ K. Il".'i«. liK.CT. IIKAlP 111X11 Ol IIA'.MATSA. IV A. \... ;.7li, U...M1I Kllm..Krai.hin.l Mii«i """wS'i. <'oIIt.i'...l t'V \. .Inrnhm-ii. t» I . < I'' 1 1 »il I [I 444 UKPOKT OF NATIONAL MUSEUM, IHir.. (Vniii time to tiiiK' from tln^ slow trtMiihliiiff inoveiinMil to the lonjj leaps. Diiiinj; tliis time liis k-riKiahiLaln — if lie is u noviee — dances baekwniul ill front of liiin. >Slie stands ereet and liolds lier hands and forearms extended foi\ ard as though she was i'arryiiijf a body for tin* ha'mats'a to eat. Then his eyes are ilirected to her hands, wliieli she kee]>a mov- ing' ui) and dowu u little with eaeh step. Her open palniH are turned upward. In his second dance the hiVnmts'a dances staudiiif; erect. While in his lirst dance he is naked, he is now clothed in a hlanket. Now he holds his forearms upward, the elbows bciny near his Hanks, the palms forward, the llnjjers li<;htly bent. His handsale still trembling; violently. His dance consists ol rliytlimi(!al ste]>s coincident with the beats of the batons. He takes very hifjh steps, so that his knees almost touch his chest. When riris ing one foot, he bends at the same time the knee of the other leji', and thus droi)s his trunk consid- erably withcnt chang- ing his jiosition (Plate L'S). He always jnits down the wli(»le sole of his foot. When he lirst returns from his initiation, he wears a head ring, neck ring, waist ring, brace- let, and anklets madv'. of hemlock branches. The form of these rings varies according to the legeud from which the ha'mats'a derives his origin. While most of them have plain hemlock rings, one ha'mats'a of the Koskimo has his set with small rings of white peeled twigs, which set off clearly against the <lark green ring of balsam piiu' (see p. 59.5). The i)ainting of the face of the ha'mats'a also depends upon the legend from which he derives his origin. Most of them have their faces painted black all over, while others have two curved red lines on each cheek runuing from the corner of the mouth to the ear in a wide curve I'ijI.BK. I.AIIUK Mi;.M) lilMi OK HA'MATS'A. Knuit unci Hide \ ii'H . M, Uc.yiil Klhn"u'r:i|<hU'.'il Miiwiiin. lUrliii. <'..Mn l.il Iry A. .Inrnlm-ii. iVi Report of U S N»1' na Musfum 1895 Bnis. Plate 28. leaps. kwiu«l eanus inats'ii s mov- tunu'd ice tlie erect. iiaUe«l, lanUet. pward, iksjtlie lightly !inl)ling sists ol ijt witli le takes is knees luMi vyis lie same i of the u(l tlins k consi*!- 1 chanK- m (Plate ^'R jmts )le isole retnrna ition, lie {i, neck g, brace ;s madv'. anches. serin jis ijlto the hii'h the ives his most o'' has his imainst III Ipon the leir hices Ion each lie curve Dance of the Ha'mats'a. Till' |H-culiai' ht'iid ami iieok liiiK <>)' tin- ilaiu'cr wi-ii- (ilitaiiii-<l t'loiii I In- TliiiKit. Iiis ^raniliniitlier liiMUK ol tilt' r(iin,'a.ss ti'ilH'. I'Viiiii a |ili()iiiKra|ili. i 1:- .i ! ; i: i s r i' til o o a THE KNVAKIUTL INDIANS. 445 wliirh in coiivavc on tlie upper side. This, it is Hiiid, is where liaxbaku- jilaimXsi'wtie rubbed oH the hii'nuitsVrt Hkiii, or to indl(rate that th«'y are livinjf ou hhM>d. According to the le};ond, the various hfi'mata'as become excited l>y seein/; certain objects or byheariii},' them mentioned. All of these reler to death. The exciting object lor one hii'nuits'a is the F%. 10, KlK. II. KlK. T3. Figs. 00-73. WIll.lTLK* l>V llA'.VAlS'A. Vi.n.fi'J, double wliiHt If; llf;. 711, hoiii' wlii.sflti; Hi;. 71, wlii»tlriil'llvii voictis; tig. 7'J. doulilu wliiltle; lig. 73, Biiiglo whistle. Sriile I. IV A, Nub. 1''.KI<i, (abl. WMkI, I'-M, U:'.ir. Unyal Ethnii|{r»|>lilriil Miiwum, IWriiii. i'ullet-tftl )>v A. Jacobsen ntid K. Hfiai. iHU'm.E WHI.iTLh, WITH FOUK Vl)l(K.S. Scale \. IV A, No. irtlv.K.ij:.! Klhno- urii|ihi<'itl \]iiH4'inii, Hi-rlin. Collillf.l Ijv a. .lacolnwn. {fhost or corpse ; for another one, skulls ; for still others, " a head cut ott" or maggots or x-a'wayu (opeu door). Whenever any of these words occur in a song, or when a dance, figure, or painting is shown repre- senting these objects, the ha'mats'a who, according to his legend, is affected by them falls iuto a state of ecstasy. r ' 1 1 44(i Ki;p(»UT Ol' NATIONAL MUSKl'M. IKO.'i. If tliu (liiiiccr \H not a iiovico. Iicdiiiiccs tlw (list <laiM-c with liis coUar liai'U uiiiaiiuMits. \vlii«'li tliu iii'W lia'inats'ii iloi-s imt wear until his touith daiif*'. TIm's*' ronsist of a In-avy <'r<»\vn of plated ledar l»ark and a uwk viua to i'onespotnl, anklets, and hratoh'ts ((Iks. (».'{-<!S). Tlu! head tinj; ll;;\ <».'$ is wt with lour rrosspim's. Tln's« cntsspit'ci's d<>si;;nat*' tin* ;;ilt.''' of the spirits who havfHnitiatcd tiic <-annil)al. The front piece repiesents the milky way. the eanniltal pole of Haxliakn alaniiXsiwa", the two lateral piect'S represent the ho'Xhok". The rear erosspieeo is said to he inert'ly an orininient. Sonn* ha'inats'as wi'ar a hear skin \vhi<'h is set MMtli ' ne scalps of the slaves whom he has eaten or of th(> enemies whom he has slain. The symholie meaidn<;' of a nnndH>r of erosspieees will he th'seriited in (h'lail further on (p. 4J9). hurin;; the dances <»f the Iia'mats'a whistles are heard (li};s. («»-7l), which represent the voices (»f the si»irits. Most of these whistles are small. They are made of red cedar. A few are made of hone. After his lii>t dance, the ha'nnits'a disappears in a room set a|)art for this pur pose in t he rea r of the house. It is called the nnVwir., and is supp»»sed to he the house of UaxhakualanuXsi'wae. Its front is i>ainted v th desifjns which repre- s(!nt either the face of IJaxhakinilanuXsi'wae himself or that of his servant the laven. Tlu' top of the front is set with fiin;;es of red KiR. 75. I'AINTl.Nll ON TIIK KlKlNT OK A MA Wll.. HKl'HKHKMIMI HIE I'ACK "K IIA^IUKI AI.A.NrX>«i'\VAi:. I r.>Mi usk.l. If. cedar bark (li{ ..>) The room is always so airanjicd that when the Ini'nnits'a n'ajtpears. he conies out of the mouth «d' the paintiiijjf on its front. Plate LM> shows the Iia'mats'a connn;-' out of the secret room, which is painted with the desijjn oi' the raven. His attendants, as soon as he appears, run ui> to the secret room ami hold the lia'nuits'a, at his neck riuj?. Then he comes forward and performs his dance. This room is used only by the novice. For him also a hi}j;li polo is erected in the middle of the rear of the house. It is called the ha'msp'e(i, the cannibal jHde. It is a mast from '?0 to 4(> feet hij;h, whi(!h is wound with red cetlai- bark. At the top is a short crosspiece about 1 feet in length. The cedar bark extends up to it so that it forms a triangle at the top of the pole. Sometimes a triangle i)ainted with the face of BaxbakufdauuXsi'wae is fastened to it instead. As mentioned before, the novice after his first dance disai)])ears into his secret room. vSoon his cries are heard again, and he is seen connng owt backward at the side of the nnl'wiL. He wears the mask of the raven. Qoa'<ioaXualanuXsl'wae (fig. 70), whicU it is supposed is growing V^v Rtpon of J S NitiontI MuMum 189$.— Bou. Plate 29. V Tin )ieco at it lited into liny- the iiig I . 2 -- O 2 X O /. UJ «) :- u. V O - O - i I Z c; O V. C < ■= S z '<■ J: 1 - c u. i ■ i ',■1 i \ < T I *■ S , (I* fill ^ \\ 1^. I ' 'if i' , ! r I IWi Ml Report of U. S. National Museum, 1895. Boas Plate 30. m A. .St ^ti m !li u tc ! It iiij < 'in X 3 l< < X < CD a z EXPLANATION OF PLATE 3C. 1 2 4 'r, t. 1 aiiitmjr on lower side „/• ti,,, ,„.„.. . ^■■- .1... An...,.,..,, M,.so„„. .„• y«,„,,, „,,,.,,^. ,.„;v:;,_, 'U f ■ ! |V 1 „: \ ;.r i ,1 ! THE KWAKIl.TL INDIANS. 447 out of his IxMly. lift now poi'soiiates tlio sliive of r.axhakniiliUinX.si'- WiU'. Actually, it is not the same person wlio is wi-aiinii- this mask, but somebody clsi^ who dances in his place, lie crouches so that the long beak of the bird is close to tiie jiTound and turns his hea<l with sudden jerks to the vi;;ht and to the left. IJoth his hands an; hidden under his blanket and with tliem he inills strings which make the Jaw of the mask open and sliut very rapidly, thus producing a loud clappering noise. As soon as the mask ap])eiU's, the singers begin the following song: Wa ! Everybody is aCraid ol' the Tsr ts'arqa mask of l>axliakii;ilaiiu.\.s; \va«'. W'al Everybody i.s afraid of tlic. raiiiiiliiil mask of (^oa'iioaXnalaimXsi wai'. His liookt'd-bcak mask causes lliittiTin<; of tlie lieart. His ho Xbok" liead iiiasli causes llnttering of I lie heart. > After tluxlaneer has moved around the fire four times, he disappears behind the mfi'wiL. Then the ha'mats'a comes forwar<l again out of the mfi'wiL and dances in a s(|uatting ])osition as before, but perfectly naked. lie disappears, and next a dancer, the same one who wore the first nnisk, appi'ars, com- ing out ' -kward at the side of the mfi'wir.. He wears the mask of UaxbaknahinnXsi'war' himself, and fiances and moves in tlu' same jtosition as the (^ori'(|oa- XualauuXsi'wac. (Fig. 77 and IMate .'!(».) It will be noticed that some of these masks are set with skulls carved of wood. These have variiMis meanings. They may indicate that the nmsk was obtained in war, or that as numy slaves were killed for the novice as there are skulls attached to the mask, or finally they imiy belong traditionally to the particidar hfi'mats'a. Throughout these <!eremouies it nnist be borne in mind that the different InVmats'as have MA>K iiK I^OA (,H>.\XI AI.AXfX- srwAK, sivr WITH iKAiiir.ns ANO HKI) CKDAi: HAUK. Li'iitilli. 4'IJ iiii lies; lilurk, jiTefii, ml, whiti-. 1\ A. %■■. v.-.'. I;,.j,.,| i;(li,i..i.r!i|.lii.al Mii«,inii, li.Hii,. (■,,ll,.,t,.,ll.y A. .1:1- i::ii 1 /ta 'See Appendix, paj^c tWti. i'l 448 REPORT OF NATIONAL MUSEUM, 1895. each a soparate tradition, and, tberetbrc, tlieir masks and ornaments differ. While tlie (hincer who wears the mask of Baxl)akiiahinuXsT'',var' is daneing, the sinyers sing the followinj^' sonj;': Ho is carrying the hu'iiiiit.s'ii head mask which hoobtaincil rntin l?axhal{n;iliinii\Hi'war' all aromul our world.' After he has <hinced aronnd the lire four times he disappears, and then the lifi'mats'a comes ajjain from out of the ma'wiL dressed iu his oriui- nients of red cedar bark and dances in an erect position. When an ohl ha'mats'a performs these dances, themasks donotappear, but he dances four times in succession, first in the squat- ting position, then the hitter part of the sec- ond dance and his third and fourth dances erect. TheNiVq'oaq toq use for the novice the two masks rei^re- sented in fig. 78 and rhite 31. Tlie legend of their lifi'- mats'a was told in the preceding chapter (p. ;J9<)). Tlie mask which appears first is tiie raven mask; then tlie dancer jierforins his second dance, wearing the oriiainents shown on figs. 70 and SO. Ilis third dance is that of the ho'xhok" (Plate .'51). His cedar bark headdress for the first dance is shown in flg. 70, for the last dance iu fig. 80, In both dances he wears the neck ring flg. 81. The raven mask (fig. 82) belonged orig inally to a ha'mats'a of the lle'iltsuq, from whom the Kwakiutl obtained it by miirriage. When in use, a sleeveless waist of eagle skins which reaches down fo the hips is attached to it. The arms of the dancer are tied with red cedar bark above the elbows and at the wrists. lie wears an ordin;iry neck ring. Ho also wears bands around knees and ankles and a waistband, all made of red cedar bark similar to those worn by the dancer represented in Plate 31. The legend from which the mask derues its origin is as follows: A chief Fig. 77. MASK OK nAXIlAKUAI.AND.'CSl'W.VK, SET WITH liEDCKDAK IIAUK. Length, 27iiicln'.s; blaclt. white, reil. I\ A, Nil. -i:!, U"\:il Kllinii;;raliliir!il Miiwiini, RlTli C. llnli.l l.v A. .l!li-.ilis.'n. ' Sec .\i)iteiidi.\, page 687. 1^: rsr. naments I X si ''.vat' nnXsiwat"' iuid then his oniji- )t appear, rXSl'WAK, SET HARK. white, reil. :r:Hilii«:»l Miifwuiu, .Iju'iihwn. Kwakintl t of eaglo e arms ol" vs aiul at avs bands edav bark fc 31. The s : A chief Report of U. S. National Museum 189b Bnas Plate 31. <■.-«* ■ ** ■f' .*' 'i^j / I : i ! tljii' i im THE KWAKIUTL INDIANS. 449 was deserted on an island by his slaves. He thonglit ho wouhl have to die of hunger. lie sat down and covered his face with his blanket and cried. Then he heard his name bein^ ciilled. lie looked up, but did not see anyone. He covered his lioiul ajjain. Soon his name was called a second time, but ho could not discover anyone. The same hap- pened a third time. Then he bit a hole in his cedar bark blanket and peeped through it. Soon he saw a mouse com- ing out of a hole and calling him. He threw off his blanket and spoke to the mouse, who invited him to enter. She warned him, however, to take care of the door. The chief followed her. She led him down the rock to Q'o'mo<ioae's house. The door of the house was the raven, Qofi'qoaXualanuXsI'wae, who snapped at everybody who entered the house. The chief jumped through the door when it opened. Q'o'maqoae gave him the ha'mats'a dance and the raven mask. In order to explain the meanings of the crosspieces on the head rings and of the attachments to the neck rings of the ha'mats'a, I must insert a few tradi- tions referring to this subject : Following is the legend of the origin of the G-agg-aenox : The first of the A'wa-iLala lived at Ts'a'wate. Their chief was Gu'mg-ila. His sons were Qoa'wiLpe and Xa'niats'- amg'ilak". They were always very happy, because their tribe was numerous. Gne night they were attacked, and Gu'ing-ila and his two sonsalone were saved. When the day came Xa'niats'amg-ilak" felt very ill at ease and told his father: '"I will go into the woods. Do not try to see me, my dear I" His father rejdied: "Only take care, my son, lest something might happen to you. Do nothing that is wrong, because yoii intend to go and obtain a magic treasure. Rub your body for four days with hemlock branches, else you will smell like man." Then they separated. The young man NAT MUS 95 L*9 il H ! 'i; :H 450 REPORT OF NATIONAL MUSEUM, 1895. Fig. 79. HBAII HINd OK IIA'.MATS'A. rill. No. liiBMl, r. S. N. M. f'.ille,lril l.y K. Il.ns. ( 1, wont into tiie woods jit once and rubbed his body with hemlock ItninchcH for four days. I le did not speak to anybody. Then he walked U[» the river TsTi'wate and came to a lake. A loon swam to the shore and asked iiiin: "What are you d(nn}{ here!" Xa'niats'aniffilak" replied: "I am lookinj? for a magic treasure." "Take my name," said the loon. "Your name is now Ta'l- t'l'aas." Tlien the loon tiew away and Xa'niats'amg'ilak" left the lake and went up the river. lie arrived at the next lake and sat down on the shore. N<,v.- he saw a seal cominj; asliore. The seal saitl : " What are you doing here?" He replied: "1 am looking for a magic treasure." The seal said : "Take my luime. Your name is now La'lelawe(|ame." Tlie seal left him, and he walked farther ui) the river. Now he arrived at tlie great lake. There he sat down. Tiien he saw a sea lion, whiih swam up to the place where he was sitting. He asked: "What are you doing here, my friend ?" Xa'niats'amg'ilak" replied: " I am looking for a magi(! treas- ure," and the sea lion said: "Take my name. Your nante is now Mr>'nakoala." Then the sea lion left him. He went farther up the river and arrived at a very large lake. There hesatdown. Then he saw a whale emerg- ing and coming up to him. The whale asked : "What are you doing here?" He rejdied : "1 am looking for a magic treasure." Then the whale said : "Take my name. Y^mrname is now Ya'<iaLnala and Qoayi'mts'e and Ge'maxalas and a Lfi/Layegalise. Then the whale left him. Xa'niats'amg-ilak" still ielt badly and cried. There were no more lakes and he wanted to kill himself. For fi )ur days he stayed there and washed and rubbed his body with hendock branches. Then he went to the top of the mountains. He came to the top of the great mountain Da'duqola. He did not see anything there, and walked to the great mountain Nola. He did not Fig. 80. HEAD HINO OP IIA'MATS'A. . S. N'alioiml Mnneniii. rfillci-t.-'i l.y F. H'>im. THK KWAKIUTL INDIANS. 451 seo aiiytliintj tbero. TlM'refore lio felt badly and was about to turn homeward. Then lie discovered steam rising halfway di»wn the moun- tain. He went to tliat place. It was eveninfj when he arrived there. He saw a lake with steep precipices all around it, like to a washtub. He tried to find a way to go down to the lake, lie slept during the night. In the morning he twisted cedar twigs. He nuule fimr long pieces so that the end reaches down to the water. Now he saw a t;mall island floating on the lake. He clind)ed down the cedar rope and came to the lake. Then the fishes in the lake covered liis whole body and sucked at it. After he had bathed he climbed up the roi)e again. The fishes had sucked at his body so that it was all covered with blood. In tlie evening he climbed down again. The fishes tormented him in the same manner. Thenheclimbedup again and sat on the ground. The following morn- ing he saw a cloud descending to the lake. When the cloud lifted, what should he see? canoe on the lake with fifteen men in it. Fourteen were paddling and one Avas standing in the bow of the canoe. lie carried a spear in hia hand. They kept (!lose to the island. Three times they went around it. Then Xa'niats'amg-ilak" climbed down his rope. As soon as he reached Kin. HI. NECK HIXH (IK HA'MATs'a. Ii-.',i11'.', r. S. \. 1\I. (■,.|l,.l,-,l l.y K. It... There was a Fin- 82. KAVKN MASK. Cut. .N". lll'.IIU, V. S. N. M. C..llri:tv.l l.y K. I1..JW. the water he dived and swam to the island. When he was near it, he raised his head. After a short time the canoe came to the place wher' he was in hiding. He took hold of the canoe under its bow. Then the men became afraid and rushed to the st(?rn of the canoe. The chief of the men said: "Look what stops our canoe!" One of the men saw 452 REPORT OF NATIONAL MUSEUM, l«nr). I- !i fe Kit'. H3- KIKWT HEAD KINO OK XA'MATs'AMd-ILAK''. ( :ii. No. n,'„'.iKi, I', s. \. M. f,.ii,..i.-,i i.y K. a.»». Xa'niatH'ning-ilak" hohliii); tlio bow of tlio caiioc. lie told tlin other men, and tlieir cliiof Haiti: "() Lord, let jjo! 1 will tfive you the water of life." Hut Xa'niats'aniK'llak" only lifted the bow of the canoe higher. Then the men spoke: "() Lord, I will give you the lire that biiniH everything.'* Xa'niat8\in)^''ilak"only lifted the canoe still higher. Then the man Hpoke: "O Lord, let go, I will give you the death bringer." He only lifted the canoe still higher. "O Lord, let go, and this my canoe which moves by itself shall be yours and my winter dance names, A'myax-it and TsT'gM'Lilak". I am the harpooner of heaven." Then Xa'niats'amg'ilak" let go the canoe. The harpooner and his crew went out of the (;anoe. He took the water <»f life, the death brinjjer, and the lire, and put them into the canoe. Then he took the canoe and squeezed it in his hands, so that it became small, and ho put his cedar bark ornamentsontheheadofXa'nilits'amg'i- lak". Then the harpooner told him what todo. lie said: "Take care! Sprinkle the water of life on him whom you want to resuscitate. If you show your tire whatever you point at will be burnt, however far it maybe ; and when you go to war, take the death brinjior, and all your enemies will die. And you will kill all the sea monsters and all kinds of animals. When you want to go any- where in your canoe, just put it into the water, go aboard, and say, 'paddle.' Then its paddles will move by themselves. Its name is 'Paddle side canoe.'" Then the man disappeared and Xa'ui- ats'amg'ilak" went home. Wheu he was near his home, he took the tire and tried it on the mountains on the one side of the house of Gu'mg-ila. They burnt right away. Then he was glad. Now Gu'mg-ila saw the mountain burning and spoke to his other son: "O dear! your brother has done well," for he thought that it was he who made the mountain burn. Not long after Xa'niats'amg'ilak" entered bis father's house. They gave him to eat and he told everything to his father, about his red cedar bark and about FiK.84. SECOND HEAD HINO OK XA'NIATS'AMO'ILAK C«l. No. KM98, U. S. N. M. CnllKtcil by F. Roan. V THK KWAKIUTL INDIANS. 453 Fig. 85. TIIIRIl HEAD RINd or XA'MATH'AMQ'IlJiKi'. 1- .1. V... K,'.;,M.|, I'. S. N. M. Ciilli.U.l l.y V, IkNU. TluMi Xsi'niats'am;'Mhik" took otf tlio iiiimeH. After he had told IiIh father, ho Haid: "Now let uh make war upon all the ix'ople of the worhl. Take a jfootl lanoe. We want to tliid tlitiii who killed all our frieiidH/' IIIh father said: '' Ves, my hoii; 1 think you have obtained inagio power. liet us go to morrow. Ouly take caire of the sea monsters." Then (lu'ni^'ila cleaned a {;<N>d canoe and put the niatH and paddles into it in the evening. The next morning he launched the eanoe. Then Xa'nnitH'arng-ilak" made him- self ready an<l went aboard. He called his brother <^oiVwiLpe. an<l he went aboard also, (lu'mg-ila stayed ashore. Then Xa'niats' amgMlak" said to his brother: "I do not like our canoe, and I will change it.'' Then he took his small stick out of his head ring and put it into the water. At once it became a canoe with livei>ad<lleson each side. He Jumped into it and called his brother. Ib^ also Jumped aboanl. his cedar bark ring and took out the wood carving in shape (»f ji beaver. He said to his canoe '*y i i i," and he pointed the Hre bringer to the u|>i)er end of the village and it caught lire; then to the lower end of the village, and it also caught (ire. Now he told his canoe: "• Paddle!" and it paddled. Then <iu'mg-ila was glad to see that his son was a magician. They were going to Ga'yux, and there they met the monster sea otter. He struck it with the death bringer, and it was transformed into a stone. He ar- rived at Ga'yux. Then he saw the village and went ashore. He was invited and the people fed the two brothers. After they had eaten, Xa'niats'amg'ilak" asked his host: "Who are you, brother?'' He replied: "1 ;,m NEna'lag-ila, and this is my w.*e, Yo'lagilayukoa." Then Xa'niats'amg-ilak" said: "Thank you, my brother. I am Xa'ni- ats'amg'ilak", the son of Gu'mg-ila. This is my elder brother, (^o'a- wiLpe." Then NEna'lag-lla asked: "Where are you goiug?" He replied: "We, will go up this river." "Don't do that, master, else you will hav(! bad luck, because there are monster herrings there." Xa'ui- ats'amg'ilak" replied : " Don't you know the monster at TsaXuala where canoes cross the inlet? I vanquished it." Then he called his elder Fig. 86. FIRST NKCK B1.N<1 OK XA'.NIATS'A.MO-ILAK>^'. C»t. N... ni:.i)6, IJ. S. N. .M. C.llecti-.l l.y K. Hum. <" l!', 454 REPORT OF NATIONAL MUSEUM, 1895. ?■:;. i Via. 87. SWONI) NECK IllNd (11' XAMAIs'AMCfll.AK' Cat. No. nM'.ll", r. S. N M. Cilli-.l,.! I.y V. Il..;i.s. brother and said: "Now 1 will change your name." Tie took his broth- er's hands and rubbed the death briuger over them. They were turned into stone, and he spoke: " Now your name shall be Tetesumx-stsana." NEna'hig'ila said : " O, master! you are not a common man. Now I see what kind of a man you are. You will make ^\ar np<m the monster herrings of whom we are afraid ; but be careful." The «!anoe ]>addled, and he ar- rived at that lake. When they were in the middle of the lake, the monster her- rings came, lie struck his fire at them, but it did not kill them. They jumped into the canoe and it foundered. Then Xa'niats'amg-ilak" and his brother were dead. That is the end. Figures 83 to 91 represent the cedar bark ornaments of Xa'niats'anig-ilak". In fig. 83 is shown the head ring which he wears hi his first dance. The upright piece in front represents the magic canoe which he obtained in the lake, as related on page 452. The upright pieces at both sides of his second head ring (fig. 84) represent the iire bringer. ' The crosspiece on the forehead of his third head ring (fig. 85) represents the death bringer. Figure 86 shows his first neck ring, which has four rings at- tached to it. By these the attendants hold him when he is dancing the ha'- mats'a dance. The front crosspiece of his second neck ring (fig. 87) designates that he has the powers of a shaman, the other one that he was ntpde a hu'inats'a by encountering the spirits. Figures 88 and 89 are the rings which the dan- cer who i)ersouiiies Xa'niats'anig-ilak" wears in feasts during the winter-dance season. There are still two other rings worn by the diincer which refer to a ])or- tion of the legend not contained in the preceding version. The crosspiece on the head ring (tig. 90) represents the death bringer which he obtained in the lake, while the erosspieces and the front of the neck ring (tig. 91) represent the srsiuL which he obtained from Ts'a'eciame. Figures 92 to i>5 are the ornaments of Lexx-ri'lix-ilagu. Ai^cording IIKAI) HINd WOUN BV XA'NIATS'AMdH.AK" IN FEASTS. Cat. No. ns.W-, V. S. N. M. Colli', tf.l liy !•'. lt.ia». ■Owing to an oversight the one latonil horn has been pulled out. The loose end should have been pushed down into the ring. ,>K \ THE KWAKIUTL INDIANS. 455 m^ Fig. 89. NECK HlMl WiPliN IIV X A XIATM'AMO'ILAK' l.N FEASTS. ('ill. N". IT.'.r.im, t:. S. .\. M. Collcilf.l liy K. lIuaH. to tradition, NoinasK'nxelis, .an ancestor of the NaciiVnijcilisala had a son named LEx-vfi'lix-ilagn (p. 335), who obtained ".lis dances from the si'siiiL and from the wolves. His first head ring ((ig. !>L') shows six crosspieces in front. These are tlie death bringers, and the ni)right piece on top is the lire briuger, while the sfjuare behind represents the bucket containing the water of life. In his second liead ring (lig, 93) only four death bringers are shown. This ring is worn in his second dance. As will be described below, the Na(io'mg*ilisala and La'Lasi- (joala take off some of the symbols which designate the supernatural powers of the dancer after each dance. The ring shown in tig. 94 is stripped of all these crosspieces and is worn by the dancer in feasts. The dancing neck ring (fig. 95) has two crosspieces on the sides. Tliese symbolize the gifts of the sI'siuL, while the gifts of the wolves are symbolized by the attachments in front and in the back. Another ha'mats'a of the La'Lasiqoala, on returning from the woods, dances four nights with wreaths of hemlock branches; the following four nights (the fifth to the eightli) without anv ornaments; then four nights (the ninth to tlie twelfth) with ornaments of red cedar bark, lie wears eight bundles over his forehead, which are called k-Ti'siwc, and four on each side. The next night, after he has fin- ished dancing, oneof the k''ri'siwe is taken off, which is publicly an- nounced the foUowi'ig morning. The four- teenth night two more of these bundles are taken away; the next, two more; and finally, the sixteenth, one more, which is also i)ubli('ly an- nounced eacli morning. The seventeenth nigh*; a black line is drawn over his face from the left side of his foiehead to the right side of his chin, and then he rises to bite people. Later on he is excited by mistakes and by songs of the ghost dancer. The head ring is meant to svmbolize the moon, and the decrease in the I'-itr.iW. HEAD UINd "V XA NIAISAMUII.AK''. (■«l. N... ITMD'.', r. S. N. M. C.ll.vCr.l l.v K. M..'iM. - : 1 ,1 1 1 ■ I 1 ■! ! :! 456 REPORT OF NATIONAL MUSEUM, 1895. size of the ring is said to signify the waning of the moon. When the hri'mats'a returns, a Woody line runs over his face, beginning on the cheek^",, curving up toward the nose, which it crosses in its upper por- tion. It is said to designate the moon. The line is made by rubbing the face with dogfish skin. It is said that this line indicates the effect of Wina'lag'ilis's canoe, which rubbed against the face of the novice. Eacli lifi'niats'a has eight songs of his own, which are composed for him by the na'ciattl at the time of his return from the woods, and are sung whenever he dances. A young man who first becomes a member of a secret society can not join the hfi'mats'a until after a number of years. For seven years he must have been a member of societies of lower rank. Then in the eighth year he may become a ha'mats'a. The ha'matsa's first initia- tion is called g-i'yak-ila. After four seasons he may be given another hfi'mats'a by his father. This is called ta. After he has been initiated four times (yuduXp'Ena ta= three times gone into it), he may leave the ranks of the ha'mats'a and become a quO'- qutsa. This is called "lock- ing the whistles into the box." This is accomplished in the following way: When the nias- ^'"'B-^i- ter of ceremonies assembles all tlie people (qap'e'k", see p. 502), all the ha'mats'as stand np; then the one who desires to join the que'qutsa says: ' "I will not stand up before you. I want to be que'qutsa." He is asked why he desires to do so, but only replies:'^ "I have finished being ha'mats'a." Then the ])eople reply ; ' " Let your whistles be quiet," and he says :* " I will keep my whistles (luiet." The same statements must be made by other members of the seal society who desire to become que'qutsa. On the following day the master of ceremonies sends his messengers to invite to the (jaiA-'k". The man who desires to become a que'qutsa ' K'T-'ST-Kll I.ri'x'ulL. QllO'ciliatBiTLLED. Kut I Htanil ill lioiixe. I ahiill bo qtiO'iiutaa. Miii'iiiKn qofiL lifiiiiats'a. I liavi' tlniHlieil liri'imits'a. '•Aliifj-a aiiiii awi'lai.Ex (lask-'ri's'aos q'ofi'tHf'owiL. Ut'iilly HtroiiK (ri>al) not you cry iiiHldu. ^Qii'r.ai.Ku k'VT.Kii q'Dfi'tsf'OwiL. I will not 1 cry iiiHido (whiatluB). NECK BI.Nd (IK XA'NrATS'AMO-ILAK". Cat. No. n.W.KI, I!. S. N. M. I'oll.rte.l l,y F. Boas. i! ,%. THE KWAKIUTL INDIANS. 457 must join them. He is painted with the particular design which used to excite him — a head, maggots, the raven, the x-a'wayfi, or the corpse. When painting them, the people hold them tight and torment them. The skull is i)alnte<l in blac k on the ha'mats'a's face; the maggots are represented by numerous little dots, and the x*a,'wayu is indicated by a rope. The painting representing the corpse are feet, because when the ha'mats'a enters the house carrying a corpse, its feet are always visible under the blanket. Painted in this manner he accom- panies the messengers, who carry long stafts (quG'sp'cq). Theha'mats'a pretends that he can not do the work assigned to the messengers properly. When they call a name, they always strike the threshold with their statt's. The hfi'mats'a stands in their midst and they strike his feet with their staffs when calling a name. In short, he is maltreated in all conceivable ways, ])articularly by his rival. If he can not endure the torments longer, he will rush to the seat of the seal society. The iieople pull him back, push him, and tear his clothes. Then he gets excited and bites the people. Following are a number of songs of the ha'mats'a: IIa'MATS'A song composed HECENTLY IIY QoAYo'iSTETSAS. ' 1. I am fjoiiig all arouutl the, world eatiug everywhere with BiixbaknalanuXsI'wae. 2. I yiv(^ yoii no time to escape from me wheu I go witli IJaxUakiialanuXsI'wae. 3. I am at the eeiitor of the world; for 1110 BaxhakualauuXsI'wae is iryiug hap. 4. I am at tlio ])OHt of the world; for me HaxhakualaniiXsi'wae is iTyiiig hfip. W^hen the hfi'mats'a moves h.s trembling arms from right to left, he indicatesby gestures the contents of tlie song. In the preceding song the ges- tures are as follows : With the words " I am going," the arms are stretched out to one side; •' all around the world," the arms swing around in a wide circle; "1," the shoulders are alternately brought Viff. 92. FIUST HEAD ItlNIl OF I.EXX\\'LIX'ILAaU. (•ill. Nn. ITS.ils, r. S. N. .M. CilliTti-il hv V. lioas. Kit;. 9a. 8ECO.ND HBAI) KINO Ob' I.BXX*A'LIX'ILAor Cat. .No. 176,1111, II. .K, N, M. I'ollwtu.l liy V. llmis. Appendix, page 088, 4\ i 458 REPORT OP NATIONAL MUSEUM, 1895. II ' i i Kig.94. HEAD lilNd WORN l!V I.KXX-A'LIX'ILAlir IN FEASTS. I'iil, N... K:.-.'.'(i, r. S. N. M. C.illHcte.l bv F. ILias. forward and backward — tbia means that the dancer himself is being referred to; "eating everywhere," the right liand stretches far o;it, as though it was taking food, and is then brouglit to the mouth, while the left describes a wide circle, indi- cating everywhere; "Baxbaku- illaiiuXsi'w.ae," both hands are bent inward Jind the finger tips moved toward the mouth, mean ing the eater. I did not see the dance of the second line. In order to explain the gestures of the third line, I nuist give a literal translation: "I went, you cried 'hap' for me, BaxbakualanuXsT'wae, at the center of the world." "I went," gesture as above, "you cried 'hap' for me, BaxbakualanuXsI'waO," both hands bent inward move to the mouth, as above, denignating the cannibal spirit; then the arms are stretched far backward, the palms turned downward, and the head is lowered, this being the cannibal spirit's attitude when crying hap. The same attitude is taken by the dancer wear- ing the nuisk (tig. 77) when he clatters with its movable jaw, at the same time crying hap. "At the center of the work^" When these words are sung, the dancer is in front of the fire and looks up to the rear of the house in BaxbakualaiuiX- sl'wac's attitude, as be- fore, because then he is looking at the center of the world. The last line is the same as the third. Fig. it.-,. NKI'K lilNd (IK I.KXX-A'I.IXII.AOC. (ill. N.i. n.'>,'i21, r. S. N. M. Cill.^.t.-il l,y V. Him. ha'mats'a .S0N(; composkd ukcently hy IIh'ilt.saquls.' Ham ham a'mai, bam ham u'mai, hamai, liamaima mfi'iiiai, hauiai humamai. Ham liiimrun lium aiiihniii aniMmai hainiM hauia'inai. 1. Ham liam il'iiiai. Utter Iho hfi'iiiat.s'a cry, utter the ha'mats'a cry, the cry of the great spirit who dv/ells at the north end of the worM. 2. Ham liam fi'mai. T'ttcr !naxl)akiirihinuX8'i'\va("'scry, HaxliakiirilanuXsrwac's cry, the cry of the groat spirit wlio tlwcll.s at the north end of the Avorhl. 3. Ham ham fi'nmi. Utter the ho'Xhok" cry, the hi"»'Xhok" cry, the cry of the great Hpirit who dwells at the north end of the world. 4. Ham liam a'mai. Utter tlio raven cry, tiio raven cry, the cry of tho great sjiirit who dwells at the north end of tho world. 'Appendix, page G89. M THE KWAKIUTL INDIANS. 459 at The mention of the north refeia to the fact that the composer is a descendant of the Tongass by his mother's side. Ho claims to have obtained his ha'niats'a from her tribe. HA'MATS'A SONO COMl'OSED AUOUT FIFTY YEARS AGO.' 1. Food will be Rivon to iiu-, food will be given to lue, because I obtaiuiMl this iiiayic treasure. 2. I am swallowing food alive; I eat living men. 3. I swallow wealth; I swallow the wealth that my father is giving away. The presents given away at the time of the initiation of the ha'uiats'a and at his later dances are said to be swallowed by him. The song means, therefore, that through his ecstasy his father was compelled to give away much wealth. IIA'MATS'A SON«i OF TIIK I,Al''lTSiS.> 1. I wont all around the world to find food. 2. I went all around the world to Hud human llesli. 3. I went all around the world to lind human heads. ■1. I went all around the world to lind corpses. iia'mats'a (sonu of thk koskimo.' 1. You will bo known all over the world; you will Ite known all over the world, as far as the edge of the world, you great one who safely returned from the spirits. 2. You will bo known all over the world; you will bo known all over the world, as far as tho edge of the world. You went to UaxbakualanuXsi'wae, and there you ate first dried human llesh. 3. You were led to his cannibal pole in the ])lace of honor of his house, and his house is our world. 4. You were led to his ciinnibal pole, which is the milky way of our world. 5. You were led to his cannibal i)ole at the right-haiul side of our world. This song was sung for a youth who had taken the place of another one who had died. Therefore the song says that he safely returned from the spirits. The text says : " You returned from Ta'lag-ilis," Avhich is another name for the spirit of the winter dance. The milky way is the cannibal pole of BaxbakualanuXsi'wac; in other cases (see p. 405) it is the rainbow. SKOKET S()X;t oF IIIK llA .MATs'.V WHO CAKKIKS A COItl'SK. — AWf K''K\0X.- Now I am going to eat. My face is ghastly i>ale. I sliall oat what is given to me by HaxbakualanuXsi wac iia'mats'a .SON(t OF WAN'UK <O.Ml'O.SEI> AllOIT KltillTV VKAKS Alio.' That is the way of tho real HaxbakualainiXsi'wae. Are you the real BaxbakuAlanuXsi'war'f This refers to Wa'nuk's war expedition. He hiul cut olf the head of his enemy, and, holding it with his teeth, he said: That is the way ' Appendix, pago 690. "'Ajjpendix, page 601. i;'( ..' I ', '^ll■^ ' Ai)pendix, page 692. i 1^ ^ 460 REPORT OF NATIONAL MUSEUM, 1895. of BaxbakualanuXsI'wae ! And turning to his dead enemy he mocked him, who had also been a ha'mats'a, saying: " Do you think you were the real BaxbakuahuiuXsi'waG f ' thus implying that he was more powerful. KEA8T S()N(! USKl) IN A FEAST GIVEN IN HO" Oil OV THE HA'MATS'a.' 1. I came to your dancing house to eat ray fill, 2. TLo lieat of the wliirling llanien stares me, frightcTis me to enter your dancing house, where everybody Avarms himself. Wa ha liai, waiya wai. FEAST 80NU USED IN A FKAST GIVKN IX HONOR OF THE HA'MATS'A.' 1. I came to your dancing house to eat my fill. 2. It does not matter if your fire hurts me, and if I vomit all kinds of food that you set before us in your dancing house — you to whom everybody goes to get food. ha'mats'a sono, i.a'lasujoala.' 1. The hr''Xhok"'s A'oice is heard all over the world. Assemble at your ]daces, dauiers! at the edge of tlu^ world. 2. The raven's voice is heard all over the world. Assemble' at your places, men ! at the edge of the world. 3. The hfi'mats'a's voice is heard all over the world. Assemble at your places, men! at the edge of the world. ! f I 5 ha'mats'a song, i.a lasiqoala.'^ 1. Truly ! 1 le goes around the whole world, the great ha'mats'a, looking for food every- where, th»! great hiVmats'a, on both sides of the world. 2. Truly ! He wants to eat plenty, the great ha'mats'a. He is trying to eat all himself, the great ha'mats'a, but he did not reach the food that he was going to obtain at the edge of the world. 3. He wants to eat with both hands, the great ha'mats'a, at the house (^i the one who is trying to eat all himself all over the world ; but he did not reach the coppers that he was going to obtain at the edge of the world. This translation is not quite certain. The song refers to the Goasi'la who in olden times had many dances and did not want to give them to the other Kwakiutl tribes, who desired to obtain them through mar- riage. The La'Lasiqoala heard that the Goasi'la intended to invite them to their winter dance. They were invited and started to go, but their chief was afraid, it seems, and returned back Avithout attending the feast. K*I'm<AIJkLAI.A SONU UELONOINO TO TIIK HA'MATS'A SONO (p, l.")!*, No. 1).^ 1. I hold down your furor, gn^at ha'mats'a. 2. I hold down your whisth^s, great ha'mats'a. H. 1 api)easo your voracity, great ha'mats'a. 4. You are looking for food all the time, great ha'mats'a. 5. You are looking for heads all the time, great ha'mats'a. 0. You devour wealth, great ha'mats'a. ' Appendix, page 092, -Appendix, page ()93. 1 THE KVAKIUTL INDIANS. 4G1 K'l'NfJAI.ALAI.A HON<i.' 1. Jiegin! You whose oaglo clown which is strewn all over her liody, fills the house, who l)rinj;s ail tlie people together I'roni all over the worlil. 2. Hegiu ! You who make the people weak, tempting with fo(«l those who ate too uiucli, whose body makes tlie people of the whole world oversatiated. 'A. Hegin ! You who pile the red-hot stones up to thi- root' of the house all over the world. The ji'irl who danced this k-i'iKialaLahi was a i>iostituti' in her tribe. She is scourged in this song. The composer meant by the eagle down and tlie piles of red stones the young men who came in crowtls to her house. The meaning of the second verse becomes also clear froii* this point of view. K*!'N(iALAI.AI.A SONG.'^ 1. BaxhakufilanuXsl'wiie cries lifip forme; he utters the lia'matB'a (M-y fornu". I have the great supernatural power. 2. HaxbakunlanuXsi'wac and his companion have thrown the soun<l of whistles, the sound of the magic power into mo. I h:ive tlie great supernatural power. 3. I readied tlie place where th»' exciting cry of HuxbakualanuXsi'wae and his com- panion is heard. I have the great magical power. K'i'NQALALALA SONG.' 1. Tlie sounds of the winter dance are heard wherever you are, great «uie. 2. lla'mats'a cries are heard wherever you are, great one. 3. You went right up to the raven, and the sound of lighting ravens is heard wherever you are. 4. You went right up to the shutting mouth, and thi^ sound of the ho'Xliok" is heard wherever yon are. 5. You went right up to him who carries one corpse on each arm for you. The hfi'mats'a cry ''hap" was obtained by the Kwakiutl through intermarriage with the Awi'k-T'nox. Tiie dancer was by descent i)artly Awrk-'enox. Therefore the song says that he carried the ha'mats'a cry through the world. (Line 4, shutting raouth=the ho'Xhok".) K'i'NQAIALALA 80NU.< 1. I have the winter dance song, I have magic powers. 2. I have the hfi'mats'a song, I have magic powers. 3. I have BaxbakualanuXsiwac's song, I have magic jjowers. 4. Your magic power killed tlie people, and therefore they all hide before yon, fear- ing your great power. This song belonged to a man who had killed a (Oiiefol" the (Joe'xsot'- Pnox, and the song refers to this fact. Later on he was killed by a Qoe'xsot'enox, who now owns the song. K't'NQALALALA SONli OK TIIK MMKISU.' 1. I tame the wilduess of IJaxbakurilaiiuXsj'wac when T se(^ it. 2. I cut the veins of the wild monster in the north when 1 see it. ' Appendix, page 693. - Apjiendix, page (>94. 'Second song of the same dancer who owns the preceding song. .See A])pendix, page 694. ^Appendix, page 695. ,.11 ipl 462 REPORT OF NATIONAL MUSEUM, 1895. I ■ i 1 1'^ The k'l'nfial.aLala to wliom belonged this song, used tlie rattles shown in figs. 0(1, 97. Each rattle represents a raven with a skull on its back; a lish is shown on its stomach. The skull indicates that the ha'niats'a ^^___^_^ is tilled with the desire of eating ^'wiT^^^.Ji^ _ skulls. The form of the rattle is evidently suggested by the beautiful northern raven rattles. (Seepp. 62;J,()2«>.) This song wa>^ also made for a girl of ill rei»ute who had spread the syphilitic contagion among her tribes. To this refers the re- mark : " I cut the veins of the wild monster." The singt^rs mean that she is infecting every- body, even the wild monster. q'o'minoqa. The (I'o'minoqa dance was ob- tained recently, through inter- marriage, from the La'Lasiqo- ala. Tiie novice also disappears in the woods to be initiated by B a X b a k u a 1 a n u X s I' w ae. ' " '" When she is brought back by the tribe, her hair is falling out, and her head is covered with blood, because it is torn by BaxbakunlanuXsI'waf'. She is carrying a skull in each hand. As soon as she is seen, the ha 'mats'as begin to cry hap and dance squatting with trembling hsinds up to her, full of desire to de- vour the he>' ^ < which she is carry- ing. The other (I'o'minoqas and those who have fornierly been q'o'minoqa join her dance and move as tlnmgh they were carrying heads. Thus she daiu-es into the house, al- ways surrounded by the ha'uuits'as, who finally take the skulls out of her hands and lick tliem and eat the jnaggots a lid thcdry skin that is still attached to them. When returning, the o'd'aiindci a is dressed in hemlock '^' ^' ^"- *'"'■' "">''' ki|"'"s-'"p''|>"| ^'"'"■""' *■ * l)V A. Jacolwt'U. in the same way as the ha'mats'a. Loose hair is placed on her In^ad and alder Juice is streaming down her hair, giving the appearance as though she was bleeding i)rofusely and as though her hair was falling uut, being torn off" by BaxbakualauuX- IV A, N. Fig.Ofi. BATTLE OK Ki'NCJAI.ALALA. Lpiifjlli, 17i iiu'li(?.s; liliick, lilm\ red. I'liT!.'), U'-Viil Ethiu»t.'raphitjil Museuii Duriin. lolli-.tr.l l.v FifT. 07. BATTLK OF K-f'NQALALAI^. Lt'n)j[th, 16JinclieH; blue, Mack, hmI. Herlin. Collected THK KWAKIUTL INDIANS. 403 si'war'. In the daiu^es inn-fonned in the nifjht of her return and later on she wears head ring, ne(rk rinj;, ankh'ts, and bracelets of red and white cedar bark mixed. Q'o'MIM'KiA SONd.l 1. (j'o'initiri<|a wont with ino nil anminl the world. 2. (/'ojuinrniii walked with mo all around tln' world. 3. C^'o'iniiirKia's lid't side i« f'orohodiii;; ovil. •I. Q'o'niiiit'Kiii's right sido is tbrnlioding ;;<)od. By the La'i.asi(ioala the (fd'niinriqa dance is sometimes called yiai'- atalaL. Among them she has the ornament shown in liy. 1>8. One of her sonjfs is as follows :-' 1. Truly, the pcoplo join your danco. 2. Hecaust! you are carryinj; a rattle in your hand while you dance, they Join in your jiraiso. 3. On aeeoiint of all that you are earryin^j in your hand, tboyjoiii in your jiraise. THE IIA'MSIIAMT.SES. The Kwakiutl state that before obtaining the ha'mats'a from the Hf''iltsuq they had only the ha'mshamtsKs, who is also initiated by UaxbakurdannXsi'wac. Nowadays he is considered as inferior to the ha'mats'a, and the dance belongs almost exclusively to women. The ceremonial fol- lowing theha'mshamtsEs's return from his or her initiation is the same as that of the return of the ha'mats'a. The ornaments are also of the same description, except that his cedar bark is not twisted and plaited, but simjjly wound around his head, neck, wrists, and ankles. He does not use a ma'wiL. His cry is not hap, but wip. He does not dance in a s(piatting position, but always standing, his forearms stretched forward, the elbows close to his sides. His hands are trembling. After his first dance, which, as all others, consists of tour rounds, he reappears wearing a mask. This is either a head mask, similar to the (Joii(|oaXua]annX- si'wae mask described on page 447 or it is a full face nuisk. Almost all of these represent animals, the i)rotectors of the dancer. It has not become clear to me why it is that so many different animals may become the protectors of the ha'mshamtsEs. 1 will describe a few of these masks and give tii<^ songs which belong to them. Figure 99 is aha'mshamtsEs nuisk, the outer figure of which represents the grizzly bear. The inner face represents Baxbakufil- anuXsl'wa*'. The red rim around the mask is blood, wliich is shown because the bear is cut open in order to make^ie inner face visibh'. B'ig. 08. HEAD KINO ny c;'( >'jnM H^A. IM La.-i(|i>al:i. IV A. No. (,W), K.iv:il Kllin,.^'r:i|.lii.al Miiwiim, Hirlin. C..IIm1.-iI Iiv F. Unas. i l I til t ' Appendix, page 695. ■ Appendix, paij;c ii'M, 7' 4G4 REPORT OF NATIONAL MUSEUM, 189r.. The paiiitinj; of tlie face represents parts of his body. The chia tuft is at tlie same time the uvula. It is tlie opinion of tiie Kwakiutl that tlie uvula is the <;ause of hunger, and that liaxbakuahinuXsi'wat^ has a very hirge uvuhi, which is the cause of ids voracity. Tlie mustache represents his legs; the green blots on the cheeks, his body. The ears are painted over the eye, and have the shape of a raven's ears. The blue ornament on the forehead is merely painting, intended to till a gap that did not please the artist. The peculiar shape of the nose is called " voracious nose," and is meant to indicate that he (!an scent nnin a long distance oil". The name of the owner of this nmsk, as a member of the "seal society," is always ^ a' wis. After he joins the Fig. 99. HA'MSIIAMTSE.S MASK. a, Mask closud, representation of tlio grizzly bear. Black and white ; decoration of ears, rod. h, Ma.sk open, representation of IJaxliakiirilanuXsI'wac. Face, white; ring surroundinjr face, red; region around eyes and d'jcoration over eyel)row8, blue; de<!oration on cheeks, green Breadth. 15 inches. IV A, Nil. \1Vi, P.inal Rthn»Kra|ihical Muwiim, Iterlin. Collerli'd In- .\. Jacotisen. quc'(jutsa, his name is Qale'sEmak" (=quartz sound in front of him). Following is his song: ' 1. He is looking; for food all over the world, liamrmiii,, fmia. finia, inai, hiiinri, iiiiii. 2. Ho is looking for men all over the world. .S. Ho is devouring living men nil over the world. 4. He i8 looking for heads all over the world. SONC. OK iia'msha.mt.sks. The following song is sung in connection with tlie mask shown in fig. 100:^ 1. He will sing the great dancing song of our supernatural friend whom everybody tries to imitate. 2. Ho will cry hfip on tho boacii, our sn)iernatural friend whoni everybody tries to imitate. 3. We shall set! his mask which makes him go all over the world, our supernatural friend whom everybody tries to imitate. ' Appendix, page 697. ' Appendix, page 698. • j,;^ THE KWAKIUTL INDIANS. 4G5 Tlie next song belongs to the nuisk sbowu in fig. lol :' 1. I'aiiioiiH aro you, joiir fame roachos the end oftlio worhl. 2. Tlio iH!t»i»lo try to iiiiitato yon, ovoii at th<» oiid of tli« world. :<. \\v> sliall H(;o you dancing in our hoiiHO. The mask (fig. 102, p. 407) represents a sea monster called la'k-im (badness). It opens, and the inner face represents the killer whale. Fig. 100. HA8K l)K IIA'MSHAMTSKS. Tho Hiuall iiguro hIiow.s painting on tlio cliiii of tlui iiiticr iiiiisk. I\' A, N.i. 124S, Itnyal Kllinn|;riiphli-al Mii».iini. l!.Tliii. Coll.-.lr.l l,y A, .Jii. cili^. n. The dorsal fin is shown on the inside of tlie top Haj*. the liiis on each side flap, and the tail on the lower Hap. The song used in connection with this mask is as follows:^ 1. You Avero wandering in valloyH and over mountains, yon great Hupernatural one. 2. Farther and farther you went, led by your 8U])ernatural i)ower. 3. You went to the cud of the world, led l)y your supernatural ])ower. , II i ;! ■ i ' Appendix, page 700. NAT MUS 95 30 ^ Appendix, page 703. 4f)6 REI'ORT OF NATIONAL MUSEUM, 1895. 4. You will Hiiig your Hnurut Bi)i>K« Kvi-rylioily will iinitatt^ your liainatH'ii cry. You woro tlio flrHt to iitti-r tlio liii inufs'ii cry, you gn^at HUpi'riiatiiial one. Von worn tlio (IrHt Olio into whom ISuxliakualaiiuXHi'war- throw his ))owcr. ^ our |iow«r is (lesirftl eviMi at tlio «)ilj{o of thu world. Kvorybcxly <lo«ir»'H to pomhhmh your IioworR. In coiinecrtiun with tlio iimsk hIiowii in \\^^. lo:{ (ji. M»<S) tiiu following Hon^' in Han{^' : ' 1. "I wont all around tho world with my i)rote('tor, lookini; for food on the hoac h." 2. "Thug 1 wont and hn took his codar hark ornanu'ntH from hitt hody and hiiiiK tbcm on to mn." Tlu-roforo overyhotly wIhIioh to have your power, but nobody in tho wholo world can imitate you. 3. "For nu) cried the rav«ui. His cry put into my mouth the grout Qoa'xcionXuiVlu- niiXHi'war'. Fiffiires 104 to 110 (pp. 4<)0-473) show Honio.mlditioiiiil lia'njaliiuntsEB niaskH. NO'NTSiSTALAL. This dance is also said to have been obtained comparatively re- cently by marriage from the Awi'- k''enox. The novice is also initi- ated by liaxbakiialanuXsI'wac, ami has the power to handle lire with impnuity. In his ecstasy he takes up glowing coals, puts them into his mouth, and throws them upon the people. At the end of the dancing season he must pay for all the dsimage done in this manner. His ornaments are made of red and white cedar bark. Following is a song of the No'ntsistfdaL : ' 1. The gift of the spirit that destroys marV n-ason, O, real supernatural frie'iid i ii making the ]>eople afraid. 2. TJio gilt (if tho spirit that diistroys mar/a reason, O, real 8U])ernatural iricii I! scatters the peoph; who are in the liouse. MASK OK II«'.'.:S1IAMTSES,«KI'I1K8ENTIN0THIC RAVKN. Lcugtli, 17i inchOH ; black, red, {rroeii, «iiite. IV A, Nil. 1247, U.iyal Kthnii|;rn|ihLc al Museiiin, llrrlhi. C'lilli'ili-.l by A. Ja,-i>I,W'n. ■ %i NA'NE, THE CfBIZZLV HEAR. There are two degrees of this society, BaxbakualanuXsI'wac's grizzly bear and the ordinary grizzly bear. The former is the higher in rank. Both are among the most important members of the seal society. While all the preceding ones belong to the laxsa, they are wl'xsa.^ Therefore at the time of the initiation they are not taken away by the Bpirit, but are only hidden in a corner of the house, whence they come • Appendix, page 705. 2 See page 420. fe "f n>ji iP i \ 'A \: 1 < I :' '■ ;' ') '1 1 . l' t ■'1 1' ill 'i Report of U. S. Natinnai Museum. 1395.- Boas, Plate 32. mm 'i ■' i i I i: * .A^lti^iSikit&AAi^ U ^ 1^1^ ■ J WKr ■■•' ■|if-''fgfc Jrf"* jJQ ^^^^^^^^^^^^Hn^^'a ' sTSBH. ' K^^Pfl^^lH i ^H^V^Ba^2^# ^R|^' TiSHe * » wl W I^H^^^B' j^ • *^' /JW ^^ Dress of Walas Na'ne. I'riPiii .\. Hiisliaii. ■■ Niii-thwi'st ('mist of Ainci'ica.' TIIK KWAKIUTL INDIANS. 467 forward when tlicy are ready, to .show that they have been initiated. Tliey are perhaps the most dreaded helpers of the ha'niats'a, aa it is their duty, in eonjunctioi! witli the iiu'LiuaL, to punish all transgres- sions of laws referrinfj to privileges of the ha'niats'a, or to the winter ceremonial in general. I stated before that the penalty <»f soTne mis- takes was death. Tlie nnfortunate ones were killed by the grizzly bears and nfi'LmaL. They are also the watchers of the danciig house, and often with the other members of the seal society assemble on the roof, and by their wild cries and threatening attitude frighten away everybody. They always, wear bear's claws on their hands, and some- times appear clad in bearskins. Their faces are painted in imitation of an immense mouth of a bear. Their head rings and neck rings are made of red and white cedar bark. Each of these is twisted in a tight rope. Then they are twisted around each other and tied at their ends l'"ig. 102. MASK OK HA'MfillA.MTSES: (JLTIilt MASK, ■lllE 3EA MONSTEU lA'KJM; T.VNEIl, THE Kli.LKH WIIAl.K. T!m' wiijall li;iurrs sliow tin' inner Hides of t lie latenil nml lower (laps when ojicn. (Ili^iglit, 172 im'hi'S; outer mask hlack and white; inner, blue, hlacU, white, red.) IV ,\, N'.i. .v..'i, U..yal lllL-.tTiijihl.-iil Miisviiiii, HctMii. (■..Hc.l.!.! liy A. Jncilmrii. (figs. Ill, llL', pp. 47;{, !74). Their cireuit around the tire can hardly be called a dance. In the tirst and the third dances the dancer wears his cedar bark ornanieiits. The dances consist in \ iolent motions of the body, imitating the actions of a bear who sits on his haunches. Every now and then the dancer growls and scratches the ground with his paws. In tlie second and fourth dances he appears clad in a bear- skin, M'-lks on hands and feet, and paws tlic ground, imitatin ;■ the moti(<...'» of an angry bear. .><()N<i <i|.- A Hl'.AIl l>A\()i;U NAMl'.I) WA1.A.'''> NA ((IIM'AT ItK.AU).' 1. How .vh.'ill we liiilc t'roiii llio licar that is moving all iirciinil tlic world .' -. lift lis crawl niHliMgroiiiiil I J. ft us covfr our liatkM witli 'lirt tliiit tlm great ter- riblo Itfar I'romtho north end of our wovld iiiav not liiid uk. ' See I'iatb 32, and Appeudix, jii^jjo 705, 1 i * 'I I ■ m >! ( ,11 l-n'M I ■ ! I 468 KEPORT OF NATIONAL MUSEUM, 1895. I ANOTHKR SONG OP A IIEaR DANCKU, LA'LASKJOAr.A. HaioO' a liaioo' ! Lot your great naino lio eallod, Great Bear! Yon will go at oiu'o to the chiefs of the tribes, whom you will luuku your slaves, Great Bear ! Then wo Hhall have war! Then wo shall have trouble I THE NU'LMAL. The iioo'iiLEraaLa (pi. of iifi'LmaL) or ''fool daiKjers" are also mes- sengers and beli)ers of the ha'mat'sa, who help to enforce the laws referring to the ceremo- nial. Their method of attack is by throwing stones at people, hitting them with sticks, or in se- rious cases stabbing and killing them with lances and war axes. The noo'nLEinaLa arc initiated by a fabulous people, the A'Lasimk-, who are believed to live near a lake inland from LiXsI'waf'. Their village is believed to bo on an is- land floating <m the lake. They haveenormons noses and their bodies are cov- ered with snot. In olden times a man went beaver hunting and fell in with these people. He came back exhausted and "crazy." His nose was running all the tinu'; he ate the mucus and smeared it all over his body. He urinated and defecated in the house, and only after a long time did the people succeed in restoring him to his senses. Fr<Hn him the uoo'nLKinaLa are said to derive their origin. They are supposed to be out of their senses and to have long noses. They are as filthy as the first in'i'LmaL is said to have been. S»>nie of them when initiated are taken away by the A'Lasimk-, others are initiated in the house. The noo'uLEmaLa are wi'xsa. Those who are to be initiated in the house will all of a sudden begin to scratch their heads and bodies. They scratch more and more violently. This indicates th!it they are l-'ig. 1(13. MASK OK )IA'MSIIAMT8ES. Height, 17J inches; white, red, bhick. , K.>y:il l:fliM..i.'riii>lii.vil MiHcnni, HitImi. CoIIwIbiI liy A. .I.unhs ' Ai)peu(lix, page 705. <ti your slaves, e also iiies- ce tlie laws fclic ceremo- method of y throwing pie, Iiitting ks, or ill se- ibbiiig aud n^itli lauces KinaLa arc ^ i'abulous A'lvasiink', ved to live ilaiid from lieirA'illage )e on an is- II the lake, mous noses es are cov- in olden 3nt beaver ill in with He came ited and nose was iiiu'jbeato smeared it )(>dy. He fecated in only after iscs. Tlicy are lieyareas leni when ad in the itiated iu d bodies. they are ir-:M , f Ji 11^ T^ Report of U, S. National Museum, 1895. — Boas. Plate 33. ' I i.;- , TT n m * ,■/ ^ — -,. A '■-■7'i'*"'1ljt I ^ ^^^ •:'W- ■"", t;- .:, ' 1 J^^^A jtf 'J w- ■ ' - ' / \ > ■tk W • , ■ ■ ^ iJD^^^I 1 i 1 1 1 A .',Ju:- HK£: E * \ ■■^- ■"^'^^1_^ s&^> ■ .••/' iW e^:.^-->;-^'^^*'' "^'■^: •V -c^J^^IP. < a y o Si uj o I- ^ «.»^ < ja _l 0. < d -J ill) z o •o .a lO ^ z ^ lU S I 1- 1- b i p i.f 1^ f ' ' i rr ' Report of U S. National Musuum, 1895. Boas. Plate 34. Mask of Nulmal. British Miiscuin. THE KWAKIUTL INDIANS. 409 possessed by the winter dance spirit. After four days they are <'onftned in tlie corner of the liouse, and appear as noo'nLEmaLa at the time of the next dance. When a young man is to be initiated in this order, the old ndo'nLEmaLa will throw mucus from their nose on to him and thus "throw the spirit of the winter ceremonial into him." The nu'LmaL, a( cording to what was stated above, is fllthy and acta as though he was o it of his senses, llis cry is we, we, we. Paintings of fool dancers ai j shown on Plate 3.'i. They do not dance, but, when excited, run abouv like iiadinen, throwing stones, knocking people down, and crying. Tu. y turn to the right instead of to the left, and make the cir- cuit of the Are turning to the left. Then the (jue'ciutsa try to correct them, but they grow only the more excited. They dislike to see clean and beautiful clothing. They tear and soil it. They break ca- noes, houses, kettles, and boxes; in short, act the mad- man in every conceivable way. At the close of tho dancing season they must in- demnify the owners for all the property destroyed. The noo'nLEmaLa wear lances and war clubs during the ceremonials, with which they kill the offenders of the hn'mats'a (figs. 113-116, pp. 475, 470). Many of these lances are carved and pai?ited with the design of the raven. The nOd'uLEmaLa wear rings of red cedar bark, which is sim[»ly tied around their heads and hung around their necks. It is not plaited. When they first appear after their initiation, and also when per- forming their ceremcmial dance they use masks. All these masks are characterized by long noses of curiously round shape. The face is surrounded by a red ring which represents the red cedar bark. The type of these masks has not changed during the last century. There is one in the U. S. National Museum that was collected by the Wilkes Expedition {tig. 117, p. 477). Another old specimen is in the IJritish Museum (Plate 34). The similarity of this type of mask and of the newer ones collected of late years will be noticed (flgs. 118-122, pp. 477-479). Any mention of a long nose excites the nu'LmaL. IJe does not allow his nose to be touched. Fig. 104. MASK OF irA'MSHAMTSES. Length, lilj iucliesj black, wliito, red. I\' A, No. IVMl, Uoyal Ethmigraphical Ktuseuiii, H.»r!iri. (VfllM-t^il by A, JacubseD, : - 1 I : Mi,; •» . u I j 470 KEPOliT OP NATIONAL MUSEUM, 1895. S<)N(i OK NI'I.MAI..' (io (in ! j{o III) I i;<) on ! ,vi)ii grout one I Do you nut hih ilui curillod Idootl on tlio water, tlio lilood on tlio water ol' the many I'oea wlioni I killed and int to idcccs? I hIimU lie the greatest nn i.inai,. Fig. lOf). MASK OK HA'MSHAMTSES. Till) iipixr ])ortlon rcpresciils llm ruvmi, iiiiil llio lower jiortimi tlin wiiitfs of tlir Fiavon, nii tlioonl- sidf, ami tli<> «i'siiir, iu.sidc. Tlu' siui.ller fii;iiri> shows tlio jirolile ol' tlio lower I'nco. Length, IHJ iuches; liliu'k, M-liito, red. IV A, N... I'.';,", U..y:il K\\ k'r.'l'lii'"! Miim'Uiii, ll.rlhi. C.ll.-.le.l l.y A. J!u..1immi. The name of the dancer to Avhoiu this song l>eh)iijjs is Nu'LElap'Mlis as a member of the seal society, aii<l TsiiuxstiVlag'iiis as a member of tlie qne'qutsa. 'Appendix, i>. 701). I THK KWAKIUTL INDIANS. 471 BONO OF NO'LMAL.' 1. Ha! Tlie grout luiuliiess came down and is diHttirliinn our friend. 2. (Nii'i.Hiiii. Huvs:) "Tho Wfiiixm lltnv into my hands with which I am miirderinj?! witii wliicli 1 am cutting oH" the licads." 3. Ilal 'I'ho grout nniduoHH entcrod our friend ami ho is killing ohl and young. •SONt i I'ou i'A( irviMi Till', i;xcrrKi> m i.mai.. 1. (iroat i8 tho fury of thoso supernatural ones. 'J. Ho will cari'y mm away on his arms and torinont thorn. 3. Ho will devour thom skin and houea, cruBliiug llosli and bouoB with his toetb. HONli Ol' NULMAI., LALASUiUAI.A.- 1. ( >h wonder! He is making a turmoil on the earth. 2. Oh wonder! He makes the noisoof falling oh.jects on the eartli. 3. Oil wonder I He makes the uuise of breaking objects on the earth. Tliere is a cliief uri'LinaL, who i.s called U-r'qiiuir'q'o- LEla or ()'ina(i'o'LEla. It is stated that nine geiieia- tions ago TsEx'uf''tr', chief of the Sl'siiiLuejliad a .son who was a nu'Luiai-. He gave a feast and said that he wanted to make hi.s son chief of all the uriO'nLK- niaLa and call hini G-f''(iauir'q'r)LEla. ITe sent hiui to be initiated as a ufi'LmaL once more, and when he came back, he distributed an immense amount of l)roperty, sea-otter skin Idankets, canoes, slaves, co[)- pers,etc. As he was unable to bring all this property into the house, he scattered eagle down, which sym- bolized the property, all over his guests. Since that time "property is the huu^e of the G'c'qamfMi'dLEla,'' and the father of a new G-c/qamfMioLEla must dis- tribute all his property at the time of the initiation of tho novice. Tiie Ila'wayadalai. is one (»f the highest fool dancers. He carries a knife in his right hand, and moves it along his neck as though he was cutting it. Then he changes the knife to his left hand, and rei)eats the same nmtion. In doing so he stabs himself, or pretends to do so, actually stabbing his neck ring, which is Idled with a bladder c(»'.iiaining blood. NA'NActAUALIL. Fig. too. MASi; OK IIA'MSHAMTSES, IlErUKSENTINO TUK IIEAU. r.i'iif;th,15iiiolu>8; white, red, lilack. IV A, N... l-j;,,-,, Unyul Elhii..- icraphit-iil Must'Uin, ll.rliii. rolleoteil 1.V A. .liin,l.s,.M. The dance of the Xfi'naqaualiL consists in very rapid motions of the body from right to left, according to the rhythms of the song. The trunk is slightly inclined forward, the hands are open aiul held upward, 'Appendix, page TOO. •Appondix, paue 707. i I ^ \ : S 'l.j' i. I m\ ■ ^i 472 REPORT OF NATIONAL MUSEUM, 1895. with tlio ])aliiis towiivd the front and at about tlio height of the shoul- ders. The (laneer wears a blanket which is ornamented with feathers sewed all over it at refjular 'n^^f^r-. ais of about 10 inches, and a Iiead nuiak with a long' beak surmouutinfjf his forehead (figs. 124 and 12'), j). 470). Fig. 107. MASK Ol' HA'MSIUMTSKS WITH MOVAllLE .lAW AND KOBBHEAl). Height, 13J inches; black, white, red. M' A, N.I. i-.MU, Rnyal Ethnogrnphicnl ^lutwuni, Dcrllti. CollwrU'iHiy A, Jnrolwf ii. The dance is soinetinies also called "the dance of the wind.'' The lively motions of the blanket are supposed to be caused by the winds of the higher legions of the atmosphere (Plate 35). The dancer is initiated at BaxbakufdanuXsI'wae's house. lie is wi'xsa. S(>N(t OK NA'NAIJMIAI.II,.' 1. The i)eoplo jrather all around you to see your (lanco, great supernatural one, 2. !Many gather to see you, great suiteruatural one. 3. Tbey walk right up to your house, great supernatural ore, asking you for food. SONG OF NA'NAQAUALII,.- 1. Rows of wealth are st.anding across the lloor of the house. That is your song. 2. Everybody will obtain wealth from you. Everybody will obtain blankets from you. That is your song. SON(r OK XA'NAQATALIL.^ V The Awi'k-'eiiox first obtained the mask (fig. 126, p. 480) from the He'- iltsuq. Q'o'mEnakula, a chief of the La'Lasiqoala clan (r'e'xsEm, married an Awl'k-'enox girl, and obtained in this way the right to the mask. The He'iltsuq, however, did not ' Ai)]>(ni(li\, i)au»'. 707. •^ Apjjondix, page 708. Fig. lOH. MASK <iK IIA'SISIIAMTSKS. From a akt-trli m:nli; at llje Worlii's Cuhinili'ati K-\|Misitiuii Roij.it 1 ' U S. National Mu»eum, 1895, Boas Plate 35. 1 yo"- I yo"- the not I Na'naqaualil Dance. From a |)h(itn(fraph. • , l! i r .f III. r 1 »i 1 f : 1 1 i , ■:, t E THE KWAKIUTL INDIANS. 473 want tlie La'Liisiqoala to have it. They invited tlie A\vI'k*Vnox to a p* lanied QoiViiunir-, under the pretext that they were goinj; to gi , feast. When the Awi'k-Vnox came, they killed many of them, among others the father of Q o'mKnakula's wife. Thus the Ilfi'lltsu*! recovered the niauk, and (,^'o'mEnaknla could not obtain it. Later on he obtained it by marrying the daugh- ter of the He'iltsu(| who had killed his father-in-law. The mask is called by the Awi"'k'r'n6x ha'mtsEtso- wf'. Itrepre- sent:-! the ra- von and the lio'Xhok". Its n a m e and song show its connection with the ha'mats'a ceremonies. The skulls which are attached to the mask commemorate the war which was waged on account of it. Fij;. 109. MASK OF HA'MKIIAMTMBH, KEPKKHK.NTINO TIIK BAVEN. Kroni » flk«;t(.-h mftilit at tliti WnrM'H Coluiiililftn Kl- [HMittoii. Fig. 110. MA.SK OK IIA'MBIIAMTSES From a Hkctih iiiBit< lit the Worhl'N (.'nlutiihlail Kx- |M«ltloII, 1. I am coiniiif;, cryiug bfip on the beach! I, tho supcrnatnrai oue. 2. I am conniig out of Winalagills's canoe, tho hfi'mats'a maak on my forehead, the winter dance mask on my forehead. Figs. 127-128 show masks very much like the preceding oue. They also belong to the dance Nfi'nacjaualiL. On page 410 was told the legend of the origin of the sunrise dance of the Koskimo. Figs. 129 to 133 (pp. 484-486), show the masks and ornaments which the Kuexala'lag*ilis ob- tained from Nenalaats't'cja. Fig. 134 (p. 488) shows the ornaments of another Na'na- qaualiL. ha"maa.' Fig. ui. HEAD RINO, NKCK RINO, AND AUM HINOS OP BEAR DANrKR. IV A, i\o«. 9;M, 667, >uil fl:!5, Uoynl KtlimiKraphlial Muwuiii, IVrlin. Col- leoted hy A. Jacotist^n. This mask was purchased from the La'Lasiqoala, who called it qe'8<jf'sk-aue, the panther. They obtained it by marriage from the Kwakiutl, who used it in the winter ceremonial. It represented the fabulous being ha"maa, a voracious carnivorous monster which lives ' See fig 135, p. 489, and Appendix, page 708. W ilj, 474 REPORT OF NATIONAL MUSEUM, 1895. IS in the woods. The novice who is to accinire this dunce disappears in the woods. Wlien he returns, he bites the people, not like the ha'iiiats'a, but imitating the voracious hiVniaa. His cedar bark rings are like those of the bear dancer, but smaller. I lis cry is "huj) ! hup !" When returning from the woods, he does not wear hendock, but red cedar bark ornaments. The dancer's name as member of the seal society is Iv'V''k-aLElayu (of whom all are afraid); his (lue'qutsa name is ALtsala (coming ashore from the middle of the lake), llis song is as follows: 1. There is hri"miiii. Wc sliuU not livo, lor ho is there. 2. Where lie is, there is danger. 3. AVliere sliiiU we hidof 4. Let us lii<le iindernrouud. Let us cover ourselves with dirt, i'or the terrible hiV'iuua is guing urouud the world. V-^<( I'f; Ki;;. 112. HEAD IllNdS AXn NECK HINd OK THE 1IE.\U llANCEIi, K'ISKIMl). a, FirHt hoiul I'iiijj; b, head riiif; worn in I'euslH; c, nei-k ring. flit. N.™. n.'i.'ii.'i, n.iMi-,, ns.'in, r. s. n. m., niiiMti'ii hy v. ium. 'rilK SALMON.' This dance belongs to the i.a'i asiijoala. Tlie novice disai)pears and stays in the woods several months. When he is brought back, the ' See lig. 13(5, page 4!)0, and .Vppendix, page 709. I rs iti its'a, like riien ;edar sty is tsala ws: rrible 1 ill id tlie THE KWAKIUTL INDIANS. people hide all the eagle down, the symbol of wealth, but put it ou Mhen he enters, indicating that the salmon brings atHluent'e. lie is greeted with the <Ty '' haioho'." The amount of property distvibnted by the '" ncer's father is as large as that needed ior initiatin , a h;!'- nnits'a. His dance is intended to imitate the nu>tions of the Jumping salmon. lie holds his head suleways and (lances with stiff legs, the feet rcnuiining at the same' spot, the body turning first to tho light tiien to the left. His forearma are bent n])war(l, the open i)alni8 stretdied forward. Following is his song: 1. Mauy siihiiou are comiiij^ tislioro with uie. 2. 'rbey iiro coniiiij^ asdoro to you, tlic po.st of our lioii\eii. 3. They art) (lani'iiiji, from (li(3 aahnoifs country to th« .shore. •1. I coiiuvhxhuicc bt'foioyou at the rit^ht-liand nichi of tho worM, ovtu'towuriu}j;, oiitshiuiiij;, stirpubhinK all; I. the salmon. SONW (IK A SALMllN I>ANCKJ£.' 1. 'I'Lo .saliiiioi? camo to seanh for a dain'er. 2. lie camo and jiiit bis aiipeinatural power into bini. S. You have Mii])eruatur.'il power. Therefore the 'hief of the Kulmon came from beyond ihebcoati. The jieoph- iiraist' you, for tboy cannot carry tlio wei<i;ht of your wealtli- THE .SALMON WEIR DANOE.^ The weir in fclie legends of tlie Kwalcintl is a toy of the Galmon. Tiie salmon weir dancer is initiated by the salmon. The dance belongs at present to the .Maa'in- tag'ila, wlio obtained it by marriage from the Awi'- k''en6.\. The novice remains in the woods for about one month. When he returns, he is naked. llis))0(ly is smeared with the juice of a j>!ant, wliich makes it very .slippery, ills cedar bark ornaments are similar to tho.se of the ha'mats'a, but much smaller. Tlie dancer tirst rest^j on one leg, his body bent aliuost hori- zontally at one side, the other leg extended Jo tlie other side. Then lie changes to the other leg, bending .lis body to the other side and extending his otlu; leg. Here is his song: 1. 1 went to work at luy salmon weir. Wlien T took out tlie muI- inon, their eycH were jncked (, ,it by tlie erow.s. 2. (Speaking to the cbiet of theticio;) Stand still, chief I Yon who makes the tide rise, who causes whirlpools wliero the tides meet, whose skirt of seaweeds mako the tide rise. 3. (<,.'hief of the tide rfays:) Cry liap! supernatural onel (rj Lap! 475 rijr. m. I.ANOIO Ol' Ni'l.MAI.. l-i'llCtll, 01 ill.llCrt; liniwii, ri!il, jjri'tMi. 1\ A,N... l.Wii, H..y,ili:ilni.. ffrHplii'Vil Mnwum, llcrJifi. r..lli'iir,i l.v \. ,lai-..lmni. 'Appcuilix, iia);o 70!l. Appendix, page V 10. 1 J if ; .IB Ml ' I :jl : I ! ■ t I 476 REPORT OF NATIONAL MUSEUM, 1895. WASP DANOE — IIA'MASELAL.' ih a Accordinjr to the legeud, this dauce belongs originally to the Ts'E'nts'Eux-q'aio, to one of whose ancestors the chieftainess of the Wasps appeared. There is only one person at a time owning this dance. I obtained only one line of the song: 1. Do not let lis go in^ar t\w bouse of the wasp.-' There is great danger. ,. KU'NXULAL, THllNDEU BIRD DAN^E.^ 1. Yon are swooping down from heaven, jtouncing njion a wliole trihe. 2. You are swooping down from heaven, burning \illagt'S, l<illing everything before you, and the rcuains of the tribes are like a rest of your food, great thumier bird; great thunderer of our world. 3. You arii swooping down from heaven, going from one tribe to the other. You seize with your t.alons the chiefs of the tribes. KU'NXULAL, LA'LASIQOALA SONCr.^ This Avill be the dance of the thunderbird. Wonderful will ,— ,_ ,.,„_.™,. -_~ bi the dance of the thunder bird. 4iii i n rig. 114. LANCK Ol'- NO i..MAI-. Li'iigtli, 52 inclit'S; nd, Mack. IV A, No. mi, Kiiyal Klliiio^'rajilil.-al MuHtMllll, Itt-Tllll. (!i)IltH-teil Ity A. Jauobnvn. Fig. 115. LANCE OF NU'LMAL. Fri'tn a skvtrli iniultt nt the Wurld'H Columbian Kipiwltion. QO'LOC/ LA'LASlgOALA SONd.' Fig. 116. CI.Ul; OF NU'I.MAI.. Lengtli, 10iiii('lii>8i l)bu', rod. IV A, No. 8t>H, Ruyiil Ktlincigrnplr l.nl MusiMitn, RiTlin. Cullcotcil by A. .Tai^obwil. 1. Do not let us drive him away, the bird of our eliicf. 2. The real (^o'lrtc who is sitting in the miiUlh* of our world. 'See flg. 1H7, page 4{U, and Appendix, page 710. ■'Appendix, ]>ago 711. '^Tho wasp nest. ^ A species of eagle. Tliero is t. .m i s % 1 , I m hi; 7TT Report of U S, National Museum, 1895 —Boas. Plate 36. I ii THE KWAKIUTL INDIANS. 477 < X < < UJ I t- The whistle (fig. 139, p. 492) is used by the daiicter to imitate the sound of the bird represented by the mask (tig. 13.S, p. 491). THE WOLF. 1. 1 ffo to the soat of the cliiet'of the wolves. Yihilii ahalii. 2. I iiiii taken to the middle of the reiirof the lioii8(M)f the wolves. Yihihi iihahi. 3. Thus I obtained all the suiieiiiatural iiowtiis of the wolves. Yihihi ahahi. AVdl.l' S()N(i, I.AI.ASKiOALA.i 1. I eoine harking on the beach. I make the noise of distribntioiiM of blankets, for yon will bo as great as your ancestor, the first one of all the chiefs. 2. Wonderful are the Avords of onr chief, the wolf. It is s.'iid: We shall assemble with our fhildren, asking him to give blankets, to give blankets to «^ach tribe, even to all the tribe-s of the world. Yihei. 3. Let us try to paiiify our ehiuf, else he will swing his death hi inger and cut short our lives, and we shall fall before the chief of the wolves. Yibei. WALAS'AXA'.^ The Walas'axii' is a peculiar wolf's dance. It belongs to the legend of O'mjixt'a'laLc (see p. 382), who obtained it by marrying the daughter of Qawatiliqala. The Wfilas'axa' is danced in the following way: All the men of tlie tribe dress in blankets and headdresses rei)resenting the wolf. They hide behind a curtain which stretches across the rear of the house, and when the singers oi>eu their song, come forth from the right-hand entrance of the curtain. There two criers are stationed, who hold statts and an- nounce their arrival. As soon as a dancer ap- petirs, he turns ttnd proceeds on a march around the fire. The fists are held forwiird, the thumbs erect (I'late 30). When the dancers arrive in front of the door, they turn once and then proceed around the tire, disappearing again behind the ctirtain, at the left-hand side. When all have disappeared, tw(> more circuits are made in the same manner. In tlie fourth cir- ctiit they stop when all have come otit. They sipiat down on hands and feet, imi- tating the motions of wolves. They rest on their toes and knuckles ami turn their heads to the right and to the left. In fig. 140 (]). 493) and in Plate 37 a number of the masks used in the Willas'axa' are shown. Some of these claim i)articular interest, as they Vig. 117. MASK OF Nti'LMAL. Ciil. N... '.ifi.W, U. S. N. M. Wllk.« Kii>e<lltlou. Fig. UH. MASK UK Nl'LMAL. Ileijilit, 9^ iiiclii's; l)la<k, n-il. IV A, .N... I'.".i7, Royal laliuos-nililiiral Mu.si'uni, IliTliii Collnli'd l>v .\. .liiri.lmi'ii. ■i ■'1 'Appendix, page 711. '' The great one from above. r^ ^ I 478 REPORT OF NATIONAL MUSEUM, 18f>5. were ('ollect<Hl on Cook's expodition, jukJ show that no <thange of the type of these, nnisks has taken phice durinjf the last century. The teeth of the mask (Phite 37) are made of deiitaha, and the trail is carefully worked of cedar bark. THE 1,0' KOALA. There is still another wolf dance, which is derived from traditions of the initiation of men by the wolves. The tradition underlying this dance is tluit of Mink and the wolves. The sons of the chief of the wolves were preparing to be initi- ated. Mink found and killed them and thus ob- tained their names and places. He came back wearing the wolf's scalp as a head mask. Three times he danced around the tire, covering his face and his head with his blanket. Then the fourth time he uncovered it aiid thus showed that he had killed the wolves. All the aninuils tried to kill him, but were unable to do so. I shall give the full legend later on. Mink, whose Im«. 119. .MASK (IK ,Nf"r,.M.\I,. Hlligllt, 1 I ilM'llCS; lllack, icl. I\ A, .\... I'.'Vi, lic.yiil KUiiiii|;r.i|.)i. {C.-tl .MllSI*!!!!), HtTlill. <'<)lle<-ti'<l llV .\..l!ll-"I.S.MI. Vis. 120. MASK OF Nr'l,.MAI.. Ilciglit, 12 iiiclii'.sj white, liliiik, red. n" A, N... 1.):i~, li.iyal KlhrM.L-raiiliu.il Mu- s.iiiii, MurHii. ri.lliTt.il liv A. .Iaci.lj.wn. (lue'qutsa name is Iv'e.\', thus obtained the wolf's name. Nun, as a member of the seal society, and also the wolf's Lo'koala or supernatural ])()wer. This tradition belongs to the clan m I' } 6 '1 ' t l-'iC. 121. .MASK l>F Nl I.MAI. llt'ijilit, ll'l iiichi'.s; black, wliilc, rod. IV A, \". IVU'.', lioyiil i:ilino),'ru|iliU-al Musi'iiiii, lli'rliii. ('..lli-il.-.l liy A. JarnliM'ti. FiR. 122. MASK (IF NU'LMAL. Kroiii :\ ski-tt'li iiiailf at tlit- Worlil'e Coluiiibian Fxposilifii. La'alaxsent'aid, and K-ex* and Nun are the two names of the Lo'koala dancer. When he appears as (pie'qutsa, he wears the frontlet (x-isi'war') representing the wolf, nunqEniL or Lo'koalaiiEmL (flg. 140, p. 493). His * ^ Weport nf U. S. Natinnal Museum, 1895 Bnas. Plate 37. (A _ II Li- = o o £ 1 K ■ U Hi; f\ i- { THE KWAKIUTL INDIANS. 479 801IJ? is intended to excite tbe nno'nLKniaLa, who are considered as tlio friends of tlie wolf chiefs whom K-Ox* had killed. They are excited by the mention of the words "mid- dle of the fjice," i. e., nose, in the following song: Mink put on his lieatl tho iiiiddlt; of the faco of NoLt'a- (liilag'ilis.' Before singing, the dancer goes three times around the fire, covering his head with his blanket. Then he unfolds it. He wears the headdress. His cheeks are each ])ainted with a bla<'k circle, tho inside of which is red. He puts his hands flat to his nose (both in the medial line, one ch)se- to the other), dances, and sings the preceding aong. Then the noo'nLEmaLa all try to attack him while the (]iie'<|utsa protect hioi. Fig. 123. MASK OF Nr'LMAI., TS'o'NOl^OA. IV A, Nn. .'.'JJ, Uojal Ktlinc.i;rn|.h ti'al MuHfiiin. Ikrllii. Collirlf.l l,v A. .l!uut.5.n. Although the Ts'o'nocjoa is not an animal, but a fabulous being, as described before, this seems the most appropri- ate place to mention her dance and songs. She is a member of the seal soci- ety. She is repiesented as always asleep. When the dancer enters the house, a rope is stretched from the door to her seat, along which she feels her way. She does not dance, but walks once around the fire, attired in fciie com- plete skin of a bear, wliich fits over her body and to which her mask is attached. Figs. 13, J 41-144 (pp.372, 494-49()) represent a series of typical T-s'O'noqoa ma.sks. The last one was obtained from the La'- Lasii^oala. ller songisasfollows:^ 1 I was a little too late to witness the blood of his victims, to sec the putrid heap of those whom he had killed, to see tho remains of the food of the warrior of the world. Ho was made groat; he was made wild by his father. ' He will not take pity. He will kill. He comes to make poor this tribes. Fig. 124. HKAI) MASK OK NA'NA(;ArAI.Il., SET Wrlll IIIHI) SKINS. (Seal.- J.) IV A, No. ,1t;B, Uoysl Kll L'ni|'liiial Milsi'iiiii. ll.Tliii. ('..lliTti-cl Iry A. Jwclmcn. I'"ig. 12r>. HEAD MASK UK .NA'NAi^WAI.II.. SKT WTI II lillil) SKINS. From a Bkpt<-h iiiadv at the WorliPa C'ulumtilan Kximttitinn, ' This is the name of a nfi'Lmai,. Tho name of tho person wlio is to he excited is inserted here. See Appendix, ])age 712. ■^Appendix, page 713. ^ When his father caused him to be initiated. M S I; w A' I 480 REPORT OF NATIONAL MUSEUM, 1895. Following i8 another Ts'o'uoqoa 8oug of the Zwakiutl : ' 1. She is the great Ts'o'noqoa who in tryinu to carry men on lior arms, who in caiiNing ni^rhtinaro, who is making ns faint. 2. Great brinj^er of nij^htniares ! Great one who makes us faint ! Terrible TH'o'no<ioa KiK. IL'6. IIKAD MASK OK NA'NAyAUALIL. Lungth, 27J inches; black, white, red. IV A, No, 1^44, Kitviil Kthnojrnipliirnl Museum, Herlin. Cnllei'ttMl ]ty A. Jncobsen. ia'K'Im. The la'k'ini (badness) is a water monster which obstrncts rivers, and endangers lakes and the sea, and swallows and upsets canoes. I did not learn any details in regard to its dance. The Ta'k-im appears also on ha'mshamtsEs mask, for instance on the mask shown in fig. 102, i). 467. The form in which it is represented is quite variable because all sea monsters are called by this term. Fig. 1U2 is the wide mouthed mou- THE KWAKIIJTL INDIANS. 481 ster tsT-'gic which destroyed whole tribes. In other lefiends monsters are described wliitli are called ''sea bears," ''monster herrings," and HEAD MASK OV NA'NA(JArAM[,. Siiio view of the »pecinieii shown in the prcfcdinj; tij^iirc. Length, 32iiucI;os; breadth, 8^ inches; height, 7.J inches; binck, red, \vliit(\. IV' A, No. 1245, lloyal Kihiutgr)i[iltic8l Musouni, Ilt'rliii. Collerteil by A. Jacobsc'li, many others, i'ig. 143 (p, 496) represents the mask of th«^ la'k'im. Its song, which vas obtained from the La'Lasiqoala,' is givan on p. 482, ' Appeudix, paj!;e 713. NAT MUS 95 31 1! ETT ' I I [>' 482 REPORT OF NATIONAL MUSEUM, 18'J5. HONO OP TlIK lA'K-iM. 1. Tlio K'cat la'k'tiii will rise from btilow. 2. lie iiiukuH tbo Hoa boil, the Kroiit In kMiii. Wo are iifniid. 3. Ho will upheave the aeas, the great la'k-im. We Hliall l)o afraid. 4. He will throw blaiikotH from out ot the huh, the jrroat la kim. 5. H«' will (liHtril)uto l.'ankotH amoDg all tribes, tho groat la'k-lm. fl. Wo fear him, tho groat la'k-lm. SON(f OF THE SI'SIUL DANCJE, LA'LASU,>()ALA.' 1. Great in tho Hi'siiii, daiico of our chief. 2. They say l)y his (lame ho will cut iu two a wliolo tribe.' AO'MALAL, OR OHIEl -TAINKSS DANCE. I (lid not see the dance and do not know any details as regards initi- ation, etc. I received the following description : The Ao'iiiahiL is said to sit on a stage in front of the mfi'wiL. She has the cliieftainess's ornaments of abalone shells in her cars and attached to her nose. She does not move, but is merely shown behind the curtain while the peoi)le sing her song.' It is i)robable that this dance is a recent introduction from tlie north. In the winter ceremonial of the Tsimssliiaii the dancer appears in the manner here described on a stage, and after the song tlie stage is hidden again behind a curtain. SONG OF AO'MALAL. 1. We are told that our groat chief lots his daughter dauco as chieftaiueBs. 2. Great is tho song of the chioftainoss, groat is the ba'mats'a song of tho super- natural chieftainoss. 3. At tho place of tho great supernatural chieftainoss is hoard tho sound of copper, the ringing of copper. GHOST DANCK. I stated in Chapter VP how the gliost dance of the L'ri'sfi'enox originated. There are a number of traditions of sindlar character ex- plaining the orij,i)i of the ceremony among various tribes. All these traditions contain descriptions of a visit to the world of the ghosts, which is believed to be located under our world. Then the visitor was given the secrets of the ghost dance and other magical gifts. This dance is a mimical representawOn of a visit to the lower worla. The dancer wears the head ring and neck ring, flgs. 14G, 147* which are set with skulls, indicating that the ghosts have initiated him. Elaborjite preparations are made for this dance. During the days i)re- ceding it the members of the seal society hold close watch that nobody enters the dancing house in which they remain assembled. Then a ditch is dug behind the fire, and speaking tubes made of kelp are laid under the floor of the house so as to terminate in the lire. The ghost dancer appears, led by a rope by one attendant. He goes around the lire four times, summoning the ghosts. After he has made the fourth I I ' Appendix, page 713. - He will destroy them. » Page 408. ^ Pago 497. THK KWAKUTL INDIANH. 483 circuit lu! slow ly disaiUH-iirs in tlio ditcli iieiir tlio Hit. The people try to liold iiiiii by the ropti, but iippiirciitly ho siiiiis out of reach. Tlu'u iiiaiiy voices are heard coiiiiuj;- from out of tho lire— a<;tually the voices of people liiddeu in tlie InMlntoiiis who speak tlirou-;li the lielp tiii)es. It is auiiomiced tliat tlie f>liosts liuve talvcn tlie daiwcr away, wiio will return alter a <'ertain nnnil)er of days. When tlu^ time of ids return is at liand, anotlier dunce is lidd. A carving re|»resentin{; a <;host is seen to rise from out of tlie ;;round car- rying tlie <lancer. soNii (IK TirK (iiiosr danck.k.' 1. I wtiit (lowi; t(i tlm Milder world with tlu) < liit't' of till' jiliosta. Tliorot'orc I liiiNo siipcriiiitiiriil |)ow«r. 2. 'I'lif fhiclOrthf jjhiists made mo diiiicc. 'riH-rt't'tiie 1 liiivo Hiip(M'ii:itni.,i jiower. A, He ])iit ii lit'iiiitil'iil oriiiiiiit'iit on to my tbrelifiid. Therclnie 1 iiave Miiiier- natiiral jiower. The {jliost dancer of tlie Lii'Lsi- si(ioahi wears a head viug s^-.t with four feathers and a thick veil of cedar bark fallinjj over his face (lii;f. US, p. .-.01). I have two of his songs: Vig. 128. IIKAI) MASK OK NA'NAIMI'AI.II., HEI'KKSKNTINO THK IKVXHOK" I,(:'"lli li» iiiclics; liliuk, wliitf, nul. IV A, No. l:i;iil, Kiiwil KlhuM^Taplii. .lI .Mus.'inii, IVrlin. ('..Iln tr.l liy A, J:i(:ij)»8fll. I. 1. I caiiK' to SCO you. Why are you making an uproar, glioHts? yon who tako away man's reaHon. Von are iMinini;' up I'roiii the sea. and caJi our iiaiiicH in order tu take our Heuscs, you itiiuoiis ones wlio takt; away man's reason.' II. 1. You .sent us evorythinjj from out of tlie under worhl, f^tiosts! who take away maii'H seimes. 2. You heard that we were hungry, ghoHtNl who tako away man's senses. i{. We shall receive jilenty from yon, ghosts! who t:ike away man's senses.' leu a |e laid Ighost ](l the lourtU 1197. MA'TEM. I liave (old the legend of the Mfi'tEin in the preeedinj; chapter.^ The dancer, when his song' is suii}^, appears first on the roof of the house, l)tMfe(!tly naked. Five pieces of wood, which are covered with mica and cut in the form of hexagonal prisms in the shape of cpiart/ ciytals, a^e fastened alon}>' the medial line of his head. They are attached to a thin wooden frame, which is shapeil according- to the curvature -if the head and hidden in the hair. The frame consists of a medial ])iece which is attached to a ring ami held by two crosspieces. All >f these Appeuilix, page 714. -I'age411. • . ■fFT" : 484 REPORT OF NATIONAL MUSEUM, 1895. I r, ^ '^ (I i f 1^^ are jyiveii tlieir proper shape by means of steamiiij;. As the song pro- ceeds, the dancer juiiips down from the roof to the top of tlie bedrooms in the rear of the liouse, and from there to the Hoor. He holds his hands close to the back of his thighs and runs with short steps around the fin'. Here is a song of Ma'tEni. I was taken to the foot ol" the <|iiartz inouiitaiii. I was taken to tbt) foot oC the mountain from where the quartz came rolling down to me. It llew with me and took me to the end of the wt.rUl, the cloud, the child of Ma'tiom. Tlie following song of the clan Ts'e'- C«s<, Kig. 12!). tsY'Lofilaqamf', tlie origin of which is derived from a tradition, is said to refer partly to Ma'tHiii, althongh the connec- tion has not become clear to me. 1. I will tell about olden timeH. Tjong aj^o Wina'Iag'ilis took me to sec the thing upon which ho was blowing water. 2. Tberet'oro I tell with a loud voice: Long ago Wina'lag'iiiH totdi me to see the thing upon which be was blowing water. NA'XNAK-AtiEML AND MK'lLA. Two dances derive their origin from the heavens, — the Na'-xnak-acjEniL and TVIc'iLa. 1 have already told the legend of both (p. 4:i;{). The MO'iLa dance and the ornaments of the dancer are shown in Plate 38 and lig. 1 lS)(p. 501). His dub (kue'xayu), the gift which he received in heaven, represents the sT'siuL. His cedar bark ornament is made of led and wiiite cedar bark. The large flat attach- FMiSr HEAI> liINd (IK NKNALAATs'lUJA. Koskimo. {•nt. N... n,',4U4, V. S. N. M. ColleclL'il Ipy V. lloiu. meats in front represent th(^ Pleiades. He carries in place of a rattle a. small clapper (Hg. 150, ]). 502). The Na'xnak-aciEmL wears an immense mask, the month of whicli is made so that it can open wide. Tlierefore it is also called ha'xulaiiam (the yawning face). The opening mouth means tiiat the day is yawning when the dawn apjx'ars. A mask of this kind was among the collec- tions at the World's Columbian Exposition, and has been transferred to the Field Columbian Museum. The song belonging to this mask is as follows:' 1. You will arise, you who you are known all through the world. 2. You will arise, you who you are famous all through the world. 3. You will arise; l)efore yon sinks ilowii your rival. 4. It is said that I biy food for my feast <!ven IVom my rival. 'Appendix, page 714. mmmmmmmmmmmmmm Plate 38. < — _i z. O rr < .- Q :Z . • I THE KWAKIUTL INDIANS. 485 Fij;. 130. SECOND HBAD KINO OF NKNALAATS'StJA. Koskinio. Tat. No. n64'.l6, U. S. N. M. C.illwli'.l l.y K. H..iui. The opeuing phrase of this soug means that the dancer for whom the words of this song were modified had taken the place of her deceased brotlier, who, therefore, in lier had resurrected. Finally, I will describe the dances instituted by Wlnfi'lag-ilis, namely the ma'maq'a, t'o'X'uit, hawi'nalaL, and a"uilala. All of these wear ornaments of hemlock; no red cedar bark. They are all con- sidered war dances. ma'maq'a. The ma'macj'a, or thrower, per- fornio .. dance in which he is sup- posed to throw disease into the people. He enters the house naked ex(;ei)t for a head ring, neck ring, waistband, bracelets, and anklets of hemlo(!k. His hands are laid flat to his haunches. Thus he runs with short, quick steps around the fire, looking ui)ward with sudden move- ments of his liead, first to the right, then to the left. When doing so, he is looking for his supernatural power to come to him. All of a sudden he claps his hands together and holds the palms flat one to the other. Tims he moves his hands somewhat like a swimmer, up and then in a long circle forward, downward, and, drawing them close to his body, up again. Now he is holding his supernatural power, "the worm of the ma'maq'a," be- tween his ]>alms. During all this time he is continuing his circuit in short, (|uick steps, but he no longer looks up- ward, (iraduallyhe takes his palms apart, and between them is seen tlie " nia'niaci'a'sworm." This is either a small carved sI'siuL, or snake, or it is a stick whi(!h is covered with bark. The stick consists of several tubes which ht into each otlier, 80 that thedaiicercan lengthen and shorten it. While the worm is thus seen to increase and decrease in size, the ma'maq'a resumes his motions of throwing, moving the closed I)alins in circles, as described above. Suddenly he seems to throw the inq)lement whi(;h he is holding. At once all the people stoop and hide under their blankets. The implement has disappeared. He repeats the performan(!e. Tlie second time when he throws the worm, it is FiK.131. MASK UK NKNALAATS'KQA. Leiiglli of face, I04 inches. (.iHt. No. nW.n, U. S. N. M. Collecti'd Ijy F. Boai !' i I i , • I ' ■ I |:li; ■ 480 REPORT OF NATIONAL MUSEUM, 1895. );l ( ^i- ,.^.^#ri/^ Fig. 132. HKAD TIINd <IK M'ICAKEU "F NKNAnA.\T.s'K(iA. KosUiiiio. ('.■il. >'... n.Wli'.l, I". .S. N. M. fiille.li-.l l>.v V. llcas, seen to tly in tlie air. Actually there is a second one of tlie same shape as the iniplcineiit that was seen in the nifi'inaci'a's hands. This is attached to a long string', wliich is stretched across the rear ol" tlu! house where the seal society are sitting. Two men ar<* h(dding the string, one on eacih side of the house, and hidden in the bedrooms. IJy l)iilling the rope and tightening and slackening it the worm is seen to Hy up and down and from the right to the left. While it is tiying there tlie ma'maq'a moves to the right aiul to the left in front of it, his hands stretched forwjird, the i)alms ui)ward, the elhows to the side, always moving witii short, (piick steps. Finally tiie llying worm disappears and the nnl'nnufa ciitches it again. Then he resumes his motions of throwing and (inally seems to throw it into himself. lie almost collap.ses, and tries to rid himself of the disease- bringing object by vomiting. JUood is seen to How from his mouth iind down his whole body. This is scmietimes pro- cured by biting the inside of the cheek or by breaking a snudl bladder containing blood which the dancer holds in his mouth. After pro- longed efforts he vomits the worm. At once he is hale and well iind proceeds in his dance. Now he throws the fourth time. The worm Hies into some of the people, who at once Jump up and rush toward the lire, where they fall down lifeless. lUood is streaming out of theiv mouths. The ma'maci'a con- tinues to dauce around them, blows upon them until finally they are carried away like dea<l. The nnl'nnui'a follows them and either he or the shaman restores them to life. During all this ceremony the singersbeat the boards liipioly and silently, only stopj)ing when the niil'nnui'a does r.ct dance. Mis song is sung after he has linished his dance. At the close of tlie dancing season the mil'imnfa indemnilies his victims by the payment of a few lilankets. Sometimes instead of tlirowing the disease, he thr(»ws a harpoon head. There are also two of these used in the ceremony. One is iield and shown by the niiVmaq'a. It is a real point of a sealing harpoon. The other has no blade, but is jirovided with two hooks to hook it to the Kic. i;i;!. NBrK HI.NO OK .NI.NAI.AATS'FHiA- KoHkiiiui. Cut. N". lir.l'.lS, r. S. N. M. I'(.llirl|.(l by K. Il..:n ■P!f THE KWAKIUTL INDIANS. 487 skin. The person with whom the ma'maq'a has an nnderstanding, lioitks this second harpoon head to his skin and opens at the same time a small bag containing blood, which seems to tiow from the wonnd. Later on the ma/maii'a pulls it (mt and exchanges it (juickly for his own harpoon head. There are still other performances of the raa/maq'a, one of which consists in throwing a number of ducks into a kettle that is filled with water. I am told that wooden carved ducks are tied to the bottom of the kettle and released by a helper as soon as the ma'mati'a throws. MA'MA(i'A .-.()N<t.' 1, (Jo iiiid look everywhere for liis siipfriiatiinil power, for his Hiiperuatiiral power. Among the i-a'Lasiqoala the ma'maq'a wears cedar bark ornaments as shown in ligures 151, loL', pp. o{)2, 5();{. His dance is the same as tliat of the Kwakiutl ma'maq'a. Following is <me of their ma'maq'a songs:' 1. Uehold his ^reat supernatural power; iii. 2. Be direful in swinging your sacred implement. H. Truly it kills the people, so that they have no time to escape. 4. Truly the supernatural i)owcr cuts short their lives. 4^ Hi T'O'X'UIT. 1 tlie ts. lead. aiul The the The t'o'X'uit is almost always dancied by women. The dancer is decorated in the same way as the ma'maii'a. Slie enters singing the t'o'X'uit cry: Yfi ya ye ya ya yf^ She holds her elbows close to her sides, the forearms forward, palms upward. She walks around the lire limping, raising both hands slightly with every second step, as though she was trying to conjure something uj) from ui derground. She is followed by four attendants. Her spirit is in most 'uises the sT'siuL, and him she is conjuring. She moves around the Hrc four times, and now the ground ojjcns in the rear of the house and out comes a huge si'siui-. Its horns are moving and its tongues are playing. This carving is either raised by nutans of strings which ])ass over the beams of the house or by men who lift ib from underneath. A carving of this sort was exhibited at the World's Columbian Exposition, luid has been transferred to the Field Columbian Museum. As soon as it .ippears there is a great commotion in the rear of the house so that it can not be seen very distinctly. After it has disappeared again the singers begin its song, wiiich is as foUows: ' 1. Let UP show what we fi^ained by war! 2. (Winfi lajj'ilis says:) I <lid not turn my face backward to look at those who were botliering me when I went to make war on you, friend. ;!■''! 'Appendix, ])atre 71.'). n"^ 488 REPORT OF NATIONAL MUSEUM, 1895. '' 3. Throw your power that is killing everybody, throw youriire of death, throw what makes them turn their faces downward, throw it against thoni who went to make war upon you. 4. I surpass them, they arc the lowest of the whohi world. 5. I imlled them into my canou to l)e my slaves, that tlioy may hail out the war canoe.' Another t'd'X'uit will take a stick, a lance, or a paddle, and, after having conjured up the sT'.siuL, split it in two. This is done with a snialler carving, which consists of two parts that can bo separated and Joined again hy means of strings. A si'siuL of this kind was colle(!ted by iMr. Hunt for the AnthropologicalDepartnient of the World'sColunibian Exposition, and is now in the Field Columbian Mu- seum. Its song, which is four gen- erations old, is as follows:^ 1. I have been on the oth(!r side of the world, I, the great supern.itural being. 2. There I obtained all the Hujiernatural power. 'A. I bring with me all the 8n]iernatnral power. Still other t'o'X'uit will conjure up a small sT'siuL, which flies through the air like that of the mn'nniq'a. Atother times the t'o'X'uit will suc- ceed in bringing the sT'siuL upjust far enough for its horns to show. yiii- 134. She tries to grasj) it and it takes her HEAn uiNo AM. NECK uiN.i OK NA NAQAfAui.. ,j^^,^ ^^^ ^jjg ^^^^^^^,^. ^^yorkl. Then iier re8r.it ti.o Leads of ti>o m'siui., from who,,, ti,.' fneuds try to hold her, but she dis- rtaiioer reciived his iiiaf,'ii' power; tl,e tliiicl aiici appears. ITcr attendant, WllO liolds lar«oro„ere,,re«eut«a8k,.ll,agiftoriiaxl,aku ^^ ^ ^.^^^^ ^^^^^^ ^,,^. ^,^,^j^^^ aIai„iA8,'wao. _ ' ^ Cat. N„a. nr.r.Ki.. ml 1755,3, t'. S.N. M. coiie, i.M i,y F. ii,.as. wltli lus foreamis aud sccuis to 'This song is a modified form of an older song belonging to the Si'slni.ae of the Kwakiutl. It was given chis form at a time when the Ximkish bad invited the Kwakiutl to a feast. It is aimed against the Niiiikish. The refeieiices to war mean here only the rivalry in distriliiitions of ])roperty, and the song intimates that the Kwakiutl are sui)erior to the Nimkisii. Thedaneer is called "friend" becau.se when the song was sung first ho had not received his new name yet. In line 3, "makes them turn their faces downward," moans that <lie .Niiiikish are lying flat on the ground and the Kwakiutl arc stepjiiug over their backs. Lino 4, "the lowest of the whob' world," nie:ins again th<» Niinkish, exaggerating their inferiority. '^ Appendix, page 710. THE KWAKIUTL INDIANS. 489 ■the iuni Ithe Ithe be carried all tlirough the bonse by the woinau who is moving uiuler- grouiitl. Ho is i)h)wiiig the floor with his arms. This is (lo)ie by bury- ing a stout rope about <S iiuthes below the surface and covering it with loose dirt. The man pulls himself along this rope (see p. 004). Still other t'o'X'uit invite the people to kill them. The dancer says "huj), hup," moving the edge of her palm along her throat, meaning, "Cut my neck!" or she moves the tips of the lingers of both hands down her stomach, meaning "Open my belly!" or she moves them along hor head, shoulders, or other parts of her body. Finally, she is placed on a seat behind the lire and one of her attendants complies with her ri'quest. He will appear to drive a wedge through her head from one teniple to the other. The wedge is first shown to the people and then secretly exchanged for another one, which consists of two parts attached to a wooden band that is slipped over her hea<l and covered with hair. Thus it seems that the butt is standing out on one FiR. 135. MASK OF IIA''MAA. I.i'Ilfjtll, 3] iliclics. IV A, Nn. fi'iTII, Unyil Kthiic>(,'r.'ilihic"il Miisruni, IWIiii. l'riliiH'l.il liy K. I1m»». side, the point having passed through her skull. At the same time bladders containing blood, which are attached to the band, are burst, and the blood is seen to flow down her face. She also bites her cheeks or bursts a small bag containing blood which she holds in her mouth, so that it flows (mt of her mouth. A pair of seal's eyes are hidden in her hair and let dowMi ov'r her own eyes when the wedge is driven in, so that it looks as thougi* her eyes were coming out of their sockets. Then she rises and walks aiound the lire to show the wedge sticking in her head. After one circuit she is seated again, the wedge is removed, and she is hale and sound. On other occasions the head or slioulder is struck with a paddle which seems to split it, and on being witii- drawn leaves a. bloody line, which looks like a wound. In this case the paddle is secretly exchanged for another one which is so notched as to fit her head or shoulder. She walks around the tire showing it, and then it is removed. Other t'o'X'uit re.fiuest their attendants to kill them witii a spear. .n ^jm; Ft 490 REPORT OF NATIONAL MUSEUM, 1895, Sho is seated in the rear of the house, and the spear wliich has been shown to the ])eop]e is secretly excliaiifjed for an()ther one tlie point of wliich can be jmshed into its shaft. The spear is put under the arm of the t'o'X'uit, and apparently ])U8hed slowly into her body. As it enters, blood is seen to ilow from the wound. The blood is in this case also kept in a small bladder, which is attjiched to the skin. When it seems m Vig. 13G. JIASK OF SALMON UANCEB. The wings rei)ro8eut tlie salmon, -while the inner face is that (if a supernatural bird, n, outer view of wing; b, view of mask half opened. Length, 30J inches j black, white. IV A, No. 6881, Uo.val Kthiiograplilral Mustiiiii, llcrlln. Cullwlecl by F. lioas. to have entered the full breadth of the body, the skin on the oi)posite side is seen to be pushed out by the jioint, iind blood tlows also from that point. As a matter of fact, a hook which is attached to the hem- lock ring on the dancjer's arm is fastened to the skin, which is pulled up by a slow motion of the arm. At the same time the hook breaks a bladder containing blood. !•■! t f i ii 1 », ' i ii 1 1 ' Report of U. S. National Muleum. 1895 Bnas i^^'W^ ^-X: Wi^ .;0i^' Plate 39. D'E'NTSiQ. Hg THE KWAKIUTL INDIANS. 491 ^^SMm Via- i:iT. MASKS UK WASI- nWCKIl. Hiinlil, t\\ iiicliiH: !■ ir, Ulai K. rtil. IV A,N„H.4'.".>nii,l J'.M,ll..>i.l llhTLwruplil. ^il Mus.ii B.-rllri, CiiM.-.lH.l l,v A. .III. .il,«,.ii. Ill sonn^ (lances tlio liciul of tlit^ dancer is out off, and the person wlio cuts it shows a carved liuinan liead beariiif; the expression of death, wiiich he hohls by its hair. Tliese heads are as nearly portraits of the dancer as tiie art of the carver will permit (lijfs. !").'{, 154, pp. 50;$, r»()4). Sometimes the t'o'X'uit is burnt. A box which has a double bottom is ])re- parcd foi' this ]>err<)nnanco. The (lan(;er lies d(»wn Hat in tlu rear of the house an<l the box is laid down sideways, so that she nuiy be pushed into it from behiml. At the place wheie she is lyinjf down a pitisduji", in whidi she hides, while beinj; concealed from the view of the people by tiic box which stands in front of her. After the i)it has been covered agiiin, the box is raised, closed, and thrown into the fire. iSefore the box is brou};ht in, a skeleton has been put between its two b()tt(»ins. While the box is burning, the song of the dancer is heard coining from the lire. From the \nt in which she hides a speaking tube of kelp is laid under the tjoor to the fireplace, and through it she sings. When tiie liie has died down, the charred bones are found in the ashes. They are col- le(^te(l, laid on a new mat, and for four days the people sing over them. The mat is so placed tliiit it lies over the mouth of another speaking tube. Tiie shaman tries to resuscitate her, and after four days a voice is heal d coming forth from the bones. Tiien they are (!()vered with a mat. The woniiin crawls up from out of a ditch, into which the bones are tlirown, while she lies down in their phuic. She begins to move, and wlien tiie mat is removed, she is seen to have returne«l to life. in many of these danci's, after the l)erformer has been killed, tlie d'E'ntsi(i (PLite 30 and fig. l.V*)' arises from under ground. It consists of a series of flat, cjirved boiirds connected on their nar- row sides by plugs which i>ass through rings of sjtruce root or through tubes (tut out of cedar. Tlie joints are sonu'wiiat loose, so that tiie whole can be given an undulating motion forward and backward. It has two MASK OF yr)'I.f>C. Length, 14 iiK'lies. IV A, No. fisw, Unjal Klhnn(!ralihical Mimvu:ii F. H..HS. ILrliii. Cdllwle.l In ; I i'l i i ' Pago 506. 402 REPORT OF NATIONAL MUSEUM, 1895. or tlinie points on top, iind in'wAi is {jhunl on its i)iiintin};. It is inttMidod to represent tli« si'sinL, Imt I imi Jiot iiblo to int«!rpret tliii (nirving in detail. 'Vha characteristic flgnrc of tlie si'siiu, cortaiidy does not appear on it. Other t'o'X'uit, instead of <tonjnrinf; the sI'sinL, brin;; np the no'n- Linng'ila (making foolish) (tigs. loO-loS),' a small hnnum tiguro wilii movable head and arms. It dances abont, and then one or two birds are seen to tly «lo\vn from the roof and alight on its head. In hg. l.-^S the bird is seen sitting on the fignn^'s head. Fig. l.V.» rei)resents a bird whi(!h is let down by means of strings, at the same tiiiu' flapping its leather wings. Often the bird takes hold of the fignre's head and carries it away, to return it after a while. The face of the no'n r.Kmg-ila is always i»ainted in the same manner. It is white, and two black lines, on to wliicrh niii-a is glued, run downward from the eyes. The head is set with tufts of human hair. The iigure is also worked from under- ground. In some dances only the head of the no'ni.Kmg-ila is used (lig. 1(10, p. r)l()). It is worn by a dancer who wraps a blanket over his head and carries the head in front of his stonnich. The t'o'X'uit is supposed to be able to make every object he touches rattle. A stone, a stal!', a pipe, etc., is handed him by any member of the audience, and. when he shakes it, it rattles. He wears a small rattle concealed under his hemlock bracelet, which i>ro(lnces tiiis sound. The La'Lasi(ioala call the t'o'X'uit o'lala, and have special names for the various perforuniiices. They use ornaments of ret^'edar bark. The ring of the o'lala is shown in fig. IGl (p. alO). The o'lala, when return- ing from the woods, has many bloody lines on his cheek, "the rubbing of AVina'lag'ilis's canoe." Four horizontal lines run over each cheek, nearly reai-hing the nose. Above them is (me Just under the eyes cross- ing the bridge of tlie nose, and two short vertical lines run down the temples outside the eyes. Another painting of the o'lala consists of one pair of paiallel black lines running from one cheek over the upper part of the bridge of the nose to the other (;heek, and of a pair running horizontally across the middle of the forehead. Following is one of the o'lala's songs :^ 1. (O'lala Hiiif^s:) The world knows that I havo reached tho dancing pole of onr world. 2. (Tho people sin^:) Hold upright tho great post in th<^ niiddlo of the world. 3. You who holds uj) tho world. 4. You keep the sky from falling down like a foundation built of interlocking logs. IV A, Nil. ns'.l I'iK. KiO. WIUSTI.R OK q()'lj")0. Length, 7J iiiclii'M. , Uoy.'il i:ilinM;.'r;i|iliirHl MiiHruiii riiTlln. r..i. 'Pages 501-509. * Appendix, i»ago 716. THE KWAKIUTL INDIANS. 493 A iiiodilifiitioii <tf tlio n'hilii is i\u<> ts'c'k'ois, wli<» it is bflirvt'd liiis nianv birds in his stuiiiiich, t\w voices of wliicli an' lu.'ind coiistaiitly. Jle holds small whistlfs hidden in his mouth, which ho exchanges from time to time, and thus produces the various s^uinds. His ornaments are l.rii);tli. !IJ iiiclitw; liliirk ^iiiil wliitii, V It, No. 'JT. Ll'Il^illl, li; ilirliBH; lilllfk mill iril. IV A, Nil. ILTiH, f ^li |)ur of l.mgtli, VJl imlnw; blink and wliitr. A' I! Lciigtli, 8J iiiclios; black ami red. I\^ A, No. Lnij^tli, ISj inches; liluck aud led. 1\' A, Nii. 4'.'1. 1269. Vifi. 140. WOI.K MASKS KDR THE WAI.AS'AXA'. lioyal Klhno^riiphii'iil Mtisi-iiin, ilerlii). rollt-rtctl )>y ('n)tluiii ('.Hik aihl A. .liu'ntiflt>n. shown in (ig. 162 (p. 511). His ))ainting consists of groups of three parallel short black lines. There are tive such groups of verti(;al lines distributed irregularly over each cheek. Three longer lines occupy the middle of the forehead, running almost vertically from the hair to the nose. Three more lines occupy the chin — one running from the middle I I ^' ^. III' ~9 ' t 494 REPORT OF NATIONAL MUSEUM, 189"). of the under lip downward; the other two, one from each corner of the niontli downwaid. FoHowinjj is one of the sonys of the ts'e'k''oi.s: ' 1. Kt'cp Hiltiiit, the, sacred voit'es wbich \v« hciir iiroccijilin;^ from yunr 1)0<ly. 2. Everybody knows your iiaine. Keep your sacred whistles (|niet. 3. Everybody liuows your name, K''«'at liealer I The si'lis (snake in belly) is believed to hav(^ a snake in his stomach. lie hides a piece of kelp in his nu/'ath, which durinj; his danct^ he blows IV A, N". .' Fifi. 141 MASK ilV Ts'O'Nflc^OA. Iloiftlit, 15 iiiclu's ; liliick, rod. Il.nvil Klhii(.u'r:i|ilii.:il Musciiiii, Mirllii. i ■..|lv.l.-.l liy A. .larol.stii. 11]) SO that it uTows out ol' his mouth like tlie tail of a snai\<'. His orna- ments are shown in lij;'. 103 i\,. all). Following is his song:' The jieoplo siiiy Il'jw j;i'*'i't is our I'amous one! How ifreat is liiw name, I Tlio dri'aded H))irit, is C(>min>f in his canoo! Mow ifre.at is liis name I Ki'lis sings: Do not \w troiildedl 1 >o not bo atViiid on accounf i.f" tiio storm caused liy niy great i)rot<'etor. My ]M'otector the, si siui, h'X's right up t(j the greatist eliiel's. The peojilo sing: How great is our famous one! Si'l'is sin;;s: lie said to nie : " Vou will take eoinisel with Wina'lag'ilis. ■ He said to nio: "You will lie friend to Wiu;i lag'ilis. The jieople sing: How liieat is our famous one. The A"ndala is also initiated by Wlna'lag-ilis. He is not counted as a niemb<'r of the t'o'X'uit, but ])erforms a sejjarate dance. His iiea<l ring and neck ring are made of hemlociv. lie wears a c)ul>, the end of which is set with long thorns (fig. 104, p. 512). After several circuits around the lire, he presses chese thorns into his head, and blood is seen 'm ' Api)endix, page 711). vr THE KWAKIUTL INDIANS. 495 to flow freely. Then he presses tlieiu into his neck. His rin<;s are niadc ol lieinhtckhi-anclies, in whii'li a tube ot'keljtisliidden. Tliefube is filled with blood. The thorns are pushed into the kelj), out of whicli the blood runs over the face and down the body. The last of the dance, the orifjjin of which is ascribed to Wini, lu-ilis, is the; hawinahiL, the war dance. The lejjend of this dance belonj^s to *]h' clan ]\Iaani'- tag-ila. In the bejiinninj^- of the world there was a nnm named Wl'naXwIna- yiii'.who was a great warrior. He wanted to go on war expeditions all the time. The j»eoi)le who desired to have pea(!e tied him witl strong ropes. He, li(»w- ever, bioke them without dirticulty. He held a knife in his hands, tin luindle of which represented the si'siuL, and ran out of the house, and killed everybody who set his foot on tiie street. The blood ran in stieams down to the water. The people tinally took hold of liiiii again, cut lioles through his tiiighs and tlirough liisback, and pulled copes tlirough theuj. Tiius they hung him onto the beam of the hous',- and began to sing songs which they ho|)ed would ai>]>eas(! him. Wjjle he was swing- ing iVom the beam lie still lield his knife, and as lie could not cnt any- one else, he cut his own head. His wounds did not hurt liim; on the MASK OK Ts'O'XOqiM. nrij;lit, llij imlicM; l.'iuk, rcrl. I\ A, N... hS.l, Uiijal Ktlin"Kriilili..!il M.i^. iim, ll.rlln. C'ollfrle.l l.y A. J ic cilisi-n. ii ^1 »ina- stiiriii cd as iu'ad Mid of icuits seen Fill. U'i. MASK (11 Ts'o'NOliOA. Urigllt, 1|.>, ijiclll'.'i. On eacli cherk is a painting rt'iircsenliii;: a coppi^r. IV A. N... I'JMI. U..v;il l:illlic.Krii|.liir;J Miwillii, IliTlhi. I '..11. . l..,l l,y A. .hiiMbm^n. contrary, he enjoyed them. After a while he became <piiet. Then they took iiim down. Later on, whenever he eaine back from war, he asked the i)eople to pull ropes through his back ami to haul liim up to the roof. ii' III I ^ ■MIP 41)6 REPORT OF NATIONAL MUSEUM, 1895. W^) Fiu. 144. MASK OK TS'<')'Ni)(^l)A. Height, ISinclies; Iilack. I\ A, No. tWM^i, Uoyal Kthni'j;r;ii'hiiJil Musciiiii, ller- lin. Cullc. ti-.l l.v I''. Ilojis. They tied to his back a si'siiiL carviiii;' to whicli ropes were fastened, stretclied a heavy rope from tiio beach to the roof of his house, aud pulled liiiii up. They carried him around the roof and let hiir. down again. The performance of the hawi'nalai: is a repetition of the deeds of this man. VN'lien he is being initiated, he fasts in the woods until he grows very thin. When he comes back, he wears orna- ments of hendock branches. Small thin slabs of wood carved in the shape of paddles (tig. 165, p. 513) are sewed along his arms and legs, across his chest, and down his sides. Then a rope of red cedar bark is stretched from the roof of the dancing house to the beach. Nobody is allowed to go under it, and no canoe must pass in front of it. If a canoe should transgress this law, it is seized, carried into the house, aud slung to the beams, where it remains for four days. When he hawi'nalar. dances in the house, his legs and his back are cut andt ropes i)iilled through the holes, which are held by two men. The paint- ing on a bedroom (Plates 10,41) shows this very well. The hawT'nalai: pulls on the strings as hard as possible, so that his tlesh is i)u]led far out. lie stretches his arms backward, crying ''ai, ail" which means that he desires his leader to pull on the ropes. Then he looks upward and points up with his first fingers, crying >'ai, ail'' which means, " Ilang me to the beam!" He carries a belt or ne<!k ring carved in the form of the si'siui,. Fig. 1(1(5, i>. 514, shows a neck ring of tiiiskind, wiiich is Jointed aud hinged witli leather so that it can be hung around the neck. A string runs along the opening sides of the Joints. When it is i)ulled, the neck ring straightens and is used by the hawi'- nalai. as a sword or lance to hurt himself. Museum uf ti,L.oe,.i,.K;,»isiirv,..v,oiuwa. (■oii..,t,a r^\^^, |^g](^ (^,f ^^l^Q iiawi'ualai- has sf'siuL hca(ls(rtg. 1()7, p. 511). His knife, which he carries in his hand ((fE'Layu), shows the sanu' design (figs. 108, 1(!!), p. 515). While the hawT'nalai. is making his circuits, moving his hands, and crying as described above, and making high steps, he <'ut8 Fig. 145. MASK OF TlIK SUA MONSTER lA'K'iM. i! I ! !(> ^ EXPLANATION OF PLATE 4( Paintings on the Sides of a Bedroom. F..;. 1 sl.ows n pl.t,,,., „r „ w.,lf swHllowi,,. a ».,„. an.l of th. bawl ualar with his two ass.stant. Tb. Hawr„,.,a,. has a s, sin.. iK.lr, .nd i. S hi" hi^ ■sell with a ki.if,.. ()„,. of hiH assi.stants i. hoMin.r l,i, , 1.,- " "'^ " '"■ tl.n>„.|, the «ki„ .,f l,i,s 1 , an.l th. th r -^ '' '"'" '""""^' Nkin of i.is ba.k ' •• ' '"l'^' l'''^'^'"- *'"""ol' the I'Ki. IS a i.ifture of a man 8(|uattinjr over a wliiUc IV A, X„.u;io, Kuyal K.h„o„.ai,hi..al Alueou,,,, l!.,liu. C.,11..>,..,1 l.y A.Jacb.en. L Repcjit of U. S. Natc'jiial Musejrn, 1 89j. --Buj!.. Plate 40, s o o oc Q UJ OQ O CO UJ 9 CO u I I- z o en O z i < j II 1 Hi 111 I ! 1 '!' ■'(■ : ii 'I ■ W ' \ i si H EXPLANATION OF PLATE 41. Painting on the Front of a Bedroom. sents the ea,,]., and the lower li! . ^h. tn ' /'Tr ''-"^-'-"^ "»-- repre- 'f !. ^^H Report >f J. S. Naliona. Muieuni, ibJ5. Boas Plate 41. I i Hi! ^l e ' 1' i THE KWAKIUTL INDIANS. 497 ¥\ji. 140. IIKAI) KlNd OK KIIOST llANc'Kll. 0»l. N.I. 11WU5, r. S. \. M. Coll.-.ti'.l l.y K. Il.iii». his lieiul with his knile, and (inally with si aiuldt'ii Jnk tears his tU>sh so that tiie lopes drop (U)wn, Then he disappears in his ruoni in (lie rear of the lionse. At other tiiniis ropes are [)assed through his baek and thighs and he ia i>nlk'd up to the beams hanging by the ropes. He carries his knife and euts liis liead while being suspended there. As scton as he is being hauled up, tlie nOo'n- LEmaLa take their lances and crowd under the ])lace where he is hanging, holding the points of their lances npwanl, so that he would drop right on to them if the ropes should give way. The bears stand around wait- ing to tear him if he should fall, and the ha'niats'as scpiat near by, because they are to eat him if lie should fall upon the lances of the noo'nLEnuiLa. Here is a song of the liawrnalaL: 1. They tried to liang mo and to kill nic in war. 2. But the water wLere they tried to kill ino only tnrued into cnrdlod blood. I also give (ligs. 170, 171, p. 5l(») the mask of tin; eartlniuake dancer (Xoa'cxoe). He wears a rattle consisting of a ring on which jjerforated shells are strung (Hg. 172, p. 51G). Ills dance is believed to shake the ground and to be a certain means of bringing back the hn'mats'a who is being initiated. I will add here a song of a mask in regard to which I have not been able to obtain any definite informa- tion. It is called llai'alik-iniL and belonged originally to thed-e'xsEm of the Naqo'mg'ilisala, whose ances- tor, Ile'lig'ilig-ala, it is said to rei)- resent. The dancer is initiated in the house. In his first and third dances he wears ornaments of red cedar bark which have a horn on each side, one behind, and a Hat erosspiece in front. In his second and fourth dances he wears a curious mask. After the mask has disappeared, the people sing: ' 1. Everybody goes to him to obtain dances. 2. In the beginning the never stopping one spread his wings over yonr bead. " Kid. 147. NKCK ULN(i OF (illOSI' DANCEB. C»t. No. 169116, v. S. N. M. C.lli'.le.l l.y F. noiw. I'. M t I ' A]>iiendix, page 717. NAT Mrs 9") 32 • The never 8toi)ping one, Winfi'lagMlis, »^^ ..^"vk IMAGE EVALUATION TEST TARGET (MT-3) /. 1.0 2.8 I.I IIIM 2,2 M 1.8 1.25 1.4 J4 -* 6" — ► V] <% >^ >F '>, ;v '/ /«^ Hiotographic Sciences Corporation 33 WEST MAIN STREET WEBSTER, NY. 14580 (716) 872-4503 r O I I m k .1 498 REPORT OF NATIONAL MUSEUM, 1«95. It may be that the following song belongs to the same mask: ' 1. Aiahaia! Sin^ l!uinlik-iilai., Hiii^ winter ditnco songH, grniit Nn]iern;itiiral Hpirit! 2. Aia hnia! Tbc-ii tlio people will aak you to fulfill their dcaireH, tirout fliiperiiatural spirit. 3. Aia haia! Then they will take the re«lar hark ornaments out of your hair, great Hiipcrnatural npirit. 4. Aia haia! Then they will ask you to give them plenty to eat, groat Hupernatural Hpirit. The (lance IIai'alik-ana<i of the varions tribes bolongs here, but I have not been able to collect any of the songs belonging to it. Figs. 173-177 (iq). 517-520) show the ornaments of the KwakintI dancer; figs. 178- IvSO (pp. 521-523), the ornaments of Hai'alikauae of the ITimkish; and fig. 181, p. 5 '4, the L'a'sq'enox. The ring of the shaman (tig. 182) is figured on page 525. The La'Lasiqoala embrace all those who are for the first time initiated as winter dan<;ers in one group, who .are called Wil'tauEm, the lowest grade of the winter dance societies. Their head ring is sht)wn in tig. 183 (p. 525). The same type of ring, but somewhat larger, is used by the chief of the killer whale society of the Kwakiutl (fig. 184, p. 52<i). Following is a wa'tauEm song:''' 1. You do not go into Wina'lag'ilis' fanoe, you who are known everywhere. 2. You do not go into Wina'lag'iliH' canoe, yoii whose niinio is known everywhere. 3. You, who will he feared hy all the supernatural hcingH 4. You, great one, who will he feared hy all the supernatural htangs. The head ring worn by the (pir^'qutsa is shown in fig. 18."> (p. 527). When a person is to be initiated for the tin'st time, Ite receives among the KwakintI the rings shown in tigs. 18fi, 187 (pp. 527,528). It remains to give a listof the dances acc<>rding to their rank. There are many among them, about which I have no further information than that contained in the following list. I also give the nund)er of songs which belong to each dancer, his whistles, and secret song.s, which are sung by the dancer himself. This order has reference, of course, oidy to the Kwakiutl jnoper: 1. Awiioi.lai., four Hongs; four whistleR; secret song. Ileinl(»ck rings, (^l)ancers who have a4'i|nired ha uiats'a, liai alik'ilai., t'o'X'uit.) 2. HiVuiats'a, eight songs; four whistles. Wed cedar hark. 8. Ha'nishanitsKs, two soiivs. I{ed cedar hark. 4. No'ntsistalai., four songs; tw4) whistles. Rod and white cedar hark. (Ohtaineil from Awi k"« n«ix.) 5. QoO'(ioa8Klai., four songs; two whistles; secret song. Red and white cedar hark. (Ohtiinod from Awi k'cnrtx, beggar danco.) (). Me'ii.a, two songs; two whistles; Rod and whitti cedar hark. (Ohtained from Awi'k*'en(*»x.) 7. Na'ne s naxhakurilanuXsi'war>, two songs; two whistles; secret song. Red and white cedar hark. (Hear of HaxhakunlauuXsi wae.) 8. To'X'uit with frog, one song; two whistles; secret song. Hemlock. Appendix, p. 717. Appendix, p. 718. 11 IIIK KWAKIUTL INDIANS. 49J) 9. T'o'X'nlt with binl, i)ii« houk; tw() or iiioro wliistU's. Ilonilixk. 10. KM ii<|itlai.ul:i, two boi)};h. h't'd cedar hark. 11. (/rt'iiiiuiM|a, lour songs; two \vliistl*-H. K*>il ami wliitercilar bark. Hitli woiiiau. 12. Ilawrnalai, two sonns; Hicnt Hong. llciiiloik. War diiiuf. 13. Na lie, one song. Kcd and white cedar l>urk. (irizzl.v l>ear. II. IIaw;i'yadalai., uno Hoiig. Ked and white cedar hark. ( \ iin'i.niai.. ) !.">. (••(•'<|;inn(ir>LKlft, one Hoiiu. Hed and white cedar bark, i .V nu'i.nmi..; It). NKni|Vii.Klii, one song. Ifed and white ceihtr bark, (liear nii unai.. ) 17. Nil i.mai., one Hong. h'ed cedar bark. 18. Kii uXiihii., one Hong; one dee]> whiHtle. Hed and white cedar bark, rhiinder- bird dance. 19. Ilo'XhAi|, one song. Ked and wliite cedar bark. 20. (jo<|o.i'\iihu., one song. Hed and white cedar liark. Haven dance. 21. Iluwa'i.Klai., two BongH; two siiiall whistles. Hed and white cedar bark. Otter (hmce. 22. Xiia'Xiiclik'a, one Hong; one whistle. Hed and white cedar bark. Wolf dance. 23. Awa'sKlai., one song. Hed and white cedar bark. Dogtlance. 21. Ila'inan, one song. Hed and white cedar bark. 2.5. .V'mlala, two songs. Meinlock. 2ti. i.o'koala, one song. Hed eodar bark. Wolf dance. 27. llama xalai., one song. Red and white cedar Itaik. Killer whale dance. '2H. yoi|ock-i]ai., one song: one deej) whistle. I»cd and white ced.ir bark. Whale dance. 29. Viya'g'adElai., one song. Hed and white cedar bark. Sea iiioiisttr dance. 30. IIa,vai|'antalai., one song. Hed and wliite cedar liark. Talker'.s dance. 31. llawe xainilai,, one song. Hed and white cedar ' rk. I'otlatdi dance. 32. Ao nialai,, one song. Hed cedar bark. C'hieftainesss dance. 33. i.ai.aakoalai, one song. Hed cedar bark. Hoard daixe. 31. Na'iuKiaiialii., two songs. Hed cedar bark Sunrise dame. 3."). .Ma'intsalai., one song: two ;Hniall whistles. Hemlock. Mink dance. 30. .\ nii.eta, one song. Hed and white <odar bark. 37. I'eniale Mi' ii.a, one song. Feathers. 38. Ma'ti'in, two songs. Hemlock. 3!l. (/'o'nialai., two songs. Hemlock. Hich dance. •Id. Niii.nieista, two songs. Hed iind white cedar bark. ■II. Hats'c'Xiilai., two songs. Hed anil white cedar bark. •12. Hanie'yalal.. two songs. Hed cedar liark and teatlieis. Salmon dance. III. Walas'axa'k", two songs. Hed and white i edar bark, (ireat from above. 41. LkIo i.alai., two songs; one large whistle. K'ed and white cedar bark, (ihost dance. Has no whistle in Newettee. 1."). Haialik'ilai., two songs. He<l cedar bark. 4(i. No i.i'jii, (ino song. Hed and wliito cedar bark. 47. I'll xalalai., two songs. Hed cedar bark. Sliaiiian'-i dance. 4S. Hit inasKlai., one song. Itvd ami white ceilar bark. Wasp dauce. lit. t^o los, "lie song; one whistle. Heil and white cedar bark. An eagle. .")(!. Winaiag-ilis, one song, h'ed cedar bark. .■")!. (^aiitex iixaa k", one son;;. H'ed and whitt' ci'dar bark. I ijstribution of property trom aliove. 52. Si siyiii.alai., two songs. Hed cedar bark. Si siiiL dance. 53. (^a'mXiilai., one song. Uowii. Hown dance. Th«' classilicutioii and order of dances varies considenibly iinioii*.; tlie various yioiii)s of tiihes. The order jjiveii above helon{j:s to the Kwakiiitl, Ma'nuilele<iula, Ninikisli, and Lau'itsis. 1 ' R^ 'i 600 RKl'ORT OP NATIONAL MUSEUM, 1895. The TsVi'wsitEr'iiox, (luau'uruiox, Haxuu'mis, T'Kiia'xtnx, and A'wai- LKla liavu the foUu\i'iu{; urder so far as I have been able to luarii : 1. Ma'mnq'a. 'J. llri'iiiatH'ii, :<. Iliii'iKi'antKlai. (Hpnaker dance). I. IIuwf'xaqulaL, who inducuH cliii;fs tu tlostroy pruperty, rofipera, utc. '». WulaH'axfi'ai,. 6. llamViwlaliti. (a fool dance). Ainn.ig the Koskiino, G'o'pV'iiAx, L'iVs<|'f^nAx, and Oaa'tsT^nox the t'o'X'uit is tirst in rank. Next is the mri'iua<i'a, and then follows tlu^ lia'niatsV The La'Lasiqoala, Naqo'mf^'ilisaLa, Na'qoaqto(|, and (lua>iMa do not include all the dances enumerated above in the winter ceremonial (tfiV''ts'a«"'qa). A large uuniber, particularly tlie fool dancers, t he liawi'- nalaL, and all the animals, are included in a ceremonial called no'uLEm, which is neither bil'xus (secular or profane) nor sacred. Songs belonging to both seasons are used in this ceremonial. I shall dis(;uss tliis cere- monial more fully later on (Chapter XII, p. 621). The number of mem- bers of the ts'e'ts'ae(ia is conseciuently small. They are arranged in the following order, beginning with the highest: 1. Ma'inaq'a. 2. .Ilrriiiats'a. 3. Hu'iutsKtHtV'. This is a hiVmatH'a who is not taken away hy HaxltakurilanuXHi' wao, but only ilreiiinH of him. CouHciiuontly IiIh initiation is portbrnicil in the house. He lias neither tho h.i'niats'a cry (hap) nor th<) ha'mshaintsi'.s cry (hwlp). His Hon^ lias words only. His badges are like those of the ba'niats'a. 4. Ts'r kolH. 5. TsT'koa'tA. (). Il'ai alik'anac. 7. < • lala (corrcspoudinK to the t'o'X'ult). S. liOlo'Lalai.. it. Viaiatalai,, or (jVt ininoqisaL. ID. I'a xal.dai., shaman dance. II. \Va tanKui. These are the novices who have Just entered the ts'(''ts'ar(|n. After the hainats'a has been initiated four times he is wa'taiiKin— that means, palled out of the dancing house, lie becomes a i,n<''<|ntsa. During this transitional period he is wai.awc, i. e., wa'tauKm in a transitional sta^c. When a ba'xus otl'ends the <|'a'q'aiias, which include the above <lanc<-rs, be is made wa'tanKui. He dances in four houses and becomes a novice. The following year he will \w initiated in one of the higher (societies. IX. The Winter Ceremonial of the Kwakiutl. I can now pro(;eed to describe the ceremonial at which all these dancers perform their ceremonies. (Jenerally it is connected with the refund of the purchase money for a wife, the qaute'x*a, as described on page 421. ] will describe first the great ceremonial which is the same for all the laxsa, but most elaborate for the initiation of a hn'nuits^i. The whole jsaoBs 1 % ^ ill ■fl 1 , f ■ ^ if '1 ■ I .■ ( ;i 'I'' 1 1 f ''■ 1 11 p-TB f ' I ! ! Report of U. S. National Muteum. 1B95 —Boas Plate 42. The Master of Ceremonies, NCxnEmIs, and his Speaker, HO'lelitE. Till' IIkiii''' til till' ri(flil ri'|ii'i'si'iil-i tlii' iimsliT uf n'riMiuiiiii's. Kriiiii » |ilii>ti>Ki'a|ili. THE KWAKIUTL INDIANS. 501 *TE 42. Fig. 148. IIKAIl KIMI OK IIIIOST DANI'RR. Ui'IJiHiiiimlii. IV A, No.r,<<:4,lt<>v'il Klliriiii.-r:i|.lM.'al Miwiitii, IVrllli. ('..II.-.!.'.! I.y I'. Il..:i«. eeremoiiial is in chiirffj' of a inastrr of ('('i-tiiiionies, whose namo is iNfi'.Micmis and LK'niwalii. wiiile his profane name is O'liix-'it; the win- ter name of his spealier is IIo'LF.lite. A number of further ofliceris will be described in tlie <'our.se of this j-hap- ter. All the.se olHcers and tiie names of the ofticers derive theirori;;in from a myth tellinjf how the animals held tlieir first winter eere menial. 1 shall relate the myth later on (pa^e oliH). Plate 42 represents the present master of ceremonies and his speaker. At the time of marriaj;e the briile's father has promised tu transfer his membership in one of the secret societies t;> one of his .son- in-law's children. \Vh<Mi a son of the latter has reachetl the ajje of 1() or lli years, or even earlier, he is initiated in one of the lower secret societies, through which he must passbefiirche can become a m e m b e r of the ha'mats'a society. As soon as he is entitled to be<',ome a member of this socit'ty, his father invites the three principal <'hicfs of the tribe to his lioust, and informs them that he desires his father-in-law to nmke hi.< son a inend)er of the .secret society. The j-elebration of this event is ex<!eedin«fly expensive, and foi- this reasjMi the three crhiefs inve.stipite tlu> debts and the property of the man and of his father-in-law, in older to make sure that they can meet tliee\|)enses in- ci<lentiil to the ceremonies. If they (iixl the amount of property sulhcient, they give permission for the celebration of the festival. In this case they ordt'r the father to invite all the chiefs of the tril)0 to meet on the fourth day. When they as.scmble, the thiee head chiefs inform the young chiefs of the plan, and the latter give their consent. At this meeting, the man who gives the dance notifies his father-in-law that he desires to have tlic blank<?ts whic^i he j)aid f(»r his wife retui'ned,and that he wants to have the box coutaining his father-in-law's dance. Fig. U!>. rl.ril ANtl NKlK IIINCI OK MK'ILA. Froiti It Hkt-lrh tiin'le itt ttii' NVorlit'Hl 'itliimliian K.s|K>Mili i 1 1 '• 1 WW IP^ '1^ iL I. i 502 REPORT OP NATIONAL MUSEUM, 1895. Then tlu' (thiels order tlio iiiati to invito tlui wlioli- tribe it a meeting; wliieli is t<» beheld tbnr days later. The three iiead <-hie(s inlorni the tril>e, ilia speeeli made in a h>\v voice, of their intention to liohl a winter (hiiwe, and the younj^ cliie's reiiuest all to preitare themselves tor this festival. In ]>artieiilar, ti.ey are asked to «Iean themselves, and to refrain from intereimrse with women, as the spii it NVina'hiffilis, who has hislumiein the north, but dwells aiiioii}; the Indians during the daiicin^ season, <lislikes people who are unelean, or siieh as have had inter course with women. The young man who is going to give the winter eereinonial is called the ye'- wix'ila. At this m<>«>tiiig. the father- in-law calls (Mie of his speak- ers, who iimst step into the middle of the house, ludding a l)ole, which is from to 8 feet long. It is <!alled the winter- dance ]Kde. The speaker delivers a speech, in which he sets forth the amcmiit of jiroperty represented by the p(de, and annouiues the intention of the father in law to give it to the young man. IIc! asks the latter to step up to the jMde and touch it, as a sign of acceptan(;e. The wlnde asseml)ly Join in this demand, and the young man, accompanied by a <'hief — who is paid for this service later on — steps up to tlie pole. The chief who speaks for the young man asks the father-in law what the pole represents, and the latter's speaker sets forth once inoi'e tlu; amount of property, such as blankets, copper bracelets, food, and grease, which is to be used in the dance. F\fC. ISO. C'LAPl'KII I IF MiO'ILA. LfiiKtIi.'-'i inclio.H IV A, No. inns, Uoy.il Klhno|[ra|>lii':il Mua.-iini, llrrlln. (-..Itr.k'il l.v A. JaColMH'TI. Flj;. 151. HEAD UlNciS I IF MA MAy'A OK TIIK I.A'LASIQOAI.A. IV A, N... iWi'.l. K..>.'>l i:ilin..i:r:i|.lii>':il Miis.'mii, Jkrliii. C.llt.U.I liy \\ ll..:iii. Then the chief representing the young man takes the ])ole, lays it over his shoulder, and runs around the lire, stooping and crying, ''Whoo! whoo! whoo!" The meaning of this action is that the weight of the property represented by tln^ pole is too heavy for him to carry. Then he sings the following .song:' TLo S|iii-it of (lif Winter Uaiico caiiir down, 'I'lio .Spirit of the Winter Daiieu eitnie down and sta.vH here with nie. Then the master of the ceremonies rises and orders every<Hie to bathe early in the morning for tour days before the crows begin to cry, 'Appendix, jtajre 718, THE KWAKIUTL INDIANS. 603 Fit'. l.'>2. NKCK KINO UK MA'MAg'A. iJi'LuHicjimln. IV A, Nil. fi-t;.'., R..J.I Ethni^r«pMi «l Muwuiii, Ib-rllii. r.,: \ntr,\ l,y y. Ilou. and thus to pre|»iire to meet WiiiiVlag'iliH. At this tiiiu* tlic winter- (lance whistles are iicani for the Jirst time. These whisth's represent the voices of th«^ spirits of the winter <hin".e. When first heard, they appeair to he far away from the house in a northerly direction. The second time they 4'ome nearer the lionHe, and thns they are heard fonr times, nearer and nearer. This in dicates that the spirit approaches the village from the north. Finally, the whistles of the spirit of the cannibal society are heard near the Inmse. Then the sonnd is heard on the roof and moves around it foiir times. At this tin;^ the son of the man who gives the fcL^tival suddenly di8api)ears (x'is'e't), and a few min- utes later he is heard to cry in the woods "hap, hap, hap," the sound which is ascribed to the cannibal spirit liaxbakuillanuXsi'wae. The master of ceremonies asks the people if they know the meaning of all this, and another chief replies that Ba\ bakmllanuXsi'wae has taken the young man to his house to initiate him in the cannibal ceremonies. To this the master of ceremonies replies that after four days the i>eople are to assemble again, to receive the orna- ments of cedar bark. lie asks them to sing their summer songs during this time, to use their summer names, and to make merry, be- cause as soon as the four days are ov«»r they will be forbidden to use their summer names and to sing their sununer songs. On the fol- lowing morning when the crows begin to cry, everybody, young and old, takes bath in the sea. They rub their bodies with hendock branches, in order to clean themsi'lves prepara- ';ory to the advent of the spirit Wina'lag'ilis. On the evening of the third day the master of ceremonies distribntes ])lain head oriiaments and neck rings of cedar bark among twelve messengers, who nuist blacken their faces and go to the houses of the people in ord«'r to invite them to the meeting to be hehl the following «lay. They receive in payment a button blanket from the master of ceremonies, which is iH)t returned. Their oftices are not hercilitary. Persons who have good voices are selected to act as uiesseugers. They carry in their hands stall's about 8 feet long. KiB. 153. lAKVKD HEAU ISKU IN TIIK T'(V- XfiT liA.NCK. UciKlit, iiii'bt'H. I\' A, N«. HUH, Ur.yal Klhiiivra|'lii>'al Mu WMIIl, tWrtill, rullt^-trtl l>\ A. JftriitHM*!!. M ^f t li '\ , ll 504 RKPORt OP NATIONAL MUSEUM, 1895. When tliey coino to a huuMO, they open the door uiul invite the people, the women fiiHt, one of the inmates of the honse promptin;; the speaker. When they eall the names, they stanil in the door and strike the thresliidd with their stafls.' AftiT the women, the hiVmats^i is called, and then the other men, the que'quts^i last. Tlien the speaker of these twelve men says,'* " Is tliat all ?" The people reply, ' " That is all." Then they esiU a certain relative of the master of ceremonies who has the name Ts'ix'ii'xtnlsE'las.* All the property given away by the master of ceremonies is {^iven in honor of this relative, who consequently is of high rank, lie or she re<reives this name anew every year. After the messengers have called the people by their winter names, they are not allowed to use their summer names again until the ceremonies are ended. By this time the people begin to ar- range themselves in groups, which are divided according to sex and age. These take the place of the clans, as described before. On the following morning before <lay- ligiit, the same twelve men visit all the hcmses and call to everybody: "Don't sleep! (Jo and bathe in the sea. We are walking around again toenail you."' The ]>eople rise and at once plunge into the sea, in order to clean themselves for the qapV'k"or assembly, which is tlie for- mal beginning of the winter ceremonial. Then they go to the house of the mas- ter of ceremonies, which is called the assembly house.'' The house has been prepared for this purpose. A heavy cedar jilank has been laid along the rear wall of the house, and another one along each side. These are used for beating time. The door is surrounded by a ring of hemlock branches which is covered with eagle down, so that everyone who steps into the \u>r. .ii nuist i>as8 through it. W^hen i)assing through it, the people turn to the left, step through it with the right foot first, and then turn again. The members of the seal society" do not enter the house, but assem- ble in another house. During this day the people sing and make merry until after dark. Tiien the nmster of ceremonies rises and calls four officers to go and invite the seal society. These offices are hereditary, and the men who perform the ceremonies have certain names which CAIi FiB. 154. -n HKAIl I'SKI) IN THE T'O'-WIT DANOK. Height, 11 iiirlit'H. IV A, Ni . l.UD, Koyiil Ktlin<it;ra)iliii>Hl MilH.'Uiii, llvrliii. C'olleft*-*! I»v A. .Iiii-i'tmfti, ' They sav, Iti<|oiHr-xai (follows the name). '^Lainar- wi'la? 'Laam wi'la. *(\a Ts'ix'ii'xtolsK'laaai'. •^Wii i|()ri'i.a'8\:i ija b gMg'ii.t:"i lax"'itao8. Wii, ilon'l hIi'i'p, i;ii ti> rrll in tliu water. "Qilp'aya tsr. 'Mo'eiinioat. La'niKnoX iia'tHistaii'i. Wu wulk uroiiml back for yoii. iiippiWifi'»«g»BB*cg' "^!f* THE KWAKIUTL INDIANS. 505 belong to tlu' oftUes: XM'xM(iaIu, of tlio Guf-'tela tribe; QV''q*su|nualii8, of tliuWulas Kwakintl tribe; LoxhA', of the Ilii'ialik auar* dan, and A'Lo'lsEla, of tlie (iVi'moyuO tribe. The last is their h>a(ler. They are called pii'paxainf' (heail paxalas). One of these men must be a " paxala" (shaman). When startin;; each takes a round rattle. Tliey blacken their faces, put on their head rin^s and neck rin^s of red cedar bark, and cover their heads with eagle down. Then tlu'ir speak<'r, A'LO'lsKla, says, "We are going to fetch our friends."' Then they go around the fire four times, singing as follows :'' O IriuiKl, <> friend, O auporniitnrul friniid (moiiniiifr Wiiia'liiK-illH). Then they go to the house in which the seal society is waiting for them. Meanwhile, the master of ceremonies calls up four other oflicers to invite the highest members of the seal society, the ha'mats'as. These oftices are also hereditary. The names of the oilicers are: Kri'«|aui.f'K, of the Kuc'xa tribe; Me'goatKxstrila, of the same tribe; K-cx-, of the Maa'mtag'ila clan ; and Nri'wnhialag'ilis, of the Kuc'xa tribe. The first three names are que'qutsa names, the last is a ha'msbamts'Ks name. He is the leader of these four messengers. They are also called pii'pa- xame (hea<l paxala), and there must be one "paxala" (shaman) among them. The master of ceremonies gives them tallow. The lia'mshamts'ES puts Simie of it into his mouth, chews it, and then rubs it all over his face, while the others simply rub it on their faces without chewing. Each is also given a cedar bark ring, charcoal, feathers, and a round rattle. They all wear qur-'ciutsa rings. After tliey have received the ornaments, they say, "We will go and fetch our great friends.'" They walk four times anmnd the fire, singing:^ Yon Haiti, Winalag-irm, that I Hhonld capuize in rough weather. Yonr friend stayed here h>nK in my canoe near the beach. You said that I ahntild capsi/e in ron^li weather, but yonr friend capsized slooping while it was rough weather.'* Then they walk around the tire, go on their errand, and after about fifteen minutes the eight men who were sent to fetch the seal society and the ha'mat'sas return, and A'Ld'lsEla sings:" HaxbakualanuXm'war; tohl nie about the great supernatural moans of liilliu;; people with mv teeth. ■La'niKUoX lai,, pi-'paxalai , axi.Kxans n<- uKuinkua. AVt( ({"• sli!iiimii«, we futtli our I'rii'iiiln, "Appendix, page 718. =' La'menOX lai., pf-'paxalai', axLKxans nrnEinoxtsr-. Wo go, HliamuDH, wo fetcli our );rt'iit I'iU'IkIh. ^Appendix, page 71!). '•This song refers to a man named Eix-'ag-idaiag-ilis who met Wina lag'ilis. The latter axked him: "Are you a shaman?" He replied in tin; afliruiative, and con- tinued: "Can yon cross here without nj)sctting your canoe?" "Yes," retorted Wina'lag'ilis. "Then let nie sec," said the Ibrmer. "If yon snceeed, I will cross next." When NVina'lag'iliH tried to cross, he cai)si/.ed. Then Rix'aji'itl.i lagilis sang the above song. A translation is very difficult, and the sense is by no means certain. <> Appendix, page 720. i ' i, i .^ iJ£^^:^SMs^iL. FST 606 KEPORT OF NATIONAL MITBEITM, 189rv. I ) Till' roiir incii \\\\u wont to MvU tho soil K<M'h*ty vutvr llrst. Tliose who w«Mit to fvtvU tiM' liJi'tnatH'as follow tlieiii. Hi'loio tlu'y t'liler, the ]){>oph^ who arc »rt.si>iiihl<Ml in tho hoiiw rlvar tln'ir thioats, sis tlicy an- not allowcil to rou;;h or to Uumh altiT th« sml sorii'ty \ul\•^^ entered. \'\ hen the Miessfiij,'ers«'ntei', A'i,o'I.sKla says, '»Oiir tVirndssire roniin;;."' Now Nriwuh|ri'h»>,'ilis sayn, "Tak«' vnn\ oiir (finit (Vicnds aie roniiii^'."' Tlicn the four men who<'alh'd the seals sit down in the left hand l'n» it corner of tlu' luMiHe, the others in the ri|;ht hand front <!ornpr. Now everylxKly lo«»ks at the door where the fool dancers (noo'nLKinai-a) enter Hrst. They strike the d<M>r with their swords or lanc<'s,oi>en it, and stand in the doorway. Theirfaees are blackened, they wear torn and s<»iled clothiii};. Their heads are strewed with eajjle down. If anyoin; lan;;)is or cou;;h8, the fool dancer steps up to him and threatens him with his swoidor laM<'e. Then the fool dan<;er8 turn one by one, go to the right around the tire, and sit <lown on tlelr seats. Their places are at both ends of those of the seal society, as tiiey are the jrnards of the society. Then all the other mem- bers of the society enter, each group by themselves, and each dressed in their i>roper ornaments of red cedar bark. They stand in the doorway for a short time, and then go to their places, turning to the .ight and going around the tire. The ha'mats'as are the last to enter. They are jireceded by the grizzly liear dancers, whose faces are black- ened. They wear blankets, an<l bear claws on their hands. If there happens to be an odd number of these, one of tiieir number goes to the rear of the house. The others re- main at the door and look around among the assembly. Then they divide into two i)»rt8, forming two rows, one on each side of the door. Now the ha'mats'as enter and pass between the two rows of beai- dancers, whit^h close behind. The ha'mats'as step up to the fire and, standing side by side, fa(;e the rear of the house. There they stand for about ten minutes, during which time nobody is allowed to move. Then the master of ceremonies rises and makes a speech in a very low voice, in which he warns the people to be careful and not to offend the ha'mats'as. The latter turn to the right atid walk slowly to the rear Fig. 155. ll'K'NTfliy. Height, 7 fittt -. Iilack, whiu>. IV A, tio. Mm, Uii.vnl Kthiiiiu'ra|>ln. :il Miiwinii IWrllii. (.•c.lUvti.l l.v A. .I:i.-.,l« II. 'G'a'x'am g'iim nf'UEniri'kiiiX, pt-piixalai'. -Wo, q'ri'«iaui(-Liix, pOpaxaliti' g'a'x'aiu g-iu nt'DKuOktsr-k-. *:= THK KWAKirTF- INDIANS. 507 of the lionso, lioliliii;; tlitMi- hlaiiUots in a lold over their arms, whirhun; hchi at some <listaiu!i> fntiii thcii- rliust. If any on«' roii^'iis aftcM- the ha'inatH'aH have cntt'i-tMl, the bear steps up t4» him ami thn-at'CMis him. The otteiidcr must ^ive a ieast to the Hcal soeiety; sometimes also to theqne'<|utsa. The ha'inats^is sit down in the mithlleof th(> rear ottlie house. Next to them on hoth sides sit the bear daneers; next to these the other groups of the seal society. Then the nuister of eeremonies asks the tour tnes- senj;ers who went to invite tli<^ nuMnbers ot' tin- lower };ra(h'S<»l' the seal society to fetch tallow and white cedar bark. Th(> lour men rise tofjetherand .V'l-o'lsKla says: ''We an to lift our grandfather from the floor.'*' All the ceremonial objects which an* ac (piired by inheritance are called "tjrand father." They are liei)t in four boxes in the right-hand front corner (jf the house. When the nuMi lift them, the ts'a'cipi spirits enter them, making them hungry. This is ex- pressed in their song, whi<'li they sing while walking around the tire and carrying the boxes containing the taP ■ nd ce<lar bark :-' 'I'liiH is \vh:\* iiiiikt^N im cunt'iiHetl. They carry these boxes four times around thelire and then stop in front of the ha'nuits'as, to whom they give some tallow andee<larbark. They contiuue to distribute it, two men going tothe right aud two going to the left until they meet at the door. Then the master of cereinoideseallsthi^same messenger who went to fetch the ha'nmts'as: "Come, friends, and lift from the tloor your grauilfather.'''' They rise, walk around the tire four times, and, standing close to the door, the speaker says, "We are going, friends, to lift our grand- father,"^ which means in this case the druni. Then they turn to the right and walk out of the house. After about ten minutes, they are heard to return singing, and enter holding each one corner of the dnun. They sing:'' liuxbiikufiluiiuXHi'war- miid lie would iiiukt- iiiu ^o thrungh liis own lioiiso. Fig. 15«. K.liUKK ItKPKKriKMINO lllK I.KMirll.A. lleiglit, :I4J int'lii'H. w A, Nil. l";il, Iti.yul KlhiiijKr»|'hUsl Miiiriini, IWrllh. I'ollrc Ir.l liy A. JarolnrM. ' lifiniKnoX lar. drig-ilii.fii. jjnuoX <|ii'iiKmi»k-ii. - Appendix, page 720. •'Qr-'lajj'ii iir'iiEinri'k" ritnlri.ux <ia s lans la'xis qfi'qenipflaoxo-' i. Conic, friends, again i>tl' Hoiir fur go .vimr to your graudfatlier. ' Ltt'iiienox Ifii- uPnEinok" qa g"u'xlag'iHKii8 qa'cjeuip. '' Appendix, page 721. ■ 508 REPORT OF NATIONAL MUSEUM, 1895. Tbey remain standing near the doorway, then turn to the riffht and go fonr times aronnd the fire, and i)nt d«nvn the drnm. As soon as tliey do so. th«'. small (tsV-'tsaeqa) winter diMire whistles are heard to blow. The men say, "That is a good sign for ns, frieiKls."' Tiie master of eeremonies next calls the fonr men who called the seiil society, saying, "(.ome, frien«ls, go ami fet«'h onr batons."^ They do not reply, bnt begin to sing their secret song, going around the tire four times and swinging their rattles:'' I am tlio only one who owns the winter <lan(^o. They walk out of the house and continue to sing until they <'<)nie back, car- rying the batons on their left arms. They go aronnd the lire and put the batons down in front of the people, beginning with the ha'- mats'as, and continuing on both sides until they reach those who sit nearest the door. Then the master of cere- monies calls upon the four men who fetched the ha'- nuits'as, saying, "Come, friends, take up our red »!edar bark here."^ They rise, and their speaker re- plies in a low voice, "Now I am g(>ing to take up ' They all sing together:" V\!i. ir.7. KKiritBH UKI'UKSKNTINO A TAIU OP ND'Nl.KMOMl.A. Tut. N„. IS'.l.Mv, r. S. N. M. C.IIitI.cI l.y K. Hmoi. this red cedar bark, your great rt^al friend.'" iiiixliakuiiliinuXHi war inado nir a winter dancer. l?axI)akn:ilannXsi'wat' made me ])iiro. I do uot destroy life, I am the life maker." Then they walk out singing, and come back singing the same song and (tarrying the red cedar bark under their left arms. They bring it in a long bunch, about 12 feet in length and more than a foot thick. One man carrii's it in front, two in the middle, one at the end. They carx'y their rattles in their right hands. On entering, *^liey turn round ' Hsir.axaliijcrn.Kns nOnKnio'k". ''Qr'laXdaoX la g'» nrnEnui'k" (jans t'a'niiayni.a. ■' Appendix, i>age 721. ' (^r laii'a nrni'.mr) k" drrji;"ilit.ax xfj-ins i.'a'(|aqnk*. f' Risinai "ii.En iiri'j;ilii,ax jj-as i/a'qaii k'ik'** nriiKnioxtsr'k'as. '' Appi'nilix, \y,v^(' T2'2. ^Tliis8o^({ is also nsod by the pa'xahis in their incanlations. THE KWAKIUTL INDIANS. 509 tofjetlier so that the cedar bark makes a full turn, p) round the lire to the ri{;;ht, and turn ajfain iu the rear of tlie tire. Thus they go around the tire four times. They stop in the riKht-hand front eorner of the house. The iiuister of ceremonies now proceeds to prepare the tloor of the house for the ceremonies, or "to put the naualak into the floor.*' He gives slow Jerks downward with his round rattle, say- ing With each movement, "op," and stooping down to the tloor. This is the song of Ilai'alik'auar', the tirst shaman. Thus he goes around the lire once, and then he sings his secret song:' 1. My iniiid is not stroiij? enough (to lilt it). '2. My iiiitul is afraid of it.- 3. 1 have seen tin; wiiitiT conMiioiiial. Alter he has linished his song, Nii'wulqahigMlis stretches his hand backward, and simiebody ]»uts, unnoti<'ed, a knife into it. This he gives to the master of ceremonies, who steps up to the four men who hold the cedar bark. Three times he pre- tends to (!ut it, and after each cut makes one turn to the left. The fourth time he really cuts through it, and at the same time the sound of whistles is heard proceeding from the ce- dar bark. After it is cut, the master of <;eremo- nies distributes it, giv- ing the ha'mats'as first their part, then to the other members of the seal society, and tinally to the ([ue'iiutsa. 1 le then calls to the men who bnmght the members of the seal society, "Bring us our down^ friends."-' They then bring the dishes, each man carrying one dish. Then he sends them in the same way to bring the tallow. After he has received all the dishes, he calls up the lour men jkgain and sends them to all the people who are as- sembled in the house, in (-rder to ask if there is anyone who desiics to join in the celebration of the winter dance — that is to say, if there is another man ready to act as ye'wix'ila during the satne ceremonial. He asks, "Who is the one to whom the seal society will go?"' Tiio noti(!e in the beginning of the festivai is given in order to enable riK.158, KHH'KK, WITH movahi.b AHMS AND A IlIKl) SIT- TINIl OVIT8IIKAII, UKP- UKSENllNIt THE NO'N- LKMCrlLA. Krniii ft skctih iiiiiilf at tlif W'orltl'd Cotumtiiaii Kxim»sI- iU'n. Kig. 15it. nnil) OP Nr)'NI.KMll'Il.A. Lt'iigth, 13J niches. IV A, No. 1I2'.>', Uoyal KlhiKyrnphkal Mu lierliii. (V'lleili'il bv A. Jacolisvii. 'Appendix. ]>ano 72;i -Meiiiiing the cedar hark oriianuMits, in which tl e i)()Wor of the winter cu>renionial is vested, ■'(t'fi'xlax'lns iia'ni.iiiaLaKns ncuKnnik". ^A'ngucla ii'ita lawultsanKmLa'sa Ic lacuOnok". !: !( T I til 11 lii Ifii; :t 510 hEl'OUT OF NATIONAL MUSKUM, 1895. the people to {jet ready for a yr''wixilii. The ceh'hratioii is not consid- ered perfet't niUess a number of nuMi — ainonjjthe Kwakiiitl one of each tribe — act as yc'wix'ila in the same ceremonial. When a man ex])resses his readiness to join, the peoph> jjo to his house after the qap'e'k". Then one of the rehitives of the second yr*'wix'ila is taken to Winri'hifj-ilis ' y the hil'mats'a, as will be describe<l later on. There are as many feasts that day as there are new yf-'wix-ihi. To return to the (lap'c'k". The master of ceremonies takes one of the dishes with feathers and, singing his secret song, — I'ij;. 160. HBAI) OF NO'NI.KMOIIJI. Height, 10} inches. IV A, No. 6Ny*i, Knyal Ktlinogruiihiial Muhvuiii, Berlin, I'dI- 1. My niiud in nut strong euoiifrh, 2. My mind is afraid of it, S. I liaveseen tlio winter ceremonial,' I., tf.l liv K. ItiiaK. goes around the lire four times, fol- lowed by the four men, who carry the dishes with down. In the rear and in the front of tlie fire they all turn once. Then the master of ceremcmies returns the dish to the four men and orders them to distribute the feathers: "(Jo and feather our great friends.''^ The men begin again with the ha'miits'a and featlier the heads of the i)eople, begin- ning in the middle and proceeding toward both eiuls. Then they distribute tallow and batons in the same way. ^ow the nnister of ceremonies puts on his head ring, which consists of a flat strip of cedar bark, to which a long trail of the same material is attached. Again he sings his se- cret song and goes around the tire four times swinging the rattle, which he holds approxi- mately at the height of his head. During this song the peojile bend their heads down and move on their seats in order to gain a convenient position. They hold their batons ready for use. After tlir master of ceremo- nies has gone around the lire four times, he stops in fnuit of the ha'nnits'as and says "wai, wai," at the same time thrusting his rattle forward. At this signal the people look up and begin to beat the boards for about ten minutes, during which time the master of ceremonies shakes his rattle. I'ii;. Hil. HEAD IlIIESS OF O'l.ALA. ui'i.ii.siqoalii. I\' A, No. Ii871, Royal Kthfioi.'mphU-iil MtiHi-uni, IWrlin. r.'llfi toil liy F. Itaa«. ' See page 5()!t, Mla'g'a ([a'lnx'uit xans nrnKinu'Xtse THE KWAKIUTL INDIANS. 511 I'll Then lie swings the rattle in a wide circle, thus jrivinjf a sijfual for tiie people to stop. During the following? minutes not a sound is heard except from the shamans, who utter fron» time to time the sound ••h,li," deep fnrni the throat. This means that thoy are watchin;; to see if the peoi)le make a mistake or transgress any of the rules. After alnmt ten minutes the master of ceremonies gives a new signal for the i)eople to beat the boards. After ten minutes more they stop again. Then everyone Fii:. 162. IIK.AI) HINO, NKCK lll.Nd, ANll WHISTLE OF Ts'K'K'ojS. IV A. N,.». i',Hr,ii,iri,l i;«i;i, Unynl Kfhn.igriiiihi.-.il Miihcwiii. n.riiii, I ■..ll.-.i,.,l l,y K. Fl..a». begins to sing liis own secret song, all at the same time, which is a sign that the spirit of the winter danc(i has entered the house. Then all the que'qutsa divide according to their societies. After this the master of ceremonies gives another signal and all the men begin to beat the boards again as hard as jmssible and at the same time the bear dancers utter their cries. The fool (lancers are heard to <'ry ''wai! hai! hail" throwing stcmes and swinging their swords and lances at the same time. The nuister of ceremonies gives a new signal, and all the people stop at once beat- ing the boanls. Then the bear dancers and fool dancers look down, and all the ([uc'cjutsa sing again each their own se- cret song. When the master of ceremonies gives the fourth signal for beating the boards, the whistles of the ha'mats'as are heard in the house. Then all the ha'mats'as, bears, and fool dancers rise and drive the i)eople before them. While they are doing so they take hold of a child of the secoiul ye'wix-ila; the child drops his cedar bark o'liaments and blankets and disappears in the woods. Then the members of the seal society go out of the house followed by tlie peoi)le. Now the second ye'wix-ila cleans his Inmse and invites all the people to enter. He puts down boards In front of the peoi»le and <llstributes Ki-. 16:i. IIEAli HIMl (iK si Lis. Front 1111(1 rriir views. . lioy;il i:iliniirr:i|ilii.!il Muwiiiii. Hrrlln. ('..II.-. t.-.! I>y V. »oa». , I fi.' if I ^^ • 512 REPORT OP NATIONAL MUHEUM, 1895. II batons among them. At the same time trumpet whistles are heard to blow in his bedroom. When the people have assembled in his house, the master of ceremonies says, "Let us try, friends, to drive away the supernatural being, lie has carried away enough of our number.'" The people reply, "Come, friend, no one is stronger in . / supernatural power thjin you are."^ Tiien all the other \/^y^ men say one after the other, " Let us go on the floor ^^^rJ^^- and beat time."' Then they all (men, women, and children) get ready to sing the old song which is sup- posed to drive the spirits away. They cry "ye heee hu hu hu ye heee!" This is the song of the wolf. After this song the master of ceremonies says, "That is wrong,"^ Now they utter the bear's cry : " llamama ma ma, hamamai." Again he says, "That is wrong." The people next utter Ilai'alik-auac's sound, "woip kf woip kf woip" (kf blown upward). They continne this for about live minutes. The whistles continue to Wow, and the master of ceremonies says again, "That is wrong ! That is wrong ! Let us sing another song." Now they sing "wOi, woi, woi," which is also Ilai'ali- k-auac's song. After this song the whistles stop, and at the order of the master of ceremonies they sing the lirst song of the winter dance:'' Wo, wo, ai, a, ai, really toriiientinf;, ai, ai really torraentinf;. .lust before the end, the master of ceremonies Joins the chorus, crying "o hu," and all the peojdc shout "wa!" hitting the boards together, which is believed to be a njeans of driving away the spirits. This song is sung foui times. Then the speaker of the second yc'wix-ila says: "Friends, be happy. I received the name from the supernatural being." " Then all the peoi>le reply: "You received your great name from the supernatural being."" After this the speaker continues, saying that the people ought to be glad to hear the old songs and to have seen the Fi};. 164. WEAPON OP A'MIJ^I.A. Krniii n nki'trli iiiaile lit ttiM Wttrlil'H CuluDiltlBll Exp«tht- tion. hO'i/oLas yisox lio Iiu8 euou^li this 'W<'''g"a xMns gwaiix-'ita, nr-'iiKiiiok", l.a'niKns Let u« try, friumlH, wo La lur'sEns wf'g'iLtsKiis qa'qKuip. Wo will try our graiiilf'iitliiT. *Wr'g'a, a<lr'', wr-'g-a nHstr' nau'alakuaqillasos. 'WOga liai'g'iliL la a'nia. ■•Lii'mt"' Lf-'cjoa. '•Appendix, page 723. *Wa nr'nEuio'k"! il'lag-a aina x-i aikT''H nt'-'nrtqr'X'daftx. W», frieiiilH! Only be bitppy > our hearts, g'il'g'ax'as uau'alak". coiiiinj; I'roni imualak". 'Sotsiiri- g-a'g'ax'as iiaii'alak". La'mr- (('a'paloL You great coming from uauulak. It hit you. nfi'walakiir'x, naualak. No'gna am — I am — THE KWAKIUTL INDIANS. 513 red cedar bark, and says, " Let us tame our friends, else we can not eat in peace." Then the people sinjif the souj;' which is supposed to tauie the nfi'LmaL and the bears.' 1. Great is the fury of those j^reat supernatural ones. 2. Ho will carry men on his arms and torment them. 3. He will devour them skin and bones, eruahinj^ tlesh and hone with his teeth. After the soug the yc'wix-ila makes another speech, and promises to give a feast early the next morning, saying: '* Friends, how beautiful have I been made by the sui»ernatural being. I shall give dried salmon for all of us and for our women."' And all rejjly " wa, wA.'' Early the next morning be calls the i)eoi)le into his liotise. They take their seats, and are first given a meal of dried salmon ami grease Fij;. 165. .•^MAI.I. SI.AHS (pK wool) WHiril AUK SKWKI) TO THK llODV OK THF" HAWj NAI.AI.. I.iMii;tli,4 foot; oiicli slab, 4 im'lii'.s. IV A, N(.. tllli. Iloyal Kthii.n.'r:i|'lili'»l Museulii, ll.rli.i. (■,,|loc l.^.l hy A. .l!ir.ili».n. (ts'iVg'isa - to lay fimndation in belly). Tiiey sing four songs for the first course, — ha'mats'a songs if the (;hild of theye'wix'ila is to become ahfi'nmts'a. Aftc" "^bat they are given dried berries (hr''iLg*ani;m making good on top of salmon). Four more songs are sung for tliis course. Then the second ye'wixMla says: " I-Yiends, this is the way ' Wrfj-ii x"ins yo'i.'it lax jf'i'if* nrnKnio'kna, a'LKns k-'rs lax na'(|amKnsKl:i lax (til oil! W'o taiiiu tlicii our I'rieutls, clae wu not hwuUuw strai^ilit ha'nia'j) lax. tliiiS t'ooil. '^Appendix, pajje 70fi. See also page 471. 'Wa, iu"ni':nir>'k"! i.'Kto'wr-st'a g-a'x'asas nau'alakua. T'r'i.alasa Wii, fiiv'iids! how iiiro I am Iio caiiin to iiio iiaiialaK. Itrv Hitliiniii -.nakt'il in ».i|ri' (lasiii nruKiMnkuii'l; nrixuaLaauir.Eusii'i i.a'wnns ai.r'kilaxii. fur t'l'it'iiilM; all of IIS ami our tliuso in liaik (woiiiuii). NAT MUS 05 3.'i i> •; I i m I j: |V;H n I 514 REPORT OP NATIONAL MUSEUM, 1895. we always do; please, friends, pay the small debts which are due me and refund the amount 1 ^ave for my wife. Tiiat is all.'*' In this feast he gives a new name to his relative who had been taken away by the ha'mats'a. On the same day the people, who are divided according to the so<!ietie8 enumerated above, {jo to <'very house, and keep on feasting and singing until morning. During this time the ha'mats'as are in a state of excitement, and occasionally bite some of the people. On the following morning the first yr-'wix-ila invites the people to a feast. He sends the iiiaii'mxV'nox as his messengers, who dress up and go to every house, whore they call the women first, then the seal society, and finally the que'ipitsa. After they have gone through tiie whole village, the d'r)'d'oj)a (p. 419) are sent to go to every house to invite the jjeople again.^ Next the LaLaLg'u (?) repeat the invitation. When they come back, they say, "No one took notice of ua." ' Then the ye'wix-ila says " 1 will send the FiK. 167. IIEI.T OK HI'Hiri,. Lfiiglli, S t'lTt. Uoyal Rthn<>i;ra|ihii';il MiiHtinn, Kerliii. Koskimo."^ They dress and tie their blankets liigli up so that tliey do not quite reach to their knees, leaving the riglit arm aiul shoulder tree, the blanket being thrown over the left shoulder. Tliey blacken their ' Wa nenEmo'k" harq'a'maaxs Sor'k*' iilfisf'. Lfixdaftx kiiis nriiEnio'k" Friends, that is the way we always do, Hpcakin;; Voii Irii'iidH waax'aiLasEn g'a'g'inn'oL Lawuii ts'a'ts'oniayopii (la kii (|KiiK'in; hiiiiiuiiii'L, please pay my small dehts and iii.v what I n-ive fi)r wil'u Hiiiall ^Calling in the door of eai-h house: Etst'staai'. •''K''r''t8KmKnoX q'a'tHEya. No one us take notice. ^LiVlax-a Qo'qAskimiiX. my wife; that in all. 'I ■:inri'k" 1 » THK KWAKIIITL INDIANS. 515 faces, take tlu'ir staff's ((|u»''spV'q) and call in a loiul voice, striking the walls of tho houses with their stalls, "The Koskinio want to eat."' They walk throii;;h the villap', driving the people before them with their stallV,, until they reat-h the house of the ye'wixMla. As soon as all the quc'ijutsa have assembled there, the master of ceremonies rises and asks it they are all in the house.*' lie sends one man out to s«'»', saying "(lo ami see."' The m«'ssen<;«'rs return and Ki«. ItW. KNIFE OK IIAWl'NAI.AI., IIEI-UKSBNTINlt THK Sl'SH'l,. l.i'UKlli. ''> l««t, 3 iiicht^H: wliit4), r<'<1. IV A, No. ■'"4, Kiiy.il KthnovrHphical Muiufuiii, IWrliri. rnllMt.".! l.y A. .IwaImu*!). some will say, ''They are not all here," referring to the absence of the seal society, while others will say, "Don't let them come, else we shall be troubled."" The i>eople reply, " Lock the door against them,'"' and they send the chief of the Koskimo, the Qoe'same (chief (iue'(|utsa), to shut the door. After he has done so he returns, and the peojtle say. "Are you not afraid of the ha'mats'ast" He says, "No, why should I be Fit;. 169. KNIKK <<V llAWi'NALAI.. HBPKKWENTINM TUB Wi'RIU!,. I.fii(j;tli, 'J4J liiflicH. IV A, Ni>. Ml". H.iy il Kllin<vr:i|ihl<al MiiKriini, Hfrliii. <'..lle.i<.,l hy A. Jai'iiluvn. Jifraid of theni?'"' Hut as soon as he has said this, all the hiVinais ;!-; are heard on the ro<)f of tiie house, and the people cry, " Let us go om . 'Sfi i,'E'iili-ii g'lViiom i,iiH;;'ii (/r»'(|i'mkiiiiiixiiik". All, Hiitiiitt'il will lie tlii'xi' KoBkiniu here. •Laxdiioxiiiiiaim wilm-L f Are wo in limisef ^Ha'jj'a <!(">' X'uit. ■•Qoa'i. ts;i sji;*;Vxa, a'r.Kii.s fi'r-'ti'arMjalala. ^Lanek-o xi.r'lajfacif''. "AisaH k'i'i.ida Ha mr-'einqoat ? K'«'''8Kii ; or: iiifrtsEiilr'ii.a ffii.K.lai/Ksf Are , villi not afniiil of Nvalnf Nut I, or, Why hIiuuIiI I itfruiil nl' them ( 'Wai'fj'a x'lns haiKiau'idsa, , Let 118 no out. •TO ;:i: ihii 4\ ill } i nil 510 REPORT OF NATIONAL MUBEUM, 18ftn Kig. 17(t. MASK OF XOA'EXOE. From ;i nkctf-h iiuiiit* :it tilt- Wurlil'B <'<>luillM:Ul Kzposilioti, They rush to the door, but as soon as it 0])eiiH tlie bears and fool dancers (!ome in and prevent them from leaviuj; the house. Tlio people ask each other where these people came from,' or, "You Uj^ly thing, where did you come from?"^ and try to hit their noses with sticks. The bears wear liead rin^s of red and white cedar bark. Their faces are painted black, showing an encn-mous mouth set with teetli and stietching from ear to ear. They have bear's claws on their liands. The fool dancers have their faces blackened all over. They wear red cedar bark. Their cloth- ing is ragged and torn. Now the people say, ''Let us drive them out!"' As soon as they try to do so, the ha'mats'as jump down from the roof and drivi th»^ people before them. The bears and fool dancers get excited at the same time, and finally drive the people out of tlie house and down to the beach. The ha'mats'as, bears, and fool dancers pursue them. At last they drive them into the sea and kee])them standing in the water until they promise them the best food they have in tliir house. Then the seal society retniii to the lo'bKk " or the house of the first ye'wix*- ila, while the que'qutsa enter the house of the second yc'wix-ila. Here the men take their seats according to the societies to which they belong. When they are giving a feast here, they send four dishes of each course to the ha'nnits'a. This is called making the hil'mats'a eat first.' Tlie food is carried to the ha'mats'a by four messengers, who are what is called qoc'tsf-'sta ; that means people who were seals, and try to become (iur''(iutsa. They alone are allowed to enter the lo'bEk ". The i)eople are not allowed to eat until these messengers come back and report that the ha'mats'as have eaten. If anybody desires to give a feast, he ann<mnces this by calling upon one of his children to dance a winter dance, and says, ''Ccmie, my Fi^ 171. MASK OP XOA'KXOE. Ufi 4I1I, 1 'JJ ifir ICH. V A N... i-.'.i. It. Mil Kill I'vr.T .hlrill Ml Sflllll, IV-Iln fnllf. l.'il 1 y A. .la< ..1».„, Fig. 172. BATTLK OK XOA'KXOK. IV A, Sm. 1«:1^, !{..v:iI |.:illll..LT:ll.lii.:il Mil liii. Culli-i I.-.1 l.v A. .Iiirc.l)».-n. 'MainoXtsoX? •Wi'tsKs tsor, tsas. •'\Viiij;'''i x'iiiH k'fi yn\viils<'>(|. I.ct 118 (ll'ivr lllrin out. ^CMlci'asrimaB laxa ha'iiiats'u. THE KWAKIUTL INDIANS. 517 (ling Ollg. they the the ried wlio K'iins •ome to children; come to the Jlie, that you may lielp the people swaUow their food by your dancing/" li in any ofthes*' speeclies a man shouhl use a ba'xus (profane) name of a person, all the people cry out at once, and he must «it down, ilo may even be punished by the fool dancers. •fpseKS^"""**^ The promised feast is given in the evening. The host sends the maa'mxV'nox to call the people to come to his house on the tbllowing morning. They rise early and go "n a body from house to house calling everybody until all the people are assembled in the house of the second Fig. 173. ye'wiX'ila. The host CBHAKUAUK blanket (IFHArAI.IKAI- a K.SIKIWINo HAIAt.lK-AI'AK sends the same four mes- ■^^" '"" '^"•'■'" ""^■•'^^- '•'^'^''■^" '^ "^■'- . , ,. -. , Cil. N... HM-;, r. S, N. M. (•..Il,.,l,-,n.v K. Il,.a«. sengers with lour dishes of each course to the seal society or tsTi'ts'aqamtsEu (i. e., the ts'f''ts*ae(|a people), and the people ask him to send them (juickly tliiit all may get their food.'' The host sends four of the Koskimo Avitli the food. The ha'mats'as will keep these messengers wiiiting for hoiiis to tease the jjcople. Then four more Koskimo are sent to see what the first tour are doing, iiiid finally they all come back i. nd report that the seal society kept them, pre- tending that they had stolen part of the food which they were sent to bring them. Tin; peoi»lein(|ulre if their master (g'l'g'i), meaning the ha'mats'a, has eaten the food which Wiis sent to him. When they hear that he has eaten, they begin to eat also. After the first course they sing four more songs, and send four dishes (»f the second riiey are not allowed to begin their Fi^. 174. KlUSr HKAI) KINO (IK II AT Al.lKAfAK. The ciOhspiiMis mi l(i|i nl' llir rini; iim wmii iil lln sides of the lioad, ami ri'prest'iit Ihc heads id' tin .si'siiiL. (•:il. \... K:.4.«, |-. S. v. M. (•(.Il...'e.-.l l.y y. Il..;l«. (Mairse to the ts'a'ts'acpimtsKii. ' <Vi' liijf'.'i xoiiMiv," ([r'taj;;'!! ((io;Vyti(iiilaj;"'liM) i,';ist:ilii.ii\ (|ii m \ i xoa iiiimih'- Ciiini', child; cuniu (l<iiu'yuc|uluK'ilis;, iMiiiut to lire uut.side t'lir to iluuc*;, hwuI- ita-iis sfix ff-itis iir'iiKuio'kiiii. luwiii;r fur iiiir fricuds. ■ Yix'a k'asl:i tsux i|axt;'aiMi\ j)(>si|"ck" (jiliik, for «<! hiinyrv Inif. !* ■ I f r: t I > i 11 518 REPORT OP NATIONAL MUSEUM, 1895. meal until they have learned that the h<VinatH'iiH have eaten. For the whole (lancing season this rule must be adhered to. During all this time the father-in-law of the llrst yr''wix'ila has been gathering all his property, principally food, blankets, boxes, dishes, spoons, kettles, bracelets, coppers, and box lids, in order to rotund ((|aute'x-a) to his son in-law the amount promised at the marriage of his daughter (see p. 4lil). When he assembles his clan to announce his plans, the members of the seal society must not come. This is the only time when tlie clans are recogni7A>d du; mg the winter season. He informs tlie people what amouiit of property he is going to give to his son-in-law, what names he is going to have, and how many songs he has had made for liim. The son-inlaw assembles his clan in the dancing house (lobEk"), and letH them paint their faces with charcoal. Mean- while the canoe of g-i'sExstjlla is built, as described on p. 422, All the speakers' statfs which are carried at tlu^ fes- tival are ornamented with red cedar bark. Thedaiuies that are sung all belong to the winter dance, only lia'niats'a songs are not used. When the daughter of the father-in- law dances, she is also dressed in cedar bark ornaments. The description of the cere- monial will be found at the place referred to above (p. Fig. 175. 421). FIRST NBCK KINO OF IIAI'ALIK-ADAE. AftCr tllC WllOlc amOUUt Of , The four crosspieces indicate tlio powers 1)1' flm Bhamaii. JU'OpCrty has been turned lal.N,.. 17M81I, II. S.N. M. Collected l.yK. Boa.. ,)Ver tO tllC SOM-ln-laW, tliC father-in-law calls the master of ceremonies and, pointing to the box containing the winter dance implements — masks, whistles, and ornaments of red cedar bark — he says, "Come, I am afraid of this box here; you are the only one who is not afrsiid of it, because you went thnuigh the whole ccremonij's of the winter dances.' To this the master of ceremonies, who carries a >niall cane, replies, "Let me go there. Yes, y<mr word is good, friends. ' Qt'-'lag'a LE'iu'wala, g'iLE'lEu Li'm g'adii gMldasrk' (jaxs uK.mo'Xiiiaiiiiort naia- Come LE'iii'wiila, t iim afriiiil of tliio liox forvim ulcino you not qaii" qa xh Ifixsar-x liVxoa i,'ri'(ia(|iiix'. afraid of it for yuu weut tliruugli it in the red codar biirk liure. liot n THK KWAKIUTL INDIANS. 519 It is |if(M><l that you say I am the liifjhi'st amoiij,' ynu." ' With this he lifts tlie \h}\. Widen it under his bluiiliet, and l)(>);ins to sinji; his Hecret song, as follows: ^ () frinml, < > friend, < > HU|niriiiitiiral friiMnl. Then he ealls tlu' son in-law, saying, "Stand up; it may be that this box is intended for you." ' The young :nan rises and replies, '• Ilohl it awhile until I <lress up."' Then he goes to the house, and after a few minutes returns without blanket, havii.g his face blackene<l. lie pre- sents himself to the master of cerenionies: '' Here I am, friend;"^ who asks him once more to be reatly: ''Go on, get ready, son-in-law."" Then he gives liiin the winter names whieh belong to the contents of the boxes, lie receives both the nie'emtioat name and also the (iue'<|Utsa nanu'. lie asks him to step near." The young man turns to the left ami walks slowlj* down to the beach where the master of ceremonies is 8tan<ling. The latter takes his neck ring off and, holding it, sings his secret »oug: 1. My mind is not strong enough (to lift it). 2. My mind is afraid of it. 3. I have seen the winter cereniunial." Then he turns around and gives the young men the neck ring to which the arm rings and leg rings aie tied. He turns again and takes oil" his head ring. The young man's wife, who stands next to the master of (ceremonies, gives her dancing apron to the latter, who turns oncie and puts it onto her husband. Last of all, he gives him the box. Then tiie master of ceremonies sa;^ < "hop op" four times. (This is the sound of llai'alik*auaf'). The master of ceremonies continues:'' "Wait a while, sonin-law, you have no name for your k-i'uiialai.aia, but I have seen what carried away our son. Her name is ." With this he secretly puts a whistle into the hand of the son-in-law. The lattei- turns to the right and calls "h! h!" (deep from the throat). '() liii, liix-iu liui, (|il'i.a8 aix'nirs waLdKnifm ur-nEino'li ", wa wiiiiiniiiii xKii O lot nm jto then* it in trim ijoihI your word frieuda jjiiod llial ycm |ir»'lfiid to pluof iii« l:it!li<'itt bEKiiiViiEnir"'naO, l.n' lax-in lai|. u mail liki' me. I will ^o tliero, - Appendix, pufjo 718. ■'Lu'xoala nKfiu'mp, (pi so'i.ax laiaii laxs f^Mda j^'i'lfaH. Stuiid up Kon-iii'law iiiiiy lii* for you filing tii tlilB box. ■•Drii.a lit g"a(|, ipm \0 ifoiVlax-'it. Hold it iiwliile, lbriuctoj;o drca« iij). "(i'iVxmen, ipist. '' Wr'g'a ijoalsax nEgii'iup. 'Qt'-iajt-a nKgu'mp. " See I>age 500. ''i,a xoai.a'lafraaina'M iii',;;(i inp, k-'eo'tsoEm k'1n'(ialaLElo8 ija xg'in Stand thcrn a while son in-law, yciu liave no (namo) for your kyinqalal.Klu I'or I have l.rnn'x- do'x'oai.Ela'x axT-'idr- xkus xonu'kiia. (Fir- iliirixstr- g-ilis i.ai.is lax Ml III wliat carried our child away. (Uiglil uiakur of UaxliakiniluiiiiXHi war.) HaxliakualanuXHi'wau.) i;,l -='» r.2o REPORT Ol" NATIONAL MWSKUM, Ix't... f I KiK. 170. SKCIlNIi IIKAK IIINU "K IIAI AI.IK'.M'AH. Woni at llir l)();iniiinji nl tin Imirlli day alter llii- ri'lni'ii (if Mil' iiii\ ill-. Tlii> rriiHR|iii'CrH iudiratc tbu IHIWITH III' tllO Hllillllllll. Cut. N.i. I7MII11, I', s. N. M. I ..:i,,l,,l l,y y. {(..UK. He turns Jiiouml lo tlio left, stooping down, and WiilUs in zijrza;; way up lotlie lioiisc. VN'Im'ii li«'ii|i|ii'oa<dius tin* lioiiHc. Im' erics '-liiipl hap!" and all tiic people nl'liisr Ian i^atluM' \hv properly wliitli lia> Iteen uiven him and t'ollow liini. As soon as he cries "liap liap." his son (the g'l'yakila), who is in the woods, is heard toreply with I he same soand. Now, I'onr men <»!' the ye wi\'il;i"s family go down to the sipiare, ear- ryingan ax, and sjilit the l»ox nnvr forming oiKt corner of tlie sipiare. This is called ••sinUiii;; the lanoe" (tso'knnsa). ami nu'an.s tlial the son in law must distriiiutc among the tribe everything he lias le- eeived from his fatlierin law. When the people reach the house, the son-in-law gives them stane food and gives notice that in four days he intends to try to bring his son back from the woods.' The in-xt three days are spent in feasting and dancing, in the evening of the thir«l day the young man calls all the peo|)Ie to go into tin- woods in order to make eight new songs for the ha'mats'a and two for the k-i'n- quUiLala, the servant of the ha'nnits'a. The singing masterand his assistants go intothewoodsearlyin the morning, while the nuia'mx"cm»x go in tin- evening. The old chiefs go last, and sit by them- selves. They give orders to the (pu"''- (pitsa, telling them what they Inive to do during the festival when the ha'- mats'a is (expected to conu^ back. Whih' learning the songs the i)eople sit promiscuously, not arranged ac cording to the societies to which they belong. Tln»se who have good voices sit near the singing master. They always select a c«n'tain clearing in the thicket for this i)urpose ( Plate V.i). No women are allowed there. Theha'mats'aandthe k'i'mpihiLala who are in the woods listen IMK. 177. rillHIl IlKMl UINC) UK IIAl AI.IK AIAK. rill' ridsspii'ifs iiidii ale llir |Hi"ir»iir llir sliainnn. .1. No. lIMl'l, f. S. .N. M. C. Ufti-il l.v K. I;.')i8. ' La iiiEiiH ixn nx-'ilKi, Wi' «ill li-v k'ik'i huilai.. Ill liriiiK him liark. R«pott of U S Natinra, Mu»«uti 1895 - B",i» Plate 43. AK. .1' 111!' UJ r ui IX 4 -I < Z o 2 uJ o O J= o z UJ .'- uJ *^ UJ (T O uJ CO m a: X ' 'I f^i >\h |! I n THE KWAKIUTL INDIANS. 521 UTJseeii to the songs, Jis they must dance to them when they first Jii>peiir in the house. The people sit arraiifyed in a square. At some disiance from each (!orner a fool dancuu- is phieed, to watch that no uninitiated person comes near. If, nevertlieless, one of these should see what is jioinj; on he is captured by the fool dancer, taken into the square, and he is initiated. After all have learned the new sonjjs, they scatter and go liomc siiifjly in order not to attract the attention of tlir other people. Kach family takes supper alone, then they get ready for the dance. When it j;;ets dark, the ye'wix'ila sends four messengers to invite the people to the dance. He gives each of these a button blanket, a head ring and a neck ring of red cedar bark, and eagle down to strew on their heads. They walk out of the house to one end of the village and go into the door of the last house, in order to invite the i)e()ple. Each of them has a set speech. The first says, "Let us try shamans!" The second, ''We shall try in vain to bring back what makes us remember our friends!" The third, "Bathe, (J-V-pLalai! Bathe, Yacioisai'I" calling the names of dancers. The fourth, "Kise, friends!" also naming the dancers,' In inviting the peoi)le, they begin with the women and men tion the name of everybody living in the particular ho ,se, continuing with the names ol" theha'mats'aandcalling linally the names of the quc'cpitsii. After the messengers have gone through the whole village, they return to tlie house of the yc'wix'ilii saying: "We have been outside to the end of ihe village."^ Kij;. 17H. FIRST lIKAIl IIINii UK El M AMK ArAK. Niniki>li. The two lateral <'it)H8|iU'rt'S I'rprcHt'iit tli<> lioails of tlin si'.siiii,. mid tin- tVont iiiisH|iii'<(' tluMlcnIli liriniicr '•il. N". 175.M1. 1. S. N. \1. (■,.|l,v|..l l.v !■■. IKuis. 'The firxttiiiiii suys: La iiikiis liiiiiax"ali''i.iu priiaxalui'. W'r « ill irv Bliaiiiaim. The Mt'coiid says: La iiikiih \viii/ah"'i,ai' iirMiKiU'ikoai k'iU'i hiala xEiis Wo will try I'lif uiitliiiitr IVIi'IkU tu liring liaiU imr ()'alai.idaai'. wliat makes u» reinetiilier. The thiril says: Lit ains xoset'et-ai (Jy<'])i.aliii. Laiuus xosr-t'rMii' 'N'afioiHai'. lieady yon liallie ( woniaiiM name). Keady tiatlie (Ua'matN'anaiiie). The fourth HayH: Laaiim j.iix'oei.ai' ((astai NiiXilaiiai'. Iteaily yuii riso i'rieud Oiiu man oatur. ''LaiuEuoX la'pulsa. ^'W ^ i t' n 622 REPORT OF NATIONAL MUSEUM, 1895. Then the ye'wix-ila asks four other people to m-t as his messengers. Agiiin he gives each a button hhinket, a head ring and neck ring of red cedar bark, and eagle down for the head. They go to all the houses and invite the p«!ople to come at once. They go to each house and say, "Walk back."' As soon iis tlie i)eople begin to enter the house, the ye'wix'ila beats time on a board, in quick measures, concluding with a sharp rap and the call, "hai, hai." The Koskimo are the first to enter. Each man carries as many hemlock wreaths as he has killed enemies during war expedi- tions. They also carry bows and arrows. Then they step up to the middle of the house and throw one wreath after the other into the fire, calling the name of the enemy whom it represents. As soon as a wreath is thrown into the fire they call "ye," and all repeat this cry. At the same time they shoot arrows into the fire. This ceremony is called yi'lxoa, which means placing the head of an enemy on a pole. The fire is called XusE'la, which meansfighting place. The whole ceremony is called arXts'aliL wa'lastEin (carrying blood into the house and giving away much property) or k''ri'- g-'cuLaxstfi'la (sharp edge of knife). At present the wreaths represent the number of coppers which a man has given away. They have taken the place of heads, be cause, ac(!or(ling to the usages of the Kwakiutl, a man who has given away a coi)])er by doing so becomes a victor over his rival. They also throw paddles into the fire, the meaning of which is that they send a canoe to call their rivals to a festival, in which tliey are going to show their greatness. After the Koskimo have entered, the niaa'mxV'Uux come in. I'ieces of board representing dorsal fins are attached to their backs. They carry wreaths of hemlock branches in their hands. Tiieir arms are stretched back and they make the motions of swimming, blowing from time to time like whales. They drop their wreaths in the rear of the house, go out again, take their fins olf, and reenter. Then the people beat time, and tlie maa'mx'cnux, holding their blankets stretiHied out backward, enter. They take up their wn^aths, and call the name of the co])])er or other proi)erty that they are going to give away. Then they Fit;. 17!». SECOND IIKAII lilMl (iK II AI'AMK' AHAK. Nimkisli. ThB «'riiH»i)ii('CM reini'sciil the |io\ver» of tlll^ Hliainaii. r»i. N.I. it;,:.!-.', r. s. n. m. r,.ii,.,i,.,i u y. ii,„i«. I 'QiTtsoHtiii'. Il THE KWAKIUTL INDIANS. 523 k-'ii'- tbrow the wreiitliH into t!ie fire. This means that they are going to rival the other tribes in the amount of property tliat they will give away. The wives of the Koskimo, the qau'tjotsaxsEm ( ? ), are the next to enter. Each of them carries a inruiber of sticks, which rei)resent the amount of property which they are going to give to their hnsbau«ls. Each says what amount of proi)erty these sticks represent. They are fol- lowed by the (jfi'iiao and k-r-'k-exalacia, the wives of the maa'mx'enox. They also <!arry sticks and state how much property they are going to give away. Last of all the mEse'ij, or Sea-egg, enters. Sharp sticks about .} feet long are fastened to his clothing. Two men accompany him. When he comes to the rear of the house, all the sticks are pulled out from his clothing, and at the same time the names of all thecoi)pers which were given away during the past year are cnlled. Everyone Avho has given away blankets has one stick con tributed to the ornaments of this peculiar dancer. The sticks are then thrown into the fire, while all sing out, "yc!" The maa'mx'enox and dV)'d'oi)a then arrange themselves behind the fire, facing the rear of the house. The singing master stands behind them, facing the door and looking at the singers. The Koskimo and he'- m«''lk siton each side of the house, the women in the rear row. (See p. 43(5.) Finally the seal society etiter in the same manner as described abov«! p. nOG). While they are going to their seats the singers slip out singly througii the secret door. Then suddenly tliey all reenter the house witii great n(»i8e, and the peojjle say: "The great maa'nix'cnox have become excited."' They go around the lire slowly, holding their blankets spread out. Sometimes they are led by one of the me'em(|oat. Then t^'iiey ])retend to pursue the latter.- If the nuMnber of the seal society siiould happen lo be a foul dancer, they endeavor to hit his nose, and as soon as tiicy succeed in doing so lu^ gets excited and stabs the peo'de. During all this time the singing master remains in his place. I'ij;. 180. NECK Itl.NU 1 K IIAI Al.lK AlJAi . Xilllkisll. Tim tliroH criisspines ir)irt'Hiiit tlii^ runtral iind tenninal liettiU of thi< Hi'Hiui,. lal. No. 1T,'..M4, t'.S.N. M. r„ll.-,tu.l l.y K. Il..as. ' KiiO'cioi, lii R"a iiiaa'nix'r'imxtsf''! Wild llicsc, tlmniiMl niiia'inx'rniix. -Tlioy net iii'cordiiit; ti) tlii'ir iiuiuuh, Tlio niua'inx'r'Ui'ix are killer whalft), while the nir'T'iiKioat aro seals, w lio nri- tlie pri'v of tlie former. M in u m 524 REPORT OF NATIONAL MUSEUM, 1895, {■if I After the singers have rearranged themselves in the rear of the (ire, two of their number ari^ sent to the door. Kacli has a rattle. They are the heralds who announce the dances which are to be performed that night in order to bring about the return of tlie novice. When the singers and the mendxMsof the seal society are in their i»laces, the jjcople slip out singly and returt' to perform their dances. On this evening they do not show the highest dances which they possess, but those which they owned when they were children. On the whole the lower grades of dances come in first, the higher ones later on, but there is no strict order. As soon as one of them ai)proaches the house, the heralds shake their rattles, and upon this sigiuil the singers begin to beat the boards rai)idly, and continue to do S(Kluring the dance, at the end of which they sing one song of the dancer. The character of these dances was described in the pre(!cdiag chapter. When about one-half of all the dances have been shown, and particularly after a dance that has been well performed, two messengers (iio'Lafi'is, listeners) are sent out by the speaker of the master of cere- monies to listen if no sign of the ha 'mats'a's return can be heard. They go out, listen, and come back saying that they have not heard anything. While the peoi)le are waiting for the dan(!ers to come in, railleries are going on. The speakei- of the yc'wix-ila sends the heralds: "Go to our friend (the bear dancer) and see if he has not washed."' Tlie herald goes out, after turning in the door. Wiien he comes back, and the next dancer is to be a wonuiii, he may say: "She will not come; she is lighting with her husband;'' or, ''She will not come; she and her husband are kissing each other." The dances (!ontinue until early in tlie morning, when the ghost dancer appears. As soon as the peojjle sing his song, all the old hii'nuits'as, who have not entered the house so far, get excited, their whistles are blown by the hc'lig-a, and tliey enter the houses from all sides — tlirough the roof, through the front door, and through the secret doors in the rear of the house. They jumj) down on the floor, scpiat, and, h)oking uj), cry "hap hap!" They jumi) around the lire four times, looking up and crying ''hap!" all the time. Their cries are supposed to be heard by the novice in the woods, who is hear<l all of a sudden on the roof of the house, lie runs around four times. Three times he pushes the boaids of the roof aside, and then he Jumps down. Tiie v\R.m. BEAD KIN(i 111- IIAIALIK-AUAK. I.'a'HIl r'l'.'ix. I Hi. \... 17-..'.2-.'. I'. S. N. \\. C.li,..!.-,! hv V. 11 ' Ha'g-a laxEiis iikiihi kiia (na'nr'). FVsac xti'sit. Gu to our Irieiiil (liuai). Not ho waHbetl. THE KWAKIUTL INDIANS. 525 people Hurrouiul him und try to bold liim. He niiis around the tire four times, but all of ii sudden lie luis disappeared as^aiii, having made his exit through tiie seeret door in the rear of the house. Only the hemlock braiielies with which he was adorned remain in the house. As soon as the l>eoi)le see that he has disappeared, they say that somebody has nnule a mistake which angered the hii'mats'a and caused liim to leave the house again. Not always is the ha'mats'a indmied to return in the manner described here. Sometimes tlai xoa'cxoc dances and the eartlniuake that is thus produced brings him back, or the dance of the t'o'X'uit may bring him back. In some instances a particular otliccr, the Lelc'i/- alcuox, nnist try to call the novice. 1 le is consideii'd the chief of all th«^ quc'qutsa. He wears n rough head ring and neck ring of red cedar bark which is twisted four times. His facie is bhickened. He enteis carrying a baton and stoi)S in front of the fire. If anyone should laugh, he jjoints at him, and the \)vr- sou who is thus singled out nnist look downward. lie goes around the lire singing his secret song, as follows: ' All, iili, .siiiKTiiiitiiral power! [)o\verI llool Ah, ah, ah, .HiiiKiriiatnral Fig. 182. M;cK Kl.Vii <II- SHAMAN, MADI, OK lil.U CliUAH MARK. I\ A, N... I":;.1, Il.jal Kllinn krr;i|>)iii-;Ll Mti.sfiiiii, Iti-rliii <'ollril..llpv A, .liin.Iwiii. In the rear of the house he turns once, cries ''hul" and stoops down to listen. Tlicn he (tontinues his circuit aiul repeats this airtion in front of the house. While he is doing so the hiVmats'a appears ou the roof, in the rear right hand corner of the house, runs around the roof, and opens a hole on the left hand front corner and looks down into the house. From here he rushes to the n ar left corner of the house. TIumi he runs to the rear right corner, and to the front right corner, pushes the boards aside, and looks down into the house. Then the peoi)le take a number of blankets, spread tlu'm out tight, and hold them under the place where the ha'mats'a is looking down. Finally he Jumi)s down into tlie blankets in the front right cor- ner of the house. They try to ludd him, and slowly go around the lire trying to lay their hands n\nm him, but he disappears again. Only his heudoek branches are left in the hands of the people. Fifj. 18;). llEAIi HI.M) OV W.V'TANEM. IV A, N>i. tl''72, U'lviil KtlllHijjnilttilc.-il MuHtiirn, ISfrlin. Ci.llmtiil l.v K. I^.iis. Appendix, i>agc l'2i. i" 526 RKPOKT OF NATIONAL Ml'SEUM, isar.. •»/ iif %. .0 ■ m H> ) \ Tlien the LElr''L'iilr'ii(ix nays tliat the laujfliiii}; of tiie person whom he pointed <»ut in the be^'innin};' was the cansc of tlu^ (li,sapi)earanee of the liiVniats'ji. The lanj^her nnist call lii.s danyhter to dance, and lie must take a staff (the feast pole (ja'sopT'ci) in his hands and promise to yive a feast after her dance. If any other mistake should have been made, the J^Klc'i/alcnox points it out in a similar way. When, for instance, a wonnm has bi'oujiht her uninitiated children into the house, he will say on entering, '• I smell someone who is profane;"' and the peoi)le will reply, ''Injportant is your word."' Then be asks for red cedar bark, which is given to him. lie makes a neck ring and a head ring (figs. ISO, 1S7, pp. 527, r>L*8). He asks one man to beat time. Then he sings his secret song, and sud- denly the voi(!es of birds (whistles) are heard on top of the house, lie holds the red cedar bark in front of his face, push- ing it forward with every step and crying, "o, o, op, op." Then he puts the cedar bark on the ch ild's head. The birds' voices suddenly disappear, and are heard on the roof of the house of the child's father. Then that child must disappear, it being supi)osed that he has been taken away by these si>irits. After the novi(!e has <lis<vppeare«l again, the chief's speaker asks all the people to make themselves ready to expect the nov- ice on the following morning. All this time his whistles are heard in the woods. Then the people go to their houses and have a sh<»rt rest, but after about an hour or two the yc'wix-ila calls them to his house and asks them to try to catch the new ha'mats'a. He says: "Take care! we want to save our great friend." ' Then the master of ceremonies requests the seal society to assemble, and the (|ue'<pitsa to follow them. He says, " ( rather seals I " ' Fih'. 184. IIKAD UIN(t UK HIE .'IIIEF OK THK KII.I.BK WII.VLB tOCIETY. l\' A, N... 1^'.*4, U.iyiil Klhii.>(,'raphiral MllMiiiii, H<T- liii. rullvctetl by A. JacobReti. ' '■ jinin; baxusp'ala, niiiell of the profane. ' -^ V litxaox wa'LdKiiian'Os, MO'i.Kletr'. Iiiiportiuit your word, HO'Llilote. ^Laains ya'L'oXnr'tdExdaftxi.oL nriiKinO'k ciauHo' wii'wnlt8K\viix''it xEns Vou, tako euro you, Irifiitls, we waul to suvy uur nEino'xtsf'. great I'riend. ^LOxBKiiiiii.ait nil. is nit>'unii|uat. In buuuli you aoala. • 1^ / THE KWAKIUTL INDIANS. 527 ' Tlie k'i'nqalai ala lead the way, each siiifjiii}; her secret song. All the people follow tliein toward the beach. The first k-i'iupilaLala sings : ' Yiya liiiiii yiyaliii. I am tlit^ real taiinT (if ISaxliakiialanuXsi \vai\ Yiva Iiain yiyaba. I pull the rcil ccdnr bark froiii HaxbaknalaniiXsi war's back. Tlieii the second one sings:' It is my power to pacify yon, wbeii yon are in a state of ecstasy. •' They go westward, and as soon as they come to the place called Naii'alak'nas (place of supei-natnrnl i»ower), about one-eighth of a mile w<'st of the village, four sons or relatives of the yc'wix'ila are sent out to gather hemlock branches. During this time the singers sing the new songs which were made on the preceding day in the woods, in order to enable the other jyeoplc to learn these songs. Xow, the boys return, bringing the hendock branches, which are used for mak- ing head and neck rings for the people. All the <|uc'(|utsii form ii row and take each others' hands. They sing the new songs and go forward. The old lifi'mats'as and the other members of the seal society go before them. Then all of a sudden the new hfi'mats'a appears, and is surrouiuled by the people, but he disappears again. Jt is not the novice himself who appears at this time, but some other man who looks like him, and who while being surrounded by the "seals" takes off his hendock dress and dresses in red cedar bark like the other seals, so that a])parently the ha'mats'a has disapi)eared again, leaving only his hemlock dress. Suddenly the novice is seen again in front of the village. Everybody runs to take him, but he disappears again in the same man- ner as before. After a short time he is seen again at I^^au'alak'uas. He is surrounded, but disappears athird time. Then all the people form a row, take each others' hands, and each begins to sing his own secret song. Thus they approach the village, where the ha'mats'a is seen again. One man strips off his clothing and goes in front of the people. He is called the bait of the tribe (tc'lKm). As soiui as the ha'mats'a sees him he rushes up to him. seizes his arm, and bites it. Then the Fij;. 185. HEAD ItlNIl (IK c/l-f;'(;UTSA. KoHkinid. I'M. N.>. n;.i'2il, V. S. N. M. ('..ll..,!..! liy !•■. i!..iui. Fig. 186. HKAI1 RINO I IK ONK WHO IS ADMITTEIl TO THE WINTEll CKllEMoNIAr, FOR 'I IIK FIIIST TIME. Cat. N". IT.-.Wl, U. S. N. M. Cilleit.^.! liv K. lloa». ' Appendix, page 721. -Tbis is tbo secret soug of all tbo lic'lig'a. II mI^ ,H.i|. Mil h:' I !' mi ,11 ^7 '^ . T" iii 528 UKl'ORT OF NATIONAL MUSEIM, 1895. peoitle ciitcli him and Icinl liiin towanl the lioiise, Hiiij^liiff \\w. new 8oii<;h. (Phitc \\.) Thi' lH''li<,'-ii sinj;' their sj'cret sonffs, luid th(^ unini- tiated cry "hoi'j)." I5y this means tiiey attempt to tanu; tiu^ Iia'mats'a. The ])e()plo h'ad him to the house of the ye'wix'ila, who, on their a|)]>r<ta('h, stejjs out of the liouse witii his whole family, dresse«l in red eedar hark ornaments and Imtton blankets. Their faces are marked with black spots. Their heads are covered with down, 'i'hey (bmce in front of tiie house, a(!eonipanying the lU'W songs. Some of the yr-'wi X'ila's relatives {^o down to the i»eoi)le, who lead the Iia'mats'a, and hold boards in tlieir hands ibr th«^ ])eople to beat tinu' on. Then the latter beji'i II to sinjjf as follows: ''"NVoel you are niakiiiy your parents poor, nanalak !" ' Then they walk into the house. Alter they have all entered, the new k-i'iKiahiLala who returned with tlie Iia'mats'a from th(! woods, and who, duriiifif the (ceremony, is entirely naked, be- gins to sin}4' her new sony. vShe enters the house jioiiijj- backward, facing the hiVmats'a, whom she desires to lead into tiie house. The Iia'mats'a, however, is appar- ently uinvilling to enter, and stays lor iil)out half an hour in the door, where he turns tour times, the he' lig"a surrounding' him all the time. During tliis time the peo- l)le raise the lia'nisp'c(| and the iiiiTwir . As soon as it is com- pleted, the Iia'mats'a leaves the door, goes to the right until he comes to the rear of the house, and climbs the lui'msp'r-q. Wa ascends the roof of the house, runs around once, and returns, descending the lia'msp'ef], or he Jumps down from the door of the nn'i'wiL. As soon as he jumps down he rushes to one nuin and bites his arm. lie goes around the tire once, holding him in this way. Then he climbs the ha'nisp'e(( again, runs around the roof, and after he comes down again bites another man. This is re])eated four times. The people during this time sing the new songs, and the Iia'mats'a dances around the tire, but not i)ro[)erly, as he is sup|>osed to be still out of his senses. After he has danced around the fire the fourth time, he goes into the niil'wiL. Then all the people take otf the hendock branches and throw them into the fire. This is called smoking the wildness of liaxbakualanuXsI'wae out of the Iia'mats'a. Then they arrange themselves according to the societies to which they belong. The ye'wix'ila who .stands at the left-hand side of the door says: "I ImK- 1H7. NK(.'K lilN'l (iK (INK Will > IS Ali.Mll I I" Kl TIIK WINTKIi < r.HBMOMAI. I'lllt TllK II. TIMK. t:il. \... 1T.V."2, 1'. S. \. M. (-..11,.!,-,! l.v r. 11..;,^. \ ' Wr> Bis wun j^-iL mowr'Los niiii'aliikiiG woo wof-! Woe you make poor men yim uiiuuluk woo woG. Report of U S Nationa' Museum, \Sii —Boas. Plate 44. ;ln', new (' uniiii- 'niats'a. m tlu'ir il ill nnl luiuked liincc in le yr'wi s'li. and riien the Itarcnts h;ivc all s"a from rinj; the iked, be- lly. She ickwaid, lioin she e house, isappar- md stays the door, s, the he'- all the ■ tlie i)eo- and the is coni- aves the until he Mi house, 0(1. He |e house, returns, ■q, (u- he lor of the nd bites li.s way. nd after ir times, a'nuits'a be still fourth Ihendock ji!ig the (en they belong. lays: "I < 2 i< -= HI ~L I- : z or 3 H u q: I ill ■■•U till THE KWAKIUTL INDIANS. r)29 am (II«''ii.tsii(|<>Iis)! Ooine friends anil givo away the braoclotH ami coppers."' The name by which lie calls himself here >s tlio one which he assumes at tiiis festival. 'Plien the members of the soi-iety to which he belongs take the brass bracelets and the copju'rs out of the box and give them to him. Jle says: "I obtained this i)roperty fnmi my father-in-law, and I am going to distribute it now according to the laws of the winter dance."'^ The ye'wixMla turns everything over to the master of ceremonies or to one of his own relatives, who in their turn distribute the pro|»erty among the assembly, giving the women first, then tln! ''seals," and lastly the que'qutsa, each person receiving one stick of bracelets and one stick of coppers. After the proi)erty has been distributed, the people go home and take their breakfast in their own houses. In the evening the ye'wix-ila again recpiests tour messengers to invite the peoi)le. lie tells them the names of the new ha'mats'a and k*i'n- qalai.ala, and tells them to call the people to come to his house, in order to tame the new ha'mats'a and k'i'ufialaLala. Each of these messen- gers receives one button blanket. They go to the various houses and say:' "Shamans! We will pacify this supernatural one. We will soften (TsE'nuiokMLa)'' by means of our songs. Friends! We will ]>acify this supernatural one. We will restoi'e to her senses (He'lig-ixsteg-ilisa).* Let us go into the dancing house before dark !" After they return to the dancing house, the ye'wix-ila calls four more messengers, who also receive a button blanket each in payment for their services. They must go to the end of the village, and begin- ning at the last house they must say: "We come back to call you. The lire is going out. We have no fuel. Come quick, shamans!"" The ])eople follow them at once, and all enter the dancing house. 'No'guaiii Hri'iLtsaqolis. lam " If'o'ktilr- LKWii i.iVqoxHKiu qas briU'olxtH iviid coppers that yon givo them away. Qo'laxdaAx Itig-n iiriiEiiiri'k" ([as ax'r''it(lax'os sa'xa coino, iiVx'uitaosas. frioiulH, lor yoii to n'^'' ^La'inEunX iri's'iiii. nouKinokuO' jf-ano'x <j*Ayani".niX la'xKiio'X Wo will jfive away, I'rieuUs tlii.s what wo not from there wo our wile (|ifj":Vtaas. from wlioiii wifo wa.s ohtaiiietl. ■■"La'iuKns yoi.aLai' pr-paxalai' laxoa Lokoalaxai'. La'iiiKiis tamalqoai.ai' We will tnme paxahm this .Hiipermttural one. We will make soft Inslile hy means of soii;;s, lax TsK'uKiok'ai.ai'. La'iuEus hrlek-jiLai' nr^uEiiiOkoai' lii'xoa i.okoalaxai . on "soiiiid of Bwallowiii)^." Wo will tame friends at this sii])ernatnral one. La'inKns iia'niVxa'niaLai' pepaxalai' Ifix IlA'lig'lxstr'jf'ilisai . AiiDKiiits'aEiiii.Kiisai'. Wo will restore to his paxalas on Tamer of (Ha'mats'a's) We will all ^o in iM'fore senses mouth. dark. ••Naiue of tlio ha'niat.s'a uovice. '■'Namti of tlio k'1'iii|alai.ala novice. sQatsr'sdaai' la'ain k-"ilx'otilr« da iKqoi'r,; k''»7'o8nriX lK(piii,aai'; wii hii'Mag-ilri, Wo walk hack ^.niinj; out the tire; not wo llrewoml; wii hurry Lax popaxalai'. ))axalaR. NAT MUS 95 34 ': i \ r)3() HKPOKT OF NATIONAL MUSEUM, 189.-., I; m Durinj; the whoU^ day tlio whistles of the hii'mats'ii were heard in the hoUHC. Then the Hpeaker of the ye'wix'ihi says as (ollows : •• Krieiids, <lo as I desire! Try to pacify our friend ! I-et all tlie women (hmeel"' This is a request to th«! women to dane«' with tlie ha'niats'a in oider to tame liim. The nuisterof eeremonies calls u])on all the ha'mshanitsKs. the hai'alikMJaL, the t^)'X^lit, and the k-i'mialaLala to dance with the iia'mats'a. Tln'y bhicken their faces, juit eauhi down on their heads, and lie^iti to dance. Then the InVmats'a shakes the ha'ms|i'ri| and «"omes out of the ma'wiL. At ouvv. the peojd*'! hejjin to beat the hoards, but (h) not sin^. The InVmats'a ptes around the tire once and disap pears again in the ina'wiL. The master of ceremonies says : '-Some body must have nnide a nnstake," and calls up the paxa'lalai. — that means the shaman dancer. He steps forward, calls for a round lattle, and as soon as the master of ceremonies has given it to him he begins to sing the song of the paxa'lalaL.- "You took me around tiie world, BaxbakunlanuXsi'wae." He goes around the fire and then enters the ma'wiL at the same place where the hfi'mats'a went in. He stays there for about ten minutes and then reai)pears, saying that the people have nnule too much noise, •<nd that they did not have enough down on their heads, and that the I'mats'a had disappeared again for these reasons. The master of ceremonies calls f(U' four dishes of eagle down. Then four men con)e out of the right hand front corner of the house carrying the dishes and saying that they were waiting for the orders of the master of ceremonies. He sends the four men to feathei- the hejuls of the people, beginning with the ha'mats'a, continuing with the other "seals,'' and finishing with the que'(|ut8a. Then the master ot ceremonies says that the eagle down brought into the Inmse super- natural power (which is not supposed to be present where there is no down). Now the ha'mats'a is seen to leave the ma'wiL again. He Jumps down, goes around the tire once, and disa|)pears again. Again the paxa'lalaL is sent to discover if a mistake has been made which induced the ha'mats'a to leave again. He sings the same song as before, enters the m? ' ''iL, where he stays for some time. l!t reappears and says that the ha'mats'a was displeased because the lie'iig-a did not sing th»ir secret song. Then four hf-'lig-a are sent ciC* the ma'wiL. The ye/wix'ila gives four button blankets to the master of ceremonies and requests him to do with them whatever he pleases. The master of ceremonies gives them to the he'lig-a, who then begin to sing: " Wa 'la aadil' la'ams waxf-'idF-XdaoxL g-AxEii (jAs giinx-'itdaOs la, frieuds, yon givo my dcsiro me for you try nEniO'XdaOxutl'x, Nu'xulri.daoxEniLi.s ts'v daciii' yixoa'xda«')XLEx. fri«n<l our. All you woniuu dauoe. -Yam Iia main ha mai yr, haninniaai liaiiia. LaXdicnok" laiHtai si'.laliayuiiH, HaxbakiialaiiiiXsi'wao. Yon took me around the world. HaxbakuuliinuXNi'wau. Tliey all have oue song iu commou. I'lioLa XKI18 grt him our THE KWAKIUTL INDIANS. 531 i.ii xKim liiii our lia wa liii wa lia wa iia wa ha liai ya yi' lie ya ye ya ya \va lia wa lia liai ya y«' lir> ya yr lia yt' lia, hoi p." Now tlu'y tMitrr tlit^ iiuiwii,, aii<1 al'tor a short tiiiu' briny- out tlio ha'niats'a, wlio l»itcstln' arm ol'oiio of IhiMii. As soon as tlu'y approairli the door of the houso, the ha'mats'a h^ts p) his hold, tuins around, and bites a setiond one in the same way. They continne tiieir way, and, when they reach the nia'wii,, the hii'inats'a disa|»pearsone«^ more. The he'lifj'a ftdlow him. nd soon he reapjiears. bitinjjf the third one. As soon as they come to ilie door, he lets j;o liis hold aii<l Itites the fourth one. When they leach the rear of the house aji^ain, the he'lij>-a do not allow him to reenter the iiia'wii.. The jieople beat time rapidly. Diir- inji' these ceremonies the hii'inats'a is entirely iiaketl. witii the e\e«-ptiou of a wreath of hemlock branches which lu' wears around his neck, one around his head, one around the waist, and bracelets and anklets of the »am(^ material. Now tlu^ ]»eophs befrin to sing the new soiifjs which were made f(»r the ha'mats'a. After the fust sony has been suiiff, he disappears in the nia'wii,, and immediately tiie mask of (^)«»a(|oaXualanuXsi'\\ae, the raven, appears. After the mask has disappeared, the ha'mats'a a]»]>ears ajjaiii, entirely naked. When he has llnished his daiic*', the mask of llaxbakualanuXsi'wae comes out (see p. 4tt!). The mask disapi)ears in the ma'wii,. and the ha'mats'a comes out aj-aiii daneinjf slowly. He wears a crown (»f red cedar bark on his head, a wide neck rinj; of the same material, anklets, bracelets, a danciu}? apron, and a bear skin. Then the jieople continue to sing the new songs whi^di were made f^r him. The master of ceremonies spreads a new mat in the middle of the rearof tli«' lums*^ in front of the singers. After his dance the ha'mats'a sits down on this mat. facing tiie rear of the house. Then the k-i'ncpila- Lala comes out of the ma'wii. singing her new secret song. After slie has linished. the i)eoi)le sing the new songs which were made for her in the woods. She dances until the two songs are linished. Then the master of ceremonies (tails up a man named Ts'e'qanie ((iuf''(iutsa name); '• Come, friend, try if you vdu reach our friend." ' This is the recjuest to him to tame the ha'mats'a. Ts'r''(|ame asks for four pieces of nhite soft cedar bark, which are given to him by the ye'wix'ila.- Ts'e'(iame takes them, crying "hoip, hoip." That means that he is putting the secret of the winter dance into the bark. He asks for a pole (about <» feet long), which is given to him by the ye'wix-ila, or by the brother of the latter, wiio is l(»oking after the lire. Ts'e'(|amr' ties tlwi tour pieces of cedar bark to the end of the pole. ICach piece is about 8 feet long. He tells the people to be ready to beat time when the signal is given. He asks one of the k'i'nqalaLala to take oft" the clothing of the ha'mats'a. 'Qelag'a a,dO', qas gu'nx-'itanB do'cioai, qas goayO'LasoH ax gMns uEuio'xtsf'k*. Come, friend, for to try see tlmt you roach our friuuil. '■'llr'says: Ax'e'ta g-ax k'Ti'tsekoafiiiK'n; iiioxsaK'iiiLr'. Give wliite cudar barli m<> four pieces only. 11' 532 REPORT OF NATIONAL MUSEUM, 1895. Tlie IvM'iKiJilai.ala goes aiouiul the fire saying "lioip, hoip, Iioip, hoip," and then takes tlie li I'niats'a's clothing and cedar bark ornaments off. Th(Mi Ts'f''<ianir' gives the signal to the people to begin beating time, and as soon as th"y begin he puts one end of the cedar bark into the fire. I le runs around tlio Are until ho comes to the place where the ha'mats'a is sitting. Here ho swings tho burning bark over the ha'tnatsa's head, and at the same time tho latter turns around sipiatting and crying "hap, hap, hap." Ts'e'qame goes around tho fire once more, and keei)ing his eyo on tho Inl'mats'a until he reaches him the second time he swings again the burning cedar batk over his head. This is done four times. This is called nawa'qamfi. Then tho hO'lig-a lift the ha'mats'a, lug him around the fire, and take him into tho ma'wiL. The master of cere- monies now calls the yc'wix'ila and asks him to pay Ts'c'qame for his work. The ye'wix-ila goes into his bedroom and brings out a button blanket, which he gives to him. Then the yr''wi.\*ila asks the master of ceremonies or one of his relatives to distribute the rest of the brass bracelets, coppers, and button blankets among tho peoi)le. l<]ach person receives one stick of bracelets, one stick of coppers, and one button blanker. Now all tho profane must leave the house. The door is closed and the purification of the ha'mats'a begins. Four men must take part in this ceremony, — the kur^'ts'cnox or the washer, the qa^nfMiox or the rubber; tho ts'e'silaenox or the tongsmaker, and tho t'a'mtsc- nox or tho time beater. Whatever these men ask for incidentally to the cerenKmy must be given to them, and they retain it as their personal property. When everything is quiet, the ts'e'silaenox asks for a pi(;ce of cedar hoard about G feet long, for a wodge, and for a stone hammer. After this is brought to him. the t'a'mtsenox sits down in his phute ready to beat time. Then tho ts'O'silar'iiox asks for a belt. After ho has received it, ho puts it on, goes around the lire four times, carrying ji rattl'^ in his hand, while tho t'a'mts'r'iiox is beat- ing time. He does not sing, but says "hoip, hoip." After ho has gone around the lire four times, he stops, puts his rattle down, and stoops three times, as though ho was going tt> take up tho hammer and wedge, but he does not really take it until ho stoops down the fourth time. Every time ho stoops the t'a'intsrMiox gives a short rap on tho board. Then the ts'e'silaenox goes around the lire until ho comes to the jdace where the board is lying on the ground, lie steps up to it, turns once to tho left, puts his wedge against the board, and pretends to drive it in with his stone hammer, but ho takes it off again, turns onco more to the left, and places it a second and third time against tho board. The fourth tinio ho really, with one hard blow, drives the wedge into the board and splits it. Then ho asks tho ye'wix-ila for a knife, and aftev it is given to him he makes a i)air of tongs out of the ceibir board. Then ho asks for a dean mat and for a piece of soft white cedar bark. He takes it up with his tongs, goes around tho Are, and gives it to the 1 .'> i THE KWAKIUTL INDIANS. 533 ip, hoip," iieiits otf. time, and firo. lie iiiiits'a is lead, and ig "hap, keeinng JO swings ur times. ,]iig him r of cei'o- 10 for his a button le master the brass i. l*]ach and one osed and take part nOnox or t'a'nitsO- 'iden tally as their nox asks nd for a nox sits asks for the lire 'c is beat- las gone id stoops d wedge, rth time. e board. he ])lace rns once drive it more to board. nto the nd aftev |r board. r bark. lit to the qa'nf'nt*»x. Kvery time these men go around the Are the t'a'mtsf'uox must beat the boards. Then the (pi'nrnox takes the mat and spreads it on the tloor at the left-hand side of the door, and hiys the cedar bark on it. lie begins to rub the bark and to rut it. When cutting, he draws his knife tliree times, i)retending to cut, and every time he dt)es so he turns to the left. The fourth time he really begins to cut tlie bark. One of the pieces whitih he cuts is about ('» feet, and two other pieces about 2 feet long each. A knot is tied in the middle of the long piece, which is then tied in shape of a ring, the ends crossing each other and leaving about 1 foot free, The two shorter pieces are tied near the middle of the long piece, so that the whole forms a ring with two ends on one side and two ends near the middle. The ring represents the body, the knot the head, the upper ends the arms, and the lower ends the feet of a person. Now he rises and gives a signal to the t'a'mtscnox to \)eat time. He goes around the fire once and stops near the tongs which the ts'c'si- laenox made. Then he puts the ring down. Xow tlie ts'f''silaf'n6x rises. He spreads the tongs with a small stick. Three times he i)re- tends to take them np, turning eaeh time. The fourth time he really takes them and goes toward the ring of white cedar bark, the (ja'nri'yu. At this time the t'a'mtsr'uox begins to beat time again. The ts'c'sila- en«")X goes around the fire with the tongs in his hands and keeps his eye on the (ja'nfi'yu all the time. When he comes to the mat on which it is lying, he ])retends to take it up with the tongs, but he docs not touch it. Then he turns anmnd to the left and extends his arms toward the place of the rising sun. Every time he does so the t'a'm tscnox gives a hard raj) on the board, and the peoide cry " wa ! " This is repeated three times; the fcmrth time he takes the qa'na'yu, and goes around Ihe fire four times until he arrives at the esist sid(M)f the house. Then he puslics up the tongs three times. The fourth time he turns them around and jdaces the handle undi'r the mof of the east side of the house. He goes around the fire four t>' les. Then he ]>retcnds to take np four stones with his tongs. 1I<' docs not really take them until the fourth time. During this time tlu> t'a'mtscnox beats again. 'Hien the kuets'enox asks for a new dish, which i'^ ))ut on the floor. He asks for water, which is brought to him in a buiikct. When he takes the latter, he gives a signal to the t'a'mts('iiox to b«Mit. He walks around the lire with the water, while all the ]»eople say ''wa wa wa." I'^very time he comes to ^he point wlierc! he started, cither opposite tlni door or in the rear oi vi.o house, he turns and lifts his bucket toward the sun. Every time he does so the t'a'mtscnox stops with a loud vaj). After he has done so four times, he goes to the dish, which is standi';g at the left-hand side from the door. Three times he i)ieteuds to jwur out water, and the fourth time he empties it into the dish. A»ter this has been done, the new ha'nnits'a is called to come out from the ma'wiL. He and the k'i'ncpilaLala come out * ntirely naked. A vcv mat is put 'M' -hi; 'ii M' h^^ B^ 534 REPORT OP NATIONAL MUSEUM, 1895. I > \ down for them next to tlie disli. Tlie qa'iitMiox holds the mat in his liiuids, turns, and pretends to put it down. After he has done so three times, he really puts it down. Every time he turns ho says, "hoi'p." The fourth time, after putting down the mat, the k'i'ii([alaLala sinj>8 the he'lig'a song.' The k'i'nqahiLala goes four times arouiul the fire singing. The ha'nuits'a must follow her, and every time the k'i'nqahi- Lala turns he must turn too. Thi^y turn whenever they reach the ])()iMt opposite the door and in the rear of the house. After they have made four circuits, they sit down, the ha'mats'a looking wild all the time, as though he wanted to bite the peojde. The qa'nf'uox rises and goes around the fire after signaling the fa'tntsenox to heat time. He takes a small stick, and jdaces it in the wall of the house a little below the t<mgs on which the qa'nfiyu is hanging, but before really placing it there he pretends to make the motion three times, turning after each motion. Then he attempts to take the <ia'nayu from the tongs, but he really does not take it down until after he has made the motion three times. As soon as he really takes it, the f a'mtaf'n«"»x gives a loud rai), and say8"ya." Then the qa'nOnox turns once and puts the <|a'nayu on the short stick. Again he goes around the fire Avhile the t'a'mtse- nox is beating time. He goes to the tongs, turns around once, and takes them down. He goes around the fire holding the tongs downward. During this time the tVmtsenox beats time. The (pi'nenox stops at the door and holds the tongs toward the door. Then the kue'ts'enox rises, ami with a comnu)n baton ho strikes the small stick which spreads the tongs, thus throwing it out of the door. If the stick should happen to strike the walls of the house and not hit the door, it forebodes short life for the ha'mats'a. Then the ts'^'silaenox turns and goes around the fire. Three times he pretends to take the stones out of the fire, every time extending the tongs towards the sun. The fourth time ho really takes the stones up. Then the people cry "wa wa." He turns, goes around the fire four times, and stops near the dish containing the water. Three times he i)retends to ilirow the stones into the water, and every time he does so the t'a'mtsenox beats time. The fourth time he throws them into the water. This ceremony is performed with each stone singly. Then he goes again around the fire and puts the tongs back under the roof in the same place where they were before. Now the kue'ts'enox rises. He goes around the lire stretching his right hand backward and shaking it. This is the signal Cor the t'a'ii> tsenox to beat the board as hard as possible. Every time he reaches the east and the west side of the (ire ho turns around and the beater gives one short rap. li^very time he comes to the turning point he extends his hands toward the (la'nu'yu as though he was going to take it down. His hands are shaking all the time like those of Bax- ' It is my power to pacify you (hco page 527). ill the g his t'a'ii.- adies jeater lit he ug to Lax- THE KWAKIUTL INDIANS. 535 bakiialanaXsT'war'. The fourth time he really takes the qa'na'yu down. Its "head*' is '»i his left hand, its lower end in his riglit hand. He holds his left hand stretched forward, lie goes around the fire, and at the turning point extends the ring toward the sun. I'^very time he does so the t'a'intsf'nox gives a short beat. He walks around the flre four times, and finally stops near the ha'mats'a. Then the qa'iulnox calls tlie kuetsT'uox to come to the ha'nuits'a. The kudts'enox goes aroung the flre four times, stoi)S at the dish holding the water, and stoops down three times, intending to dip water out with his hands. He does not really take it until the fourth time. He holds the water in his two hands, goes around the lire, lifts it toward the sun, turns anmnd, and puts it on the head of the ha'mats'a, softly stroking the latter. Then he takes more water, puts it again on the ha'mats'a's head in the same manner. This cere- mony is also repeated four times. The k-i'iiqahiLala sits next to the )ia'. oa. "^'a. The kue'ts'enox turns around and i)ut8 four handfuls of natc "< her head in the same way as he put it on that of the )';Vu)i.i.>'a. Tlien the qa'nf'uox rises again and the tVintscnox beats timo. He gooy. <tround tiie fire carrying the ring, and on the west side he extends it toward the sun. Tlu'ii he walks ai'ound to the ha'mats'a, turns slowly, and puts the ring over the ha'mats'a's head, doubling it up and wiping his whole body. The ha'mats'a first f^xteuds his right arm, then his left arm, thrcmgh the ring. When the ring comes down to his feet, he raises his right leg first, puts it down outside the ring, turns all around on his right foot, then takes ui> his left foot, and sits down on the mat, facing east. The qa'nf'iiox takes the ring up, turns around, and drops his left hand and raises his right hand alternately. Again the hfi'mats'a extends his right arm, and he rubs him in the same way as tho first time. This is repeated four times. Then the qa'nenox goes uro^uid the fire and performs the same ceremony with the kM'iKiala. ,!];.. then the people sing: "In olden times you went all around le vuti-' with the supernatural being.'" The ^la'nf'iio:-: t Kefi the tongs down from the roof and takes up the qa'na'yu, uhiif-iti-. ''.mtscnox is beating time. He goes around the flre swinging the ring, turns in the front and in the rear of the house, raising the ring toward the sun. After he has gone around the flre four times, lie swings tin' ring ov^er the flre until it ignites. Then all the people say " wa wa.''- lie walks out of the house, and burns the ring on the street. Tlien he burns the tongs in tiie house. Then all the peo[»le re allowed to enter the house. After tl.. )ng has been snug, the ha'mats'a gets excited, leaves tiie house, and . -n -^ around tlie village. The yc'wix ( a. luuv brings all iiis dishes and kettles, si>oons and mats, and distributes them among the ])eoi)le of his tribe, thepeojile going to the pile and each taking one piei^e. This celebration lasts until it is nearly daylight. ' 1 'Appendix, page 724. I I I lit " 536 REPORT OF NATIONAL MUSEUM, 1895. About this time the four ofhrors, r,he kuO'tsT'nox, the (la'nr'iiox, the ts'e'silaOnox, and the t'a'nitsr'uox, leave the house, the 'ast named car- rying the baton. Thon they say: ' " Here is food for you (luc'iiutsa." This is t!ie notice for the last great feast in the winter dance cere- monies. At this time they count up ail the mistakes made by the ha'mats'a.^ For fo'ir days after this the ha'mats'a runs about biting the people. On the fourth night the yf'/wix*ila calls his society and tells them that the ha'msp'eq is to be burnt. A messenger belonging to his society is sent out to call all the jteople together. He is given a button blanket and a new head ring and neck ring. This messenger goes to every house and says : ' " Friends, we will tame our great friend ." Then the whole tribe, men, women, and children, assemble. They sing the ha'mats'a songs, and during the ensuing day the ye'wix-ila pays them for their bites, the price beii.;; one canoe for each bite. The women who danced receive bracelets; t m who sang, button blan- kets. These presents must be returned wi aterest when the receivers give a festival another year. All the que'qutsa must now leave the building. The fool dancers and bears are also required to go out. Only the liA'mats'a, ha'msham- tsEs, no'ntsistalaL, qoe'<ioasElaL, nfi'ne of BaxbakurilanuXsI'wac, and k-i'nqalaLala; the laxssl, stay. They nail the door up Jind close all the chinks and holes in the wfills. The k'i'ncialaLala take the batons, then all the ha'mats'as begin to cry " hap, hap." The ha'mshamtsEs cry " wip, wip, wip,"and all the others utter their peculiar sounds. The k-i'n- qalaLala beat time, and each sings his own song. During this time the hil'mats'a gets excited, goes around the fire and around the ha'msp'eq four times. Then they lift the ha'mspV'q and pull it down, laying it o that it slants down from the roof. During this ceremony all the ha'ma- ts'as are naked. Four times they go up and down the ha'msp'eq while it 18 in this position, crying "hap, hap." Then the ha'msp'f'(| is taken down entirely. The ha'mats'as cut it into four pieces, while the k*i'n<ia- laLala and the others who are present make as much noise as possible. Theu four ha'mats'as carry each piece. They carry it around the fire, turning in front and in the rear of the house, and crying " hap" all the time. Then they throw the pieces into the fire. Next, the ma'wiL is i)ulled down and burnt with similar ceremonies. For four days they remain in the house singing the new ha'mats'a songs. On the fourth day they dress in red cedar bark, strew their heads with feathers, and black* •! their faces. Then the wii'leqa — the first meal of the ha'msits'a ' Hatnfiyaal' qa a qiiCqutsai'. Fond for you qnfi'qutsa. 2 Qfi qKmxsAlo (jfi kuXwni.tsKwr" qa dA'dai.tsdld For turning to left in (|ani1'yu, for fulling out of iianii ,\ ii, for laugliiiifr lli rough qaniVyu. ^Lamans i.1'r,aLai', iir-nKiuokoai', laxaus iiEiiioxtsr'' {XaiKiuiiKi'usKlagiliHk'as'o We will tnnio frieudii our groat friend (Real skull eater). BaxbakiialuLuXsi'waO). THE KWAKIUTL INDIANS. 537 Iv-l'U- •i'lKlsi- sifter his return from the bush — is celebrated. Tlie k'l'nqal.iLjUa leaves the house, follo,ved by the ha'mats'a, each singing his own song. They go into four houses and are fed by the i)eoi)le. Tlic ha'mats'a must eat all tlwt is given to him. Then they walk into the next house, where they are fed again. Now the whole tribe assembles again in the house of the yr''wix'ila. A canoe mast is put up in the middle of the house, and the master of ceremonies asks, "Who will take the red cedar bark off from the people and kee[> it until next winter?" Whoever intends to give a winter dance the following winter must step up and take hold of the stick. Then all the people take their rings off and throw tliem into the fire. Four only are kej)t until the next year. The people tie handkerchiefs around their heads in i)lace of the cedar bark. Then "the sound of the batons is driven out of the house." The people beat time four tin»es and then throw all the sticks into the fire. This is the end of the winter daiv '^ After biting persons, atul particularly after eating slaves or bodies, the ha'mats'a must observe a great many rules. 1 mmediately after they have eaten of a corpse, the he'lig*a brings them salt water, of which they drink great (juantities in order to produce vomiting. If they do not vomit as many pieces as they have swallowed, their excrements are examined in order to ascertain if all the pieces of human tlesh have passed the body. The bones of the body that they have eaten ar*^ kept for four months. They are kept alternately four days in their bedrooms on the north side of the house where the sun does not strike tiiem, and four days under rocks in the sea. Finally they are thrown into the sea. The ha'mats'as are not aUowed to go out of the house docu-, but they must use the secret door in the rear of the house only. When one of them goes out to defecate, all the others must go with him, each carry- ing a small stick. They must all sit down together on a long log. They must rise again three times, and do not sit down until the fourtii time. Before sitting down they nuist turn four times. Uefore they rise they must turn four times. Then they go l>ack to the house. Before entering they must raise their feet four tifues. With the fourth step they really pass the door. They go m, tlie right foot first. In the doorway they turn four times and walk slowly into the house. They are not allowed to look back. For four months after eating human tlesh the ha'mats'a uses a s[)oon, dish, and kettle of his own, which are thrown away after the lapse of the prescribed time. lie must wear soiled cedar bark. He nnist stay alone in his betlroom. A grizzly bear dancer is phrced in the doorway to see that no one enters. Before taking water out of a bucket or befiu'c di])ping it out of a brook he nuist dip his cup three times into the water, lb' must not take more than four uiouthfuls at one time. *'' I! " ( ^f^^ 538 REPORT OP NATIONAL MUSEUM, 1895. i \ I \ \ I '- ■ * H M j, 1 (, f ' r ' He must carry a wing bone of an eagle and drink through it, as his lil)8 must not touch the brim of his cup. He also wears a copper nail to scratch his head witli, as his nails must not toiuih his skin, elsr liey would come oft". For sixteen days after he has eaten human flesh he must not eat any warm food, and for four months he is not allowed to blow hot food in order to cool it. For a whole year he must not toucli his wife, iu>r is he allowed to gamble or to work. When the dancing season is over, he feigns to have forgotten the ordinary ways of man, and has to learn everything anew. He acts as though he were very hungry all the time. The whole cerenumial of bringing back the novice is, according to the ideas of the Kwakiutl, a repetition of the same ceremonial per- formed by the wolves who attempted to bring back their novices; and the following tradition, which, however, is not complete in all its details, is made to account for its origin : ' Mink made a salmon traj) back of Qa'logwis, the village of the Kwakiutl. The ditterent tribes held a winter ceremonial, and tlie sons of the chief of the wolves h:"l disaj)peared in the woods. While there they spoiled Mink's salmon t;rap. For three days they did so. Then Mink becanu; angry. He made uj) his mind to watch who was tamper- ing with his salmon traj). He went there in the evening and hid near his salmon weir. Now the four sons of the wolf, who had disai)peared in the woods, came. They went right up to the salmon weir aiul took out the salmon that had gone into it. Then Miidi said to himself, " Von are the ones who tamjiered with my weir." They sat down and ate the salmon raw. Mink crawled up to them from behind and killed them witii his club. He cut oti" their heads, and went home «'arrying the four heads. Nobody knew that he had Rilled them ; even his mother did not know it. '2\-'w the wolves were going to bring back their novices after two days. When the time came for bringing the novices back, Kur^'kuaxfioe was master of ceremonies. Mink closed all the holes and chinks of his own liouse. and tied ropes of cedar aroun<l it to strengthen it. r.efore daylight Mink went in his canoe to Mf''mk*undis. He made a siilmon weir of stones. Then he went and sat down on a rock. He looked at his weir. " What lish is in my trap?'' he said. "A small bull head,'* replied the traj). Then he scratched his head. "Oh, that is pretty; 1 am working hard looking after my trap! Throw it into the water!" He asked again, "What lish is in my trap?" It rei)lied, "A small lloumler." He threw it into the water, and then the trap had caught lirst an eel, then a dogiish, a i)erch, a silver i)erch, a cohoes sal moTi, a dog salmon, a hnmpback salmon, a steel-head salmon, a sjjring siilnion, and tinally a si'siuL. Then lie said, "That is it; that is it!" and he was glad. He took the sCsiur. out of his trap and put it tlown on the rock. He broke off hemlock branches, laid them into his canoe, and put the fish on top of them. Then he went home to his house at ' Ai)peii(lix, paf;o 725. 1 ,^>_ \ [ 1 i THE KWAKIUTL INDIANS. 639 Qil'logwis. He went ashore to his housf. FTis mother was lying flov/n. Then Mink spoke: "Don't stay ]nMe, grandmother, but carry my lish into tlie iionse." His niother went down to the bea(;h. Siie went to the canoe ani looked in vain for the lish. Her body became contorted; her head looked backward, because she liad seen the si'sinL. Mink waited tor his motlier a long time. Then he arose and went to look for her. He found her, and saw that iier wliole body was (!ontorted. "That is tlie way, grandmother! Are you so glad?" He took her and straightened her body. He carried the si'siuL himself from the beach to the house. He |)ut it into a box. It became evening. The i)eople intendetl to bring back the novices that night. In vain tliey beat the boards for the expected ones. They had been killed by Mink. The people were still singing in the house. One of the chiefs said, "Let us try, dancers, to bring back our novices." Hut when they did not come after nunierous attempts, one of them spoke: "Dancers, we are not going to succeed in bringing back our novices." One of them replied, " Wash yourselves, friends." Then the last one spoke: " You who are not initiated, turn your faces toward the rear of the house. We will g(» in before dark." Then the i)eo])le thought they would have to give up trying to bring ba(^k their novices. They listened, but did not hear the arrival of the supernatural power. Up to this time Mink had not made his appearance. Then the people said, "What is the matter with our chief K-«"'x* (niiidc)?" They went to fetch him. Now Mink, and his cousins the raccoon, the killer whale, and the squirrel, did what they had planned. His sister Ts'E'stayukoa and the raccoon went and pulled out a board in the rear corner of the dancing house. The raccoon sat down in that corner. Now K-ex* came in. He danced a little while and went out again. Then he came in and danced again with his sister. He sang, — Spread your It'gs, Ts'k staynkoji, Sjiread ymir lei^s, Ts'K'stiiyukoa. — and jumped through between the si)read legs <»f his sister. Then he came in again. He woie the heads of the wolves for his mask. Jiut he was hiding them behind his blanket. , He sang: Miuk is wearing the middle of tlie tuco of the sous of the chiif of tlie wolves. He went out again; and when he came in, the heads of the wolves were attached to his blanket. Now the i)eople tried to kill him, because they saw that he had killed the sons of their chief. Then he went out of the doorway in the rear while his friends the s(]nirrel and the raccoon were beating the (bnim. He came in again wearing the si'siuL mask. As soon as lie entered the door he uncovered the mask, and all the peoi)le died in convulsions when they saw it. Then K'ex* selected all his relatives and the i)eople whom he liked and resuscitated them. That is the end. The initiation of members of the lower grades of the ts'e'tsaeqa is not attended with as elaborate ceremonies as that of the la'xsa. K- ' V^ ii^ «' f ! ilM !;,■■' 'H ?7»^ WWM 540 RKPORT OF NATIONAL MUSEUM, 1895. ) ) Th« ' • initiation is calU'd kiir''xalak". Those wl»o are initiated by the kur'xalak" ceremonies are called {j-ixseyi, that means, leaning against the wall of the nia'wiL. In most cases they return from tlieir initia- tions during the festivals celebrated to bring back a novice of the la'xsA. Sometimes, however, while the people are assembled at a feast, the wi'xsa or kuc'xalak" novice is taken away by the 8i)irits, and then his father announces tiiat four days hence he will be brought back, lie calls the master of ceremonies of the kuc'xalak", who wears a head ring ornamented with live feathers, — one in front, one ou each side, and two in the back. His face is painted red. lie enters and begins to go around the lire, swinging his baton from the elbow. When he reaches tlie rear (»f the house, he turns around, swinging his stick, and then gives one rap on a board, crying at the same time "ha'mamamama" (very rapidly). As socm as he does so, all the peo- ple strike the boards. Meanwhile the master of ceremonies turns around, strikes the board again, crying " hamamai'." Again all the peo- l)le strike the boards together and cry "ha'mamamama." These cries represent the sounds nuido by the ghosts. The master of (ceremonies continues his circuit, swinging his baton all the time. When he reaches the door, he turns again and proceeds. When he reaches the rear of the house the second time, the same ceremony is repeated. He con- tinues his circuit in the same way as before. When he reaches the rear of the house the third time, he turns and cries ''yehee'" and gives a rap on the boards; then all the i>eoplecry " yehee/htlodo." This repre sents the sound of the wolf. While the people are beating time the master of ceremonies turns again and then strikes the boards, crying "yf'lu"'e," drawing out the last syllable as long as possible. Then the I)eople strike the boards all at the same time and repeat his cry. The master of ceremonies goes around the fire the fourth time, aiul when he reaches the rear of the house, he turns and cries " wr»wr»wo" or "woc'p." Then the people beat time and say "kf" (the f drawn out very long). This is the sound of Hai'alik'ila. During this time the whistles of the ghosts are heard continuously. When the master of i-eremonies turns tlie last time, he smiles at the people, strikes the board, and cries " wo,'' to which all the peoide reply "hiiii." Tlie ceremonies of this evening are called IdL. Now the chief steps forward and says, "This is liuished, friends; bring in your boxes." ' While he remains standing, those ])eople who are willing to bring boxes leave the house and soon return carrying them on tiieir slumlders. The lids and ropes of the boxes are thrown into the lire. The boxes are placed in a row in the rear of the house, the openings turning backward. Then the ye'wix-ila asks one of his rela- tives or his daughter to dance. He holds a large staft'in his hand, which is called qa'sop'r'(i or '' feast staff." He promises to celebrate the winter dance; and calling ui> his father-in-law says that he was (,'ompelled to 'Wii uOuEmo'li", g'il'xLax'ls t'a'miiitso Laos iit'iiEiiio'k". li I THE KWAKIUTL INDIANS. 541 ',-> ?» or celebiji ethe winter dance without having had ]»reviou8 knowledge of what was coming, and requests his father-in law to repay him for the proi)erty with which he was presented at the time of the niarriage of his daughter. The father-in-law rises, asks the young man to give him tiie staff, which he grasps in the middle, holding it horizontally. Then he calls his friends to take hold of the staff with him. IJy doing so they pledge themselves to help the old man to repay his son-in-law. He says how miu'h he is going to pay to his son-in-law and returns the staff to him. Theu the latter takes it and carries it, pretending that it it is exceedingly heavy, saying, "o, o, o, o!" It is supposed that the property is attached to the staff. The father-in-law asks: " When will you want me to pay you all this proi)erty ? " Aud the young man says that he wants it by the third day. The following days the people are invited to feast and to dance in the chief's house. A sail is stretched across the rear of the house. The seal society have their seats close to this Siiil. Now the nmster of ceremonies rises and calls one man (the ma'mK- nats'enox), whose office it is to look after the drum. This office is hereditary. The master of ceremonies says: "Clo and bring your inheritance." The man rises, steps up to the fire, goes ar<mnd it, leaves the house, and soon returns carrying the drum on his shouhler. Ue stops in the doorway, turns around silently, and walks around the fire four times. He stops finally in the left-hand rear corner of the house, where he puts down the drum on its Hat side. He carries a small whistle in his mouth and every time he pushes the drum he blows the whistle. It is of course supposed ihat this souiul is produced by the drum. Theu he says, ''It is done; I have brought my inheritance." The master of ceremonies asks, " Did you bring the baton with you ?" To which the man replies, " My grandfather has been dead so long that I forgot this part of my inheritance." He is sent to fetch it, and walks out of the hcmse'and returns in the same way as the first time. He deposits the batons in the middle of the rear of the house, and every tim*^, he moves them he blows auother whistle. Then the master of ceremonies calls another man, whoso office it is to look after the eagle down. This office is also hereditary. He goes out in the same way as the other officer, and soon returns, carrying a painted bag filled with down. He says, "Here is the bag which t ly graid father left for me to take care of." He walks arouiul the tire foui* times, turning in the front and in the rear, and tiujiliy deposits it in the right hand front corner of the house. Then four men take four dishes, each takes one handful of down out of the bag, and puts it into the dish. The down is pulled apart so that it fills the dishes entirely. The owner of the down shakes his bag, which then appears to be quite full again, and carries it back. It is supposed that the bag always remains full. Then the master of ceremonies takes up one of the dishes and asks his brother, who is chief of the que'qutsa, to take ::• r.<. liM '- i. I{ ^rr»" ) ^- 542 REPORT OF NATIONAL MUSEUM, 1895, I i another one. Tlic naiiie of this oHice is da'scijimr' xa kiie'xalak", holder of the kiicxahik". TIk^ olllcer lias the name (i'E'nitq'atas.' Two other men take the other two <li.she>s and tliey walk around the lli'e once. Then they l>e{;in to strew the down on the heads of the people. The master of ceremonies begins either witii the ha'msliaintsKs or with the bear fool dancers (nE'iKi'oi.Kla) (see \). 4!>!> No. Hi). Then hejjfives eaf^le down to the fool dancers and to all the other dancers. Then the master of <xirenionies goes around the tire again, swinj-in^f the baton, lie stops in tlie rear of the house and strikes a box. All the pe()ple imitate him. Tiien a number of women, who are hired for the purpose, bejiin to dance. . The people sing one song for ea(;h of the women. After this dance the chief of the (jue'qutsa promises a feast for the next (hiy, and the people go home. The next morning a number of que'([utsa go around from house to house to invite the peo|)le for the feast. The same women who danced the tirst night, dance this evening. Again a feast is announced for the following day. On this (biy all tlie dancers who are allowed to wear masks enter lirst and arrange themselves behind the sail, wearing their masks. Then the people enter, last of all the master of cere- monies, wearing his cedar bark ring, his face painted red. Again he swings his sti<;k from the elbow, turns in the house, and 8ays"woi woi," and strikes the box. Then all the people beat the boxes for about ten minutes. Suddenly the master of ceremonies stretches out his arm and swings the baton slowly all around. The people stop beating time at once, lie continues swinging his baton, and swings it faster and faster. Finally he beats the box again, and again all the peojjle begin to beat time. Now the dancers are heard behind the curtain, each with his peculiar sound. The curtain begins to shake and is h)wered, all the masks standing behind it. This is the end of the celebrati<)u of the third night. Again a feast is promised for the next day. This evening the same ceremony is repeated, but after all the masks have api)eared in the rear of the house, the young person wiio had disa|)- peared in the beginning of the ceremonies comes out from the right hand rear corner of the house. He sings his new song and dances. Then his father brings out all the i)roperty given to him by his father- in-law and distributes it among the people. Uracelets, copi):ns, and spoons are given to the women and children. Silver bracelets, kettles, tand box covers are given to the men. Before the people go home the chief promises another feast. The following day the people assemble again, and a feast is cele- brated, in which everybody takes jtart. Before they begin to eat, the host brings all the button blankets which he has received from his father-in-law and distributes them. The women receive white blankets. 'Accordinj;: to tradition, tlie first mnii of tliis name invited the people to a feast, but, instead of feeding them, only taught them four sougs. The name means, eating songs. n r THE KWAKIIITL INDIANS. 643 i", holder Pwo otiier lire once. »l)le. The • with tiic ives ciifile swiii<;iii}j . All the (I for the ,(;h of the les ii feast I hou.se to lo (lanced II need for llowed to I, wcariiifif 1' of cere- Aaaiii he woi woi. about ten t his arm itinf? time aster and >l>le be}»in each with rt'ered, all jratiou of ly. This sks have id disap- ;lie rif»ht dances. lis father- );ns, and S kettles, home the t is cele- 1) eat, the from his blankets. to a, feast, UUH, eatiug This 18 called a present to wipe the mouth with (da'yaxstano). Each person receives one dish and spoons, whicli tiicy take home after the feast. After this feast the novice receives his name. Then the people leave the house. The purilication of the novice is performed in the same way as described above (see p. 5.51'). Sometimes the kuc'xal tk" bcffins with a curious conti^st between the ts'c'tsaeqa and the profane. This ceremony is used by the Kwakiutl, Ma'malelecjala, Nimkish, Lau'itsis, T'i;na'\tax, Ts'a'watKr'nox, Axua'- mis, (^oe'xsotV'iiox. The tribes forminj; the Newettee and Koskimo ^Tonj) use the jjhost dance in its place. Mr. (ieorjje Hunt told me the following instance of the performance of this ceremony: The Q'o'mk'fitis, VValas Kwakiutl, and Kue'xa had eelebrated the ts'e'tsaeqa without invitinj^ the Gur-'tEla, the hiffhest of the Kwakiutl tribes. Then the chief of the last-named tribe called all his p(M)ple together into his house, lie put up a long pole, tiie •' winter danee pole," leaning it against the beam of his house, and asked his people, "Are you glad to hear the winter dance going on at the otiier end of our vil- lage while you are asleep in your houses:' If you want to remain ba'xus, do so. If you want to Join the winter dance, then one of y<m step up and touch this pole." As nobody stepi)ed up to touch the pole he put his hand on it himself and said: '' 1 will be the ye'wix-ila; but first let us all turn ourselves into dogs" (wa'tse; in the ordinary lan- guage, wao'tse). Then all his i)eople took oft' their el(»thiiig, even their earrings and anklets, the women keeping only a small petticoat. They blackened their faces and hands and painted men's and dogs' faces all over their bodies. Then they ^iit the winter dance pole in pieces about a fathom in length each. Tlie (liiief oiileied them to cut a hole in the rear wall <tf the house. A^ftc :his was done, tliey went out secretly and from the rear api)roaclied the house in which the other tribes were celebrating their winter dance. Then they barked like dogs, broke through the rear wall of the house, and drove out all the dancers, including even the ha'mats'a. They broke the canoes and all the belongings of the dancers. This was their revenge for not being invited to the festival. This ceremony is called wa'ts'axt, which means, dogs running from one house to the other. Now the ts'et'saf'qa assembled on one side of the street, while the "dogs" or the ba'xus assembled opposite them. The chief of the (irue'tEla, standing in front of his tribe, asked theye'wix'ila of the other tribes, "Can you throw the supernatural power among us .'" Then the ts'e'tsaeqa began to beat time, the ([Ue'qutsa and nie'emqoat all stand- ing together. Then the t'o'X'uit with the f'-og step])ed out from among the ts'e'tsaeqa and danced like the ma'iiuuia, trying to catch his sui)er- natural power. After some time she apparently caught it in her hands and threw it against the "dogs." The first throwing is called the daE'lk" (dEda'LElaL, Newettee dialect), which means laughing. The dogs laugh and bark all at the same time. r ' ^{. 11 1 i ^F^ 544 REPORT OF NATIONAL MUSEUM, 1895. Then the tK'r>t/sar'(|!i beat time again. Again tlio dancer t^anght his suiKM'naturr.l power, went four times forward and backward, turned arouiul, and tlirew it against the dogs. Then tliey satd(»wn, still laugh- ing, and began to scratch their heads. Again they barked. The ts'e'tsaciia beat time for a third time, and the dancer caught the super- natural power again. She went forward aiul backward with quick steps, turnetl around, and threw it again. Then the dogs rushed into the water, scratching and lubbing their bodies, which means that they are removing the ba'xus from their bodies. They barked and came out again. Now the (iiie'qntsa of the other tribes assembled in a group by them- selves and sent f(uir men to the dogs, apparently to send some message, but a<^tually in oider to carry to them some red cedar bark. After they had returned, the dogs in their turn sent four of tiieir number to fetch some more cedar bark. This is repeated four times, and is called ts'a'ts'exsila — that is, pretending to carry messages. Now the chief of the qml'qutsa spoke to his i)eople : " Take care ; don't give in, and remain what you are." All his peoph^ arose. Then the qml'qutsa beat time again, and the dancer continued her dance. Sud- denly she was seen to hold red cedar bark in her hands. Four times she went backward and forward holding the cedar bark and moving her hands up and down. She timed four times, and every time stretched her hands out as though she was going to throw the cedar bark against the "dogs." The fourth time she really threw it. Then all the people 8tooj>ed, and when they arose again they had cedar bark rings on their heads. Then the hamats'a, nu'LmaL, na'ne, and the other me'em(ioat of the Gue'tEla began to get excited. The chief pushed his son toward them. They surrounded him and dragged him arcmnd until all of a sudden he disappeared. Then it was said that the supernatural power had taken him away from the ha'mats'a. This novice was now kue'xalak". The chief next invited all the "dogs" and the ts'e'tsaeqa into liis house and annou.iced that after four <lay8 he was going to try to bring the novice back. This is called wa'sdaua qaj/r-'k", or short assembly, and takes the place of the qap'e'k" ceremony described above. The kuc'xalak" then continues as described before. X. The Winter Oeeemonial at Fobt Rupert, 189r>-9(J. In the preceding chapter 1 have given a general description of the ceremonial of the initiation of a single novice. When the ceremony is actually in i)rogress, there are several novices to be initiated, feasts are being held, and numerous incidental ceremonies are i)erformed which depend upon circumstances, such as atonement for mistakes, rivalry between chiefs, and so forth. In order to make clear the character of the ceremonial, T will describe in the present chapter the ceremonial as it actually took place and so far as I witnessed it in the winter of THE KWAKIUTL INDIANS. 545 1 of the inony is ists are which rivalry acter of )nial as uter of IHO.VtMJ. Af that time three tribes ha«l assembled at Fort Rupert (TsiVxis) — * .wakiiitl, tlie Koskimo, and Na'cfoaqtoii. Tlie Kos- kimo inchuled also the (I'o'pV-iiox, L'ii's(|'('iiox, and (lua'tsVnox. 1 reached I'ort llupert on November 15, 1895, aud shall record hero what I saw. On the Kith of November one of the Nfi'q'oaqtoq ;,'avo a feast. The Kwakiutl ):ad tlieir seats in the rear of the house, tlie Koskimo at th'.' right hard side, the NiV(i'oa<|tmj on the h'ft hand side. When all had aaseml>leil, the chief sjieaker of the Na^foaqtoq said: ''Wehrome, friends. Now that you have all come in, take the handles of your batons and sinjj.'" Then the batons were distributed. IManks were liiid for beatinji^ t'luu'. While the people were still comin/jf in, one of the quc'tsKm (quc'(pitsa) befjan to tease a fool daiu'cr, who intended to give up his d.iiice and to become a quc'cpitsa. lie pulled his nose, rubbed it with snow, and threw snowballs at it. As stated before, the fool dancer is supposed to have a long nose, and to resent all allu- sions to the nose, lie does not allow it to be touched. The «iuri'(iutsa tried in this manner to excite him so as to ]>revent him from leaving the seal society and becoming a <iue'(iutsa. Finally, a number of qur''«iutsa Joined the lirst que'tsEm. They pulled the nose of the fool dancer, spat on it, and smeared it with grease, notwithstan ling his en'^eavors to esca|»e them. Finally, they tied him to one of tlie house I and <H)ntinued to maltreat his nose. Now the Kwakiutl sang t ngs. They were followed by the Koskimo, who sang two songs in their turn. Meanwhile the meal, which consisted of soap berries, had been i)repared, and the speaker held up a dish which was intended for the first ha'mats'a. lie shouted: "This is the dish of Yaqois.'" The dish was carried to him. The members of the seal so(uety re- ceived their shares in order, next the women, and iinally the (pie'- qwtsa. Now the host turned to the fool dancer who was tied to the post, and whom the people were teasing again. He said: "I will ask your friends to stay at their idaces for a little while because I am cooking for you, and Avish to ieed you." Then several of the fool dan- cers came to his assistance. They licked the grease off from his nos(^, untied him, and took him back to his seat. As soon a.t the dishes were distributed, the host's assistants began to i)rei)are the second course, which consisted of rice. While the people were eating, the ditferent societies uttered tlieir cries: "The hens are pecking!" ' "The great seals keep on chewinj ».( ' G'Tixiiiioiis in'iii'.iiKi'k" \vi'liiri-«'lii. Wi) oanio rrieiidrt all in tlio lioiiHc. Ifi'gMistuliig'aoB, iir'iiKiiio'k". go upward (siii};), frioncls. - l-o'ciuliis Yri'(ioi8. ■''iKiii.iVLg'a <ia(iaiirir>'. •• YiVlaLxoi.ax' qaiiik'oaLg'a uir'euiko:it8r''k- NAT MUS 95 35 \Vai'g*a (VaxLil'lii.axH <!<> >iu ! take at the biiuilli^ ra'iuiayii thu butoiiH (|a N fur to .111!., i T>^ I 546 REPORT OF NATIONAL MUSEUM, 1895. 1 ^11 "The food of the jjreat killer whales is sweet."* "The fo(»d of the foolish boys is sweet." ^ "The great rock cods are tryin}i: to j^et fbod."^ ''The great sea lions throw their heads downwards."' The Mosnios said: " It will be awful."'' When uttering these cries, the nienibc^rs of the societies lifted their spoons and seemed to enjoy the fun. Next, tlie Koskinio (tribe) littvd their spoons and all cricil ''yfi." Then they ate as <|uickly as tiiey could, and all the dillerent (lue'qutsii societies vied with each other, singing all at the same time. Next, a man arose who acted as though he was a Haida. He delivered a sijcech, during which he made violent gestures, imitating the sound of the Haida hmguage. An interpreter who stood next to him translated the i)retended meaning of his si)eech, which was sup- posed to be of tlie nature of thanks to the host for the soap berries, because they were one of the principal food articles of the Uaida, and because the speaker was pleased to eat the kind of tood to which lie was accustomed in his own country, lie continued, saying that he carried a box tilled with tbod which he was going to give to the jierson who wimld pronounce his name. Then the host's daughter was called upon, and was asked to say his name. Me began. (1-a'tsd, which she repeated: Sc'as, which she also repeated; then followed, spoken very rapidly, (^oagriTi (lustatc'n Gusgitatc'fi (lusoa't Qoagv'ns (^)aqri'xsl i." Then she said: "lean not say this; 1 nnist go to school in order to learn it." The Haida asked her to go to school with him for lour nights; tiicn she would know it. The girl's father intevrupted them, saying that he wanted to wash his daughter before she went to school with him. Now the Kwakiutl and the Koskimo sang two songs each, before the rice was dished out. After the songs the host's father-in law, who had contributed the rice for the feast, spoke as follows: ''O, friends I 1 have not hnished giving food for the marriage of my son-in-law to my daughter;" and turning to his son-in-law, he continued: "Don't say that word. Dim't refuse my kind offer, else I shall be ashamed. I do not do the same as other people, who only i)jet('nd to give feasts, giv- ing only to those who have to buy my ]»ropevty li'om me."" 'Q'A'xaivX'wisf a<>'!v niiia iiix'OiKixtsck' ! ^(^'iVxaaX'wist'iig-a naai;". A-iiilviirk'! ■■'ViVlai.xrii.ak* hiViiiOkMi,}i;'a t'o fDpntHr! •"'r'a'wi'iasfi'a i,'r'i/(''X("'utsO ! '' X'd/.eii'iuWMU.tHi'. ''This Joko has been known tor aliont oi<ilit yi-ars, an<l is oftrn ropoatorl. 'The son-in-hiw liatl hesitated to accept tlie rice iov tliiri least ami th<' old man referred to this l'u(!t. (^ii'i-i:n, ncnKnio k", ff-a iinila \vi si.n wi \v isilai;a, g'i'i.KU k''c tsEnac i,'i;i'i,(ioai-a Y('« 1 Crioiids, for this riiiNun noli |Mior, iis 1 lliii»lic(l wa'wai.gila. xi;n ui'-gii'inpo. Qoa'la nc'kTd , <iori'la nek- scs wfi'idKnios. giving I'ooil ill tile tinii' of my snn-iu-law. Don't hiiv, ilon't spi'iik tliiit your \Vonl. iiiiirriugo to m -I ted tlieir )e) lil'U'd ey ('(Mild, , singing ida. I le imitating i next to was sup- » borries, lida, and wli it'll 111'- • tbat lie le iievson as (billed 'liich slie I ken very liqri'xsl 1." I order to for four ed tliein, to seliool efore the who had ! 1 have w to my )n't say d. 1 do >ists, giv- ()1(1 mail (iri'i.i|Oiii.ii llr.islK'il rL'i.(lF,in''s, iiiir \toril. 1 ti THE KWAKIUTL INDIANS. 547 While the rice was being eaten a man arose and announced that he was going to buy a copper from FywauuXts("\ Tlu^ latter replied, but in bis spee(;h he made a mistake, naming the summer nam.^ a person, lie was interrupted at once and compelled to sit down. .Noi'cmher Js. — In the morning the Kwakiutl assembled in their secret meeting place in the woods. A new bear dancer and fool dancer were to be initiated in the evening and the plan of the festival was laid (Hit. At the same time the song makers taught the people the four new songs wliich the father of tite new bear dancer had bought from them, and which were to be sung in the evening. Then ()a'lSax()la, who was going t(» give the dan(;e, nnide the following speech: Now come, my tribe, come Nu'xiu'mis, come Ho'i.Elite, come LE'mg-ala, x-T'xak-ala, and Xi'iiaii'alakucla. Now 5 will make my speech on this place of my friends. I will let yon know my heart, friends. We will begin to beat the boards this rdght. Vou shall begin the songs, D»"''mi8, {lud you WaxsSanulisax, and you NaXnalisax, you song makers. That, Ts'a'()anu' anddo'koayfi, is all tbat we say to our friends." Then NE'msiieuiiit arose and an.Nwered: *' I am the one who was struck by the words of our friend." All the men who were sitting on the ground, said: ''Goon!" lie continued: "Now come! Listen to the speech of our friiind on this ground and take care else the secret of our song makers will be known. I say this. Nu'xncinis and lIo'LElitf'. Take care, friends. I say this, Lirnigala, I say this, x-fxak-aiu." Tlicn the S(mg makers sung and put words into the old songs. Now the song maker linlshcd. Then the men who gave the ceremonial told how many dancers there were to be and how many songs. Now he finished. Then the song maker took as many sticks aa there were to be dancers, and gave them to him. Then the nnin who gave the cere- monial nanuMl each dancer and said: "•This will be the song of Cia'yax- stahisas," and j)ushed one stick into the ground. Then he called the name of another one and jiut a^ stick into the ground, lie put down as many sticks as there were women who were to dance. When he had spoken, LE'mg-ala arose and asked his tribe: ''How will you dress?" The cliief of the killer whales, <,)a«|ULayi, aru.^ ' and said he would go with his iriends, and tiieelii«?f (»f tiie policem rsdii'- kwayn, arose and said he would go with his jiicn and they woe'd dress. LE'mgala was standing all the time w hih' the people Avcre speaking. Aftev they had linished, he said: Now, (^)a'quLayi, now Gn'kwayu, you have iinishcd your speeches. 1 tliaiiic yon. Why should you be QofiJa LiVqoa xi;n mVciaf <ia h a i.kii .uia xtsala. K'l Bi:n he i|aj,'-ilc da l(K';wa'uF,- Don't push liacU my heart lor elsi' I asliaiiicil. Noll (littliim tlio (ollitir) maxH k'liO k'uaxiilac rawm la walacialiit. tlc'iinni ui'iiEmOk" 11)01. wl;o merely prt'triid ((> lid and Use oiio who has to lni\ my wenltU. Xlint is it i'riendf? (((i({ive I'eiints) (jants Hi- k'a. \Va! wo fluy. vVal ipp. » .It:"! 548 REPORT OP NATIONAL MUSEUM, 1895, K r ; m Hsiiamed, friends'? We do not need to be ashamed of what we are doing here in the woods." Ho continued: "Now take care, members of the seal society ! put on your painting of charcoal. Take good care of what we aie doing in the house; if anything sliould happen to one of our masks you must get excited. Wa, wa!" After their return they were invited by one man of the tribe to a seal feast in which tlie Na'q'oaqtoq and Koakimo did not take ])art, because seal feasts are considered a i)rivilege of the noblest tiibe, namely, the Kwakiutl. The seal was singed and boiled. Then the skin with the adhering blubber was cut spirally all around the body, and handed to the men wlio stood up all around the house. They received about a yard of blubber each. Tlien the host made a short speech; and after the four feast songs were sung, they all fell to. After the blubber was dispatched, the meat was distributed in dishes and eaten. In the evenii j' the father of the new bear dancrer gave a feast. The Kwakiutl sat in the rear of the house, the Koskimo on the left hand side on entering, the Na'cfoaqtoq on the right hand side. Wiien all had entered, the members of the seal society came in — first the bears dressed in button blankets. Tliey had bears' paws on their hands, put on likeniittens. They remained standing m the door and looked around wildly. The next to enter was the Ts'O'nrxioa, who, according to the tradition, is sleeping all the time. She had her eyes closed an 1 attempted to go to the rear cf the house, turning to the left, while the customary circuit is to the right. One of the messengers who was stationed in the door took her by the arm and led her to the right. A rope was stictchcd from the door to her place, along which she walked to her seat in the rear of the house, feeling her way by means of the rope. The next to enter were the fool dancers. While they were going to the rear of the house a loud noise was heard outside. They pretended to be afraid, hid their faces among the people, and hastened to their scats in the rear of the house. The noise came nearer, the door opened, and in came the killer whales, young nuni and boys, dressed in blankets and having long carved fins attached to their back s. Some of these consisted of a sheath in which a carved board was placed so that it could be pulled out and dropped back by means of strings, thus giving the appearance of a fin which was alternately lengthening and shortening. The men came in stooping down low, so that the fins stood upright. They blew like whales, turned in front of the fire, and slowly went to the rear of the house, leaving the fire to their left, stopping and blowing on their way. After they had made one circuit they disappearetl again. Next, a number of people came in, spreading their blankets and imitating motions and voices of ducks. They went to the rear of the house. As soon as all had assembled the people began to sing. Suddenly a man holding his young sou on his arms rushed out of the right hand rear corner of the house, ran around the fire uttering the cries of the uu'l- THE KWAKIUTL INDIANS. 549 earaiice he men jy blew rear of an tlieir Next, maL ''hi, hi, hi, lii!" and pushing right and left with a dagger which he was carrying. At the same time he smeared his son's face with the mucus of his nose, thus " imbuing him with the sacred madness of the nu'Lmai-i." The poor child was frightened, and cried piteously during the ceremony. This was his initiation in the nfi'LmaL society. It hai)i)ened during an interval between the four songs which were sung before the meal. After the people had eaten, the bear rushed out of the same corner whence the fool dancer had come. He was dressed in a bear skin and came out on all fours, jiawing the ground, growling, and looking wildly upon the spectators. The ])eople began to sing the first of his new songs, and eighteen women danced accomi)anying the song, in order to api)ease bis holy wrath. The songs pacified him, and he disai)peared again in the corner of the house from which he had come and where he is supposed to be initiated. After this the second course was served, and then the people dispersed, each lighting his torch and wending his way home along the dark street or down along the beach and up the narrow bridges which cross the stream leading from the beach to the street. Soon the glimmering lights disappeared in the houses, where the fires were tended before everybody went to his bedroom to enjoj the rest. On the 19th of November the first ha'mats'a gave a feast of salmon and berries. Early in the morning he himself, accomi)anied by the seal society, went from house to house, their faces blackened, and dressed in their various ornaments — the fool dancers with their lances, the bears with their enormous paws. The fool dancers knocked at the doors with their lances. Ther. they entered and invited the j 'ople with the same words as are used at ordinary occasions. But they di<l not raise their voices; they uttered the invitation in a low growling tone. Whenever the name of a person was mentioned the meaning of which in soiie way offended the bears, they pushed the si)eaker — one of the fool dancers — so that he almost fell down. While the names were being called, the members of the seal society looked around angrily. Generally four (falls are necessary to convene tin? people, but the seals do not allow them to tarry. After they had called the first time, they wen^ around api)arently offended by the tardiness of the people. The carried a long rope, entered the houses, and the fool dancers pushed the people from their seats with their lances. The bear dancers scratched them and drove them towards the rope, which was stretched tightly. Then the members of the society who held the rojjc pushed the people out of the house on to the street. After hav- ing arrived on the street, they drove them before the rope until they reached the dancing house. Thus it did not take very long to bring the peoi)le together. About 3 o'clock in the afternoon they began their second call, and at 4.30 p. m. all the people were assembled. As the host belonged to the Kwakiutl tribe, the Koskimo and the Nri'(]'oaqt(Vi ;|:! ;j Hi ism ,i;fr 550 REPORT OF NATIONAL MUSEUM, 1895. i 1: had tlie seat of lienor \\\ tlie rear of tluj bouse where tlie seal society is generally sitting. The IvwakintI sat to the right and to the left of the door. The members of the seal society and the relatives of the host were standing near tlie door tending the lire iiiwl preparing the food. As soon as all the people were assembled, the seals placed two logs in front of the door, over which they laid a plank. The hn'mats'a and two fool dancei s took their scats on the i)lank, thus ])reventing any of the guests from l«'aving the house. About this time Jlo'i.Elitc, the speaker of the Guc'tKla, arose and asked his debtors to pay his debts,' lie said : "Now 1 beg you to l)lease nu> and to i)ay my hmnble debts ;'^ then calling tiie names of those wiiose debts were due. One of the latter arose and promised that all would i)ay on the following day. These debts had been con- tracted a year before the feast, and tlierefore became due by this time. IIo'LKlitc continued speaking. In belialf of the seal society he thanked the people that they had come to the feast. He called up four men to distribute eagle down. Then they took n]> the down, which was placed in four dishes, and ])nt it on to the heads of the assemblj'. Now he asked the i)eople to sing and to beat time, and four young men distributed the batons. Tiie seals continued preparing tlie Ibod, while the Koskimo and Na'cfoacitoij sang two songs eacli. The bears had their paws on; the focds carried their lancus while they were picpar ing the food. One of the bear danceis was being led by a rope which was held by one of the fool dancers, in order to ])revent him from get ting excited and attacking the i)e()ple. During their songs one of the Na'q'oaqtoq women danced in the rear of the house. After they had (inished singing, the speaker of the Na^foacitoq arose and said: "The Kwakiutl do not look properly after the winter cere- monial. Jiut now they shall see that wo know well how to arrange our ceremcmials." He took off his head ring, called his cousin (i>n'snrimalas, and gave him the ring, asking him to go around the (ire and to look for someone who had no red cedar bark ornaments. Qa'snomalas took the ring and went around the tire, turned once in front of the door, and continued his way to the rear of the house. There he put the ring around the neck of his cousin, NE'ms<iKnik-ala, who had Just arrived from the Na'ci'oaqtoc} village, and wiio therefore had iu)t taken part in the oi)ening ceremonies, when everybody received his ornaments of bark. As soon as he had received the neck ring, he arose and danced as "'la'Xts'AliL (irK|U'ua = 8tan<liiig in tliti middle of tlic lioiisti iisluiii;' fcr |ia\ iiieiit of debts. - K'Binar-i.Eu liawiVx'aloL (pi s wax't'-'daos g';Vxi:ii hi xi:ii j^-;i jj-iin.'ioi. .Ma;miXuiti»i Not now I begyou for to |i1('iimi< joii iii(( to my siniiU tlilits XliuiniXiiil 'laoXQ'f'fi'aiiqulayriinlsoX Tsa'xisini'a yfi'Kiii xaawisoX i.ri'lr'i.k-'iifHtodalii'x viii:minii ami t^'t'i|'au(iiilu auil lio TsaxiMmi'ii lio iil«o i.n U'i,U''alHtotlaliix lio iVil("'x i.r''i.t8ls. llf-'iEin wax*"', dear i,(''i.t.ii«. That i» all. In iiiudeni Hpeecli ihelirHt word would lie K-'c hiiiuilkh. THE KVVAKIUTL INDIANS. 551 1 till alas, to look t as took i>r. and 10 ring arrived till the I talk. iced as iiieiit (if iiXiiitMi iXiiit 'IIKIIlisil ha'mshamtsKs. After lie had danced, his father, T'e't'esumx-tsana, arose an<l promised to distribute blankets. XE'msqEnik-ala's wife asked her speaker, Qor''neqoii., to speak for her. He held a silver bracelet in his hands and promised in her behalf that she would {iive to her husband four sticks of silver bracelets, ten bracelets to a stick, and button bliinkets as many as were need«'d lor a festival which he was going to give. Then Qa'snomalas took the blanket and T'e't'esumx-tsana took the bracelet. The latter spoke: "This is my way. No other clan can eiinalmine; no chief can ecjiial nie. J always distribute all my prop- erty." Tlien (>|i~''*^"<»'"3'las interrui)te<l him and said: " Don't say too much I You have made nieyoiir speaker and taught me not to mind others in what I am d(uiig. You have K-ule me liappy. Tlierefore I shall sing.'' Then he sang two songs wliich expressed his happiness. After his songs ho said: "That is enough, i sing two songs for what yott have promised me to-day. I shall sing four songs when you will promise me a coi)|)er.'' Ho tliaiiked his unch''s wife for considering the noble position of her husband and helping him to keep that position. He announced tiiat he would distribute the bracelets and button blankets among the four tribes of the Kwakiiitl. " Ya Koskiiiio,'' he said, "fol- low this way, follow my way. Don't lock up your boxes; keep them open as 1 do. Thus I have become higher than any other man. 1 alwiiys j)ut my jtroperty into a box with redliot bottom.' Let both our tribes strive aj;ainst the ivwakuitl, so tliat we may take otltwo finger widths of tlieir highness.''^ By this time the sahnon was done ami was put into long Hat dishes and lish oil poured upon it. The fool dancers and bear dancers distributed tlie dishes and tiie wooden spoons, every three or four people receiving one dish. The Koskimo and Nn'cj'oaqtoq were given first, the Kwakiutl hist, i'ltiijuette demands that the guests ciit as quickly as possible. Wlienever tiiebear dancers and fool dancers saw a l)ers()n eating slowly, tliey went up to him and pushed and scratched him. During all this time a huge lire was being kept up in the middle of the house and grease was poured into it. Tlie tiames leaped Uj) to the roof of the house, which every now and then caught fire, so that a man Imd to be sent up to extinguisli it. It is considered imjiroper for the guests to mind siHili tires, and ;ipparently no notice is taken of them until the host deems it jtroper to send iii) to the roof. He some- times disregards the lire until it has attained quite considerable dimen- sions. As soon as the people had linislied eating, the ciiief fool dancer, who is the si»eaker of the hii'mats'a, tried to deliver a speech. Jiut it is 'Tliat iiiciiiis, as wiitiT is Hcaltcrcil hy I.> iiii^ jtoiircd upon roil-iiot Ntoiii's, tlms his ItlaiikcVs ai'o Htsattt'i'ed ainoii<^ the tiil)OM us soon as tlioy tall upon tliii red-hot liottom of his l)()x. •The Kwal^intl nrr coinitcd as hi<ih as iniir (injjor widths, as they consist of four tribes. Thootliertriliosartu'ach onl.\ one liii^fer width high. Of these, thoNa ifoaqtAq and Koaltiino wanted to have each one, in order to become uh high as tlin Kwakiutl. II-!: 5*^ 'B. 552 REPORT OF NATIONAL MUSEUM, 1895. !f' > \ •I : customary to intemiiit liiin. Whenever ho made an attempt to 8i)eak, the people raised a great din, which compelled him to stop. He pre- tended to get angry and threw stones at the peojjle. At this time lie ordered the members of the seal society, of which he liimself is a mem- ber, not to eat of the salmon, as a number of Jish were set aside for them. When a number of fool dancers and bears b(^gan to eat, not- witlistanding his commands, some of the other members of tlie seal society took the food away and pulled them back. After all the guests had eaten, a large dish was placed on the plank which was laid in front of tlie door. The lia'mats'a ate out of the dish, while the other mem- bers of the s(ial society ate out of large kettles which wt^re standing near the lire. Then all the people laughed at them because they ate after the others had finished, although they are the highest in rank among the whole tribe and ordinarily receive their share first. When the people were teasing them, the friends of some of the members of the seal society stepped before them, spreading their blankets, thus hiding them from view, so that the people should not see tliem eating. Now Ho'LElite arose again and spoke: " This is the way of my chief. He gives a large feast on account of the nobility of my tribe." He asked the people to take the batons and to sing. The Nri'(['oa(itoq commenced and sang two songs. The Koskimo followed with four songs. In the fourth song the word "' raven " occurred. As soon as it was heard, one of the ha'mats'as of the Koskimo became excited. He jumj)ed up, crying " hap, hap, hap," trembling all over his body. His attendants rushed up to him, the people beat time violently, and the drummer beat the drum, while the ha'mats'a tried to rush up to the people and to bite them. But ho was held back by his six attendants. Slowly he moved to the rear of the house, where he went once to the left, once to the right, then cori tinning his course around tlie fire. When he came to the door, he went out, followed by his attendants. Then the Koskimo called four times, " yfi !" While this was going on, NEg-c'ts'c, speaker of the Koskimo, arose, and as soon as quiet was restored, he spoke: "Take care, my tribe; the supernatural power has entered our ha'mats'a Nau'a<ps;" and turn- ing to the Kwakiutl, he said: " Be ready, friends, you on both sides of the house; we will try to tame our ha'mats'a." This was said at the moment when the ha'mats'a ran out of the door. His attendants returned after an absence of about ten minutes. Now a number of large carved dishes were brought in, one repre- senting a bear, the other a sea lion, and others other animals. They were placed in a row in front of the fire. Then Ho'LElite arose again and with him Ama'x-idayu, an old speaker of the Gue'tEla. Ho'LElite spoke, calling the host's bfi'xus name, NEmO'gwis, and pointing to the bear dish said: "This is NEmo'gwis's dish, which was used by the first NEmO'gwis when he gave a grease feast. He used a dish like this one. He also used this seoond bear dish and a wolf dish and a killer whale THE KWAKIUTL INDIANS. 553 arose, rei)re- They agaiu 'LElite to the le first is one. whale dish." Then he raUed up No'Lq'auLEhi, the father of NEino'fjfwia. " Speak yourself regardinj; your own dishes.'' No'L(i'uuLEla called up liis mother, Md's(|KniXLala. lie asked her to give to his son some of her father's dishes. Then slie pointed out a bear disli and a, disli repre- senting the sea lion's stomach, lie continued, asking her for some of her mother's dishes. Then she pointed to a killei- wiiale dish and to a wolf dish, lie spoke: "Friends, my mother has some more carvings, but 1 do not want to give tliein to my son as yet. First 1 want to give another feast; then I sliall give them to my successor. That is all.'' Tlien lIo'LElitf' sjtoke again: "Did you hear what my chief sai<l ? He said that he wants to use tlie dishes before giving them to his son. That means he is going to give another feast. Hu, hu, hu, hu, hu," and all the people rei)eated this cry. The fool dancers and bear dancers took the dishes and carried them to the guests. Ilo'LElitc called: "This is the dish of tlie troublesome ones.' This is the dish of Ts'E- qolag'ilis.^ This is the dish of the cormorants.^ This is the dish of the rock cods and beai's.^ This is the dish of the whales for whom one waits.' This is the dish of the gulls.'' This is the dish of the pigs."^ After all the large dishes liad been distributed, the small dishes were carried to the women and to the young people. While all were eating, Ho'LElite remained standing and asked the KwakiuU to sing. They assembled in the door, and after having placed a i)lank on two logs they sang, standing, the feast song of the winter dance. As NEmOg'wis had no daughter, his grandmother and his father danced, accompanying the song. After they liad finished singing, Ho'LElite spoke: " Ya, friends, this is the way of my chief. I le does so not only this time to show his great- ness, but lie always acts this way. Eat and swallow what is given to you as well as you can ; eat it all. Bring our food and we will feed the chiefs." Then the members of the seal society brought a barrel filled with berries and placed it in front of Ho'LElite. While carrying it they cried, "u, fi, u, li, fi," indii^ating that the barrel was exceedingly heavy. Then they brought a number of large wooden ladles. IIo'LElite dijjped berries out of the barrel, and said, '* Now sip, NE'msqEmk*ala,"" and the ladle was taken to him. He drank, and when he was unable to empty it he poured the rest of the food into his dish. Thus the ladles were carried to all the chiefs. After all had received their share, Ho'LElite spoke: "Oh, tribes! 1 do not do soonceoidy; I often give feasts of this kind. That is why we are called Kwakiutl — that means the smoke of 'Wu'n'awnnx-is, the society of the Na'(i'oaqto<|, whiili eiiibrjices tlio socrct Hocie- tics hA'mats'a, bear, and iiiiVina(i'a, ami corresponds to the seals ol' cLe KwakiutL '•"riie wolves and lia'niats'a of the Koskimo. ^i/o'i/Kpana, cliiefs of the Na'ii'oaqtAq. ^T'o't'opa, na'nO, chiefs of the Koskimo. '■KsElallLtsawo qoayl'ni, tlie young men of the Na'q'oaqtAq. ♦"Ts'c'ts'eg'inaiia, elder hoys of the Nri'<i'oa(itoq, who fetch fuel, etc. 'Gue'gusoa, eater", riiid<lle-aged men of the Koskimo. ** La'ams Xu'mt'C'Lax NK'mstiEuik'ala. !;"■■ ■; i:. f ;.:■. .^^ iA [ '' 'jV'- '. ■' ':'ii J = t,' '^ '! ! 554 REPORT OF NATIONAL MUSEUM, 1895. i I the world. All tiie tribes try to imitate us, but I have not seen anyone who has been able to do as we do." Then all the jjeople said, '' True, true!" Next NEmo'gwis's father, No'Lq'auLEla, spoke: "Look at me; look at my son! You shall not call me chief on account of what 1 am doing, but call my son chief, because I am doing it for his sake. 1 am working for him; I want to make him heavier all the time."' Then he asked one of the Na'q'oaqtoq chiefs, who had expressed his intention to leave, " Is it true that you are going to leave? If you intend to do so, wait four days longer, because my brother is going to give away blankets within a few days," and he cimtinued: " Ma'malcleqala! my sou is ready for you. He intends to give blankets to you. My brother- in-law KuLE'm is also ready for you, and Afi'listiilitsa intends to give blankets to you." Then the Na'q'oaqtoq, who intended to leave, arose and said : " I wish tliere were two men like y(m in Tsil'xis ( Fort llupert). You are the first who treated me well; you who asked me to stay here." November 30. — In the afternoon the Koskimo sent their messengers to invite to a feast. About p. m. the people had assembled in their dancing house. First a Na'q'oaqtoq distributed blankets among the peo- ple, and then one of their number arose, holding a copi)erin his hands. lie spoke about its value, and said that he was going to buy it. Sud- denly whistles and noise were heard outside, and the Koskimo hil'mats'a, who had disapi)eared the preceding night, entered, accompanied by his attendants. He danced around the tire once and disajjpeared again. Then the speaker of the Koskimo asked the Kw.akiutl and theNil'ifoacitoq to sing. The Kwakiutl sang their two songs. The Nil'q'oaijtoc] followed, but when in their first song they got out of time Yfi'ciois, the principal hfimats'a of the Kwakiutl, got excited. lie jumped up, crying "hap, hilp, hap." His nine attendants rushed up to him, and while he was ♦rembling violently they moved once to the right, once to the left behind the fire, then arouiul the fire, and when they reached the door, they went out. During all this time whistles were heard proceeding from the circle of the attendants. While the Koskimo chief was continuing his speech the whistles and the howling of the ha'mats'a Avas heard on the street. Soon he returned, dressed only with a dancing apron, two rings of cedar bark worn crosswise over his shoulders, and a heavy ring of red cedar bark worn on his head. The first circuit he danced in a squatting posture. When opposite the door, he was for a short time carried by his attendants. In the rear of the house he turned once. The second circuit he danced standing, ami the songs which were sunjv during this time were in a five-i)art measure. His feet were put down with the beats of the batons. The knees were lifted high up for each step, while the trunk moved downvard at the same time. After lie bad gone around the fire twice, his father dressed him with n fine 'Jhilcat blanket and an apron and leggins of the same make, with which lie made two more circuits around the fire. Then he disappeared, utterly ' That lueaus he wants to make his oriiameuts ol" red cedur bark more valuable. THE KWAKIUTL INDIANS. 555 liap, exhausted, in one of the small bedrooms. During the dance he had apparently become (juieter and (piieter as time went on. Then Yfi'qois's father arose and distributed a few blankets which had been fetched durinjj tiic diuice of the ha'mats'a. They were given as an earnest of the blankets with which lie promised to pay for the ecstasy of his son. Now at last the Koskimo began to prepare the feast. While they were engaged in this work, one of them shouted, all of a sudden: "Listen! Wiiat is going on outside?" Kveryoiie was quiet, and sud- denly the roof of the house shook violently. At the same time a boy was seen in the entrance of the house being wafted up and down, lie hung perfectly limp while he was Hying to and fro. Then the people pressed up to him and phu-ed themselves so that the boy was in the dark. Suddenly he had disappeared. Alter a short time his bloody clothing and his head ring of red cedar bark fell down tlirough the roof, and a short time after the bloody clothing of a girl also fell down. Then the speaker of the Koskimo said: "Three of our youths have been taken away by the spirits. Now our winter ceremonial shall be- gin." (Ireat excitement prevailed, as this was quite unexpected to the other tribes. Then food was distributed, during which time s])eeches of welcome and of thanks were made. This was the end of the festival. November i'l. — Early in the morning the old hfi'nuits'a of the Kos- kinu), with three attendants, was seen on the beach pursuing a number of women. It appears that they ha<l taken some of the food that was intended for him, which had excited his wrath. lie ran after them, trying to bite them, and they escaped into the water, which the ha'mats'a is sui)posed to dread. There he kept tliem for a h)ng time; whenever they made an attempt to escape, he tried to bite them and drove them ba(!k. In t4ie evening the father of Yfi'qois gave the promised feast, in which he wa.s going to ])ay for the ecstasy of his son. The blankets which he was about to distribute actually belonged to his mother- When the people were assembled in the dancing house of the Kwakiutl, she came in first, crying "iifi, hn, hu," which indicates the weight of the blankets which she was going to distribute. She was followed by the father of Ya'qois, who entered singing his secret song.' He was followed by his son Ya'qois, the ha'mats'a, and by his sister La'stosalas, who is the Ifi'ufialaLala of tlie former. Then the iniMubers of his clan followed, currying the blankets which he was going to distribute. The spe.iker of tlie clan Si'sinLae a>»ose and said: "Look at me, friends, look at me well. This is my way of acting for my children." Then he turned to the Kwakiutl and said: "Yes, my friends, here I am again. I can not let j'ou rest, for we must try to pacify our great friend.^ Now arise ! aiul take the han("les of your batons," and turnhig to the Na'q'oaqtoq and Koskimo, Ikj asked them to help pacify the 'Ho'lig-a yo'Iaqula. 'Meauiug tlio hfi'mats'a Yfi'qois, who became excited the preceding day. Hi !"! i U ill i ' 1 1 ,C'*«;^ "ll' 55G REPORT OF NATIONAL MUSEUM, 1895. Lri'niats'a. He said : " We have tried to tame hiui, but we can not do it. 1 am too iiKsijjniflcant as compared to him." "True, truo," said all the people. Then they began to sing: I liavo bi'cii all around the world mating with HaxhakiiAlnmiXsi wa I give nobody time to oscapo iiit;, goiug around in tho hoiiHo with ItaxliakinilannX- Bi'war. You HaxliukurilannXsrwar-, center of tho earth, you wero crying Imii for me; Vou MaxliakiiahiuuXsi'war', po»t of tho worhl, you wore crying h.ip foi' niti.' Yii'qois and his k-i'miahiLala danced, accompanying the song. I*'irst two songs were sung for the ha'mats'a, then two for the Ici'iniahiLala, one of which was as follows: 1 keep down your wrath, Great, real Cannibal! I keep down your whist!cn, (ircat, real Cannibal! I kcej) down your voracioi^suess, Great, real Cannibal! You aro always looking foi food, Great, real Cannibal ! You aro alwayn looking for heads, Great, real Cannibal! Yi>n aro always devouring property. Great, real Cannibal!- Thon the sjjeaker of the Koskimo arose and said: '"Ya, Koskinio! Ya, Kwakiutl, Ya, Nfi'q'oaqtoq. This here is my ha'mats'a. ' I sold a copper for 1,000 blankets and he swallowed it.' I sold a cojjper for 1,200 blankets and he swallowed it. At another tinie 1 bought a cop- per for 1,200 blankets and threw it into the fire for the sake of his name. Jfow look out! I may do the same again this year. 1 want to make him as heavy as I can on my part. His father is doing the same for him.'' Then Ya'qois's father arose and the people shouted : " Speak, Chief; speak yourself; not through a speaker."* Then he said : " ]''vieiids, look at me; look at me well, because I want to tell you who 1 am! This is my way of doing. Five years ago you heard nun^h about what I was doing. Then I gave my ha'mats'a first to Ya'qois. Ten limes I gave blankets to the Koskimo. I want you to come to my house len times this year, so that I may reach to the beams of my house. This is not my way of doing. Chief NEqri'penk''Em, my father," and A'wate taught me this way and I followed them. My name is rja'qoag'ila on account of the copper which I had from my grandfather. My name is Qo'moqoe on account of the ermine and abalone shells which I have from my grandfather. Do you want to know how I obtained my ha'mats'a? 1 opened my box and took out my dances, which I receive«l from my brother-in-law, (J'uli's.'' Therefore I am not ashamed of my ha'mats'a. Now I ask you one thing — do not call me ( JuO'telabido. " It ' Ax^pendix, page G88. -Appendix, page (593. ^Ile had given his ha'mats'a to Ya'qois iit .i former time. ■•That means ho gave it away. »Wai, ya'q'cgMi.ax, g'i'(ianif', xfi'mastala. "He merely called liim father. 'Or Nu'xm-mis. "Sou of northern tribe, because his mot'-cr belonge<l to one of the northern tribes of the coast. \ I ii 1 1^ n THE KWAKIUTL INIHANS. 5r.7 am! k in well wlien I live like one of you, and it is well if 1 Jict like one of the uortbern tribe, because my motlier was of bifjh blood iimon{^ her tribe. I do not j,'ive this fe.stival that you may call me a chief. I give it in honor of these two who are daneiufj here, that the words of their ene- mies may not harm them. For this i>ur[>ose I build an armor of wealth around tliem." Then his spcalicr continued: *• Vou iiave llnished, 1 am proud of you. Yours is the ri{;ht way of speakinj^. There is nothing wrong in what you said." Then ho turned to the Nii'cfoacitofi, addressinj^ their chief, K-ak-xiVlaso: "Did you hear wiiat my chief said? He did not speak against you; he did not si»eak against tlie Koskimo, and he did not speak against us. He shall be the speaker of the clan Sc'nLKm.' Do not speak behind our backs, calling us sons of northern tribes.- Our ha'mats'a is making us tir«'d. Now take care! Look after your batons and speak carefjilly, and see that food is given in the proper way to oui' great friend. He has many fathers. If one of them has not enough property at hand, another one is ready to i)ay for his ecstasies. Ho'Liditf'! Coni; and d(» what you like with these blankets here. They fell from the red cedar bark of Va'qois." Ho'LKlitc arose and with him ^ima'x'idayu. He i)raised No'Lcj'au- LEla, the lather of Ya'«iois, and said: "O Na'(i'oa(ito<i. This is the first time tliat such a thing is done. His proj)erty runs from him in streams, and if one of his rivals should stand in the way he would be drowned by it." Then he began to distribute the blankets, beginning with the ma' maq'a of the Na'<i'oa(it6(i. Sometimes he did not know the proper order and rank of the different names. Then he inijuired of tlie jjcoplo, and they called to him, trying to help him. Some even threw stones at him in order to attract his attention. After the first pile of blankets had been distributed among the Ma'q'oaqtiM^, he took up the second pile and distributed it among the Koskimo, beginning with tlieir ha'- mats'a. After he had distributed all, he said once more: " Ue careful; the supernatural power never leaves our ha'mats'a; if you should make a mistake, he will become excatcd again." After his speech, the NiVq'- oaqtoq and Koskimo sang a song on account of the distributicm of blankets, and one of the Koskimo said: *' I begin to be afraid of the manner in which we are being treated liere. The i)roperty which is being distributed here reaches up to my throat. I will not blame No'Lq'auLEla. My grandson is a ha'mats'a, and neither he has received a bhitiket nor have 1 received one." It so happened that his name had been forgotten in the distribution. Then Xr»'Lq'auLEla took the button blanket whicli his mother was wearing and gave it to the speaker, who thanked him for it. Next a Na'q'oaiitoq arose and sniil : "No cLin has ever been known to do what you have done today, and 1 am afraid of you. Kwakiucl. if 1 1 1 1 ., 1 f{ ■■|>! 'Or Si slni.af'. '■'His father was a nc'i'ltsutj. 558 REl'OUT OF NATIONAL MU8KUM, IStfr.. yim luul 11 cliii'l' liefore tliis time, but now you Imvf no chief.''' Upon thin all tho Kwiikiutl Hiiid: ''True, tiut'; wr ran not deny '{."' After these 8i»eecheH were linislied. food, wliieii consistiMl of riiih apph's mixed witli p[i"«iif**'i was distributed anionj,' the jjuests.' When tho people luid almost linislied eating, one of the Nri'«|'(»aqto(i jjave a button blanket to his son in law as a promise of a ^reat number of blaidvets which he was to give him at a later tinu'. Then tius recipient thanked his father-in law. He took hisstafl", which he held horizontally on his shoulder, and which he carried as thou};li he was loaded down with the jjilts of his father-in-law. Slowly he went around the fire 8i)i^iii{f his secret son;;' — a tV»'X'uit soiif>, as he was a nieinber of that society, lie turned wiien he came to the frtuit of the house and when he reache<l the rear of the house. Wiiile he was still singinj;, all the NiV(foa(ito(i sinj^ers assembled near the door. They held a plank to beat time on and bi'fian to sin^. The man danced while they saiifj:. After the se(M)nd son^j. he put on the button blanket and danced, accompanied by the third son};-. Durinj; the fourth sonjihe took upsoine burning coals and laid them before one of tlu^ men. This was to indi- cate that he had power over the lire. Then he took another jjicce of burning coal between his hands, rubbed it, and, swinj;ing his closed hands forward and backward, he all of a su«blcn threw tlu'iii forward, and as they parted the coals had disaj)peared, lie had transformed the coal into a supernatural objeet which was to tly around tlu^ whole world to see if there was a chief gi-eater than his father-in-law. In four days he said it should return and briiij^- him answer. Then he announced that he would keep the blanket which he had received, and that he would not giv«^ it away, and the ]»eople replied: "Do as you say." Ill the evening the Na'q'oaqtoci held their kuc'xalak". AN'hen all the people had assembled, the speaker thanked them that they had come, and turning to his own tribe, he said: "Keep your batons in readi- ness!'' As soon as he had ' lid so, the door opened and two men came in wearing large blankets and imitating the motions of cormorants. They entered by twos and threes and gathered in therear of the house, standing in a row. When all had come in, tiie speaker asked the tirst of the birds: "What is in your stomach ? " He replied: "Kwakiutl.'' Then he asked the next one: "What is in your stomacdi ?" lie replied: "Four tribes," meaning the four tribes (»f the Kwakiutl. Turning to the third one, he asked: "What is in your stomach?" Me rei>lied: "The Kwakiutl, the Koskinm, and all other tribes." When he askciil the next one, he acted as though he was vomiting. This means that he was vomiting the property that was to be distributed at night. The fifth one said to the speaker that he had gone from tribe to tribe through ' Moaiilnfr tliat No'Lq'aui.Ela, by liin nunierona distriliutionsof blankets, had become greater than all the other chiefs. * K-'esnoX ho'Xoa. •'The crab applcB are picked while they are unripe, hoiloil, and kept in water. I B! i ! I THE KWAKIUTI, INDIANS. 559 Upon i the wli(tl«' world swallowiii;; tlir trjbos.' After the speiiker liad asked bvery one in this iiiiiiiiier, li*< thiitiked the coniioiaiits tor com in;;', mid said: ''I sitn yhid that you are not light cormorants, but that "ou are heavy witli property." Another si;;nal was yiven to the sinfjers to beat time, an<l in came tlie killer whales. Tluy also entere<l l»y rwos and threes. They had tins made of wood tii'd to their backs, and came in blowinj;. Tliey moved in a lu'nt jutsitiot;, ^(» that the fins stoo<l ui)rijiht. lilowiiig, they went aronnd the (lie. where they remained standing vv\t to tlie cor- morants. Now the speaker said: ''Do you know why we open our ceremonial with the eiitrantre of the cormorants and of tlie killer wh.iles? In olden times, when Kuckmixa'oe traveled all over the world in his canoe Da'dai.a, he came to (loa'l.fjoaL'a'lalis, where the villajfe of tlie Na'(|'()a(|to(i is stamlinji'. There the Na'(i'oai|to(j and the killer whah's were livinji' at that time. Kiickuaxa'oc left them and went to Ya'.\oeHti;m A Iter he hatl left, diflh-ulties arose between the Na'q'oacp to«i and the killer whales. When Knekuaxa'oe heard of this, he trans- formed ]»art of the whales into birds, others into sand. l"'or this reason the sand of the beach GoiVLj'oaL'a'lalis is souudiu}; when it is stepped ui)on." After he had finished his si)eech, the women came in, dressed as birds. They danced around the lire and st()pi)ed next to the cormorants and killer whales. Then the speaker continued: "Do you know what this means' Tlie b' ds were livings at Ya'xor'stEin when ivuekuaxa'oe arrived tluuc. Ihey were livinj; in a cave. Kuekuaxa'oe painted them dilferent cohus. The crows and the cormorants wanted to be made prettier than all the others, and waited until the last, but then they found that Kuckuax;i'or' had used all his i»aint aiul had only some charcoal left, with wliicli he painted them. Therefore they are black. After the birds had been pain Led, they came dancin}"' out of the cave. At that time Kuekuaxa'oe's canoe was burned. If you do not believe what I said, Koskin)o, come and visit me an«i I will show y(m the i)laee." After this speech, the NiV(|'oaqto(i distributed their blankets ainoug the Kwakiutl and Koskinio. After this was done, a niessenjjer entered the house and said : "Some strangers are on the beach." The si)e"aker of the Ifa'q'oacitoc] sent a man out, who took a torch and went down to the beach. Soon he returned and informed the si)eaker that some white men had landed an<l asked to be ])ermitted to enter. The speaker sent for them, and the uu'ssengers came back leading a younf"' Indian girl, who was dressed up in European costume, with a gaudy hat, a velvet skirt, and a silk blouse. Then they asked No'L(|'aui.Ela what he thought of her; if he thought she was wealthy. They asked him to send her back if she should be poor. He looked at her and said: " I can easily distinguish rich and poor and I see she is wealthy. Let her stay here." Then the sjieaker ^§1' I ' . I :!■ ' That means f^iviiijj awuy blaukt'ts. When blankets are given to a tribe, it is called swallowing the tribe. I 560 REPORT OF NATIONAL MUSKUM, 1895. looked at her and said: "Oh, that is Mrs. Nfi'h'." They led her to the rear of the house and asked her if she carried anythiiij;' in her pocket. She i)roduced a roll of silver <iuarter dollars, which the speaker took and distributed among the people. By this time it M'as near midnight. Now the speaker said: "Let us take up the object of our conven- tion." The festival was to be the initiation of a new q'O'miniuia. About a fortnight before the festival the host's daughter, who was a (I'o'minaqa, had died, and he wanted t() let his niece take her i)laco. The festival was to be her initiation. She had heen hidden in a secret room in the rear of the house, and when the singers began the songs of the dead girl she appeared wearing a blanket, dancing apron, a round neck ring, and a high head ring which was covered all over with down. She danced very slowly arouiul the fire, accompanied by two attendants. Her hands trembled. They were held horizontally forward, lightly bent, her elbows resting on her sides. When she appeared, three women began to dance in the rear of the liouse in order to appease her. After four circuits she disappeared in her room, followed by her two attendants and the three dancers. When the second song was sti\ick up, she reappeared and danced in the same manner as before. At the end of the song she went back to her room. During the third and fourth songs she grew quiet and danced like other women. When she appeared for the fourth time, she wore a huge round head ring. She was accompanied by an old wonmii, the aunt of the deceased girl, who wore no ornaments, and whose disheveh^d hair hung loosely over her face. This indicated that she was in deep mourning. Soon after the eiul of the ceremony the song of a man was h<;ard in front of the house. He approached slowly. Now the door opened and a naked person, wearing only an apron, and a head ring of red cedar bark, arm rings, and anklets of the same material, appeared. He stayed in the doorway for a long time, singing his secret song. Then he came forward, looking upward, his hands laid Hat to the back side of his thighs. With short quick steps he ran around the lire. The audi- ence became restless, because they feared him, the ma'nuKj'a, the thrower of sickness. When he entered, all the ha'mats'a had to leave the house. As soon as he began his circuit, a man holding ;; rattle ran up to him and followed all his movements. As soon as the ma'maq'a came to the rear of the house he gave a high .juni]). The drannner beat the drum rapidly and all of a sudden the ma'maq'a had (iaughthis mag- ical stick, wiiich he held between his palms, drawing it out long and shortening it again. Suddenly he threw it into himself. The staff had disappeared and he fell backward in frightful contentions, lilood came pouring out of his mouth and out of his chest. After soine time, ho pulled the stick out of his nmuth, recovered, and continued his dance. He tried to catch the stick again, looking upward atul holding his hands close to his thighs. As soot> as he had caught it all tl>c i)eoi peo|)le arose, and when he threw it, they stooi)ed down, hiding in their blankets and crying, "wa." The lirst time hethie>> his stick it <lid not Hi THE KW.4KIUTL INDIANS. 561 hit anyone, but when he threw tlie second time two younj^ Nii'({'oa([t6(i rushed forward, bU)od pouriiij;- out of fclieir moutlns. After snine con- tortions they lay there dea«l. The man who had accoinpanieil the ma'maci'a's dance with his rattle was actinj,;;- as thoujzii the stick had entered his throat and was sufiocating him. xVs soon as the ina'niacj'a had thrown the second time, he disappeared in the secret room in the rear of the house. Soon he reappeared, singing over the dead, who werecarried into the secret room. Shamans were c, tiled, who sang over them and cried "hoip,'' while the mn'maifa danced a tliii-d and a fourth time, catching and throwing his stick, without, however, hitting anyone. This was the end of the ceremony. Norembir 3:J. — In the morning the Ivoskimo iield a secret nieetJng, at which it was decided that Q'e'q'arujoala was to show the daoce Ba'baqoayuL (soul catcher). In tius dance, wldch will be found described ou page 575, the dancer ])retends to capture the sou! of one of tlie audience; but a certain amount of property is nuule to symbolize the soul. When therefore a dancer catches a soul, it nutans that he takes away from the owner a certiiin amount of property, which is to be distributed among the guests. Therefore the s^ieaker asked at this meeting: '•(»>'e'<i'an(ioahi is going to show his dance. 1 want to know if anyone wants him to catch his soul." Whoevei- intended to dis- tribute blankets ottered his soul, saying: "(^'e'»fan(ioala, catch my soul, for 1 want to give away blankets to our rivals." The speaker thanked them for their otl'er. The soul is represenled in the dance by a small ball of eagle down, which is attached to a string. Vs many balls are attached to the string at equal distances as there are men who otfered their souls to be captured. In the afternoon the Ivwakiutl held a meeting at th«' assembly place in the woods, in which they laid out the plan for the kuc'xalak", which was'to take place on the same evening. Tlie Koskimo iiiteuded to have a festival on the same day, but finally gave it up on account of the one to be held by the Kwakiutl. The people asseiid)lcd in tlu^ evening. The Kwakiutl sat in the rear of the house — the Koskimo on tlu- right hand side on entering, the Na'(foaqtoq on tlie left hand side on enter- ing. The last to enter were the nuMubers of the seal sociity, wiio took their seats in the last row in the rear of the house. The singers sat in front of them, whiles the old chiefs oecui)ied the front row. When aP had assembled, the speaker of the Kwakiutl arose and said: " Wel- come, friends, on both sides of the hous<>. W^e are all in our dancing house." And turning to the members of the seal society: '" l>o not go too soon, great friends.'' Now turning to the Kwakiutl, he said : "Now be ready with your batons.''' As soon as he liad linislied ids ' Wii ! ([T'liifi'ii wri'\vii.\s(>to\viilii, lU'iiEiiio'k ". (i-ii'xinKiiH wc'Ksn Lixiiim Oh! ciiiiie uii both HidttH in till- liiiiiHi', t'rii)iulH. Wo all insiili' in mu' ts'iiii'alsr-x. K''r''8i,KH itiik''ri'liii.rii. n('nKiiiriktHi"''k'as. Wii (laiiciiif; IwniHo. Nn' v"" .Vi'H h"'*'''" In (I". >;''•'"' ''''''I'ls. Oh! iiOh nf'nr.ino'k" ((a s daxi.il liLaliiK'aOs saxH t'a'miiiyiKnis. my I'riiMulH itnil you tako at tlii'lr vour liatoiis. \a i.awn.iii. taku caro in tlir Iiiiiimi< \i NAT Ml S !».V m oiiils ^ : 1 • I ; 1 M 562 REPORT OF NATIONAL MUSEUM, 1895. speech, the two messengfers who (stood in the doorway said: "K-ex* and his sisters are coining/' ' Then tlie door opened, and the members of the killer whale society entered, surronnding the dancer, whose name was K-ex*. He represents the Mink, and performs the dance which, according to the legend, Mink danced after having killed the son of the wolves. He had a red circular spot surrounded by a black ring painted on each cheek, lie danced liolding his palms downward and raising them alternately to his eyes, as thougli he was hiding his face behind his blanket. Anotlu^r man, whose name was also K-ex-, who was sitting in the rear of the house, began dancing when the singers commenced K-cx-'s song: -^— y" 1 1 R -1 — « Ya liil Vii Clapping, f j^«? ^*1 1 >*1 J'l liii ya hii . . . . ya h& Qapa - iiiii'lo K*c x*a iiEqa - luii - i yaxa NGl - q'o - eIsB ■ ^=^EtE^ i9- s las ya hii ya ya. V /I •?/•?/•? hii ya hii ... That is, '' .Mink put on his hend tlie middle of the face of NoLq'olsKlas." With the word "(^apama'lo" of the song the dancer put his palms vertically to his nose, indicating the long nose of the fool dancers. They inserted in the song tirst the name of the fool dancer Noi.ci'dlsElas, who, as soon as his name was mentioned, tried to strike the dancer and to stop his song. After his name they inserted those of No'L'it and of Wa'xsiiEmlis. Then (^E'hicx-Ala, speaker of the G'c'xsEm, arose and said: "This is done in rivalry with what the Na'-q'oaqtoq did last night. They showed us their legends; these are our legends. I do not need to tell them to y<m; yon all know how K*ex", the Mink, killed the son of the wolves." Now the door oi)ened, and four men dressed as policemen entered. They were KuLE'm, MEsx-ri'ij, xE'lpatosEla, and (ii'o'koya. The last of these a(!ted the judge and carried a book. He sent the 'G'A'xi.ig'ii K-r'X'ik' i.o'tiwan wis'waiioak'. Ue cuiueii Miuk with Iiih Hiaters. S «« THl; ivWAKIUTL INDIANS. 563 . ya ya. 1 I policemen around asking if everybody was present, and KuLE'ni asked, "Are all here T' The people replied, " Yes." Then tlie two other ))olice- n.3n went around, looked at everybody, and stated tliat one person was missing. They went out, and soon returned leading the old woman (ludo'yo, whose hands were tiistened with handcutts. Tlien they pre- tended to hold court over her on account of her absence. Tiie Judge pretended to read the law on the case, and fined her $70. !She replied that she was poor; that she was able to i)ay in blankets, but had no ready money. KuLE'm, who acted the interpreter, pretended to trans late what slie said into Englisli, and the i)ayment of 70 blankets was accepted. Then the friends of (xudO'yO turned against the Judge and said: "That is always your way, policemen. As soon as you see any- one who has money, you arrest him and tine him." She was unchained, and the policemen went back to the door.' They called Iv-ex" and his friends, the killer whales, and told them to fetch the 70 blankets. The cousin of the old woman, who was the speaker of the Maa'mtag-ila, told them where to go, and soon they returned, (ludo'yu's sister, Le'mElxa'lag'ilis, followed them, dancing. All the people were singing a ha'mshamtsEs S(»ng for her. The blan- kets were distributed in her name. The mri'm..,]'a of the Na'ii'oaqttxj received his share first; then theother members of liis tribe, and after- wards the Koskimo, l)eginning with the ha'mats'a. VVliile this was going on, button blankets and bracelets tied to sticks were being carried into the house. A G-e'xsKm, whose daughter had married Lc'Lcliilak", a (M'gMhjam of the Kue'xa, was going to repay tlu' i)urchase nuuiey of his daughter. This ceremony is called "the brief (|aute'x'a." The speaker of the (r'c'xsEm, (^K'hjr'vala, arose aiul shouted: "Get ready, Le'Leliilak","^ and called all the chiel's of the clan G-i'g-ihiam. lc'lO- liilak" was sitting at the left hand side of the door, lie arose and said : "Did 1 hear you call my name?" "Yes," replied the speaker, "your father in-law is going to repay you." "Iwish it were true what you said," ' renuirked Le'Leliilak", Then tiie speaker counted 3!) button blankets and gave them to him, saying that the fortieth was not (juite linished yet: and he added: "Here are 120 blankets; if your button blankets should not be enough for all the guests, you may use these." After he had spoken, K*a'qoU', a speaker of the (i-l'g'ihiam, arose, holding the sjteaker's stall in his hands, and said: "I will go and take the blauKcts." With (piick steps he ran around the tire, turning in the lear and in tlie front of the house. That meant that he was treading on all the tribes, because the KwakiutI rank highest of all. Then he struck the pile (»f blankets with his I' . i:. > 'This portbrmaiu'e wiis lirst intruiliiced in lS(i5, and han Ut'cn liopt np since that time. •^Wr'jr-a JioaiiLx r.o t.rliilak". (iiipn, Hlaiid in tlic hoiisit, M'Tcliilak". ^Wf'XKUL A.'lanrH i.as nc'ka. I wish ItwnHtrue what lu- Hiiiil. !9>^ 564 REPORT OF NATIONAL MUSKUM, 1895, I I t ' stait". That meant he broke the canoe in which the blankets were stored so that tliey fell into the sea, the sea meaning the other tribes. Now he turned angrily to the Nfi'q'oacitoq, and said : '' [ am Le'LC'Lilak", who promised to give blankets to the Nfi'q'oaqtixi." ' After he had fin- ished, QK'lqf'X'illa spoke again and gave i^e'LOlillak" the name which was promised to him at the time of his marriage by his father-in-law. He said: "Your name shall be G'a'lqEmalis;^ your name shall be (Jjsmo'ta'yalis- (howling over all the tribes), and your name shall be L'emElxElagMlis^ and SEbE'lxalag'ilis.'' Then Nfi'mscjEmfit, an old chief of the G-l'g-ilqam, spoke: "Now you will be Walas'axa'ak"."* Immediately x-l'x'Oqala, chief of the G'T'g'ilqam, interrupted him: "I am the only one who has the Walas'axa'ak". Do you want to know where 1 obtained it? Walas Ni:mogwis and O'niaxt'iVlaLe lived in K-'iTqa. There he first came down from heaven, there he had his dancing house, and since that time it is called ' K-a'qa,' or built on a ro(!k. Come! Wa'xsqEmis, that we may express our Joy." Wfi'xsciKmis is a fool dancer, and as soon as he was called he became exdted, and ran around the fire in the fashion of the fool dancers, crying "hi, hi, hi." Then the people sang his song. Now x-i'x-eqala continued, tiirniug to theotlier tribes: "I will tell you how strong my clan is: Llere is the copper Ma'xts'olEmtscwuL lying dead in the Avater off our beach. Here is the copper Ya'xyaxaqau'- loma lying dead in the water oft' our beach. Here is the copper Ya'xyaxaciau'loma lying dead in the water oft" our beach. Here is the copper Qoayi'mk'in lying dead in the water oft" our beach. Here is the copper (}a'wrg*a lying dead in the water off our beach. Here is the copper XE'n(iamala lying dead in the water off our beach,"'' When the name of the copper (^a'wi'g-a (meaning raven) was called, •Nine years iigj Lr-'LOliilak" had promised blankets to the Na'q'oaqt/iq; ]iut as lie had not tultillod his promise so far, he was much ridlculiMl. Whent^ver a festival was lield, they said they heard him i^rying iu the woods because he was not able to gather a sut1i(;ient nnmlK^' of blauketa. -A Walas'axa' name. ^A ha'nisliamt.sKs name. ^La'ams Walas'axa ak" Lo Now you Waliis'axak" you. f'O'a'am MV<ioak' MaxtsTilEmtsr-wiiL tllC ('OI)|IW Tliiw ia Miixt'.siilEinlsrwuI. la'xoa i.'Emfi'ls. on this buucb. O'ame's Tbix is yjVxstfilis it is ilcail ii; flit' water. Vaxyaxaiiau'lomak'a ya'xstali.s la'xoa i.'Emu'is, etc. Ya'xyaxa<iini'lonia it is ili'iul on tliis lioui li. in tlio water The expression, ''lying dead in the water olV our beach,' meiiiis thtit the clan had liroken it. The tirst of these coppers is valued at 4,000 lilankets, tlu^ next at ;{,.")00 blankets It is counted twice, liecause it was broken twice by the clau. The Qoayt'mk'in cop- per is valued at 1,500 blaukets. ti :'HE KWAKIUTL INDIANS. 565 Here I everybody expected tbat the hn/mats'ji would get excited, and looked at liiin anxiously, but everything remained <iuiet, X-i'x-eqala continued: "That is the strength of my clan. None among all the other Kwakiutl claua ever broke as many expensive coppers as we did." With every copper that he named he put his stait' down violently, bending his knees at the same time. Then he turned to the (^r-c'xsKm and said : " I thank yon for the button blankets and for the 2,000 bracelets," and promised at once to distribute the blankets among the Nri/<i'oaqt«ui. After Le had spoken, Lc'Leliilak" asked his brother-in-law, ''What became of the 40 blankets which 1 gave you at *^he time of my mar- riage to your sister? If you do not want to pay them, say so; but if you do intend to pay them, let me know. Do as you have a mind to; I do not care." Tlien his brother-in-law replied that he was going to pay in course of time. Lc'LOliilak" then promised to give the 10 blankets to the Koskimo. Now Ho'LElitf' arose and said : "You have finished. Now let us take up the object of our convention.'' The blankets were put aside. As was stated before, the festival Avas to be a kuc'xalak" — tliat means the initiation into one of the lower ranks of the secret societies. The per- son to be initiated was the son of Sr''g'ag'ila, who had arianged this feast. He gave his membership in tlie fool dancer society to his young son. The jieople began to sing a fool dancer's song. Then suddenly a fool dancer rushed out of the right hand rear corner of the house carrying his young son in his arms and crying, *'wie', wie'." At the same time he cleaned his nose and i)ut the mucus on the boy's face. This is done because it is supposed that the power of the tool dancer is seated in the mucus. After he had run around the lire once he dis- appeared again beliin<l the curtain which was drawn in tlie rear of the house. Ho'LElite arose again and said: "This is XuLt'aiia'Jag'ilis," thus naming tlie place whicli the boy was to occupy. The i>eople sang again, and a woman wearing the headdress of the Na'naqaualii, came out. Anotiier woman danced backward in front of her. A man carry- ing a rattle accompanied her. l"'his dance was not an initiation, l)ut only a representation of tlie dance which XM'x'e(|ala had obtained from his wife by marriage. After tin's daiKU's was linished, a young hoy was to perform another Na'iuuianaliL dance. lie came out and dancied once around the lire, accompanied by one man carrying a rattle and three others who watched him. He woi'e a head ornament with four horns. After this danct! he disappeared behind tlie curtain, and when the second song commenced, a large mask representing the sunrise Na'x- naik-eniL appeared in the rear of the house, coming from behind the curtain. It was a double mask, which in the courses of the dance was to open. When the wearer of the mask opened it, one side of the cover broke. Altlnrngh the attendants rushed nj) to the mask ih-.iiio diately, trying to cover it, the ha'niats'a had seen what had happened f I h I 5G6 REPORT OF NATIONAL MUSEUM, 1895. i' I ill J' i' ■ 1 and beciiiue excited Jit once, crying "liiip, hap, hfip." The fool dan- cers and the bears Joined him. The luTniats'a rushed down into the middle of the house, the fool dancers struck and stabbed the people and pelted them with stones, and the bears scratched them. The great- est excitement prevailed. After a very short time the members of the secret societies of tlie other tribes became excited too. Tlie ha'mats'a of tlie Koskimo jumped up trembling and crying "hap, hap." The Na'cfoaqtcKi ha'mats'a followed, and so did the pa'xala, who jumped about the fire S(|uatting and crying '' mamamannunama,'' which is the cry of the ghosts. lie took burning coals and firebrands and threw them among the people. The women ran screaming into the bedrooms. The Koskimo accompanied their ha'mats'a out of the house, and the Na'n'oatitoq were driven out by their ha'mats'a. While this was going on, some of the Kwakiutl were trying to rearrange the fire. According to the rules, the members of the seal society ought to have broken the right-hand side of the house fust, the left hand side next, and ought to have driven out the people in this nrumer, the ha'mats'a biting the people, the fool dancers striking, and the bear dancers scratching them. But it seems that there was some misunderstanding in this case, and the house was not broken, although the excitement which l)revailed was very great. While the Kwakiutl were trying to rear- range the fire, T'ctTsumx-tsana, uncle of the Na'q'oa(it«")q pa'xala, ran around the lire shouting "naualakwai'!'" drawing the word out as long as his breath would allow. As the i)eople left the house, the noise subsided, although the members of the seal society continued to rave in the house. After a while the Koskimo returiied into the dancing house, four men going first, each carrying a staff held in a horizontal piisition, and each singing his own song. They were Wlnri'lag-ilis. They led a young girl, who wore a head ring. She was just initiated into a secret society.^ Then two of the speakers spoke at the same time. So far as it was ])08sible to make out what they said, they spoke about as follows: "This girl has been the game of Wlna'lag'ilis, who is hunting novices." They led her around the fire once and guided her behind the curtain. While she was going around the fire, the Nri'(|*oaqtoq pa'xahi pointed his staff at the Koskimo. This, it is said, meant that he would kill them if they did not bring a novice. Now the Na'q'oa(ito(i entered, lirst a ha'mats'a and two t'o'X'uit, who held each other by the hand. When they came, the pa'xala, who was all the time standing witii bent knees, dropi)ed down still lower. Next, two ma'nuKi'as entered carrying a dead child in their arms. T'o'pewa, speaker of the Na'c^'oacitoq said: "Na'q'oaqtoq and Kos- 'Spirit of the winter dauce. '^People who are initiateil for the first time are called wfi'taiiEni. After they have hecn Wii'tauKiu four times they become members of the higher societies, the Ifi'xsil. THE KWAKIUTL INDIANS. 667 kimo, you have a lianl task; you must kick ajjainst a high moun- tain.' Wina'hig-ilis or IIai'aLila«ias has killed this boy, the sou of XExua'nEhi'ala, the pa'xala. The supernatural power came and took bim away. He is dead. We will try to resuscitate him." As soon as he said so, the nia'maq'a tried to throw tlie body into the flre.^ T'e't'esumx'tsana and T'O'iu'-wa pushed them back and asked for assistance. Now they i)ut tlie body down on top of a box and T'o'pewa asked tiie hi^best pa'xala of the tribe to try to resusci- tate the boy. Ld'Xoaxstaak" came and sang his secret song. Then he spoke to the Kwakiutl : '• I'riends, if you have a mask for the winter ceremonial whicij you want to sliow, do not let a stranger use it; teacli your own people to show it, that no mistake may occur. Only because a stranger showed your mask a mistake happened and brought about our great ditliculty. I say so, T'o'pewa." ' Then he went around the tiro singing. After lie had made one circuit, the women joined his song and a deep sounding whistle was heard, which repre- sents the breath of the pa'xala. He sang four songs, and after every song the whistles were heard, livery time it sounded the Kwakiutl beat time and cried "•hii, hii, h;i, hii."' Theii the boy began to ntove again and pretended to come to life. This was the end of the festival. When all was over, the hri'inats'a .of the Koskimo appeared on(!e more and ran around the Are, followed by his assistants. Then he dis- appeared again. Kovemher :2:',. — Early in the morning the Koskimo dressed themselves to meet their novice. Two messengers went through the viUage and asked the jjeojde to clear the lloors of the houses and to sweep them. They arranged themselves in two groups — first the wi'xsfi, then the la'xsa. One of the former carried a skin <lrum. The men walked first. They were followed by the women, among whom was the new wa'tanEm, who was initiated the preceding night. The men were singing while the women were dancing. The wfi'tanKm <lanced, raising her hands alternately, her elbows close to her sides, the palms of the hands upward. She had four feathers on her head ring. She did not dance with thetirst song, but Joined the dance during tiie second, thinl, and fourth songs. The la'xsa follnweil the wi'xsA at a short distance. The men were singing, a woman beat a skin drum, and others, among them another Wii'taiiEni, were dancing. Thus they walked from one house to the other. A few hours after this tiu' ha'mats'a was heard all of a 'Meauiiig that they had to utrivo !ii;aiii8t the Kwakiutl. -Ah all of this wan ([uito unprepared, tlio i ereiiiony was not carrltMl out as it is in other cases. If the p^rforniaiice has been planned beforehand, the ma nia(|'as would have i)rovided themselves with !i skeleton, which they would have carried in their anus instead of the child. They would have thrown the bones into the lire, and after the charred remains liad been seen by the jieoplc tiiey would have made them disappear in a ditch made for the t)cc.;8ion, ami the l>oy would havct risen at the phico whore the charred bones had been seen before. 'He spoke in behalf of the latter and Iheret'ovt! used his name. ; t I ii ' n! 568 KEFOUT OF NATIONAL MUSEUM, 1895. ; sudden on the. beach west of the village, but soon he disappeared again. Then the Koskimo walked behind the village, where the "breathing hole" of the ha'nmta'a is supposed to be. During this time he is believed to be in the uiulerworld. They went behind the village, thinking that he might come up from underground. About 11 a. m., a man who had gone into the woods west of the village to gather alder bark, was attacked by the ha'nuits'a of the Koskimo. In order to save himself from the attack, he ran into the sea and walked home in the salt water, pursued by the ha'mats'a. His cries soon attracted the attention of the peojde. They ran up to the ha'mats'a and surrounded him. He was naked, except that he wore a head and neck ring of hemlock branches and a belt and ai)ron of the same material. After he had been caught, the Koskimo sat down, and the song maker taught them his new songs. After they had learned the songs, they arose. The men took a long plank and beat time on it, while one was carrying the skin drum. They sang the first two of the new songs. The women went ahead, dancing in honor of the hfi'matvs'a, who was dancing in a squatting position. Thus they approached the village slowly, going along the beach. Finally they entered the dancing house, where the hiTmats'a danced, accomi)anied by the first and second songs. Then he disappeared in his bedroom with his attend.ants. Now Lo'Xoaxstaak" arose and said : " Now. fiiends, I will ask you to help me and dance tonight with the new ha'mats'a which was given to you, Tocjoamalis, chief of the Koskimo, by the giver of the winter ceremonial. 1 foUow his law. All the ha 'mats'as shall dance with our new ha'mats'a. I do not know yet what his name is going to be. I ask you, Ts'a'qoalag'ilis; and you, Ta'nisk'aso; and you, Qoa'ts'amya; and you, LfMnElxa'lag'ilis; and you,Nri'noqois; and you^Wr'qoamiL{i'lag*ili8. Now you all must go and wash in the water of JJaxbakualauuXsI'wae and i)ut on the dress of the BaxbakualanuXsJ'wae. That is all." Then Td'qoamalis arose and said: "O my children. I am glad to see that you are obeying the laws that were given to our ancestors. You know that if we make a mistake in this ceremonial, it means that our lives will be cut short. When I was a young man, I have seen my grandfather kill a man who broke the rules of the red cedar bark. Thus I tell you A'Labala, and you Lo'Xoaxstaak". That is all." Most of the people now left the dancing house. All day whistles were heard i)roceedJng from the room of the ha'mats'a. The people prepared for the dance that was to be celebrated that night. The members of the seal society of the Kwakiutl had remained in their dancing house since the preceding night. They were not allowed to leave it until the approaching k-ik'i'lnala. The fool dancers and bears however, were sent out every now and then to get food. At other times they ran out of the house with their lances and struck and scratched the people or threw stones at them. Some- THE KWAKIUTL INDIANS. 569 times the ha'mats'a, accompanied by some of the fool dancers and bears, would leave the house and attack the people. In the afternoon all the members of the seal society appeared on tlie roof c'' the house. Every society howled its peculiar cries, the fool dancers throwing stones at the people. During all this time the people were forbidden to pass in front of the house. Whenever anyone approached the house, the members of the seal society frightened him away. While they were on the roof of the house, all standing at the front edge of the roof, a man approached. Immediately the ha'mats'a and bears jumped down and pursued him. The fool dancers climbed down the sides of the house, and all went in hot pursuit until the man escaped into one of the neigh- boiing houses. Whistles of the different societies were heard in the house all day long. About half past six in the evening, Lagula'g'aliL and LO'Xuals black- ened their faces, put on blankets and belts, head rings and neck rings of red cedar bark, and strewed eagle down on their heads. Then they left the dancing house and opened the door of the neighboring house. There they stood, and Lagula'g-aliL cried: "Now, (jur-'qutsa men and women, let us go into the house;" and Lo'Xuals added : " We will pacify our cannibal." Thus they went from house to house. When they had returned from the round, four young men went and called the people, saying: "Now we come to make you rise." While they were still going around, some of the Koskimo gathered in the dancing house, beat the boards, and cried " yu" twice, giving a short linal rap with each cry. As soon as the Kwakiutl heard the beating, they all went to the dancing house. There the beating and the cries were repeated twice. About 8 p. m. all had assembled in the dancing house. The men of the Koskimo tribe were sitting in the rear portion of the house. Then LoXuaxstaak", a Koskimo, arose and spoke: "Come, friends, that you may see the manner in which I perform the winter ceremonial. This was given to us by«the creator of our ancestors. Your ways, Kwakiutl, ditter greatly from ours. They were given to you in the beginning of the world. Take care and do not change your old customs, Kwakiutl ! " Then he turned to his tribe and asked them to hold their batons in readiness. While he was speaking he held his staff in a horizontal position. Then Ho'LElite, chief speaker of the Kwakiutl, replied: "Your speech is good, friend. It is true what you said. I am glad to see that you are adhering to the customs that were given to you;" and, turning to the Kwakiutl, he continued, "We must answer our friends." Now the rest of the que'qutsa of the Koskimo entered — first G*a'loiL, the chief speaker of the dancers. He held a speaker's staff in his hands and carried a number of blankets over his shoulder. lie was singing his secret song while the others were singing outside the house. He sang as follows: 1. I tried to tame tbein by the power of my magic, friends. 2. I blew water upon them tu tametthom, friends. i, (. 570 REPORT OF NATIONAL MUSEUM, 1896. II I A second speaker followed, carryinj; his staff'. His name is Ma'a. He is the highest in rank of all the qur^'(|ut8a. When he entered, G-a'loiL stopped singing and Ma'a commenced his secret song. At the same time (IvVloiL addressed the people and said: "Now look at me and at my friend. Look at iis, friends, at the other side of the house" (meaning the Kwakiutl). And, turning to his own tribe, he continued: "Now take care, friends!" To which A'Labala, another speaker, who stood next to LoXuaxstaak", replied: "Yes, friends, let us keep in readiness. If we should make a mistake, we shall not escape the power that will kill us." During these speeches Ma'a sung his secret song, as follows : 1. Ah, I liave everything ; I have all thct dances of my oiiemy. 2. Ah, I have all the death briiij«er8 of my enemy. Now a third man, a wolf dancer, entered. Two white feathers were attached to his head ring of red cedar bark and his head was strewn with white eagle down. His name was NaqwaLaye. As soon as he entered, TO'cioamalis and Lagulag-aliL, the chiefs of the Koskimo, who had been sitting in the rear of the house, arose, and witli them their speaker, Qoa'lx-ala. Na<iwaLaye's head ring belongs to the descendants of Ya'xstaL of the Naqo'ing'i lisala. According to tradition, the Xoya'lEs (see also p. ',i'S2] had killed all the G*ig-e'LEm, except Leo'lExmnt and his three sons, the eldest of whom was Ya'xstaL. In order to make his sons 8tr(mg, LOo'lKxmut dragged them over the beach around the island of (l-ig-e'LEm, so that the sharp shells cut their backs. Only Ya'xstaL survived this ordeal, and canie to be of sujjernatural strength. Then they went to make war upon the Xoya'lEs. When they had reached Ta'tsolis, a wolf came to their cam]) whih; they were asleep, threw Ya'xstaL on his back, and carried him away. From time to time he put him down, iu order to see if he was still alive. When he felt his breath, he took him up again and contiiuied his course. Finally he reached the village of the wolves. He threw Ya'xstaL down iu front of the chief's house and, having assumed human shape, he whistled. Then many people came out of the houses to see who had come. They mistook Ya'xstaL for a sea otter, carrie<l him into the liouse, threw him down, and began to cut hini up. When they had cut down his chest and were about to open his belly, he jumped up and asked: "Will you help mc to take revenge upon the Xoya'lEsr' Tlic wolves i>romised to help him, and asked him: "What did you come for? Do you want to have this wedge? It will help you to build canoes in whicii you can reach your enemies." Ya'xstaL did not reply, but merely thought he did not want to have the wedge. WTLaqfi'latit, (ihief of tlie wolves, knewMiis thoughts at once. He asked: "Do you want the harpoon? It will enable you to kill seals enough at a time to fill your (^anoe." Ya'xstaL thought that he did not want to have the harpoon, and WlLa- qa'latit knew his thoughts. Tlien the wolves ottered him the water of fi •.3^. w w a aa' ; THK KWAKIUTIi INDIANS. 571 life and tlie <l(>ivtli brintycr. lie thonjjlit: "That i a what I came for.'* WiLaqa'hitit knew his thouglitH and gave them to him. Then ho ordered the wolves to devour Ya'xstaL. At once they tore him to pieces and devoured liim. Tliey vomited the tiesh, and when WiLaqa'- hitit sjirinKied it with tlie water of life, Ya'xstal- arose hale and well, lie liiid become exceedingly strong. Then they carried him home. lie was standing on the back of the largest of the wcdves. After he had <'ome back, he and his f ither (rontinued their journey. While they were traveling, Ya staL I ri«'d his death bringer. He moved it in tlu' direction of tiie woods. At once they began to burn. Now they met the Xoyfi'lea, who were coming up to them, nuiny canoes full. Leo'lExmut said to Ya'xstaL: "Now use your death bringer, but do not kill them outright; burn them.*' Then Y''a'xstaL pointed the death bringer at the Xoyfi'lKs while his father was singing. They were stricken with terror and Jumped into the water, their canoes caught lire, and they were all transformed into stones. The two feathers on the head ring of the dancer rei)resented the death bringer of Ya'xstaL. Next two (!ouples entered, ea(^h couple hand in hand. Tlie tirst couple were r^a'La (a man) and rd'wig'ilis (a woman); the second couple were G'ii'sa (a man) and G-o'tjoadc (a woman). G-a'sa was carrying a cop- per. The faces of these four persons were painted red.' When they had reached the rear of the house, G'fi'sa spoke as follows : "Oh, friends! turn your faces this way. Look at me! Treat me and my cedar bark oriuiments in the right manner. In former times 1 aiul my people have suffered at your hands, Kwakiutl. We used to tight witli bows and arrows, with spears and guns. W^e robbed each other's blood. Hut now we fight with this here" (pointing at the copi)er which he was holding in his hands), " and if we have no coppers, we tight with canoes or blankets. That is all." To this the speaker Qoa'lx-ala replied: "True is your word, friend G-a'su. When I was ycmng, I have seen streams of blood shed in war. But since that time the white man came and stoi)ped up that stream of blood with wealth. Now we are tlghting with our wealth. Tiiat is all.'' Then he said, turning to his tribe, "Now, my singers, take your batons and l>e ready to sing.'' Then they all began to beat time an<l cried "he.'' Tliey (!ontinued with a song, for two women. Me'xJis and Tsa'uLala, came in dancing: All, niii^ician, all, ah, ah, iiia<;ician, ma^iciiui, magician. (Re])oate(l ad iiitiiutnii).) When the dance ended, G*a'sa spoke again: "Y<m have seen oui' two friends dancing on acccmnt of this copper. Its name is ' Killer Whale.' It is the property of my tribe, of the Koskimo. Now l will sell it to 'Up to this year the Koskimo, Na'(i'oaqtAq, and La'i.asiqoala never nsed red paint dnriuy th<' winter ceremonial. The (luO'qntsa of the Kwakintl have been using red paint, and this has been imitated by the otlier tribes. w^ ii 572 BKPORT OF NATIONAL MUSEUM, IHft:.. I \\\\ : :/ you, Kwiikiutl. I promise to jfivo ilH value to you (luo'tKla, and to you Q'o'iuoyue, and to you Walas Kwakiutl. aiul to you (^'o'nik'fitis. This is ' Killer Whale.' 1 want to sell it at once." Thus si)eakinj,% he pave it to (^V(i'an(|oala aiul said: "(loon! Place this copper before our friends.'' He did so. Then a Kwakiutl chief, No'L(i'auLEla, arose and spoke to (,J'»''(|'an(ioala: ''Hrinjjf the copper to me." He diil so, and No'Lq'auLEla continued: "Oh, my tribe! my friends! Look at me. 1, No'Lq'auLEla, took the copj)er for the sake of your nanu^, Kwakiutl, because your name is above those of all other tribes and I do iu)t want to see it derided, l-ow, brother-in-law Nu'xncmis, look at me. 1 have nothiuff with which to pay for this copper to which I have taken a liking. Therefore I ask you and my wife La'msitaso to buy the (iopjter for me. That is all, friends!" To this speecih Ma'a, the Koskimo, replied: "There is no chief like you, No'L(i'auLEla. You are the lirst one to treat us well. You carry your tribe on your back by the strength of your wealth." When he had finished, Tri'qoamidis,ohit;f of tlu^ Koskimo, took a pair of blaidcets and spoke: "True is y')ur v/ord, Ma'a! No'L(i'auLEla is our chief, for he gave us more property than any other chief of the Kwakiutl. Go on, No'L<i'aur.Ela! buy our copper," and, turning to his tribe, he concluded: "Thus I speak for our chief, Koskimo." Now he held up the pair of blankets and said: "Look at this, friend! This is our good will to our friends on the other side" (meaning the Kwakiutl). " I want you to do as our friend G*o'(i()ade did who brought the copper into our dancing house. Sell it for blankets and give tlieni away ! This pair of blankets served to keep our copper warm. 1 took it off in order to put it onto some of our friends on the other side. This is for Ya'qois, Sc'ix, and Uo'LElite. It is given by G'o'qoade, the daughter of Ko'kwiLala. That is all." Then Ma'a and G*a'loiL went out, and immediately the que'qutsa began to beat time and cried " yu ! " all at the same time. When they had done so, the whistles of the ha'mats'a were heard on the roof of the lumse. Then Ma'a returned, carrying a statt" to which an inntation of a scalp was attached. He was followed by G'a'lolL. liotli rciuuiined standing at the door, one on each side, and Ma'a said: "Friends, did you hear that noise? If I am not mistfiken, something dangerous is ue.ar us. Keep your batons in readiness." W^hile he was speaking the door opened and the ha'mats'a Ya'xya" k'alag'ilis appeared, crying " hap, hap, haj)." His face was blackened. He wore a head ring and a neck ring of red cedar bark. His neck ring was thin and set at two places with long fringes, indicating that this was the first initiation of the new ha'mats'a. He wore no blanket. Ue was accompanied by two attendants, avIio carried rattles. One of them Avore a large head ring of red and white cedar bark, the ring of the ma'maq'a of the hfdig-iliqala of the La'Lasiqoala tribe.' 'Seo " Iiuliauisclio Sagcu von iler Nonl-Pacifischou Kiiste Amerikas," Berlin, 1895, page 187. .% '»MiSi^.. TTTE KWAKIIITL INDIANS. r.73 Ah hooii iiH Ii(>. entored Wwi Koskinio bugan to sing: 1. Your (IjitK'K ilti)'8 nut t^i|iiiil niiiH<, for I am tin* ^iver of iiiii^ic, hnnir>. 2. I liu\ o lifliMi ill tliu NtM^rt't room of I<axl)iikii!iliiiiiiXHr\vai', tlie ^iver of nia^ic. liaiiir. 3. In lii^li ccstaHv wiik KaxliakualuniiXHj war, tin* ^ivt-r of maKic, Iiaiiii', nvIkmi I was final' liiiii and iittured liiu cunnibal cry, liuxbukiialauiiXHi'wai', thu ^iver oi' iiiajric, liaiiii'. Tho socoiul song was as follows: 1. I am kniiwii Ih'it aim all ov«r tlic world, I <ho siiprr latiiral oiif. 1'. I am riMiownt'd liurc and all over tin* world, I the »<'.ipfrnatiiriil iini>. ',i. You are tho groat one who givcH coppern, who gives ]>ropcrty, tlui Hiipt*rutitiiral one. While the lu^tple were singing, the hfi'mats'a danced in the doorway in a 8([uatting jxisition, turned around, and danced toward tiie n^ar of the house. Two women danced for him, one to tlie right, one to the left of the door. When he had reached the left hand rear corner of the house, Mfi'a and G-a'lolL Htei)ped forward and foHowed him, saying now and then: "(ireat is your nnigical power. Do not be too violent in your fury,'' and the attendants cried '• hoip, hoip.'' Whenever the singers came to tho end of a line, the ha'niats'a stopped dancing and cried "hap." The attendants gathered around him while the sound of whistles was heard. After these two songs had been sung, Ma'a spoke: "Friends, we can not pacify the great hiTmats'a with these two songs and by means of the dance of these two women. Xow arise, women, a"d dance with him. If Ave should not succeed in i)acifying him, we should always be troubled by him. We should not be able to eat in our houses on ac(!ount ofbiin. Therefore, friends, sing again.'' While he was 8i»eaking, the sound of the whistles continued co be heard. The hn'mats'a was cry- ing " hap." Then A'Labala stepped up to him and dressed him with a black blanket and an apron and strewed eagle down on his hair. Now the singers commenced the third song: 1. Y'oii iin; looking for food, great magician, you are looking for men, mfi ha. 2. Y'ou are trying to eat as much as you desire, great magician, yon tear oil' their skins, ma ha. 3. You go close to the secret room, gr<*at magician, you have been inside the secret room, mfi ha. During this song the ha'raats'a was dancing in a standing position. His movements were becoming less violent and the sounds of the whistles were becoming fainter. The cries "hoip" of his attendants, the singing of the men, and the dances of all the women were beginning to pacify him. At the end of the song the women took a rest. They had been dancing, their backs turned toward the fire, with the excep- tion of two who were standing at the sides of the door and who stood turned toward the fire. Now the speaker G-a'sa Joined Ma'a and (t'iI'IoIl, who were standing near the door. Then the singers began the fourth song : 1. The chief cannibal of the whole world cried hap ; mc, hamil. 2. Now eat, chief cannibal of the whole world, me hama, 3. Do not try to hide from me, mc hamu. I'!"! m 574 REPORT OF NATIONAL MUSEUM, 1895. The hfi'mats'a was dancing still more (luietly, first to the riglit and then to the left in the rear of the bouse, then around the fire. In front of the fire he squatted down, crying "hap." Ilis attendants gathered around liim and shook their rattles, crying "hoip." Then, with the beginning of the next line of the song, lie continuod his dance, and after four circuits he disappeared behind the (uirtaiu which was stretched in the left-hand rear corner of the house. Then Ma 'a, who was still standing near the door with his two com- panions, spoke: "Friends on the other side of the house! Now our great friend is pacified." While he was speaking, Ko'kwiLala, the helper in rhe winter dance, swept the fioor with hendock twigs, in order to prepare it for the following dances. Then A'Labala, who was standing in tlie right-hand rear corner of ^he house, spoke: "Take care, friends on the other side of the house. Watch my customs, for they were given to my tribe, the Koskimo, and to the L'a'sq'C'nox and G'o'p'enox, and to you Gua'ts'rMiox, b ' the Maker of the world. Your customs, friends on the other side of the house, ditt'er from ours. They were given to you. I am glad to see that you as well as we are observing our old laws. Now Tabala, Ha'nk'ala, Tsa'xis, and LoXuals, go and fecch our chiefs blankets.'' The four men left the house, and soon they returned carrying the blankets. (l-iVsa took one pair and said; " Ho'LEliti"' and Xu'xnr'mis, look at these blankets. That is the i»ower of our winter dance. The hil'niats'a who Jus*" linished dancing is Ya'xyak-a'lag-ilis, and tliese blankets will be given away in honor of his name and of his dance." Then he gave the first blanket to Ya'qois, the chief ha'niats'a of the Kwakiutl, and then to the other men in order. When all were dis- tributed, Ho'LElite spoke: "Friends, did you hear what G-S'sa sai?' ? Evi'rything he said is true, except uJ>e remark, in which he is mis- taken. You said that your customs in regard to dances and festivals dirter from ours; remember, we are all of the same name. That is all. Thank you for this red cedar bark that you gave us (meaning the blanket). Now I have finished." Then (Joa'qoaxst'ala walked around the fiie, ajiparently without any purpose, but in fact as a signal for the dancers, wlio were standing out side che house, to enter. The door flung open, Ma'a, (x-a'lolL and G-a'sa, v/ho remained standing near the door, ga\ c a sigrml to the singers, who began to beat time very rapidly. A song was heard out- side the lumse, and now a dancer. K'uc'daqala by name, entered with quick, short steps, his hands stretched backward under his blanket, his face blackened. Ilew.as both mii'maq'a and ha'mshamtsEs. As soon as he had come to the rear of the house, the singers ceaaed beat- ing the boards. Ma'a said: "Thank you, friend, for coming to this dance." Then (r'a/lolL gave another sig!»al, and a female dan(!er, T'e'i.a by name, entered, her hands stretched forward. Again the singers stopped \ bL. THE KWAKIUTL INDIANS. 675 the beating the boards. G-fi'lolL gave another signal, and a second woman, (r-a'lg'amqas by name, entered, and danced in th(! same man- ner. She stepped up to T'e'La, and the singers stopped beating the planks. Then G'il'sa Hi)oke: " Friends, look at these two women. They are the mothers of my tribe. They carry all the winter dances. Whenever these two appear, we must be on the aift, for they are always followed by other dancers." When he had 1 ished. LoXoaxstaak" told the people to be <!areful, becausehe had heard the voice of Q'c'q'aiiqoalii, the Bn/baqoiiyfiL (soul catcher).' As so.'ui as lie entered, all the dancers stooped down as though they were trying to hide, for fear that Bri'baqoayfiL might take their souls. His aunt, Pn's(iaas, took a position to the left of the door, and while he was walking anmnd the lire «she danced the ha'm irimtsKs datice. When he came back to the ]>lace in fro:it of the tire, all the people arose and he litted liis liands. the palnif- being held close together. This was rei)eiited tour times. AVhen he stoi)ped the fourth time in front of the tire, he opened his palms and the "soul" was seen between them. The speaker told the singers to stop beating tlie boards, and Mfi'a went about among the people in order to tind whose soul the dancer had caught. After a short while he turned to the people and sat*** "My friend Q'e'(i'anqoala has cai)tured the soul of our chief li^ ,olag*ili'<.*' Then the latter step])ed forward .aid asked the singers . to sing the song of Q'c'ifauqoala and of his aunt Po'sqaas. They -^ang as follows: 1. I u* to olitain your ct'dar bark ornaments, ha, your cedar bark ornanioiils, liamf^ ■10, haiiH', baim"', liainf' hr- haina br br- liama. 2. Now yoiirdanco will Hbinc tbroiiijlioiit tbe world wherever a winter dance Ih held; Giver of lisbt, liaiui' inr. hama. During tiiis song the Ba'ba()oayfiL was danci.ig on one spoi, in the rear of the lire in a l)ent r;. sition. Po'sqaas was danciing the ha'inshamtsEs dance to the left of the door, and (x-fi'sa and (r-a'IolL, the greatest ma'maq'a a -long the Koskimo, danced around the lire, their elbows held close to then' sides, forearms held forward, hands closed, and thumbs strt^tched upward. At the end of the dance La'qolag'ilis spoke to QV-'q'anqoala : " Come, my son ! I thank you for bringing back my soul, for I am saved now." Then he called the two chief speakers, A i.abala and Lo'Xoaxstaak". They followed his summons, and he javc them a stick about 2 feet long. Lo'Xoaxstaak" held it up and said, "(Hi, friends on the other 'This is a t'o'X'ult dance of the GTi'p'enAx. The dancer is supposed to be able to catch the absent souls of people. Ho dances, his jahnalicdd close to the liody, like the ma'niafj'a. (See p. i)tin.) A string is lastcned to .lis niiddlt' linger and a small ball of eagledo\Tn is fastiMied to the middle of the string. When lieoi)enshis bands, the lial! is seen in the middle between them, tlie ends of the string being iu'd to the middle fingers. It rei)resentH the soul that the dancer has captured. The <lotail8 of this dance are described in tlie text. (8ee also p. 561.) 676 REPORT OP NATIONAL MUSEUM, 1895. I . < 'i,t ■( side. 1 am glad that we have someone who can catch onr souls when they tly away from us. Now 1 will pay you, Kwakiutl. Thus I speak for Lil'iiolag'ilis. Here are blankets for you, (rue'tEla. Here are blan- kets for ycm, Q'd'moyue ; blaukets for you, Walas Kwakiutl; blankets for you, Q'o'mk'fitis. This is a canoe worth 100 blankets, given by Q'e'q'ancjoala, the son of Lfi/qolag-ilis. To this La'mg-ala, a Walas Kwakiutl, rei)lied: "Thank you for vour good words, A'Labala. Did you say that you have someone who under- stands to catch the souls of men?" "Yes," shouted many of the Koskimo. Ho contintied: "Thank you. We might need your help." Then, turning to the Kwakmtl: " Friends, I ask you to keep yourselves in readiness, for the Koskimo are like to a vast mountain of wealth, from which rocks are rolling down all the time. If we do not defend our- selves, we shall be buried by their property, liehold, friends! They an dancing and making merry day after day. But we are not doing so. Remember, this is our village and (mr battlefield. If we do not oi)en our eyes and awake, we shall lose our high rank, liemember, Kwakiutl, we have never been vanciuished by another tribe. That is all." Now a loud clapping was heard outside the house. The walls were beaten with sticks, and Ma'a g.ave a signal to the singers to beat the boards. The door opened and a man entered, the chief gue'so, fol- lowed by four other members of the group.' They hopped into the house holding their feet <;lose together. When they Imd reached the rear of the house, Ma'a, who was holding a gun in place of a speaker's stafi', spoke: "Friends, why should you not come to Join our dance?" and, turning to the Kwakiutl, he continued: "Friends on the other side, these are cmr friends the 'Pigs!' Formerly tl-ey were 'Sea Lions.' This is to inform y<m." Next, LoXoaxstaak" said to the chief singer, Qoa'qoaxst'ala: "Look out! our friends are very merry and they wish to dance." The maa'myaeuox^ commenced a song, which was taken up by the singers: 1. What is ou tlio enemy's ])lanl«ct? Wit'O. 2. War is on the (enemy's blanket. Witr. The women arose and danced, raising their forearms and holding up their first lingers. This song and dance were repeated four times. At the end of the song the singers beat time very rapidly and then tlie ha'mats'a's cry "hap" was heard in the secret roonu This song and dance were given by the wolves to Ya'xstai., and ai-e used by his descendants to excite the ha'mats'a and warriors who go out to battle. When the singers commenced the song for the tliird t ime, G'a'loiL, who 'This is one of the que'qiitsa groups of the Koakiiiio. Tlieir prosont name in guii'niiso (pigs) while formerlj' they were called i.'e'LexKn (sea lions). •Atiotlu'r of the (mr'(|nt8a sofieties of the Koskimo, embracing the daughters of the chiuts — those who must not be maltreated. THE KWAKIUTL INDIANS. r.77 rcpresentt'd Va'xstaL liimselC, Joined the dance of the women. He junij)ed about in a circle in the wihlest fashion, Tiicn the ha'niats'a's cries "hrip,'' and tlie ([uieting calls of his attendants, "hoip," were heard. After the soii<>' and dance had been repeated a fourth time, Xnh''(|ulEls, a (i-o']»V'Uo.\, and his .si^'aker, IIe'g"ilaxsr''k'a, arose. The latter took up some blankets and spoke: *' Yes, friends on the other side! Kwakiutll 1 have luy ways of celebrating' the winter ceremonial, and you hav(^ your own, dilferent from mine. Thus it was given to you by the (liver of Dances. 1 should like to have your dances, l)ut I am afraid to change my ways, for they were given to me in the beginning of the world. This song which we Just sang was given by the wolves to Ya'xstaL at rja'yaiL when he received the death bringer with which lie was to burn his enemies or to transform them into stone or ashes. We aie of Ya'xstai.'s blood. Uut instead of fighting our enemies with his death bringer, we light with tliese blankets and other kiiuls of prop- erty." Then he distributed the blankets among the Kwakiutl. Xext, two yoi;ng men whose faces were bhu^kened stepjjed forward, andoneof them said: "1 am going to look for my friend." lie wentout and brought an old woman to the mi<ldle of the house, where she sat down. (>oa'qoaxst'ala said: ''Take care, friends! this woman is going to danti . i'repare to sing her song.'' Then the singers beat the boards rapidly ;•' <•■ cried ''yn." The beating and tiie cry were repeated at a given signal. As soon as the second cry died away, another ha'mats'a was heard outside the house. A'Labala, who had left the house a short while ago, reentered, stood in the doorway, and spoke: "Look at \w, friends! Nowtakecare! 1 have seen something cmlside the house that looks as though it was not going to have mercy upon anybody. Thus 1 tell you. Now beat the boards!" Then the singers began to beat time, the door opened, and the ha'mats'a entered crying "hap, hap, hap." At once everybody i'ommenced to sing his or her secret song. A'Labala went up to the ha'mats'a with short ([uick steps and then back again, saying: "Come friend, that this great tribe nniy see you." Then he turned around and said: "This is Ts'sVijoalag-ilis, our chief ha'mats'a. Take care, friends; he devours proj.erty, not llesli of men,"' Now the ha'mats'a came down to the middle of the house, lie wore a head ring of red cedar bark, to the back and from of which branches of balsam i)ine about six iViehes long wen; attai<'lic<l crosswise. Uis neck ring was worn over the left shoulder and und^r i h<' light arm. It was nnide of red cedar bark woun<l wMh ln'an<'Iiesof Mniun i)ine. The women began to dance for liint. He /lanciid, st|uaffing, toward the rear of the house, anri was joi»»«s^ by tli** (Ad Wii'mats'as, Ta'nisk-aso, Qoa'ts'icmya, Lr'inKlxa'lag'ilis, Na^i-^ md W» <y»«Mnii,a'Iag*ilis, who entered one by one, cj'v'ing -hap.'' rioatiy I'liey i-i'»-»»4*d the rear of the house, where they remairwjd ^jbw^iiijf m * I'vw, tttfiv backs turned NAT Ml :s \)o ;i7 <. ' I il a 578 RErOUT OB^ NATIONAL MUSEUM, 1895. ^;i , i , f ! i ^ t 1 toward the fire. Then the door opened and the new ha'niats'a, who had been brought back in the morning, entered, crying "hap, hap, hap." Ue wore a liead ring made of balsam pine, to which a long plaited trail of the same material was attached. The trail reached down to the small of the back. Three white rings about one inch in diameter, made of cedar withs, the bark of which had been strii)ped off, were attached to the ring over his forehead and one on eatih side, all on the same level. Another ring of the same material was attached to the trail. Tie Avore an apron made of balsam pine; his neck ring, arm rings, and anklets were made of the same material. Tie was held by one assistant. As soon as he entered, the singers began to beat the boards, and con- tinued until lie had come down to the floor. Tlien they began to sing his first song: 1. Ho cried luip for mo, tlio onlj' great lieing in our world. 2. Baxbal<iirilauuX8i'wiir' cried li.ip for ine, tlio gi'<!at caiiiul).il of our world. 3. HaxljukiirilaunXsi' war- taught me to devour lives, the .yreat eainiibal of our world. He danced to this song, and Ts'a'cioalag-ilis, the chief ha'mats'a, danced forward to meet him, cried "liapl"' and attacked the ]>eoi»le. After this songLoXiiaxstaak" arose in the rear of the house, holding a copper, and a woman named Ayacja, brought a stiii» of calico about 40 yards long, which was unrolled and spread in a circle around the fuv • Then the singers began the second song: 1. 1 giv<! you to cat, T give you to oat, good canuibal. 2. I pacify you with property, I pacify you with property, good cannibal. .3. I push (b)wn your wildness, I push down your wildness, good cannibal. 4. I give you lives to eat, I give you liven to eat, good cannibal. The ha'mats'as were dancing between tlie calico and the fire in a squatting position. Their attendants tried to pacify them with cries of '■hoip," aiul women danced for them. Tlien A'Labala st<^i)ped forward and asked the singers to wait before beginning the third song. He called his speaker, To'cioamalis, who took his position in the rear of the house, and addressed the peojjle as follows: ''Yes, my children, I am the storage box of your thoughts, for I remember all the old tales, and in my young days I have seen things which you y<mng people never heard of. It is good that tliere is one old man who can show you all these things. Now I will go to this ha'mats'a and take olf the dress that TiaxbakualanuXsi'wae put on him." He stepped up to the hfi'mats'a, who was standing in the rear of the house, and took off his head ring first, then his neck ring. lie cut off the arm rings and anklets and gave them to T.am;iLa. Then he asked Xau'a(iala to bring blankets and ornaments made of red (iedar bark. Nau'a(|ala went to letch them from his bedroom, and when he ha<l returned, To'cioamalis proceeded to dress tlie ha'mats'a. He juit tiie blue blanket over his back and cedar bark ornaments on his head, his neck, his arms, and around his ankles. He also tied a dancing THE KWAKIUTL INDIANS. 579 1 held i apron aioiiiid his waist aud strewed eagle down on his head. Thtu he said, '• It is done." The young ha'niats'a cried '•hap, hilp, Imp,'' and attacked the peojile. Now the singers began the third song: 1. '1'ln^ icdiii- biii'k oi' tlu) winter (liiiicc is al! uroiiiul thu world. 2. Till! c;i,n]o down of tlu; wiiitiT daiwo is nil aroiiiid tlio world. H. riui songH of tilt' winter daii<'e jirt! most powerful all .iroimd the wi>rld. ■1. I'or 1110 cried hap, I'l.ixliakualaniiXsi war, thf j^reat ina<rician. During this song all the ha'niats'as were dancing in standing pos- ture and the women were dancing tor them. At the end of tlie song they all stood in the rear of the house. After a sliort while the singers beat time again and commenced the fourth song of the hiVniats'a: 1. Nol(od\ can imitate \ onr ciics, ji'reat liaxhakn.ilannXHi wac, <;i'fat nnij^ician, Inmni nni, Nol»ody (^aii imitate yonr uancc, ;;rt'at liaxbaknalauuXsrwac, groat magician, Iiama ma. 2. I was taken into ilie room of HaxliaknalannX.si wae, the great magician, hama ma. I r('c<'i\e(l tlM! reil cedar hark of JiaxhaknalannXsi'wae, the great magician hania ma. 3. lie put into me all the dances. ISaxhaknalanuXsi'wae, the great magician, hama ma. 3. 'I'lie cannih.'il pole is shaking, the pole of Maxhaku.ilanuXHi'wae, the great nuigi- cian, hama ma. When the song was nearly ended, the hfi'mats'as disappeared in their secret room, led by Ts'a'qoalag'ilis. Then Lo'Xutixstaak" stepped forward, still holding his copper, and spoke: ''Now that is the end, friends. You hav^e seen my way. This is my w;iy.*' With this he pointed to his copi>er. *'This is the price of ii ha'nnits'a. J do not mean you, KwakiutI; 1 mean my rivals in my own tribe. They all want to have hii'mat.s'as, l)nt they want to show them cheai)ly without giving away a copper.'' Tlie ivwakiutl inter- rui)ted him now iind then with cries: "'That istruel your words are triu'.chief I" Lo'Xiiaxstaak" continued : "Our hrr'mats'a touched some of you, KwakiutI, in his excitement and hurt you. This copper, the fiice of which is engraved with the design of the gri/./ly bear, is worth r)00 blankets. It is to pay those whom our great triend lias bitten. Vol, La'nisitaso, wer(? bitten this morning. Mere are .">(» bhinkets of this L'Oiiper for you; ami you, IIo'lElite, oO blankets of this copper for you; and you, G'iiig-alXola, r»0 blankets of this cop[)er for you; and you, No'Lii'anLEla, r»0 blankets of this copper for you; and you, Iv*ex-, r>0 blankets of this copper for you; and you, (J|a'wi(|an', 50 blankets of this cojiper for you; and .you, Xu'xncmis, ."iO bhinkets of this cop- per for you; and you, Mc'tioiidaxstaia. r»o bhinicets of this copper for you; and you, K-a'tioLc, 50 blankets of this copiier for you; and you, La'mg ala, 50 blankets of this cttpper tor you. Thtit is all. Now, (^oa'ymioalag'ilis, 1 will ask you to (ionie aud tell the .story of the 580 KEPORT OF NATIONAL ML'SEUM, 1805. 1 y. I : -' 1 1i ■1 '^. liii'mats'ji, for the tribes say we own ncitlier hii'inats'a nor other dances. That is all." Then <)()a'yu<ioala<^-ilis came forward. The Koskinio placed a box for him in the rear of the house. 1 le sat down and bejjan : " Bo quiet and listen to me, for I am j;"oing to tell yon the story of this ha'mats'a, which will show yon that wc, Koskinio, (i'n'p'r'nox, L'a'sq'cnox, and <«ua'ts'cn(>\-, do not steal winter dances from you, Kwakiutl, nor from other tribes. All tlie winter dances were f;i\eu to us by the Maker of Man in the bej^inniny of the world. I he ha mats^a whom we have seen tonight comes from Ibd'alik-awe, All the clans Jlahai'alik-awr- of all the tribes in tin; whole world ha\e a ri^^ht to a ha'mats'a with raven whistle, for liai'alik-awe had a ha'mats'a with a ravi'ii whistle ar the ])lace which we name Lala'tV, and his iia'mats'a's name was (^Ja'yuL and (i)alainii'laj'Mlis. We may use either of these names for our ha'mats'a. We will call him now (,>a'ynL, and if he should be taken away ayain by BaxbakuiilaniiXsi'wae. we will call him Qalama'layilis. You, Kwakiutl, yon always tise hcnilotk branches for your ha'mats'a, for it was giv'en to you in this manner by the Maker ofjMan. It was given to us to use balsam ]>iue for our ha'mats'a and for all other dances. The white rings you saw on the head ornaments of our h;i'mats''a are the same as worn by J}axbakn;ilannXsi'wae when he was excited. The attendants passed ropes through these rings to tie him down, tiiat he might not leave his house and devour his ])eople; and the trail of his ornament served for his attendant to hold him. You also saw the streaks of blood riuiiiing from the corners of his month to the lobes of the ears. They iiidi(!ate that liaxbakurdaiinXsi'wae Mve.^ on nothing but blood. That is all." iie had hardly iinished when Lo'Xoals, a Koskimo, came forward from the rear of the house holding a single blanket. He spoke: •' Look at me. See this single blanket! 1 am tired of waiting so long at this place for one solitary single blanket. Now 1 will show you that 1 do not care for a singles blanket." lie tore it, threw it into the lire, and continued: "Now you v. lio saw it in the lire take good care to keep it warm. All single blankets will go there hereafter. We are too great a tribe to recicive only a single blanket each." Then LamaLa went up to him and stopped him. He held six button blankets and sa^i: "Friends on the other side! ICach of us has something to say. Lo'Xoals has had his way when lie wanted to burn this blanket. Kwakiutl, he did not mean you. Do not feel offended by it. \ have rivals in my own tribe and 1 must wake them nj) from their sleep, for they do not see that it is hard work for us to light yon with projx'rty. We are the Koskimo, who hav«', never been van(|uishetl by any tribe, neither in wars of blood nor in wars of i>roperty. Now I will ask you one thing: Treat me well. Of olden times the Kwakiutl illtreated my forefathers and fought them so that the blood ran over the ground. Tin-: KWAKIUTL INDIANS. 581 Now we fitjlit with button blankets and other kinds of jiroperty, sinil- inj;- at eacli other. Oli, how good is tlie new time I That is all. Now to these button blankets. Son-in-law. come and stand where I can see y(ui." Then Nan'aciala stepped to the front of the house and said: "Here I am." LamaLa continued: "I understand that you have no button blankets. Therelbre, I thou{.jlit I might bring you some. Here are six button blaidcots. 1 took tliem from your wife's back. Now come and take them, and do with them as you please.'' Nau'a(iala asked; "What did you say, my father in-law ?" Then LamaLa repeated: "I told you. son-in law. that I had taken six button blankets from the back of your wife and 1 give them to you. Now come and take them." Nau'acjala spoke: "I will go, for I am not afraid to go and take them. I have given away button blankets three times, and this will be the fourth time. Now 1 will go and take them." Then he went back to his place and said, turning toward the people: ■•Oh, my tribe! look at these button blankets iuid see what I am going to do with them. One of you shall tell me what to do with tiiem." To tills the old woman who was standing near the door replied : " My tribe, 1 want to say a few words to you, and particularly to my son, who asked to be told what to do with these blankets. Friends, you all know luy name. You knew my father and you know what he did with his pro])erty. He was thoughtless and did not care what he did. iJe gave away or Idlled slaves; he gave away or burnt his canoes in the lire of the feast house; he gave away sea-otter skins to his rivals in his own tribe or to chiefs (»f other tribes, or he cut them to pie(!es. Vou know that it is true what I say. This, nij' son, is the road your father laid out for you and on which you must walk. Your lather was no common man; he was a true chief among the Koskimo. Do as j-our father did. ICither tear up these button blankets or give them to our rival tribe, tlie Kwakiutl. That is all.'" Lo'Xoaxstaak" arose when she had finished and asked: "Did you hear what our aunt said :' I will not block the road my father laid out for me. I will not break the law that my chief laid down for n>e. I will give these button blankets to my rivals, the Kwakiutl. The war that we are having now is sweet and strong." Then he gave the but- ton blankets to the Kwakiutl; lirst to Ya'cjois, then to the old chiefs. After they had been distributed. Lo'Xoaxstaak" said: "I'liese button blankets are tlie red cedar bark that I have taken from the head of my hfi'mats'a. Next the men brouglit him 40 white blankets, and he said: "These white blankets are the red cedar bark that I have taken from the neck of my ha'mats'a and 1 am going to give them to you, Ivwa- kintl.'' He distributed them among the next in rank. Tlieii he took the calico and said: "This is the red cedar bark tliat 1 took from the arms and from the legs of my ha'nuits'a. I will give it to the women and children of the Kw:ikiutl." They tore it up, aiul gave the pieces to the Kwakiutl — first to Ya'cpiis, then to the others. il ;—fl|4BC' 582 REPORT OF NATIONAL MUSEUM, 1895. P (A », :' ■ i- With this tlie festival ended, and the people went home. It was about 1 a. ni. when the calico was distributed. About 7 p. m., November 23, IlO'LElite sent two messengers, NoLElag*- ilis and Kur-E'm, to call all the men of the Kwakiutl tribe to a secret meeting to be lield in his house. The messengers went into all the houses and called the Kwakiutl, whispering into their ears. They slijjped out at once and went to IIo'LElite's house. (Ireat care was taken that the Na'<i'oaqt6q and Koskimo should not know what was going on. As soon as the men were assembled, IIo'LElitr' arose and spoke: "Indeed, friends, you have gratilied my wishes, for you all have come as soon as I sent for yon. 1 am glad that you are keeping the laws that were handed down to us from the times of our grand- fathers. You will have observed that the Koskimo are likely to beat us in our war with ])roperty. Therefore I ask you not to be asleep, else the Koskimo will surely walk right over ns, friends I Wake up and open your eyes. IJo not let the wealth of our rivals blind you. Our ancestors have never been vanquished. I do not want to see the Koskimo vanquish us now. 1 have called you in order to inform you that my chief Se'g-ag'ila is going to give a winter dance, and I will ask you, my friends, how we shall begin it. I want you to decide in regard to the manner of beginning the ceremonial. That is what I wanted to say to you, wa, wa.'' The men remained silent for about twenty minutes. Then Nu'xnemis, the chief of the winter dance of the Kue'xa, arose and said: "Indeed, JIo'LElite, you are always keeping the rules laid down in the times of our ancestors, for instead of beginning the ceremonial without notify- ing us, as others might do, you tell us of your plans and secrets as our forefathers used to do; and that is the right way." Then he turned to his own tribe the Kue'xa and said: "Don't you feel glad that my friend ITo'LElite, the great magician, was kind enough not to keep his secrets, but let us share them ? You also, La'mg-ala, ought to feel proud that he invited us to know of his plans. Do you not think that it would be best if the clothing of Wlnfi'lag-ilis were brought out by this secret meeting? Y(m all know what I mean. The clothing of Winil'lag-ilis consists of hendock branches, and his play is AniE'lk"or NfiLanuLdEls. The AniE'lk" must be shown at daybreak, and the NfiLanfiLdEls may be shown at any time of the day. 1 think it would be best to surprise our rivals, the Koskimo. Let us call all the men and women before daybreak tomorrow and go to the meeting jdace which our forefatheis used for the AiuE'lk". You all know the rules of the AniE'Ik". That is all. Now 1 have finished." Then Ho'LElite replied: "Thank you, my friends. Thank you, Nu'-xncmis, for what you said. You are the only one who wants to keep the rules that were given to us by our ancestors. Friends, I want to ask you one favor: Arise before daylight. Tell me now if you are willing to do so and to follow our friend Nu'xnemis's advice. Let the If \ THE KWAKIUTL INDIANS. 583 ■|.< women of your households know about tliis socret mt'etiiiy luul keep it from our rivals, the Ivoskinio. I will send two messenjiers in the morninf'' to cull you by tupping at your bedrooms. That is all. Now go home and have a short sleej)." After this speecli all went liome. Norcinher :JI. — Early in the niorninj;- llo'LElite sent NoLKla;;'ilis and KuLE'm to call all the Kwakiutl. They went around and tapped at the outside walls of the bedrooms. The people arose at once and went out to the place where the AmE'lk" is held. Tiiis place is about 150 yards from the east end of the viilajie at the edge of the woods. The men went into tln^ woods and cut otf hemlock branches, from which they made head rings and neck rings; with these they adorned them- selves, as well as the women. Then Nu'xncmis told the people to get ready for the fust cry, and he himself sung out "ho" as loud as he could. Then all the people beat the boards, which were laid down at the place of meeting, and cried "he.'' Next all the ha'inshamtsEs dancers — all of whom are women — were tied to a rope which was held by a man. The bear dancers were tied together in the same manner, and led by another man, one of the old bear dancers. Then the ha'mshamtsEs began to cry "wip wip'" and the bears began to growl. Now Nu'xncmis sang out again, "ho;" the i)eople beat the boards and responded by the cry "he." The ha'mshamtsEs began to cry "wip," the bears began to growl "wo ha," and the fool dancers cried "wlhl'." After a short interval, Nu'xiu''mis sang out "ho" for the third time, and the people and the dancers responded in the same manner. Then, whih' the nieu were still beating time and while the various cries were being uttered, Ya'c^ois, the chief ha'mats'a, rushed out of the woods, followed by his six attendants, and crying "hap, hap, hap, hap." He ran about among the people in a state of great excitement. Nu'xnr'mis spoke: "Let me ask you what has liap])ened that Ya'cjois should be so much excited?" Ho'LElitt' replied: "We have not been in the house of BaxbakualanuXsrwar'. liut our friend YiV<ioi8 has passed through it eight times, lie knows all that belongs to the win- ter dance, and he knows all the mistakes that may be made. Ya'(jois has seen that we have no chief t*o'X'uit among ns to throw the super- natural power among our I'riends here, and that has made him wikl. Therefore 1 will call someone who has been t'o'X'uit lour times to be our chief in the AmK'lk"." Then he called a woman, saying: "Come, WlhuKioa'lag'ilis! Take your place, for you were nuide t'o'X'uit by your father four times, so that you are not afraid of anything." Then he (tailed all the people to stand in a s(juare, and tiie woman took her position in the middle. Upon Ilo'LElite's command, the men com- menced to beat the boards. He asked K-ex- to step inside the s(pmre, and to show the Avonum what to do. He obi-yed, and while the jteople were beating the boards K-cx- began to dance in a stooping position. He looked up and down and trembled while lie was running backward and forward with sliort steps. Finally he turned to the right and i I 584 KKPOKT OF NATIONAL MUSEUM, 180.-). ■| (!iiiij?ht till', snponiatiirul power of the winter dance Itetween lus jialnis. Four time8 lio ran backward and forward, .swinj{in}'' his luinds, the palms of which wore jmissed together, then he threw it upon the peo- l)le, who bef>an to laugh, Avhile some cried ''hap" and "wilii'." Now the woman was told to try to catch the sniiernatural i)ower. She went through the same motions, and when she caught the si)irit, the sound of whistles which she had hidden in her mouth was heaid. Four times she ran backward and forwanl, then she threw the supernatural l)ower among the people, who stooped down at once. Then (hey began to laugh and to utter their cries. This continued Ibr a few minutes, then she caught the spirit again, whereupon Xu'xnemis sung out "ho" for th(! fourth time. The people responded "he." INIeanwhile the day had broken. The jieople arrangr'd themselves in procession, which was led by Ya'qois and his attendants. They were followed by the bear dancers; then came the fool dancers and the lia'ni,shauitsEs, and finally, as a fourth group, the people surrouiul- ing the t'o'X'uit who had thrown the supernatural ])ower into them. Ya'qois first entered the house of Nu'xncuiis, followed by the rest of the procession. Wllamioa'lag'ilis was the last to enter. She was accompanied by Ilo'LElitc and Nu^xncmis, who remained standing, one on ea(;h side of the doorway. As soon as she had entered, she commenced singing lier secret song: 1. O friend! I have been jniule to sot everything ti> riglits. () Irieiidsl yo. yo, yo, yci, I'rienil! yo, yo, yo, yei, friend. 2. O friend! I carry in my liands tlio dunces of niy rivals. O frioudsl yo, yo, yo, yei, friend! yo, yo, yo, yci, friend. 3. O friend! Thoy tried to strike me witli the death hringer. <) friends! yo, yo, yo, yci, I'riend! yo, yo, yo, yci, friend. 4. O friend! And tlic lire of death ha.s been i»iit into my liauils. O friends! yo, yo, yo, yci, friend! yo, yo, yo, yci, friend. She sang this song standing in the doorway, and during this time (5-aig"alxola, who waa standing among the people, said: "I am glad that you have come, and tliat you compel us to follow the laws of our ancestors; but sing louder, that we may know who you are." Then he turned to his i)eople and ijontinued: "Take care! Sometimes the t'o'X'uit will come to a house in which there are many people and will benefit them, but generally they do harm to them." Then the wonmn stoi)ped singing. Ild'LElitc gave a signal to the people to l)eat time, and Nu'xnemis cried "hd," as before. The people responded "he," l)ut kept on l)eating the boards. Then the t'o'X'uit went forward to the rear of the house, leaving the fire to her left. She moved in a stooping position, looked up and down, and finally caught the super- luitural i)()wer. Then the whistles were heard again. vShe threw it among the i)eople, who first cried "ya," as though she h.ad missed them ; but then they began to utter their various cries. vVfter a few minutes she took the spirit bai^k again and all were quiet. Then G-a'lg-axola said : " What was the matter Just now ? 1 told you THE KWAKIim. INDIANS. 585 to takt' {{ood care siiitl not to yield, ami you scciiic'd to have lost your sensc'H. Take Ix'tter care the next lime." Tlieii they walked out of the iiouse in the same older, tlic^ t'o'X'uit with her two attendants beinj;' the last. When Nu Mifniis left the house, lie cried ajj;ain "ho," and all the peopk; responded "he,'' but the lia'niats'a cried "hai>, liap, hap, haj)," the hears <!ried '• w<i. ha,"' the fool dancers "wdii," and the ha'nishanitsKs "wip, wip." In this man- ner they visited four houses. In each house the t'o'X'uit caiij;lit the suiiernatural i)ower and threw it upon the i)eoi)le. as described hereto- fore. Kvery time she threw it the u])roai' increased. The jieojile shook their blankets to indicate that the power had ent«'rcd them. 'I'liey lauj^hed and cried, and kissed each other's wives, for durinj;' this time there is no jealousy and no (luarreliiif^. After they had visited four houses, Nu'xncmis led them back to the winter dancinj^' house of Sc'g'ag-ila. They were nian-hing in the same order as before. Just before they enteied, Ilo'i.iolitc spoke: "l-'riends, 1 missed one of our number." The peojih^ asked who it was, and he rei)lied : " It is the son of our friend Sc'yayila. The spirits have taken him away. Let us go into the house and see what wc can do for our friend." Then the people entered. As soon as all were in, the whistles were heard in the ha'mats'a's room. Then lIo'LKlitc spoke: '• llntcr this house of our ancestors and observe the rules that were laid down for the winter ceremonial. Now be hapi)y. 1 thank you that you all have come to this morning's ceremonial, for I do not like to have the Koskimo or other strangers laugh at us. W any of you should have gone home before we finished, they might have had cause for doing so. We have done well, and the spirit of the winter dance is pleased with our work, else he would not have taken one of our number with him. Therefore I myself and my friend Nu'xncmis are pleased with you. W\' can not do anything withcsut you, for what is the power of a chief without the help of his tribe ? Y'ou call me and Nu'xncmis chiefs of the winter ceremonial, but we have no power without you. Now I have linislie<l." Then Nu'xncmis sang out once more "ho," the t'o'X'uit repeated her secret song, and when she had linished Ho'LiJitc gave the signal for the people to beat the boards. She stretched her hands for- ward and caught the supernatural power in the same manner as de- scribed before, and threw it ui)on the people, who cried again. Three times she caught it and threw it upon the peoi)le. The fourth time after she had caught it she threw it up into the air. Then she sat down. Now Ho'LElite arose and spoke: "O friends! Do you see how I look ? I am almost ready to run away from this house of the supernatural power. 1 was standing near the post and next to me was standing K-cx-'s son. As soon as our friend Wilanqorr'lag-ilis caught the supeinatural power the fourth time and threw it upward, it came and took the son of our chief K'cx' along. Friends, there was one taken away this morning, I !' ' # IMAGE EVALUATION TEST TARGET (MT-3) /> /^/ A if, <f^ ,y ^ :/. y ^ 1.0 :s ■- iiM I.I 1.25 t tiS, 2.2 12.0 1.8 U II1III.6 ■7F <^ /i /y y .^ Photographic Sciences Corporation 33 WEST MAIN STREET WEBSTER, N.Y. HS80 (716) 872-4S03 ■1 586 REPORT OF NATIONAL MUSEUM, 1805. iH I iiud a sc'coikI one was taken just now, so there are two of our number missing to-day. If the supernatural power continues in this manner, we sluill Lave no children left. Therefore 1 think 1 will go home and hide." When the people heard this, they cried: "Oh, do not go! What shall we do with(mt you, the only one who can speak with the spirit of the winter dance." (J-a'lg-axola said: "Indeed, llo'LKlite, your words are true. But why do you want to run away and leave us in tiiedark? Vour name was given to our ancestors as a light by which to see the spirit of the win- ter dance, and you also, Nu'xnr'inis, were made chief of the winter dance of the Kue'xa. If you run away, what cm we do, for none of us can speak to the spirits as you two friends do. Take care, and let us stand our ground. Let us face the si>irit of the red cedar bark. Now pass around the batons and let us sing the songs that our grandfathers used in order to drive away the birds of the red cedar bark, for 1 am afraid of the way in which our people are disai)pearing to-day. ^'ow 1 have finished.'' Then Nu^xucmis called all the men together, struck the board once, aiul cried "wo wo ai." Then all tlui people struck the boards together and cried " wo wo ai a ai a k'as ai," beating time rapidly for a few min- utes. Tiien Nux'nr'mis struck the board with one sharp stroke and cried " wr>." Then all the people did the sanse, all striking the boards at the same time with one short, loud rap. Immediately Ibllowing this rap they beat the boards rapidly, crying "he,'' drawn (mt very long. Then they were quiet, but the whistles continued to be heard. G'a'lg*axr»;.i said : " You have failed to drive away the spirits with this song." Then Nu'xn»''mi8 gave another rap and cried "hanui ma ma.'' Then all the people began to strike the boards rapidly, ami cried "hama ma ma ma ma," continuing to beat the boards for a few minutes. This cry is intended to drive away the grizzly bear. Then Nu'xuemis gave a short rap, crying at the same time "luuuam," and all the people gave a short rap and cried " hama ma ma," and then ceased beating. The whistles were still heard. Then (r-a'lg'axola said: "Vou have missed the spirit of the cedar bark again. Nu'xuemis struck the boards as before and cried "yihi i i i." Then the people took up the cry in the same manner as before, crying "yo hi i i i hfi n n u," and again Nu'xnrmis gave the signal to stop, as before, by the cry "yihi," and the peoi)le finished, crying "yihi i i 1 hfi fi fi." Still the whistles continued to be heard. Again (l-u'lg-axola said, "You missed the spirit again, t'uv tli«' whistles continue to sound. Now try to find a song that will drive tiiem away." Now Nu'xnr-mis cried " wup," as before, and the people reiieated " wup, wup, wup." Nu'xuemis gave the signal to stop, as befiue, crying "wup," to which the people n^sponded by crying " kux, wup. wup, wup." Now the sounds of the whistles began to grow a little weaker. Then G-a'Ig'axola said: " Now you have hit the birds of the ceremo- J^i THE KWAKIUTL INDIANS. 587 But \' " iiial, for you hear that their cries have changed. Look out, Nu'xnf'mis and Ho'LElitr', aiul you members of the seal society, and you quc'ijutsa." Then Nu'xnrMnis gave a new signal and began to sing, accompanied by all the pe(>i>le, who were beating time very rapidly. The song was as follows : Wo wO Clapping. ^^ ^^ etc. ai ft ai kyaa ai - kyas mu - ta ai Slide. iHi^^Sl ai - kyas me - La ai hai At the end of tlie song tlic nuister of cer- emonies cried ''hfi;"' and when he had tin- ished, all the ])eople sang 4:: m hii lie. This song was repeated fonr times, and all this wliile the sound of the whistles was growing less and less. Finally, at the end of the last song, the people cried in resimnse to Nu'xncmis's cry, "wo hii'he, wa wa" and with this the sound of the whistles ceased altogether. Then (iM'Ig-axola said : " Wa, wa! I can not say nuich now, for we are surely all very hungry. I>ut 1 will thank you for driving away the bir«ls. 1 am afraid of the way in which our children were taken away this morning. Our friend K-r-x* has asked nu'i to invite you, Ya'cjois, to stay and to have something to eat, and all you, niend)ers of the seal society, and you, ([ur-'cpitsa. Now take your seats." Then all the jieople sat down in their propei- i)laces, while YiVijois letired to tin* secret room of the ha'inats'a in the rear of the house. Then K*ex' and his fiieiuls brought dry salmon and resisted it. They scut a i)iece to Ya'ijois^ and then distributed tlu^ rest among the members of the seal society ami the (lue'qutsa. They sent a dish of grease to Yil'<iois, an<l then gave the others in order, one dish to every four persons. Alter they had eaten, K-cx- asked them to keep their seats, as he intended to give another feast. llo'LKlitc, who acted as K-ex-'^s speaker, said: ''Now friends, my chief K-0\- is going to give another feast. Fjct us sing and let the world know that we are feasting. I'ass the batous. 'I 1^ r)H8 KEPOKT OK NATIONAL Ml'SElM, IHOr.. I . Wa liavo iimcli to do bol'ore this night." One man distributed the batons, and now Nu'\n*inis began the song of tiie lia'niats'a Hu'bago- hiyu of the Kiicxa, and thi^ latter tribe sang as follows: 1 Voii iiro litiikitiK tor food, griiat magicinu, liuiiir. 2 Sweet IS \\ lint you will o:it. K^'fit ••iiniiilial. liniiH-. ;<. Voii will hwiiIIow imn ,'iliv<>, ;;rc)it cannibal, liunu'. After the llrst song was tinished, Nn'xnr'uiis began another song of the same ha'inats'a, whi(;h wsis also sung by the Kiie'xa: 1. Ituxltnkiii'ilannXNj wae wuh looking tor food for in<>, Iininai. -'. liiixliaUiiiilaniiXHi wac was looking t'nr invn tor nif, liainai. 3. ItaxhakiiiilannXMi wac was looking; lor corpHos I'ornio; tlicrct'o'-o yon un^ teared by all, as you will devour men, haniai. •I. VesI all aro at'ruiil of you, eldest brother! You wlio eni|ity llie liouHes. jjreat nia;;ieian. After these two songs of the Kue'xa, the song maker of the Walas Kwakiutl i'ommenced the following song: 1. I want to eat you; I am a );ruat magician. 2. Vonr (laiHM- is jjottiiiK jjreater all the time, you true danonr. 3. Your daiire is yrowinj; j{''''»t»)r all the lime, you true ilancer. The second song of .the Wsilas Kwakiutl was as fcdlows: 1, lie cried hap tor ine, tin* ^reat inaKioian. hamamai. 2. lie Haii^ the hou^h of the winter dance for me, the great magician; haiiiai. 'A. I went through itaxbakiialaniiXsi wac's hoime, the great inagieian'H; hamaiiiai. 4. I went to the far end ot' our world. I am liked by all as far as the edge of mir world. All try to imitate me; hamamai. Wlnle the last song was being sung, K-ex- ;ind his friends were prepar- ing the Iteiries. The dishes w«'re placed in four rows, and two men were sent aroiiiMl to count the peoph^ by thrt'cs, while a third one distributed the spoons. Tlieii K'cx- called llo'LKlitc to come. He took U]) a di.sh iind said : " Now friends, we are reatly to eat. Hui 1 do not want to have any trouble. I want to keej) the weatiier calm f«)r our great friend Yil'iiois, for if I do not give to him first he will grow as wild its the storm. This dish is for you, Yii'qois." Then he took up :uu)tli<'r dish smd siiid: " This is for you. seals, and for your frieiuls.'' Thus the ilishes were all tlistribuled, one being given to each three persons. IJefore they began to eat, a man was sent to V'iV(|ois, to see if he had commenced eating. SiMUi he came back «*arrying the empty dish and laughing. He said: "Look itt me, friends. Our great friend YiV(|ois must have been hungry, for his dish was emptied bt^fore I jame to see him. Now eat, for you must ho hungry also." Then all began to eat. llo'i.Elite arose, holding his sjM'aker's stall', and said: "Friends, I feel hajjpy <m account of this day's work. It seems to me I am seeing our gnnidfathers, and tluit pleases me much ; and it must please yoii too, i.ii'mg-ala; and you, i.a'LastiKm; and you, NE'msciEmut; and yoti, K-c'cjalc; and you, Ts*i'lg*axsta. I know you all feel very happy totb-.y. Only do not forget the laws of otir gramlfathers. IJut 1 nuist not sjiy THE KWAKIUTL INDIANS. 689 that iigain, for yon siro keeping them well." While Ini was ssiyint^ so, some of the oM people remarked: "'Yes; it is trne." And he <'on eluded: " I kn«>w we are glad today. Now eat, for our chiefs food is sweet.'' Now the people ate, and when they had tlnislied, most of them went liome. The ha'mats'a's whistles were heanl during this time in his room. About li p. m. the people came to fetch blankets, which were to be given away in honor of Yn'qois, in payment of his last ecstasy. VVhen the blankets were being brought into the house, the tally keeper of the G-o'p'cnox came in to look after the pioper distribution of the blan kets. He gave the names of the elans ami the number of blankets which were to be given to each name in each clan. The blankets were arranged in such a manner that those intended for each clan were lai«l in the same direction, while those of the next elan were place<l cross wise <tn top of the preceding lot. Wherever a man was to receive blankets who still owed some to the giver, a number of sticks <'orre- sponding to the nnnd)er of blankets due were plac«'d in tlu^ j)ile, which were given to the debtor as canceling the i\vh\, according to the num- ber of sticks. After the pile intended for the (IvVp'enox was arrangetl, the tally keepers of the <»ther tribes came in and looked after the l)lan- kets whu'h wen; to he given to them. In the evening a feast was given, the blankets were distributed, and shortly after the beginning of the feast the ha'inats'a Ya'qois cann^ in and danced three times; the hrst and the se<'<Mid time in a scpnitting position with an (trdinaiy blanket, but tiie third an<l fourth time in a standing position and wearing a Chilcat blanket. As everybody was tired on account of the long <'ere- monies of the preceding nights, the feast closeci early. yorcmhvr L''i. — Karly in the nmrning T'o'kuiL, chief ot the Koskimo, sent his two s|)eakers, A'l.abala and WalkaLtsEint, to the chiefs of the KwakiutI, to inform them that «)n this day the Koskimo intiMided to perform their ceremonies, and rcMjuesting them to postpone their festi- vals to am)ther <lay. They also asked them to keep the matter a secret from the young iiu-n. At the same time the speakers invited the Koskimo to come quietly to the house »>f their chief. At S o'clock they were assembled. Then a ha'inats'a was placed at the entrance, in order to prevent outsiders fnnn coming in, and members of the trilte from leav- ing the house. .V'Labala. the lirst speaker of the Koskimo, arose and spoke in a low voice .so tiiat he couhl not be heard outside the house: "Koskimo, yon hav*' a-ssembled in the dancing house of our grand- fathers. Thank you, friends, for having followed the tirst call of »)ur chief T'o'kuii.. Li.sten to me, men, women, and <'hildren! Yon have the largest cellar bark in the whole worhl, and you keep the laws of your grandfathers more strictly than anyone else. We have two chiefs in our tribe, and therefore we can not b«' van(|uished in our strife with property. Look out I Do not let the Kwukiutl vamiuish you, for they 1 i J 51)0 REPOKT OF NATIONAL MUSEUM, 1H!»5. i-l i sire few only. See. how many you are I There are eiiouffh Koskiino in this house to till tlie seats all around the walls. The Kwakiutl could not till one-half of the seats in this house, Therefore they can not van(|uish us. Take rare, friends! As I sai<l befor*', we have a jjood tradition to follow. Therefore we ean afford to lau^di at them. The Kwakiutl say that we have no tradition, but our chief T'o'kuii., who is goinjjf to {jive the (ceremonial, beloufjs to the family of (I'e'xdEn. Vou know that he had a hiVmats'a whose name was Nauayolis (the only one in the middle of the world). Who has a name as {jreat as that? And if 1 should mention all the traditions and the j^^reat names of our grandfathers, the people would run into the woods, for they have no names like ours. Therefore, take care, Irieiids! It is not my ollice to let you know the plans of our chief. 1 have said enoujih.'' All wer«! ([uiet for about half an hour. Then To'cjoamalis, the chief kee|)ei' of the red cedar bark of tlie Koskinjo, arose, lie looked up to the roof and <lown to the tloor, and then said: •'A'Labala, your words are true. Yim have seen part of w.y younger days, for you have seen my father. Uut you have not seen my graml- father. I have seen him. His rules were strict, but those of my father were a little less rigid. Our rules of the winter dance are much less strict than those of olden times. Thank you, A'Labala, for your speech. 1 paid close attention and found that you did not make a single mis- take. Now, friend A'Labala, look out and take notice of all J say in the speeches that I make during the winter ceiemonial, at marriages, when the marriage money is refunded, and at snnnner festivals; for all these were learned from my great-gran<lfather. They were given to my father aiul to my great-grandfather at the beginning of the W()rld by the Maker of Dances. Thus 1 obtained the large box in my house, in which 1 keep all the dances and the red cedar bark and the luimes and traditions of our great-grandfathers. After 1 am dead, I want you, A'Labala, to take my house and the large box in which 1 am keeping the laws of our grandfathers. Next winter we shall have the greatest winter dance that has ever been known, but 1 do not want to direct it, for J will give all my rights to you, friend A'Labala. After this winter you will have to ask his advice alxait everything, not mine. "Now 1 will speak about our i)resent meeting, lor I know you all wish to know its object. Vou (;an not know, for it is the ollice of the chief of the winter ceremonial to inform you. You know that I am the chief of the winter ceiemonial. My name is Tri'<ioannilis. It is renowned among all the tribes all around the world, for 1 have given blankets to all of them, and whenever 1 speak they all hear me. The spirit of the winter dance even hears me, and yon also, my tribe, hear me. This is a secret meeting of our winter dance. You are aware that the grand- son of our chief T'o'kuiL has been taken away by the si»irit, and that T'o'kuii/s sisti'r was taken away at the same time. Kast night Bax- bakuiilauuXsi'wae came to me and told me that these two have passed THF- KWAKIUTL INDIANS. 591 'i tliroujrli all liisnistoiiia iiiitl riilt's, and tliat tlicy iiroon tlu'irway lioiiie. Tlu'iclon' I h;{\'v. called yon into our winter dance Inxiso, that you nniy prepare for then). Tlioy will nnike their appearance t<» day. Keep yourselves in readiiu^ss. The spirit never lies, and llaxhakualanuX- si'waedoes not keep the novices lousier than four days, and it is four days to day sin<'<>our chihlren havodisapi)eiired. Now I ha\e linisln'il." Kvery now and then the old men would interrupt him. sayiuf,': "Your words uro true," or "YJmr words are {food, ehielV or "(lo »ni I teach your cliildren how to si)eak.*' He remauied stsmding a slioit while without speakinj,'. Then T'o'kuir. came forth fi'(Mn behind a curtain that was stretche<l alon^- the roar of the house, and said: '*() Koskimol I am pl(>ase(l that you have come to this house. I did not ))ut it up for myself; I did so for the ;rreatness of your name, flow glad I am, for 1 l»eli«'ve I heard our chief To'qoamalis say that HaxbakufilanuXsi'war- (tame and told him that my {jrandson and my sist«'i- are on their way home. Is that true?" To'qoa null is replied: '*It is true.'' Then To'kuii. contiiuied: "Let them come, for I have my ])roperty in readiness.'* To'ipiamalis said: "1 did not liniali. Let our leaders i)repare to meet the two new lia'mats'as who are on their way home front IJaxbakualanuXsj'wae, for they will be excited, and we must not call upon the <pn'''(|Utsa to be the lirst to nieet them. We must ask somi' who have {jn-ater powers. I will ask our friend the {jreat INVXuiy.alas, and her friend the jjreat (l-a'loli., and th»' jjreat KokuiLala, and the great (^V''<|'an(ioala, our four ma'nia(|'as who have ])ass»'d through the t'o'X'uil ceremonies to Ik* our leaders. Next shall follow the lle'mi:lk, the old lia'mats'as. I will ask you, Na'noqois, iuid you, great Nau'alg-is, and your friend the great (i>ori'ts'amya, and your friend the gr<Mt (^)oiVyu(ioalagMlis, and your great friend (i^oaxkue'k", and your great friend L'»"-mKlxa'lag*ilis, to follow the ma'nuui'as to defend us from the vildne>s of the new ha'nmts'as. Xext I will ask you, Maa'myaank"; you will form the third group. Dress yourselves as nicely as you can. You have heani tiu- Kwakiutl say that we do not know how to arrange a winter ceremonial properly. .Sen«l someone to fotrli button blankets from your houses and put them on. Last (»f all, 1 will ask ycnj, cpie'cjutsa. Two <tf you shall i'arry a plank on whicdi the Maa'myaank" shall beat time to acconi])any theii- song. Two others shall carry a jjlank on which the nnl'ma<fas ^•hall beat tinu' to accompany their song, anil you shall also carry a i>lank on whi<'h you shall beat time to accompany your own song. And ont^tf you shall i^arry a skin drum. Our friends the great lia'mats'as shall not sing, because they have to look after tlieir whistles. There shall be four attendants for each of tlu' new lia'mats'as. and I will name them now. You, He'lek-ats'e, K-a'^oi.e. .ALanudala. and your friend Ue'lekamig*alis, kee]) ready to attend the new ha'mata'a, who is going to come back to us to-day. Yon, (4)oa'gis, Nalulala, X-i'x'cqala, Hud your friend, Lela'asnuk", keep ready to atteml the 5!)2 I{KP(1UT OP NATIONAL M(T«RUM, 1895. olluir liiVniats'a, wlio is {;oiii|j to (ioiiu biu-k to ns today. That is all. TIm'sc art' tlu^ rules of (J*r'.\(li;ii, who <^am<^ (l(»\vii from li('av«'n. My j;;iaii<iratiH'r was of the blood of (i*f''xdKii, acconliii;-' to the tradition. lie very rarcfiil, for the Kwakiutl tribes will wateh us closfly. Thoy will Jry to hid fault with our laws, for they have ways of tJH-ir owi. which diller widely from ours. They have no winter ceremoniij of their own, and they will try to learn from us. I am not ashamed to show our win.'er ceremonial, for il is derived from tradition. Tinit is all." With this he sat down and A'l.aliala arose. He said: •'() Koskiujol you have heard tin* rul(}s «)f our {grandfathers. Try to remend>er them, and do not foi'{;et what our (;hief has said, for he mi{;ht die and I niij,'ht die as well, and then one of you nuist taki' my plaee. That is all, my jiiandciiildren." Next i.a'j>;ula};Mlis, the cihief of (he paintinfj, arose and said- To'(|oa- nialis, it is true what you said. We have traditions which tea<di us our laws. V\'e are not like our rivals, the Kwakiutl. I tried to dis- ex)ver the origin of their names which they use in the winter ceremo- nial, but no one <!onltl tell me, for they have no traditions. Therefore yon, Koskimo, my tribe, nuiy lauji^h at the little Kwakiutl; for each of our clans has a tradition, or even two, and wt; may justly be juoud ol it. liook at me and my name. Accoi<linj; to the tradition that was told me by my {irandfather, the lirat La'j^nlafi'ilis was the «'hief of the paintings for the winter et'remonial. That is now my name. It belongs to the tradition of my clan, the (l-c'xsKm. And my name has existed from tlu^ beginning of the world. Wheu the Kwakiutl desire to dis('over the true hist<)ry of our (M'leinonials, tell them the tradition of (J'c'xdr.n, for our chief, TVi'knih, is giving his winter ('cremonial. Now take caie, my tribe. You are aware that 1 am the chief of the paintings and of the ornaments of the (lue'tiutsa. We are all ju'e- pared now, for we are painted with (charcoal that we obtained from Ya'xstai-, according to the legend of the Nacio'mg-ilisala. You know how he obtained the tire of death from the wolves at ijayaii.. You also remember how he burnt his enemies to ashes and transform .t^ them into stone by means of his lire of death. Our [taint is that rf Ya'xstaL, therefore we use only black paint and no red paint. The «)ther tribes use very little eharcctal and much red ])aint, because they have no tratlitions to guide them. I do not allow any red paint to be used in the winter ceremonial, because our traditions do not say any- tliing about the use of red paint. Only the clan NaE'nsx-a are allowed to use red itaint, for their chief, Nena'laats'ecja, used red jiaint in the dance nd'uLKm, to indicate the blood of the tribes whom he Iiad killed. Therefore they use no charcoal, but red paint only. They also use white paint in the no'uLEm dcance, because Nena'laats'eqa brought this ceremonial down from heaven, and the white paint sym- bolizes the white clouds. All our ceremonials an' founded on tra<li- tions which our ancestors were careful to ])reserve. Now I have finished my siteecb." (See p. 410 and tigs. 12U-133, pp. 484-480.) i Pi' THE KWAKFUTL INDIANS. 51>3 Thru (I'ii'sa arose ;in<l said: ''Did you \w.iv tlw si»oc'<'li of our old cliicf ! It inailo nie feel proud and liappy. tor I am a youii;,' man and did not kn«>\v Iiow we obtained our winter <!eremoniaI. Let us remem- ber tlie spee<;in's and traditions of our aueestors. Take care, niiVmatfas, bfi'mats'as, maa'myaank", and you, iiur-'qjitsa of the Koskimo. (lua'ts'e nox and T/a's(|'euo.\, for we are all one tribe now. Do not fall and do not lau^li, that the Kwakiutl may not sneer at U8. I am aoniii to watch you earefully, and if I should see anyone breakinj; tlie laws of the win- ter ceremonial, he will be made a WiVtauKm. He will have to wear a h)n;; white feather and danc«> in all the houses of the Kwakiutl. After liis danee he Mill luive to distribute at least one hundred blankets. This will l)e the punishment lor any transgressi«ui of the rules «»f our ancestors." When he had tinlshed, two men, Nri'kUiiLr- and Walx-aLtsamt, entered, and the latter spoke: "He (piiet, slaves of the red (redar bark I I have seen our two chiefs who were taken away by (Iv'xdKii's liaxbakufdan- uXsi'wae. They look dreadful, dressed in ornaments of balsam pine. I narrowly escaped them." G'fi'sa asked, ''Is that true?" When lie said so, a man who was staii(lin{>' on the roitf of the house se<'retly gave a signal to the two n;'W hil'mats'as, who were waiting in the woods at the west end of the village. They rushed down to the beach, crying "liap, hfip." When the peojde who were assembled in the house heard them, To'qoamalis sent (r-a'sa to the roof of the house Ut look arouiul. lie came back and said: "Slaves of the red cedar bark, prepare to meet our two iH'W hiVmats'aa." Then the people left the house, the four ma'nuui'as tirst. They were followed by the six hfi'mats'as, who wore ornaments of re<l cedar bark and eagle down on their heads. Cedar bark was wound in four turns around their arms and legs. Next followed the maa'myaank", the young women, who also wore rings of red cedar bark, but no arm rings or leg rings. They had a belt of cedar bark and wore button blan- kets. Their faces were painted black, with three horizontal lines (one over the eyebrows, one over the lower part of the nose, aiul «)ne just under the mouth) and four vertical lines (one downward from the- mid- dle of each lower eyelid, and one from the middle of each temple). Wh'.'n these three groups had left the house, the remaining cpie'(pitsa shouted "yfi" four times. Then they all rushed out of the house, and followe«l, in a separate group, the three ])receding groups. The iii;Vnia(|'as were singing. The ha'raats'as walked on silently. Their heads and arms were held downward. The mau'inyaank" were singing ami darning, and the <iuf^'(|utsa cried "yfi" every few minutes. When they had reached the new ha'mats'as, the four ma'ma^'as sur- rounded them. The six old ha'mats'as formed a circle around the ma'maq'as. They in turn were surrounded by the maa'myaank", who held each other's hands. The que'qutsa surrounded the last in a half circle, also holding each other's hands. Only the four speakers, Ma'a, NAT MIS !>5 38 <M 594 REPORT OK NATIONAL ML'SEIJM, 1x95. (im'lji, A'j..Jil»ala, and Lo'XtJaxstaiik", iciiuiiiuul staiidinp outsido tlip rin'l»*. The last named sliouted IVoni iiun'. to time ''we'i, \ve'i,".stretcli- injjf liis left liand upward, while with his right hand he held the speaker's staff". The people resp(>n«le<l by the ery "yii.'" Then Ma'a spoke: "Friends, we have eaiifjht th'' {^rainlson and the sister of our «:hief, who were taken away by UaxbakualanuXsi'wae. We thonjiht tln'y niiffht be dead and tln'y nii;,'ht nevei- return. What in the whole world can van(|uish us? lOven HaxbakuiilanuXsi'wae is unable to overcome us. I thou;,'hr the Kwakiiitl inij^ht have killed these two youny |>eople, because they can not overcome us in our war of property. I am {,'hul that they were taken away by the sjtirit of the winter ceremonial. W«i are a lonj; way from our villajic, and 1 believed that the spirit of the winter (;erenionial had stayed behind, but he is fol- lowing us wherever we }>o. Now let us return to the woods and learn the SOU}; of our novices. UaxbakualanuXsi'wae jjives four sonj^s to all tlie novi<'es who fjo to his luaise, and certainly he has jjiven soufjs to these two."' The two novices now ran back to the woods, cryinj; ''hap." and the peo|>Ieran with them. Ilei-e they sat «lown. (l-a'loiL anil (4)oa(|oax-st'ala took their s«'ats in the middle of the whole ;,m'oui). Then Ma'a said: "Now listen, Koskimol 1 will ask our sinfjiny masters to siufj four new songs for these ha'mats'as. Try to learn tlu-m as (piickly as you can. Sing! singing masters; and i>ut some words against the Kwakiutl into your songs, G-a'loii,.*' The lirst singing master of the tribe commenced his song, and after he had sung on*' line, he began to beat time. The l)eople joined him. an<l after he had sung through tlu' whoh' song, they tried to sing it. Next (,)oa(ioax-st"ala sung his song in the same man- ner. Then (l-fi'loiL sang the third song, and fimilly (^oa(|oax-st'ala the last one. The two singing masters asked the people if they liked the songs, and 'fV» kuiL thanked them, saying that they weri^Just what he liad wished for. Then the jteople arose, and started to return to the village in the order iinli^^ated in tig. 1S8. Before starting they all put on head rings and neck rings made of hemlock branches. As soon as they reaidied the village, Lo'Xoaxstaak" shou.ed "wei, wei," and all the (pie'(pitsa responded ''yfi." Then the ha'mats'as began to run about and to dame in the circle, and the people struck up the new songs, beating time on boards that were carried by sonie of the «pu"''qutsa. The maa'myaank" .also begun to dance, and thus they ])ro(!ceded until they reached the dancing house (IMatt; 4."»). The novices were the last to enter the house. There they danced around the fire. The maa'myaank" danced in their honor, and the <dd ha'mats'as joined their dance. After the second dance they were clothed by Ma'a, aiid then they began to dance more (juietly. After the fourth dance they disappeared into their secret room. Now the Koskimo, Na'(i'oa<itoq, and the Kwakiutl assembled on the beach and sat down in a square. A grandson of Wa'las, the Koskimo, 1 I ,>. Report of U S Nttfonil Muteum IA9^ -Boii 'I Plate 45. t,At .A^ A I- ■iri 111 I 7T-r Report of U. S. National Muspum 1895. -Boas. PLmI e 46. i>. THE KWAKIUTL INDIANS. 595 was {joiiifj to buy a copper. A number of speeches were made, and a woman danced for WiVla.s, for whom tlie people sanj:- a sonjj <tf Joy. Durinj;' the feast that followed this purchase, the ha'mats'as of tiio Koskimo sat on a platform with blackened faces, behind the que'ciutsa. (Plate 4(i). The uuMiibers of the seal society of the Kwakiutl were still confined to the danciuji' house, but every now and then they rushed out of it and knocked the people down. The ha'mats'as hit them, and they broke canoes, dishes, and other things. In the eveninj'- the Koskimo had their t'E'msEla. When the four messengers were sent out to invite the people, the host blew four times upon them, and their head rings were strewn with down. At this time tiie hii'mats'a rushed out of his secret room, ran around the lire, ami out of the door. As soon as he appeared, aJl the people who hap- pened to be in the house took up sticks, or wliatever they could lay their hands on, and beat time rapidly. In the evening the peojtle assembled. The Kwakiutl ami NiVci'oacjtnq took uj* the front corners. (| <| q M M q b b (J q b b q (| b a a b (j M<in<i<iM<i'i<i<i MUM'i<iq<iMq'i q c c c c (J a q a n q M s iiiiiinimniniinin iiiinniininiriiiiiM iiiiiiiiiuiiiiuinuii iniinnmniminin iiiininiMiiiiiiiiiiii nimmuiuiuiiuiii q M s d d d d ri;;. IrtH. TIIK HKITUN (IK IIIK NnVK K. OnliT of prDOoasioii : (n) Tlio iiovicrs; J>) (lir old li:i riutsas; (<) tin- ma inni|'as . <tl) tlii' Hpcalicrs; inn the iiiaa'iiivaaiik"; 17) tln' (luc (|iitsa ; iv) the singinjj uia.-ltr.s. When all were assembled, the si)eaker8 of the Koskimo came in, their faces blackened. They were followed by a man carrying a ring to which many small hoins were attached. As soon as they entered, the people beat time and sang while they were going to the rear of the house. Then the man who carried the ring went to the rear of the house singin.;; and beating rime for himself. Another person, wlio held two huKos wound with cedar bark, made a speech, which was fol- lowed by another song of the nnin wearing the head ring. After this the speak«'r look off the head jing and explained the meaning of the horns. lie said: "'".'hesc seven horns have been put on to tlu^ ring by UaxbakualanuXsi'wae. They belong to the ring of No'atpila, the hii'mats'a. lie obtained it tVom (rv'xdEn. lie had two neck rings whi'ti were held by the k i'n<ialai.ala of IJaxbakuiilanu.XsI'wae. The white rings which are fastened to his '.endock rings are the stars and the one in front is the sun. The red lines on his cheek are the blood ;): I V 596 REPORT OF NATIONAL MUSEUM, 1895. u Avhicb flowed dowu where BaxbakualanuXsi'war^ rubbed (i-e'xdEu. White cedar bark is flowing down from the rear part of his ring." Now people were heard singing outside, but before they entered some bhmkets were distributed. Three or four speakers who carried hmces stepped into the doorway. Then a dancer entered singing; his whole face was blackened. The speaker closed his mouth with his hands, compelling him to stop singing, and spoke to him. The dancer replied: •'Nothing is h'"',rd." The speaker left him. He continued his song. Then he danced forward and raised his hands alternately. His song was not accompanied by any beatiug of time. His head ring had a horn in front. During this time the speakers were talking. Finally the dancer was taken to the rear of the fire by the speaker who held liie lance. Now the singers begtin to sing again. QE'ldctsEm and another old man performed a dance, and blankets were given away. Some blankets were held around the lire while the distribution was going on. During this time the speaker who carried the lances went to the door and four women went out. Now the speaker ordered the people to sing, and a ha'mats'a, accom- panied by one assistant, entered. The beating of time continued for some time before the singing began. When the hiVmats'a had reached the rear of the house, seven women entered dancing. One of them remained standing near the door, while the others danced around the tire. In the dances of the Koskimo, one woman, whose duty it is to sing all the secret songs, remains standing in the doorway during the whole ceremony. At the end of the second dance of the ha'mats'a some of the women danced out of the house again. After his flrst circuit the ha'mats'a danced once to the right and once to the left, in the rear of the house, and disappeared behind the curtain. Now blankets were again distributed in honor of the preceding dance. Again the women were heard singing outside. They entered, dressed in blankets, and imitating the motions of birds, an<l thus they danced to the rear of tlie house, when^ they remained standing. They were followed by the speaker, who carried the lance. Oiu^ of them sang, while the others danced in the rear of the house. Then blankets were distributed among the Na'q'oaqtoq. Next a speaker whose face was blackened went out. Then the ma'ma(i'a entered, wearing a blanket. Men and women were talking to him. He put his hands on a baby that was sitting in the lap of its mother, and blew on it. Then he spoke in front of the curtain, and the p(M)[)le replied "wo." Next (iio'ldctsEni api)cared from behind the curtain, dancing. He was followed by the s|)eaker carrying a lance and a man who carried his child on his arms. The child wore a li.i'inats'a head mask. After they had gone around the fire once, the singers began their song and the women danced. Some speeches Ibllowcd. Now the arrival of new dancers was announced. A ha'mats'a entered THE KWAKIUTL INDIANS. 507 ! with his assistants. The people sang lor liini. After he had daneed around the fire onee in a squatting position, he danced a se(;ond rireuit standing. He wore a short blanket and daneing apron, a thin round neck ring, and a flat head ring with small white rings on the front ami sides. During his dance he squatted down everj' now and then and dan(!ed a few steps in long lea]>s. Finally he disappeared behind the curtain. His mother remained standing in tlie doorway and dan<'ed for him. Again the speaker delivered a speecii and began to distribute blankets. By this time it was half past eleven. The women had become hungry, and were eating in the rear of the house, and uttering the calls of their societies every now and then. A new dancer was announce<l. The s'ngers began to beat time, and a woman, a t'O'X'uit, entered dancing, her palms stretched forward and upward. A second woman, and two men who carried guns and blankets, followed her. She was painted black in the following man- ner: Her right cheek was all black, while on the left cheek two vertical lines extended down the whole face near the nose. Two horizontal lines ran from the lips to the ear, one a little above, the other a little below, the mouth. A long conversation developed between herself and the speaker. The i)eople beat time twice. They divided into two parties and discussed how tliey would try her. One party went to the door and fetched weapons, saying that they would kill her, to see if her guardian spirit would protect her. Others said they would much rather split her. Then the mother-in-law of tlie tVt'X'uit stepped between the two parties and asked them rather to kill her; but when she was beginning to strip ofl" her blanket and shirt tliey ridi- culed her, asking if she was not ashamed to strip in front of so many people, and led her away. The young woman spoke again. Then the men went out. The si)eakers who held their lances talke<l, and after a short time the three men returned. Some men holding i)addles and staff's were standing in the front row in the rear of the house. Then a woman and a girl ran out of the door and great excitement prevailed among the i)eople in the rear of the house. One man cried: "I am the sI'siuL.'' Now the t'o'X'u't took off' her blanket and shirt and sat down. Then they led a girl aiound the fire to the rear of the house. The girl carried a knife. During this time one of the Koskimo women was singing. Now the speaker, whose face was blackeiied, took a paddle out of the hands of one of the men. The wontan sat down in tiie rear of the fire, ii. front of the singers, lie stepped up to her while the other woman was daiuiing, her hands raised and trembling. Four times the nnm went aiound the woman. lOvery time he stood behind her he raised his ])addle as though he was going \o stiike her. The fourth time he really struck hei and tlie paddle entered deeply into her shoulder and blood was seen to flow d(»wn. Now grease was ])oured into the fire, so that the house was lit up, an<l tlie woman arose and turned slowly, that everybody might see the paddle sticking in her w r)'j8 UEPOIiT OF NATIONAL MUSEUM, 18!t5, slioiilder. The sinyers were bentiiij;" time, and slio sat down ajjaiii. Tlic, jtaddle was imllcd (uit, appaieiitly with <;i('at didiciilty. The shamans stepped up to her and cried "lioi, hoi, hoiflf,'' and blew ni)on her. Now th«' jieoph? bejian a soil};, durin},^ whieh the shamans con- tinued to sinji' over her. (i)KMdetsKm also p.ut liis hands on her liead and chest and shouhh'rs, cryinjj "hoi, h»»i, hoitff.-" Wliile this was jjoin;;- on, some of tlie women arose from tlieir phices and danced. Then the two shamans wiio had been woikinjj over her, raised her to her feet, and led her around the lire. The blood had ceased to How, but a deep cut, bej;innin«;' at the rij^lit breast and ^ioinj;' across her shoulder far down the back, was clearly visible. Then all the i)eople cried "hfi,"and she went out. Now a Na'q'oaqtmj spoke, and blankets were distrd)uted. At IL'.MO a new dan(!e began. The jyirl who in the i)recedin{j dance had cariied a knife came front behind the curtain and danced. A number of women danced in her honor, and the same old woman who had stayed in the doorway continued dancing there. One old woman was <lancin<j:, holding her pipe in lier mouth. A song was sung, and llienoneof the Koskimo delivered another spee(!h, holding a short stall' in his hands. Whenever a name was called, he raised the staff high and held it so that the ends rested against his i»alms. As the people became hungry by this time, a woman threw <lried salmon among tiie peojde, liist to the members of the secret society of thc! Koskimo, then to tiie others. When they were eating, the societies again uttered t.eir calls. Now a iH'w dance was announced. A woman entered, wearing a Hat ring, the front of which was set with feathers. She carried a bundle of red cedar bark in her hands. Jler eyes and cheeks were i)ainted black. VV hen she was shaking the bundle of bark, it gave a rattling noise. The ]»e()])le gavt' her a pipe, a stick, and other things, ami whatever alie carried gave a rattling noise. The people took it from Iht again, but wj're unable to produce the same sound. Then they beat timi^ again. She went once around the fire, looking upward and shakingher bundle of bark, and holding it as though she was going to throw it. Then she stood in the r«'ar of the lire and sang her song. She gave her cedar bark to one of the messengers and took a stalf in its place, which she carried around the fire and made it rattle: another jterson tried it, but it did not give .< sound. Next she took a pipe of one of the Na'(i'oa(it6(] and made it rattle in the same manner. Then she; disappeared behind the curtain.' After some speeches, four young men went out, and several old ])eople followetl them, bringing food. Then members of the Wa'taiiEni danced. After their dance more bhmkets were distributed. While the ])eople were still eating, whistles imitating the raven's cry were heard outside. This was about 1 ..'?0 a. m. The speaker asked the peojtle to beat time. Then the hfi'mats'a entered ' iSee page 492. THE KWAKIUTL INDIANS. 599 with four assistants, who, however, had no rattles. Two women dnnced ill his honor. During the second song a great many women were danciiifr for him. Two hh)0(ly lines were painted on eacli cheek, run- ning in a wide circle downward from the corners of the mouth to the eyebrows. He came in, in a great state of excitement, and attacked ids assistants, who were in front of him. After three songs he was led out of the lioiise. Tliis dance ended at 2 o'clock, and more blankets were distributed. A new dance was announced, and a ha'mats'a entered, his face painted all l)lack. A hemlock braiicli was fastened in front of his head ring. The front of his blanket was adorned witii small white rings. <^K'l(letsEm pointed out the blanket and said tluit it was tiie blanket of G'c'xdKii. lie dain;ed four times. At his third dance he wore a blanket which siiowed the si'siui. around its iiorder. In the middle of the back was painted a s(|iiattiiig man whose ])alms were represented by carved wooden skulls which were sewed onto tlie blan- ket. The knees and tlie head were re()reseiite<l in the same way. One (larved skull was also sewed onto the blanket on each side, outside the tigures. lie also wore a carved skull in front and one in the b.ick of his cedar bark head ring. When he came in, live old ha'mats'as danced for him, while three stood in the door in order to prevent i»eople from going out. Six songs were sung for him. During the ilrst and second songs one woman was dancing for him. After his dances he was led out of the house. The speaker addressed tlie people, wiio beat time and said "hii." Now the sound of whistles and the cries of a ha'mats'a were heard outside. The same ha'mats'a reentered, and danced one circuit and a half around tlie lin>, while the women were dancing in his honor. Ilis k-i'iiqalaLaia daiic«'d in front of him. When tliey stopped in the rear of the house, both scpiatted down, and their attendants stood around them. After the fourth dance they disappeared behind the curtain. Then more blankets were distributed. At;'>.l."» women were heard singing outside. A man entered singing, followed by a woman. Two pairs of bloody lines were drawn on lier cheeks, running dow.,ward in a wide circle from tiie iiioutli to the ear. ouc sang her secret song. She danced as t'o'X'uit. trying to catcii her supernatural power. As soon as she moved her hands upward, trying to catch it, the woiiien began to dance in her honor. Now she cauglit it l>etweeii her iiaiids and threw it Ibrwaril. At once a tiying si'siiiF. was seen in the rear of ihe house, moving rapidly to the right and to the left and trembling all the time. As soon as the si'siiii. disiijipeared again, all the dancing women put their palms togi'ther as though tliey had caught the supernatural power. Thcu blankets were distributed. At t o'clock a woman came from behind the curtain, singing, She was followed by a ghost dancer, who had a large thick ring of cedar bark with an enormous horn in front, set with leathers, which were :t j (100 KKl'ORT OF NATIONAL MUSEUM, lS9r>. I' waving; to iiiid fro on loiij; shafts. It had a lon^; trail behind. The Hpeakcr followed l»er. The necudo .saiij; and women danced in her honor. She disappeared behind the curtain, and blankets were distributed aji^ain. Now a sonfj was heard outside. The speaker asked the singers to beat time. A man entered sinf;ing. His body was naked. Itut he wore adan(;ing apron and had cedar l>ark rings around his aims and wrists. He was a Uri'bakuafiLa, a t'o'X'uit. After some speeches there was sing- ing, and a woman and a man <lanced. They held their elbows close to their sides, stretched their hands forward, the palms ui)ward, and moved the hands up and down in Jerky motions. Tiie Ba'bakuanLa was then placed on a seat behind the fire in front of the singers and the speaker was asked to pierce him with his lance. The singers beat time, tlu^ speaker took up the lance and threw its point against the lloor, to show that the lance was solid, and showed it around among the people. Then he took up the lance and walked around the BiVbakuauLa. After each circuit he put the point against the left side of Ba'bakuanLa, and then continued his circuit. After he had gone around him four times, he once more i)ut the lance against his left side and began to push it in. Api)arently the point entered the body, blood was streaming out of his side, and as the point i)enetrated farther the BiVbakuafiLa appar- ently collai>sed. Finally the whole length of thi^ lance had i)ierced tlu; body and the point was seen to come out on the right side a little below the arm pit.' He was raised so that the i)eople could see his body. Then the lance was puHed out again slowly. The shannins were called, and blew and sang over his body, while the singers continued their song. Then he was led behind the curtain. After this, cloths were distributed among the women; the singers beat time and cried "hu." This was the last dance of the night. The Koskimo did not allow their guests to go home, but invited them to stay for a feast. The ha'niats'a still remained sitting in front of the door, preventing anyone from going out. They continued to eat and to make speeches until 10 o'clock, when everybody wa'ut home to take a rest. On the L'6th of November everything was quiet, as the people were exhausted by the preceding festivals. In the afternoon of the 27th, the Ivwakiutl held a secret meeting in order to determine what to do. The seal society was still confined to the dancing house. K-ex-, wiiose mask had broken a few days ago during the dance, was going to initiate his son in atonement for this mishap. His elder son had died a few years before, after he had been made a member of the ha'niats'a society. Iteferring to this, he spoke >'I')ie Ba bakuaiiLii hud a small book attached to his right arm ring hy means of which ho pulled up the skiu of his chest below the right arm pit, jtierciiig at the same time a suiall Itag (illed with blood which was fastened to the skin, so that the blood was seen flowing down his side. 'Ihis scene seems to be the same as that of the dance described on p. 575. ^ '. jSMfe il fdi' n . M ■ THli KWAKIUTI. INDIANS. GOl . The 1 1 01 1 or. in the secret nieotiiig about as follows: " Kwakiiitl, n'we my son lonfj life! Once I tried to make my son a hii'mats'a, hut t lie deadly IJax- bakualanuXsi'waf' struck liim and lie died. When he died, I resolved not to make another child hfi'mats^^hut now since the mask broke you all re<iuest me to initiate my youiifjer son. I shall «lo so, but do {?ive him long life.'^ At this point Brwite, an old bliiul man, interrupted him, saying: *'Don't be overbearing and don't let him have more than two songs," jiieauing that if he gave him four songs the boy should die. Then all the peojile scolded and blamed him on a«'count of his merciless wor-Is. Now it was arranged what dances were to b<i shown and who was to i)ay for them. In the evening of this- day, K'r'X''s wife disap- jieared all of a sudden. Her clothing was found on the beach, and it was announced that she was to return as qV»'minr»(|a on the following day. in the evening the Kwakiutl held their k-ik-i'luala in order to bring back their novices. I will give only a brief description of their festival, as the details resemble that of the Koskimo. In the beginning the societies came in one after the other — tirst the killer whales, then the birds, etc. One man came in alone carrying a start" as though he was shooting with it, and crying "hfi." The people sang when he came in. Then they tore blankets and distributed the strips. About 11 o'clock ill the evening K-ex* appeared carrying seveial spread tongs, while others followed him carrying stafis which they held stretched forward. They wore i»lain head rings. The sprea<l tongs were given away. They designated gifts of canoes. At this time La'g-us delivered a speech. Now all ha<l assembled except the members of the seal society. They canu'. in last and stepped to the rear of the house, while Ho'LElite made a speech. Now began the dances. The fool dancers were heard outside, and they entered wearing masks and enormous noses. One of tluwii had his face painted black and red. The ]»eople sang and the women danced. After this dance Hii'misilak" gave away a gun and blanket. A man carrying a rattle was stationed in the doorway, and announced with his rattle the arrival of every new dancer. After every dance, blankets were distributed or other presents were made, but 1 shall not describe this every time. Tne distribution of blankets occupied by far the greater portion of the night. The next dancer was an old woman, bent by age, who came in. Her face was painted red and black. After a speech, made l)y Lfi'g-us, a bear dancer came in. His face was all black. He wore an enormous head ring. Two men followed him and carried the blankets which were given away after his dance. As soon as these blankets were distributed, a young bear dancer appeared from the (iorner of the house and s(;ratched the ground while the people were singing and women were dancing for him. Then he disajipeared again. About midnight a new fool dancer entered, led by a blanket which l\ 602 UEroRT OP NATIONAL MUSEUM, 18!).',. Wiis tied aroiiiKl his waist, and tlie people sani^f. After his cireiiit ho disappeared behind the (Uirtaiii. Iiii'niasa<|a deliveveda speech tor him. IJe said: ''Tiie time of lifjiitinff lias passed. The fool dancer lepro- sents the warriors, but we do >iot rij;ht now with weapons; wc riy:ht with property." These words rt'ferred to the tiu't that. the man whose place this daneer liad taken had killed a chief of the Nanai'mo and nniny others. Then Ilii'nuisatia turned t(» the Koskimo »nd said: "It is not rifi'ht that in y<)ur k*ik-i'lmila you distributed uuiiiy blankets. It is not customary to d() so, but now I will show you what we c;in <lo.'" Next a bear damrer entered, wearinjf a <'opp»'r around his neck. Ho was followed by two men who carried blankets. Women dan(;ed for him. Now l'?wanuXts'e took the copper and spoke. Me ^ave it to the NiV(i'oa(|to(j. This copper had been ^iven by a Na'<i'oa(ito(i to his K wa- kiutl wife. Now the Na'q'oa(it6(i had to redt'em it by a payment of 700 blankets. In his speech K'wauuXtsV' held it by its lower end, thus indicatin}^- that ho was going to take not more than half the price of the copper as payment in full. After this LiVju-us, who was n(»w stand- ing in the doorway, delivertd a 4)eoeh. lie said: "What is the nnitter with our house ? It is shaking."- Next another bear enter»'d. Ho was caught by Km-.x- and led to the rear of the house while the people were singing. Alter a speech made by Uii'masacpi, another bear dancer enteri'd, followed by a woman wl o carried a copper. Her mother danced, and duiiiig lier dance a fool dancer Mas heard outside. La'g'us spoke, holding the copiier. Then he gave it to Ild'LKlitr', who replied. K-cx* handed a. number of btm- dles of sticks to Ho'LKlitc, who spoke about them and distributed them. Then he returned the copper to LiVg-us, who took it to ii fool dancer. About I o'clock another fool dancer entered, who was brought to the rear of the house by K-ex*. I>y this time a nnin carrying his baby appeared as fool 'lancer, coining from the rear corner of the house. Next another fool dancer entered, and then a bear, wh(> was led by a blanket which was tied arouiul his waist. The man who led him wore a large neck ring of hendock branches, which represented a copper that was to be given away for the bear dancer. A speech was made, and the rjng was thrown into the tire. At this numient the whistles of the ha'mats'a were heard. All of a sudden Ya'qois became excited and Jumped down from his seat. Mis assistants and two k-l'ncpdaLala rushed after him, and after he had danced around the tire once they all went out of the house. At 2 a. ni. another fool dancer wearing a large nose entered. After one circuit he ran out and came back without a mask while the people were singing. Next a boy who was to be a pa'xala dancer was brought forward i' ' Meanin{i; thiit the Kwakiutl were {^oiuj? to distrilmto still luoro property. "Meaning that the weight of tho blankets which were piled up iu it uvailo it shako. !\' THE KWAKIUTL INDIANS. (i03 from t]i4> rear <>{' tlic Iu>nM(>. Tlio nmn who carried Iiiin turned on<-e in flic rear of tlic Ikmiso. and once in front. Tlu' hoy was «ai«l to see some- thing' supcrnatiirul coming, and was carried out of the liouRc. After hhinkcts were distributed the ha'mats'a reentered, thc^ k-i'n- (|ahil.ahi dancin;; before him. Next a bear (bincer entered, drcasi'd in a complete bear skin, to whicJi a mask was attached. Tlie women <binced for liim, hohlin^ their hands close to Die body, not raised, as is usually the case. After oue circuit the bear left the h()use, a;i;ain. About .'(..'50 a. m. two women entered, the lirst wearing: a wide rinj; of cedar bark. Tlie followinj; dancer was a lia'mshamtsKs. who danced with short, (piick steps without moviuf'- her body. She woi«' a head riufj; set with ermine, ami a button blanket ornamented with a thunder lu'rd and a killer whale. She had two heavy bla(;k lines runnin^j d«i"n hvv face, an<l two horizontal ones crossinji' them. She left the house after one circuit. The next dancer was a };irl, who was ushered in by her father. The ]>eople wei'c sinjiiuf'' and the {girl's nu)ther stepped up to her, encimr- ajiiiig her 1o dance, but as she could not induce the child to <h) so, she (hmced herself, wearinf>' a led blanket. Now IIii'masa(ia made a sjjcech. About 5 oclock in the morning two ha'mshamtsEs entered. They wcie followed by the ha'mats'a, a<-comi)anied by four assistants. The. next <bin<'er was hai'alik-ilai-. She cried ''sh, hoip, hoip.'' She worealariieriuju'of red (UMhirbark having' four verti«!al horns, which extended downward in Umg tassels of bark. She had a lar<;e round neck rin-i'. Her blanket was set with tassels made of red and white bark. Attaclu'd lo the back part of her riuf^s was a tie lookin<>' like a cioss. The two nu'ssengers who stood at the door led her anmnd the fire once. Then slu^ went out ayain. Ji fter a short time she reentered. At T).!."* a. m. a ha'mshamtsEs, wearin;': a round neck rinj; set with four tassels, danced. The two messenj;ers led her around the lire, then she went out a.i"ain. They returned and spoke to ITo'LKlitr'. After this th(^ ])eoi»le beat time and the dancers disappeared. Atri.,'i(> a new dancer ai)peared, wearinjif hemlock branches around his head and neck. Ile(binced with short, ipiick steps, and was U-d by the tw(» messen<j;ers to the rear of the house. He wore a blue blanket ami a danciii<;' ai)r(»n set with shells. He was 'lie pa'xalalai.. He danced in the rear of the house without movinj;' Irom his phu-e; his Mhole body was shakiny. Two songs were sunj^ lor him and the women dan<'ed. After a speech made by ITo'LElite he left the house again. The next dancer was a Ts'o'noqoa, who entered dressed in a ln-arskin, which was attached to her mask. She rubbed her eyes and .shouted "ou, (»u." Then the people sang, and she went out again. A new song which was heard at the dctor, was taken up by the M: 604 RKI'ORT OF'^ NATIONAL MU8KUM, WK,. Hiiiffcrsiii tliorcaiMif tliolnmsc. A t'<>'\'nitw(nnsiii,\veariiitra lu'iMlrinp; of licinlock Itriindn's, hut. no iwvk iin{?, upiu'iin'd. H]w held Imm- elhowH to Iht HJch's, and lier hands tbrwanl, palnis npwanl. Sln' niisod tlMMU andlowt'iedtlicinaltt'iiiiitcly. Tlnison^wasin a tlirtM' part iliytiini, and slu' walked limpinfj, oii« st('plH'inH:on tlic^ (piartcr nioi-a of tlui rhytliin, the second step on tlie lialf mora of tlie rliytlini, wliile slio was sinpinjn' lier sceret s<»ng. After each line of her sonj; the ehorns continued it. She sanjf : " Va, ya, ye." Now I lo'LKlitc stepped nj) t() lier and spoke. Slie replied with the exchiniation "up, up/' ])ointinf'- 1(» her chest, nieaniiij; that the people should split her. Then slie moved her hands in the same way along her neck, meaiMUfi that they should cut off her head. !lo'Li;lite ])roi»osed to throw her into the lire, but after some talk this idea was abandoned. The people beat time again. She began to dance, and caught her super- natural ]»ower between her palms. Alter she, had d<»nc! so twice, she said again ''up. up," touching her stonnich with her palms several times, meaning "takeout my intestines." Then she tried again to catch her supernatural power, and during this tinn* Ho'LKlite walked arouiul her, shouting "up.'' Now she tried the fourth tin)e to catch her suiter- natural power. At once whistles were heard. A bird was seen flying down frcmi the roof, and a nr»'nLEmg*ila tigure arose from underground. The fourth time a feather, which rejuesents the horn of the sl'siuL, came u}) from underground and m<>ved trembling along the rear of the house. She went up to it, and all of a sudden she began to disap|)ear in the ground. One man took hold of her, trying to rescue her, but liis hands and forearms disappeared in the ground <losvn to his elbows. Several men took hold of him in order to res(!ue him. Then he was apparently dragged through the whole h(mse by the. t'o'X'uit, who had di8ai)i)eare(l underground. He i)assed by circuitous movements through the whole house, plowing up the ground. I'Mnally he seemed to lose the wonuin, and fell ba.-kward.' After the tVt'X'uit had disappeared in the ground, a second one connneuced to dance. The underground nu)tions of the first were led by the dancing wonum, who, with the movements of her hands, tried to bring her up again. This second t'o'X'uit was followed by one man. Finally she left the house, and blankets were distributed while Ho'LK- lite delivered a speech. Now a song Avas heard on the beach outside This peviormance liiid Iteeii i)rc]iarc(l duriiij? the ]irefe(lin}j days, wlnii tlio niem- Imts of till' seal Hoch'ty kejit every body away i'roiii the house. A deep ditch had been diifjiii the rear of the house, in which the fo X'nit disapi)eared. A .sliallow ditch had heen du<i all throii<;h the house. A heavy ropo liad been i)laced in this ditch, which was tilled with loose dirt. The man who seemed to hold the. t'o'.X'nit ]iulled himself alonfjj this rope. Unfortunately the rope had been laiil too near tlm lireplaco ami was burnt. Thus it happened that thti man had to lot fjo. The (U'i<;'inal i)Ian W!»s to pursue the t'o'X'uit to the front right corner of the house, where siui was to appear a<?ain from out of another ditch whi<'h was connecttMl with the ditch iu the rear of the house whore she had disappeared. TIIK KWAKIl'lh INDIANS. G05 I i, the Iiousr. A int'sseiii^or niii jiround the lin*, went out (if tlii' lioiiso, iiiiil iTturiu'd. Next Lii'ifMis entered, linUlin^ a lirttkeii ropper in his teetli. lie waH loII()w«'d l>y a {^irl. Tlieii ime man entered who wore a neek linfj. lie had two eoinpanions who t'arried rattles. Another man earryinjf n copper plate, and two more men, foll<)W'.>d. The jjeople san;,' a ha'mats'a son;;. The {,nrl wore a head rinjf with ermine trimmings and lar^o abalone shells. She move<l her hands like a ha'nnits'a. Siie was elad in a button blanket with ermine trimndn;:s. Now La'jiMis broke olV a piece ol'tlii^ copper and thnnv blankets into the fire. All this time her mother carrie<l the rattle. Tln^ f,'irl went out ajjain. Next llo'LKlite took a rattle, lurne«l. and went around the Hit' twice. Then he listened to see if the new ha'mats'a was eondn;^- back. He listened three times. Now whistles wen^ lieanl. and the noise <d' a man running' round the roof (»f the house. Smldcidy the roof boards were ])ushed aside. A boy juuiped «l(»wn with a head rinpfof hemlock aiul quartz crystals atta<;hed alonj;' the median line of his head. lie had an apron of hendock branches. Ilejump«'d lirst upon the roof of tlu^ bed. rooms in the rear of the h(»nse, and from there down to the lloor. lie danced, his hands close to the rear side of his thighs, runiduK with short quick steps aiul bendinj;' rhythmically. Then he ran out. lie Mas the MiVtKm. As soon as he lelt the house the ha'nnits'a cried ''hai)."' Nu'xncmis then made a speech. The whistles of the ha'mats'a were heard in the door, where the k-inipdaLala a|)peared sinfjing. The assistants surroun<led the ha'mats'a and ran with him around the lire. Then they went out. Now blankets were cmried int()the house, aiul the new ha'mats'a appeared naked, and dancetl. His ki'n(|alaLala were siuf^inji' and dancinj^;' before him. This ended the festival. Jhirmhcr ,7. — The Ivwakiutl yave the daui-e NValas'axa'. The peoi>le assembled in the eveninj,' in the dancing house of the Ivwakiutl. A curtjiin Avas drawn riyht across the lear of the house, behind which the members of the seal society tirst disajqieared. After one of tlui Koskimo had given away some blankets, a fool dancer came out at the rear right-hand corner of the curtain and daiu'cd around the fire. A few women danced for him. Then he disappeared again behind the (•urtain. M'wanuXts'e and his speaker renuiiued standing during this dance and the following ones, facing the cuitain in front of wliicii the singers were sitting. The next dancer was a bear, who also ajipeared from behintl the curtain. Then the people sang and an old woman danced for him. After some blankets had been distributed, a ha'mshamtsEs song- was struck up, and a woman, accompanied by two assistants, ajipcared from behind the curtain. She wore the ha'mshamtsEs head rin - }":id ueck ring. The same (dd woman who had danced before and s.\eral otliers da-nced for lu^r. Her movements were similar to those of the ha'mats'a, but she did not tremble. During the tirst line of the song 606 KKPOUT OF NATIONAL MI'MKIIM, IW).".. hIu; I'iiiHcd her hands and daiircd in the Hain<i manner as t\w other women do. She disappeared, and after some sp»'e<hes a new noun was sung and sli(« came out a^ain with tliree assistants. Now tiio VVahis'axa', tiio (hiiice of the elan (rM'j,"ihittm, eonnneneed. Nii'xnemis and two messenjjers stood at the riglit-liand rear entrance of the curtain. Ke (j^avo a si^-nal for tlie singers to beat time and to sin;;, and out eame a great many of tlie memhers of the Kwakintl tribe, wearinj;: wolf headdresses. Tliey were about (Ifty in all, and as soon as they had stepped out from behind the curtain they turned around and began a procession around the lire. In front of tiie lin^ tlu>y turnt^d again and <'ontinue<l their (circuit. They hehl their lists in front of their bodies, tlie thumbs turned upward. While they were walking, they cried ''you, hoii.'' After they had gone around the lire they disappeared again behind tlu^ left etitran<-e of the curtain. La'g-iis nuule a speech, and then they began a second circuit in the sanut manner as befcu-e. When they lia«l ntade their fourth circiut, they stopped betbre entering the partiti<»n again. They kneeh'd around the lire, resting on their lists and knees. Now Nu'-xuf-mis began a song, which was ai'cornpanied by rhythmical motions. They made another circuit and disappeared behind the curtain (Plate 3(i). mi II I' XI. (JllWKMONIALS OK TllK OTHKU TkIIIKS Ol' KWAKM TL LiNEAGIO. The winter dance of the Koskimo begins in the month of Xoveniber. In the evening, before the ceremonies are to begin, anund)er()f boys are sent out to gather kelp. They return dui'ing the night and enter the village at the south end, blowing on the tub('s of kelp, aiul produ- cing a noise like that of large horns. At the same time a drum is placed in the river so that the wooden band is in the water while the skin is held Just above the surface. The beating of this drum pro- duces a very loud souiul. As soon as the young men have ])assed through the village, they stop blowing their kelp horns and the drum stops at the same time. Then all the people in the houses begin to sing their secret songs, and continue to sing until the morning, when they come out of the houses. Then the chiefs go from house to house and ask the people if they know what produced the noise of the pre- ceding night. Some wil reply that they did not hear it, others that they heard it, and still ihers that they had seen one of their dead relatives, who told thei hat he and the other ghosts (!ame to take the son or the daughtei f one of the inhabitants aw.'iy. The chiefs continue to go from hoi 3 to house until they come to that of the young manor young woni nwho is to be initiated during the foHowing ceremonies. When the;, enter his room, they see that he has dis- appeared. Only his shirt and blanket renuiin. These are covered with blood. The chief seizes the garments, takes them out of the house, and calls all the ])eople together, asking for the murderer of the youth. A great commotion ensues, all the people running about. At THE KWAKnrn. Indians. 607 w. last tlu'y iK'^'iii to hlacki'ii tlioir I'iut'.s and takr tlu'ir weapons, roatly to ti^lit anioii}; tlifinselvcM. Now all of a snddcu a pt'i-son is hoard to cry on tlio point af land at tlu* west (Mid of tli» vilhiK^N "lianianiainaniii.'' The ix'uplc at oner pi to see wlio is tlino. Now tlu' niaster of <M'n'nioiii«'s of the winter dance, whose name is Ania'k, rises, and begins to call all the people hy their winter names. Thii people are snrprised at his doin^ so, and object, lie, however, does not listen to them, and merely warns thetn not to be Ititten by the liii'maa. Then he calls fonr men whose names are lioakwa\staok. VValkai-tsnmt, A'l.abala, and IIen;i'wa, an<l asks them to m* in a i anoe to the point of land where the sonnd was heard, in order to ascertain what prodniH'd it. The tour men rise and enter the house, in which the ha'tnats^i assendtlc at the same time. Soon they come out ayain, their faces bla<'kencd, rinjjs «)f red cedar l>ark arounil theii' heads and aicmnd their necks, and paddles in their hands. Tlu' people in»|uire why they are <lressed up in this nninner, to which they reply that it is a prote«'tion a^rainst the Inrkiny danircr at the point (d' land la which they are jjoin},'. They <;•() down to a canoe and |)addle slowly lo the ]»oint of land. As soon as they ap|>roa<'h it, the sonnd ''hamanianninia" is heard a^ain. TluMnen pretend to be scared, and ])addle back to 'ho beach. They ask some of the Irdo'Lalai., or j^host dancers, to <•(» with them. TImmi the master of ceremonies asks fonr of the lolo'i-alai. to accom- pany the foni' men. The lolo'LalaL <ln'ss n)) and sit close tojjt'ther in themi<ldlcof the canoe while the fonr men are ])addlin^' toward the. point. As soon as they approach it the same sonnd is heanl. Then the tnen in the bow of the canoe patldle backward while the steersnnin paddles forward and brin{.'s the «'anoe up to the ]>oint of land. As so<ui as they touch the lainl the fonr lolo'i.alal. Jump ashore and run into the woods, where they stay for a few nunntes. Then they come back to the <'anoe and sit down in the same place as before. The other fonr men ai)pear to be scared, but not a word is said. They paddle back to the villajic, an<l when they come to the slnu'c, they inform tlur master of ceremonies that tliey shall not p) back ajjain, because they are too much scared. I'jton a question of the nni8t«'r of ceremonies they say that they did not see anything;', but that the sound scared them, lie com])els them to reluru and to investi};at«^ the cause ol' the in)ise. The lolo'Lal.il. have stayed in the cano*^ all this time, waitin}.v for the other four nuMi t(» return. They paddl.ibaek to the i>oint of land, and the f(air lolo'i-ahiL Jumi) ashore ngum ,ind run into the woods, where they stay a few minutes. They come back, sit down in tiie middle of the canoe, and the four men paddle back aj^ain to the village. Now the four lolo'LalaL Jump ashore and go into the house of tiie father of the younj;' man who had disappeared. The four ])addlers rise and say that they have seen the ndssing youth anions: the {jhosts at the point. The people all jjo into the house of tin* nnister of ceremoines i.i; ' 608 REPORT OF NATIONAL MUSEUM, 1895. and take tbeir seats. Tlie master addresses tlieiii, asking them to get ready to fight tlie ghosts. He calls four yfi'lakuPnox (men wlio have secret songs), and bids them to stand in their places — that is, one in each corner of the house. Now the master of ceremonies takes a raven rattle and steps to the singer standing in the right hand front corner of tlie house. He gives him the rattle and asks him to sing the ghost song: "Lo ho ho ho lo ho ho ho he hnmama." When he has finished tl'is song, the singer turns to the riglit, says "hamamamama," and returns the rattle to the master of ceremonies, who goes diagonally aca-oss the house to the left-hand rear corner. Fie gives the rattle to the nmn standing there, who repeats the sanu>, song, turns around, says '-hama- nuimama,'' and returns the rattle to the masterof ceremonies, who goes to the left hand front corner of the house and repeats the same ceremony there. Last he goes across to the right-hand rear corner of the house and gives the rattle to the fourth singer, who repeats the same song, singing, however, louder and turning faster than the otliers. After this has been done, the four men .-sit down again. Now the master of ceremonies i\ lests the i)eople to get their ornaments of red cedar bark and to dress up. The people take them out from under their blankets and put them on. Then he asks the father of the novice to get some eagle down and to strew it on the heads of the ])eople. After this has been done, he orders the lolo'LahiL to assemble in one place ill till! house. Ho makes the ha'mats'a assemble in another place; the liai'alik-ilaL, pa'xalalaL, ya'yatalaL, na'nauahui, sO'dis, tsV-'kois, xoe'i.xor'Lawatala, hiVwinahvL, lo'kwasola (or Ifilaxsola) all assemble. Then he asks the people to prepare to fight the ghosts. All of them leave the house and go down to the canoes, each society in a canoe by themselves. Only the ha'mats'a and the hr-'lig-a stay ashore. They paddle toward the iioint where the cry of the ghosts was heard, and as soon as they reach there, tliey hear again somebody calling "' hamama- mama.'' The jicople look frightened. Simie Jump into the water, others faint, and all pretend not to know what they are doing. Only the canoe in which the lolo'i.alaL are assembled goes on undisturbed. They go ashore and take the novice, who had disai)i)eared, from among the ghosts. They bring him down to their canoe and paddle slowly back toward the village. During this time all the other <!anoes aie drifting with tlie tide, as the ])eople have not recovered from their flight. As soon as the lolo'LalaL land, the hn'mats'as, who are expect- ing them, begin to get (excited and ran down to the beach. Then the master of ceremonies orders a man, whose name is i,riliL(iotsastala, to bring the other canoes back. He takes a small canoe, paddles out toward the canoes, and brings them back one by one. As soon as they land, the lolo'LalaL go down and carry the people up to the house as though they were dead. Then the lohi'LahiL shamans try to restore them to life, Mliile at the same time the ha'nmts'as are riiniiing from house to house excited, driving the people out as soon as they have THK KWAKIUTL INDIANS. r.oi» been restored by tlie ctVorts of the sliaiiiaiis. This «M>ntiini<^s until llie iiiiVinini'ii rises and sinj^s his soiij;, daiiciny aroniid Ilie (ire. He is con- sidered more i»o\vert'iil tliaii the ha'mats'a, and l)y Ids sonj; eoini»els Lim to leave tiie house. Tlu'M all the people go to tlieir houses and liave their breaiit'asi. In the ev«Miin;;' the ye'wixMJa invites the tribe to Ids house. Tiien t'.iey bejjfin to sinjj;' the sonj;' of the fjhosts, as tbllows: •' Lo ho ho n, lo ho ho 11, 111 ho ho a hu oniaiiia." Tins sou^^ is repeated four times. As soon as they stop, the master of ceremonies addressee the peoi)le, saying that they will try to r<'store the youth who had been tal<eu away by the gliosts. VVldle lie is talkinj;'. somebody is heard to cry '• hamama- mama" outside the liouse. Tiiey look al»out as tliouj;li they were fri<;lit- eiuMl, and ask each other what uv.iy be the cause of the noise. The sound is heard four times; tluMi an ohl nmn Jumps into tiie door and informs tiie people that tiie lolo'i.alar, are apjiroaching, and reipiests the people to have their batons ready to beat time. As s'xtn as he has linislied speakinj;', the door opc.is and t!ie lolo'LalaL eiit«'r cryina," "hamamamama."' The i)eople repeat the cry and bejiin to beat time. The j-host dancers enter and dance in a stooi)ing position. They wear rinji's of cedar bark on tlieir heads, fi'«)m whicii a veil of split wiiite bark is haiiiiiny down over their faces. They <;() around tlu' fire until they come to the left-haud corner of tlie liouse. Here tiiey sit down in a circle crying auaiii ••hamamamama." When they become silent, the master ol" ceremonies asks r.a'lii.((otsastala to see if the <ih<»sts have eome witii tiie dancers. As soon as he approaches them, they bc;uin to <'ryai;aiii '•hamainamama," but he does not stop. He steps up, totiiem, sits down amoiii;- tliein and looks tor the j;Iiosts. After a short while, ho returns to tlie master of ceremonies and says that lie has seen some of his (had relatives in a hole in the <ironnd, and that the loln'r.alai, were sitting' around the '>ole and talkiuji' to the <;hosts. He asks the master of ceremonies for a strong' rope. The latter calls a man whose name is Tsaksta'la(|oals to {^et the rope which his jirandfather left him. This means that this olbce is hereditary. Tsakstii'laqoals j;()es and liriiij^s the rojie inio the house. He also biiiiffs twenty blankets, wiiicli are called the wei<>lit of the rope of the .yliosts. 'I'lie master of eerenu)nies yives one end of the rojie to one of tlu' lolo'i.alai.. The latter ])relend'^ to tic *!ic end of the rope around the waisi of tlie new loIu'Lalai. in ordt'r to iirevcnt his Ix'iiiii taken away by the .uliosts. As soon as tliis is done, the tribe divid' into two j>roups, the clan of the ye'wi.vila and their rivals. The latter sit close to the door. Then the ma.ster of ceremonies yives the twenty lilaiikets to the lixals. Alter this he calls up all the ba'akwas — i. e., tiiose who beloii};' to the clan of the ycwix-ila. As soon as they take hold of the ro)»e. the yc'wix'ihi tlistributes blankets amouj;- his rival clan. Then he calls \\\wn the people of his clan to touch the rojte. They come one after the other and distribute Idankets amonji' the other clan. Last of all the NAT Mirs !».■» ;;;» ■i{« GIO UEPORT or NATIONAL MUSEUM, 1895. ' t cliief comes, wlio gives away twenty blankets. The blankets wliicli are ;;iven away are supposed to be a weight attached to the rope, and the last gift of twenty blankets breaks the rope. Then one of the members of the riv.al clan jumps up. He takes hold of the broken rope, and while he is holding it calls the chief of his own clan to fetch the rope which he inherited from his grandfather. The chief returns with the lopeand twenty blankets. He ties the two broken euds together with his rope and says that he will be able to bring the ghost out of the ground. He (-alls his clan to leave the door and to come to the rear of the house. Xow the yc'wixMla's clan take their seat near the door. The other clan goes through the same ceremony, and last of all the chief brings forty blaidiets, which cause the rope to break. This means that the (dan whose rope did not break until forty blankets were attached to it is more powerful than the other one. After the rope breaks, the whole tribe sings as follows:' Look u]> to our world, look up to our world! (!liiofI Trorurcr of wt'iilthl This song is repi^ated four times. The yc'wixMla distributes jnore blankets among the peoi»le, who then go home. On the following day the lolo'Lalai. are seen to w.alk about the village with r<»ugh rings of cedar bark on their heads, the latter being strewn with down, and their faces blackened. About midnight of this day a number of iiuMi secretly clind) the roofs of the houses of the village and begin to whirl ( he whirr- ing sticks"- (lig. 181)). The noise of these sticks is sui)i)osed to be the voice of Ilai'aLihuias or Wina'lag'ilis, who comes to take away another novice. This noise is repeated four times, each time for about ten minutes. Then the peoide must sing their secret songs in the houses. When the noise stops, a ha'mats'a is heard to shout in the bush, and on the next morning a blanket is found in front of one of the houses. The people gather arouml it and try to discover whose blanket it is. After they have ascertained the owner of the blanket, they say, •' It was certainly he Avhom we heard in tlie woods,"' and his father adds that Hai'aLilacias probably ciime and has taken his son to BaxbakualanuXsi'war'. The peoi)le request him to clean his house and ]»repare for the return of the iioAice. The man goes into his house at once, cleans it. and as soon as he is ready, the people enter. He asks them to be ready for the retuin of the hfi'mats'a, as lie might come back unexi)ectedly. The master of ceremonies asks the singing master to sing the new songs for the hii'mats'a, of which there are four. Alter the singing master has sung these songs, the nuister of ceremonies, reipiests the new yc'wix-ila to prepare a feast. The ])eople take their ]»laces aiul begin to sing the four songs of the old ha'uiats'a. After these are sung, the feast is spread. When the people have entered, the old ha'uiats'a comes out of his room and drives them out of the hou.se 'A]i]>('iidi\. pnjjo 72H. •Tlit'.-so sircMisi'd tor tlm liii inatH'ii, iiifi'niaii'ii, liai alikMla. t.'o'X'iilt, and lia'wiiia- luL. 'I'lio ki)lj> truiupctH art' uHed i'or the lolo i.ulai. only. vliich are , and the ikcs hold r his own ler. Tlie '() broken l)rin<'the d to come seat near id hist of ?ak. This cets were tlie rope ■Mlth! tes jnore [\ing- day rinj^s of ind their I secretly he wliirr- ed to be ke away for about fs in tlie it in the lie of the ■r whose blanket, ' and his I his son lis liouse lis house lie asks line back laster to •. Alter lemon ie;' ike their 1. After Bred, the lie liouso liTtwiiia- THE KWAKIUTL INDIANS. 611 and into the water, where he keeps them until the ma'maq'a appeals and drives the ha'mats'a back into the house. During these days the second yc'wix'ila is collectiuy all the debts which are duo iiini, aid on the following morning the new hiVmats'a is seen on the same point of land where the tirst one was recovered. The people go up to him, catch him, ami bring him to the singing house (kekoalela'tsO). Then they all begin to sing tlie four new songs, the first two accompanied by fast beating, the last two by slow beiit- ing. After these songs the hfi'mats'a is led back into liis bedroom. About 8 o'clock in tlie evening he leaves the house, returns to tlie woods, and stays there until his father has invited all the peojile to his house to sing for him. As soon as they are assembled they begin to beat time. After they have done so for about live minutes, one man cries "yafi.*' The people repeat this cry four times. They have hardly done so when the ha'mats'a enters and they begin to sing. The ha'mats'a dances around the tire and at the end of the last song disappears in his bedroom. This night all the dances are shown in a lestival similar to the k'ik'i'lnala of the Kwakiutl.' On the following nioniing the ye'wix-ila invites all the people to his house, and gives a feast to the men, women, and children. At tlie end of the feast every body receives a blanket "to wipe the mouth with.'" xVfter this the ha'mats'a is allowed to bite four times, once every fourth day. During this time he is purilied in a way similar to that of the ha'mats'a of the Kwakiutl. Alter the last night of the winter dance, the ye' wix-ila calls all the i)eople to his house and asks them who is willing to keep the red cedar bark until the next year. No one resjionds. All of a sudden the door is ojieiied and ubout twenty men rush into the house. They are covered with balsam pine branches, and blood is dripping from their bodies. They are called the Wiiia'- lag'ilis or ([unuiu'mx'de (land otters). They run aioiind the lire and suddenly take the cedar bark rings from the heads of several men. They then leave the house again as suddenly as they entered. The men whose cedar bark rings they have taken will give a winter dance the following year. After this, the rest of the people take oft" their cedar bark ornaments, tie handkerchiefs around their heads, and begin to sing summer songs. The following is a description of the ceremonies corresjionding to the kiie'xalak" of the Kwakiutl, called by the La'Lasiqoala, Lr''xalak"'. Fi/i. 1H9. KdSKI.Mi) WFlIliKINO STHK. l>iiigili, UliJ im^icM. I\ A, Nn. US<, K„y;ll KtlllHI- i:riilihii'nl Miift'itrn, (■■>ll('rH'.l hv .\. .larnhs Hrrliii. (;<L'o page o}>5. B5F^ 612 KKI'OHT OK NATIONAL MUSKUM, lH!tr>. Dnriiiff a feast the younjr man who is to be initiated suddenly laints. At once a number of newly initiated shamans are called to invest ijjate the cause of liis sickness. They are unable to asceitain what ails the youufjr man, and send for the older shamans. They feel all over the l»ody of tiie youth, and linally declare that the spirit \VlniVla«"ilis has takeu possession of hi ;j . Then a sail is stietched across the rear of the Iiouse and the patieii is ])la('ed behind it. Tike house is cleaned, and every- body is invited — men, women, and children. Ueuceibrth this house will be the dancing house. Tlie q'sTqanas, who (•orres|)oiid to the m(''«''m(|oat of the Ivwiikiutl, must stay in this house after they have once entered it until the end of the whole ceremonial. The profane are not allowed to pass the front of the house above hij^h- water mark. The master of ceremonies asks the people to sing the following- song, which is supi)osed to have the power of restoring the patient to life: IlayiiH I'lhoun lalii ya lioiio lianii liiiii. Do not cry, yon will come back safely.' An ohl shaman stamls by the patient, feeling his body. The song has no eti'ect ui)on the young man, and the master of ceremonies recpiests the peoi)le to try another means of restoring him to life. IJoxes are placed in front of all the assembled peoi>le, and at a signal they beat time rajiidly with their batons, ending with a loud rap. This is repeated four tinu's. Tlie above song belongs to the clan Naa'nciaenox (always staying at home), while the beating of time belongs to the clan La'lauiLEla, who obtained it from the Awl'k-V'nox. The shaman says that the beating of time h;ul the desired effect upon the patient. After this tiie people assunui their winter names and rearrange themselves in grou])S as enumerated on page HI). On the same night the festival called (lap'e'k" is celebrated. In the morning of tiiis day a number of young men were sent out to collect alder bark and to make red cedar bark, which is distributed among the peoi)le in the evening. In i)ayment for their services they receive a s])e(!ial allotment of f lod. When the people assemble for the (|ai>V''k", the highest Ini'mats'a is tirst led to his seat. The other ha'mats'as are l)laced at his side. They are followed by the ts'e'kois and by the hai'alik-ahiL. The ([ue'cpitsa take their seats last. Tliey sit on each side near the door. As many (iuf''<|utsa as there are ha'mats'as are charged with the making of the head rings of the latter. These (jue'- (pitsa all stand on tlu' right-hand side of the door, each holding his ring. They have a leader, whose oHice is hereditary. They walk around the Hre four tinu^s, singing. Then they step in frcnit of the lia'mats'as, ami on a signal they all put the neck rings around them. At a sec- ond signal they put the head rings on the heads of the ha'mats'as, and linally they strew their heads with down. Then the ha'mats'a's whistle is heard, and the people distribute <piickly the red cedar bark ' Appcmlix, page 72K, THK kWAKlUTL INDIANS. fil8 ainniifi' tlio ofliors The <ni(!'(|Utsa Mackoii their faces. The ha'inats'a hejiins to j^t't excited and bites the i)e()i)le. lie iimst bite a certain man lirst, whose duty it is to otl'er himsell' to the ha'inats'a when he f-cts excite<l tor the first time. This otrute or duty is liereditary. Tlie lia'mats'a carries a stick and «lrives the people arouinl the lire. Durinj,' the ensuiu"; excitement anoilier novice disappears, leavin<i' his l)lood- covcred bhmket i)ehind. it is found, and unth-r lu^reat excitement in(|niries are made as to who is missinj'', until finally the father exclaims tliat his child has disappeared. Then the ha'mshamtsES dances. Sometimes the disa])i)earance of the novice takes place in a different way. Four men jio on the roof ol the house during- the ni<;ht and, running about, cry •• hm hin hm." This noise is taken by the ])eoi>le to sif>iiif'y the api)roach of Wlna'lasMlis. On the following; morninji- it is found that one of the young; men has disappeared, leaving- his blanket behind, which is covered with blood. Still another way of bejiinning- th(>, Le'xalak" is the following: The ma'maq'a dances in his house, and suddenly throws his magic stick, which is T)elieved to fly througrh the walls of tlie house and to hit the person who is to be initiated and who lives in another Inmse. The youth falls down, and tlien the ])ai'ents (jail the shaman to cure him. Th(! ceremony continues as described above. To return to the festival. After the ha'mshamtsEs has finished his dance and has bitten a i)erson, the i)eo])le begin (mating'. They do not feed the ha'mats'a fii'st, as is done by the Kwakiutl. Then they sing- four times the son^ of the Naa'nqacnox ; ' three times they sing- the burden only, the fourth time they sing- the words: 1>() not cry, yon will coino back safely. This is the end of the ceremonies of the tirst night. On the second and third night the same songs are repeated. Every night the shaman visits the novice, who is hidden behind tlie curtain, lie reports that he is feeling" better, and the third night he says that he is shaking violently. The fourth night the same songs are rei>eated. The shaman visits the novice again, and when he returns, lu^ says, ^'Listen; he is singing his secret song.'" Now nobody is allowed to sjieak or to cough. Then tiiey hear, as though fron> a great distance, the sound (»f a new song, which is growing louder and hmder. The secret song is sung four times. The singing master must listen attentively, because after the fourth time he must repeat it. Two new songs are heard that night. On the following night the same (icremony is rejieated. and two more songs are learned by the peoi)le. Twelve (jue'qntsa women dance this niglit. Their faces are blackened and they wear red cedar bark. Their dance is accompanied by the beating of batons. One man and one woman are stationed at the entrance to tiie secret room in which the novice is lying, in order to watch it. Their otlices are hereditary. ' .Seo ])a}iO till.'. 3 ! r^N If k t f t 614 REPORT OF NATIONAL MUSEUM, 1895. When the twelve women are about to liiiisli their dance, the novice is seen to eoine out of his secret room. He does not wear any ornii- nients of red cedar bark. lie <lances on the four following nights. On the following day there is an intermission of the ceremonies Tiie next day the yf-'wix-ila invites all the people to hi^s house and asks tlieni to pr('i)are for tiie ])urification of the novice, whi<;h will take place on the fourth day. He also requests three olticers whose oltices are hereditary to pre- pare themselves for this ceremony. Tiiese othcers are tlie man who n)akes tlie tongs, his name is (^'aqia's; the one who uses the tongs, his name is NK'niscjEmg-ala; and the one wh(» calls the jjcople to the washing. Early in the morning of the fourth day the last-named ollicer must go to every house, and, beating the doors with his baton, he nuist cry, " Vau, yau, listen, listen. Tliere is food for you from ((^oa'yukohix'ilis), from (7ri'xus''Emr.)."' The first is the q'ii'q'anas name, the second the quc^iutsa name, of the novice. In tiie evening all the jieople assemble in the dancing house. Then the first of these men makes a pair of tongs, whidi are wouiul with red and white cedar bark and put up on the west side of the house. A huhler which has only four steps is placed against one of the rafters on ♦' ". left-hand side of the fire (that is, to the left when facing the rear of the house). The man ,iio made the ladder climbs it. and puts his head througli tlie roof. When he comes down, the people beat the boards and the drum. At midnight he ascends the ladder again. He goes up a tiiird time between midnight and dawn, and the fourth time when tlie day begins to dawn. This is to secure good weather. Every time when he comes back, he sings: lla, liii! you do not give mo ;i favorable answer, you wlio arc io Lriui; tlw- southeast wind liy washinij; our novice. - The oflicer who made the ladder is given a dish in i»ayment for his work. Tlie one who made the tongs receives a knife and a hammer. The one who carries the tongs receives a belt; another belt is given to the olhcer who invited the i)eopU\ Sometimes paddles, csinoes, or blankets are given to them, but these are always called dish, knife, or belt, as the case may be. After the man has come down the ladder the fourth time, Ni'/msqEm- g-ala takes the tongs down and goes aioiind the fire four times, hold- ing the tongs stret<ihed forward. He calls a man to open the door, and strikes the sti(!k which is spreading the tongs four times. Tiie fourth timehehits itsothat it flies out of the door. Then betakes twostonesout of the fire, one after the other, repeating the motion three times in each case before actually taking them uj). He throws them into the water in the same way, and dips them up also after having repeated the motion 'Van, yan. yimxtaxoi.ai yauxtaxoi.ai', haniayii.aai (ja (Cioaynkolax-iliaai ) lk (Taxiis'Kiiii.ai 1, '^Appendix, page 7-'9. $ THE KWAKIUTL INDIANS. 615 tliree times, really dipping wp the water the fourth time. The novice sits right next to the bucket in whii^h the water is kept. He has no rings of red cedar bark. Tlien ho is washed. Tiicn NE'msqEnjg-ala i)laees the tongs vertically into the lire, the open end downward. The cedar bark witli wliich they are wound catelies fire, and then he lets them go. It is expected that the wind will blow in whichever direction they fall. Then the ollicer who nnule the tongs nuikes head rings of red cedar bark for all the people, who l>ut them on. The singing master makes a new song, an«l singing it they go around the fire, and leave the house, led by the viai'atalaL, who carries a small rattle. This oHiee is also hereditary. They gu through the whole village, and inform the ])eople that the purilication of the novice has been perfoi'ined that morning. The people put their masks in order, and gather the i>roperty which tliey are going to give away at tlie festival which is to be held that evening. This.night the people are not arranged according to the groups described above, but accoid- ing to their clans. In the morning a man is sent anmnd to call the people. He says, "Let us go into tlie house and beat the boards, for we have i)uritied him. Let us go at once.'' ' I'irst the boys enter the house and begin to beat time. Then the various groups enter one after the other, each carrying the property which they are going to give away during the festival. Whenever a group enters, the boys beat time. Tliey imitate the movements of the aninnils which they represent. Then each group gives presents to the others, and at this time the ha'mats'a, ma'nuKi'a, and the other q'a'q'anas, pay for the damage they have done. Xext, three men are called up, — ME'lxniKk", a Naqo'mg-ilisala; IVe'Ic, a G-e'xsEm ; and Tsau'xstiilag-ilis, aG'I'g-ihiam, — whoeach sing a song, accompanied by the people. ME'lxmEk"'s song is as follows:'^ I will listen to the old tiilc to wliicb this refers. I will listen to wluit is told iiboiit it. After they have linished their songs, a man named \N iyo'tsi;m is called up. He puts on a canoe sail like a blanket, and goes around the fire dragging the sail behind him. This means that he is sweep- ing the liouse tor the dancers, who will enter next. The first dancer to enter is the wa'tanEm. He is followed by the ghost dancer, the o'lala, hai'alik-aue, ts'e'kois, wl'x-sa ha'mats'a ( hamtsEtsOe), and hii'mats'a. While the ha'mats'a is biting the peojtle, the nuTmaq'a enters and drives the ha'mats'a away. Then the new dancer comes out of his secret room. I f he has a mask, he returns to his secret room and dances again. Four women dance with him, two in each corner in the rear of 'I>a niKiis laii'aiii.tsAi.iii', jf-in.s kuexiileLg'iii', x>^'iuH kinsaaoxtKji'ui'. llaliiifi- Wc will go ill. we will beat boards, lor wo luivo waabud biiii. Wo will lii.Kiisai! n.'Vxiia Laa'ini.Kusui' ! go 111 OHIO nil we will go! -' Api)endix, puge 729. il ; ■! !,':> II! i 1 (. (116 UKl'OKT OF NATIONAL MUSIiUM. IHyn. tlio house, while the novit'e is (lanc-inj; iu the middle <tt' the rear of the house. Tiie dance is aecouipauicd by two new son^is and by the two sonj;s that were used at the ceremonial of |iurilication. NN'hiic he is dancing, the ye'wix-ihi distributes his preseiits among- tiie people. On tlu' following day another man gives a feast in tiie house of ti;<? ye'wix'ila. When all the jn'ople have entered liu^ house, the novice is called to come out of his secret room. The people sing one song, and he dances alone and sits down. Again his father distributes pres- ents among the other clans. The novice is allowed to take part in tiie feast. During the four folhnving days lln^ novice wears head rings of red cedar bark. After four days, another man gives a feast in thi^ same house. When all .have entered, the novice is called out of his secret room, lie wears a simjllei- head ring now. Two more feasts are given in the same way at inter\als of four days. I'lv cry time the dancer Mears a snudler head ring. At the end of the last night the (I'a'q'anas, who have stayed in the dancing house right through the whole ceremonial, are led home by their wives. It will be notice<l that in these ceremonials the festival corresiionding to the k'ik'i'lnala of the Kwakiutl is celebrated alter tlie nrturn of the novice. Among the La'Lasicjoala when the novice has disappeared in the woods (being a la'xsa), his whistles are suddenly heard on the roof of the house or behind the houses. At night, while tiie people are assembled, he is heard on the roof of the house, but disappears again. On the following morning he is seen on a point of land, l-'our canot's are lashed together a?id connected by plauks. Thus the jieople paddle up to him and bring him back. The same night all the dances are ])erformed. » (. The wiuter dance ceremonies of the Ts'a'watEenox diti'er from those describe'^ heretofore. I have received from .Mr. Hunt detailed informa- tion only iu regard to the closing ceremonies, while the progress of the ceremonial seems to be much like that of the Kwakiutl. The beginniug is as follows: The ye'wix'ila invites all the peoi)le to his house, where they sit down according to their clans. Then he asks his wife to bring food. While the food is being prepared, the people sing. In the middle of the third song the whistles are heard on the roof of the house. The people stop singing. They group themselves at once according to their dances and societies. They burn the salmon, because it was prepared before the beginning of the wiuter dance. That night tiiey begin their ceieuK Miles. On March 11, liS{)5, they concluded their ceremonies as follows: P'l'xalats'e, chief of the T'l'Mia'xtax, gave away blankets during the winter ceremonial. At n'ght two men went into every house, and said at the door: "Now we will tame your dancer, Ts'a'nuioagaLc. Now THE KWAKIUTI, INDIANS. (117 we will tamo your dancer, Na'iitsV'. Now we will see the daiiee of La(ioasala^"ilis. Now we will see tlie daiiee of Vakaiiiansai;ij;-ilis." Then tlMM)tiier one said, "'liecjuiek now,daneersI We will assemble, friends, while it is day,"' and tln-y went back to tht- daneing lionsf. After sometime the two men went apiin to every lioniie, and tin' fust one said: •' We conu'. back to call yon." The second one said: ''Now let us go to the house, dancers. It is late in the evening. We have no fnel, friends. Let us all go together." Thus they said at e\ ery lionse, and went back to the dancing house. Then (he two men went again and looked about in the house and said: -'Now all <»ni' friends are in;" and when tlicy discovered that some <»ne was missing they went to him and said: '• Von are the oidy one wh(» is still missing." When they were all in, Pa'xalatsV' arose and spoke: ••! thank yon, my great friends, that you have come to our dancing house. Kemain here in the dancing house of i)a'mtalaL, the great shaman, who van- (luished our Master, (^)'ani(iilak", at Ts'a'wate. Thisis the winter dancing house cf Nau'alagunuia, the great shaman at Ts'a'wate. This is the winter dancing house of JJiVLalag-ilak". who gained victory over We'qae of the Le'kwilt6(| (see ]). 4 HI). Those whom I name<l had large cedar bark ornaments. Thus we say, La'mgal: thus we say, Nu'xnemis. Therefore I gain the victory over the chiefs of all the tribes, for in the beginning thv.y were vaiuiuished by i)a'mtalaL and Nau'alagunnia and BaLa'lag'ilak". Xow take care, my friends I" He turned to his tribe and said to them, "I say so, Ta'mXnak*as; I say so, Xfi'gamsila: 1 say so, l"a'lxalas([aui; I say so, Le'na; 1 say so. my friends. Xow take care, my great friends; give nu> my rattle that I may call the spirit of the ceremonial. Therefore I tell y(»u to be care- ful, friends." They gave him the I'iittle; he shook it an<l sang ''hoii), op, op, op."' lie stoi»ped and looked upward as though he was expect- ing the spirit. The chiefs said: "Take care, friend, else you nught not get the spirit of the winter ceremonial." Again he shook his rattle and sang the secret song of Ts'awata'lalis: 1. Now listeu! ya, ya, ya. greiitest of all daiiceiHl Ilawo. 2. Nowsiiii;! ya, ya. ya, grt'ate.st of all daiii'iTsI Ilawo. ;]. Now siiij^ your souh', ya, ya, ya, jfreatest of all (lancers! llawi). Ha wo. •I. Now lie coiims to me, ya, ya, ya, <frcato,st of all itancer.'^I Then he ended his song, anil the cries of many ha'mats'as were heard anH)ng the trees. They cried '• wip, wip. wip. wip," like the ha'mshamtsKs. As soon as the cries ceased, Ta'mXuak-as sj)oke: "Friends on the other side of the house, did you hear what we obtained IVomour grand- fathers? Vou heard that it belongs to the earliest le,gends of the world. Now take care, friends, we do not need to be frightened of anything, because, as you heard, my great cedar bark ring came to me from my grandfather."" Then L'a'xalats'e shook his rattle agiiin and '! if 618 REPORT OP NATIONAL MUSEUM, 18!»r.. 11 '1 siuig the Slime song as before. When he stopped singing, the cry of tlie hii'nishamtsKs was lieanl again near the house. Now I'a'xahits'e shook his rattU', again and sang his seeret song. When he stopped, the cry " wip, wip, wip" was heard Just behind the dancing house, lie sang his secn't song a fourth time. Tiien the cry "wip, wip, wip" was hoard at tlie door of the iiouse. The lirst of tlie <hincers entered and sang his secret song. Tiu'y were all (b'essed in liendoelc brandies, wiiicii were wound ai'ouiid tlieir heads and neclis. Tliis is the secret song of their leader: 1. Now listfU, ana' ana to my 8liaiiian'H hoiij;. Ana, ana' liaiiiamaiiiri, 1iamaiiiaiii:i'. 2. Now listen to tho cry of tlie ha'niat'sa, bucaii.si^ 1 am a canniltal, bfciiiisc 1 am a shaniun, ana, ana, hanianiurua, hanianiaina, hainaniania. Then the leader, Ts'r'koa by name, stopjted singing. When became near tiie tire, to the middle of the. house, he turned, and at the same time said ''hoi'i), hoi'p, hoi'p." Thus forty men came into tiie house, while the old men who were sitting in the rear of the house began to beat time. They went arouml the liie in a sciuatting position. Next, a woman came. Her name was ViVkusElag-ilis. Slie had hemlock branches anmnd her lu'ck. She sang the secret song of Nau'alaguunja: 1. Ilaniii I 1 was made a Mia<;ician liy tlu! j^rcatest of tlii< daiu.MMs. 2. Kama! I was lillod with niaj;i<! by the vjrcatL'st of tlio dancers. When she sto])ped singing, she turned and all cried "'wip, wip, wip, wip." Forty women were standing in the house. The old men began to sing the song of ija'mtalaL, which he sang in his contest with Qa'niqilak" at Ts'a'watc, acciording to the tradition, when he gained the victory over Qa'niciilak", at the time wiien they tried each other. This is the song which he nuide against (^a'nicplak": 1. A small magici.an was lit; as compared to me. 2. Tho small magician was afraid of me. 3. I called his name, the name of the small magician. 4. And be tried to tame this greatest of all dancers. When she stopped singing, TsV-'koa repeated his secret song. After this song all the men and women turned to the left and cried " wip, wip, wip." Then the old men rei)eated «)a'mtalaL\s song. When they stopped, Ts'e'koa repeated the song of lia'Lalag-ilak, the same which he had sung when entering the house. When he had tinished his song, all the men and women turned to the left and said "hoi'p, wip, wip, wip." Once more the old men sang the song of -r)a'mtalaL. After their song, Ts'e'koa repeated Bfi'Lalag-ilak "'s song. All the men turned to the left. The old men repeated the song which jja'mtalaL sang in his contest with (Qa'niqilak". Then all the men and women who had danced went out of the house, and Ta'mXuak-as spoke: " Wa, wa, friends. Did yon see this? What you have seen, friends, on the other side of the house, that is what we are afraid of; that is what makes life short; that is our Lord; that ts \. ,^^- "» ' THE KVVAKIUTL INDIANS. fil9 is what wo inherited IVomonr grandfathers; that is our history; thaf is the {^reat niaj;ician; tliat is i)a'iutalar„ the jjreat iiia};i(Miin ; the woman isNau'ahi}^uin(|a. Thatis Ha'Lahijj-ihik"; tlia4 is i)a'n»taUiL,wli() gained the victory over (|JiVni(|iIak" at Ts'a'wate, and tliat is tlie cause wliy all the tribes are vaiiquiahed hy us, wa, wa. That is what 1 say, IVieuds, lor Pa/xalarfsV'. The son^s widcrh you have lieard are those of i)a'ni- talai-. That is his dance. The s«'(!r«'t son j;' of t lie leader is the secret son}; of na'Lala<;*ilak", and the secret sonj; of the woman is that of Naii'ala^;nnnia. 1 «lo not use new ways. The other tribes nuiy invent new things, wa, wa. '" Now the boiU'ds of the house front were struck, and the people said: "The eormoiants are {;oin<>' to dive!" Then Xri'<;amsila entered the house and said: "Beat the boards, friends." The old men beat the boards, and the younj;' chiefs entered. As soon as they had come in, Xfi'jiiwusila s|)()ke: "These are the corniorants of Ts'iVwate. That is the only place where they eat nothinj; but oulachon. Therefore they are fat.' Xow beat the boards, friends.'' The old men beat the boards, and. the women came in, spreading t heir blankets. They had red cedar bark ornaments on their heads, the same as the men. Then Xn'^amsila spoke: "Tiieyare the sawbill ducks; they dive for property.'' Now Ta'mXuak'us spoke: " I-'riends, what do you think .' Shall we discard the use of the red cedar bark which makes us happy? We shall only be downhearted if we should discard it. We shall be aslee]> all the time. Now, friends, we will tinish this nijiht. We will have the last dance of this season. You, Pa'xalats'e, shall chan^'e our names this night. That is what 1 say, P'alxalasiiism. Now Ho'LElite arose and si)oke: "This is your spee<!h, Ta'mXuak-as. You said we would tinish this night. Did you hear the speech of our friend La'mg-ala? lie says they will take olf the red cedar bark. 1 will not take it otV. That is what I say, KuLE'm: that is what I say, Ts'a'lgaxsta. 1 must accept the words of all our friends." Then arose Yu'x-yukwamas, chief of the Nimkish: "These are your S])eeches, frieiuls. You wish to throw away the red cedar bark. Xow answer my speech, Ta'mXuak-as." Then the latter answered: " It is true. I said so because our friends here do not treat in the I'ight way the cedar bark of which we are afraid, which we inherited from our grandfatliers. It is our master, it nuikes our life short. It is true I said we would tinisli toniglit."' Then Yu'x-yukwamas si)oke again: "Did you hear, friends? Did you hear it, Lri'qoasqKin ? Let them linisli now. Wm linisli to-night. But I am waiting for the repayment of the marriage money to my friends. Therefore I do not want to take otf the <'edar bark to-night. You may change your names to-night, wa, wa. 1 say this, Nu'xnemis; I say this, I lo'i.Elite ; I say this, La'mg-ala : wa. It is a great thing that 'That means that tlie.y had each givtii a grease feast. (i20 KKI'OIM" OF NATIONAL MUSKl'M, WC. i \\v an' (alkiii;; iilioiit, my trilx'." Then Nii'xiiciiiiH iirosc iiiid spoke: "'I'liat is your speech, 'I'a'mXiiiik'aH; \vc are all alVaid of your speeeli, ^i'(>at tribe! It is better that you linish to ui;;lit. Keep on in the old ways of our {jrandl'athers! I thank you, y:reat tribe, keep on in this way, my ehihlren I Do not abuse what we inherited I'roni oui- ^jrand lathers. Your words aie true. This cedar bark will makti life short if it is not used in the riH:ht way. Now take care, friemlsl I say this, KwakintI, .Ma'nnilele(|ala, Nimkisli,Ts'a'nms." Then all the chiefs said "wii, wa." N(»w Ta'm\uak-as arose aj;ain and spidce: "Thank you, friends, lor your words. Now I will tak«^o^' the red cedar bark to nij-lit. (-ome, friends, and you w<nnen, and let us danco. Let tlie tribes listen to us ami watch our customs." Then the men and the woiimmi assend)led and sanjj the old son;;. Xu';^amsila carrii'd a Ion;; notched i)ole about 7 feet lou! This is his Hon«': 1, Now iliuicol lake oil" li\ iiiraiiH of your thmec tlio jjrcat liciul oriiaiiiriil, tlii^ liojul oriiiniii'iil tliiil ,viiii iiilicrih'd from \\w inask of tin' winter (•crcmoiiiiil worn by tlic lii'st of our tribo. Wo, <>, o, o, o. liiiwaia, hiiwaia, wo, o, o, o. o. (Hero 111! the |ii'o)il<' lifted tlu'ir ci-ilar bark oriiaiiiciitH. > 2. O lot us now |>iil away our f;icat lioad oriiaiiiciits. Tlie lioiid oniamciil tlmt yon iiilioritt'd from tbt' mask of the winter ccriMnonial worn by tbo tirsf of our tiibc. Wo, o, (I, o, o, biiwaia, linwaia, wo, o, o, o, n. (Here tin- )m'oii1(' lifted tiio liead ornaments a<rain. ) li. O b(t IIS now ])iit down our yreat beail ornaments, the liead ornaments that you inherited from the mask o\' tiie winter ceremonial worn by the tirst of oiii' tribe. Wo, o, o. o, huwjua, hiiwaia. wo, o, o, o. (Here they lifted the orna- ments a<;ain. i 4. O now dance anil tak<- olf this our ^reat head ornament, the In ad ornament tlnit yon Inherited from the mask id' the winter ceremonial worn by tb»> lirst of our trilie. Wo, o, o, o, hiiwaia, hiiwaia, wo, o, o, o. With this they lilted the ornaments a,iiain and put tlieiii in the notch of tln^ stall which Xi'i'<;>amsila was carrying-. The song is the same as the one whitdt {)a'mtaliii, u.sed when taking off his cedar btirk orna ments. As soon as they had linisbed their stuig, they changed their names. Now he whose name had been XiTgainsila was called llii'mts'it. Then Isi'.g-e', whose name had been Pii xalnis'e, si)oke: '"My tribe, now let some one rise who wants to take 'i-.^se red cedar biirk ornti- ments for next winter." Then Y;V(|oi.as arose and .spoke: " I come, Niiye', in answer to your speech. 1 will take this red cedar bark." Then he spretid his blanket, the cedar biirk ornaments w^'re thrown into it, and ho hid them in his bedroom. Then all the members of the T'Eini'xtiix tribe tied handker- chiefs around their heads. They had linisbed their winter dance. Walas Ni;gM'' distributed blankets. They did not give lirst to the ha'mats'ii, but to tin' hetid chief. ..MM r Tin: KWAKICTL INDIANU. (iJi XII. Tin; i-Ao'LAXA. I poiiilcil out at. a lonncr place that the i.ii'i.asi<|i)ala ^rimip tlic daiirrs in t\v«) t'liissrs — tlic t.s"r't.s'a»'(ia aii<l tlio iKi'iiuaii. Tlif iin'iu.Kin iliiiu'us ai'i^ cldscly coiiiii'ctiMl with the i-laiis, jiimI diiriii;;' their pcilonii- aiiee the ordinary sorial system remains in full I'oree. The KwakintI inivi"! only a few of tlu'se dances which they call l.an'laxa, which name is also s metimes nsed hy the i.a'Lasii|oaliL It is dilUcnlt i<) estahlish any fundamental ditferj'iiee between a i.ao'laxa dance and a ts'r-'ts'atMia dance, as in both eases a hereditary ;;:enius initiates the novl.f, and as in both ceremonials nu-mbeiship is obtained in the same manner — thron;>'h nnirria^ic, or l»y killinj;' a pjMson wlio is entith'd to the cere- monial. The distinction is comparatively cl(>ar ainon<; the i.a'> .(»>i|oala and tlui atliliatt'd tribes. Only those dames whicli di-rive tl. 'ir ori^fin from na.\l)aknalannXsi'wae and his follow inji', or IVom \Vinaia;;Mlis, are ts'c'ts'aiMpi; all otiieis aie no'ni,i;m. To thisclas-^ i>el(»n;n' all the aninmls, and we lind that they are inncli more «-Iearly <-lan deities than tlu' former class. At the same time it is stated distim-tly that the wlioh^ ceremonial was introduced tlironj>li intermarria;;e with the nttrtheru trilies, particularly the Ib-'iltsncj. This conscionsiiess of an entirely I'orei};'!! orifiiu of all the i.ao'laxa dances is still stron^^ei' amony the KwakintI, while many dances which undoubtedly had the same (dijjin luivo been inirorpoi'ated by them in the ts'e'ts'aciia. The i,a'i.asi<|oala use in the no'uLKm cerennmial cormorant down in place of ea^Ie down, white cedar bark in place of nd cedar bark, red paint in places of black paint. They sin;; both profane son^i's and ts'e'ts'arMia songs. The celebration takes place in Xovember and Deceiid)er. Amouj^" the Kwakiutl the i.ao'laxa may be celebrated at any tinu' of the year. The nmn who desires to give the festival calls his clan or tribe to his house and informs them of his plans. 1 am oldiged to Mi: (ieorge Hunt for the following description of stu'h a meeting: OtsN'stalis, a man whose mother was a Ile'iltsu(|, was about to give a l.ar»'laxa. lie invited his clan and spoke as follows- "■Now come, my tribe, come Ila'mts'it, c(»me Vc'tiawitc, ccsme (i-c'so yag-ilis, come l.a'(ioag*ila. come Tso'i)alis; come to hear the words of our chief. Conu^ (lUe'trJa, come (^'o'lnoyue, Walas Is wakiutl, (i>'o'nd{Mitis. Thank you, my tribe, tor coming. F must tell you about my plans. I will show the dance which came down from heaven, the Lao'laxa, the conung night. Take care, my tribe, take care all of you, you sec(»nd class chiefs, I do not mean you. Chief lla'mts'it, 1 nu'an ^la'Xua and Wa'nuk" ami O'ts'estalis and Ma'mXua aiul b I'lak-uts'a and you third class young chiefs. Now take care, the supernatural ])ower will come to dwell among the tribes that are assembled at our camp, great Kwakiutl! Now I will tell you what I earry in my hands. I will ^ive away my ct)pper Wa'aumg-ila to the Na'q"oaqt6«i, Koskimo, (rvt'p'euox, 'I 1 I I :■ I 622 REPORT OP NATIONAL MUSEUM, 1895. s:'! I i j 111 and L'il'sq'f'iiox. Its price is 800 blankets. I think that will be enough for these eight tribes here, and my other copper Ma'unikoalila shall tall on the Ma'tiiali'lr-qala, Qoe'xsot'enox, and Ninikish, and the Lau'itsis and MatilpO and T'Kna'xtax and A'wa iLala and Ts'iVwatEenox and Ha'xuaniis. I think tliat is enough! Ma'inukoalila's price is 0,000 blankets. This will be enough for the nine tribes, and I will sell for food my copper Mau'aga, for which I paid 2,400 blankets at the time when Lalak-uts'a wanted to sell it (juickly at Mc'mk*umlis. Else the tribe might say that they are starving in this great country. But this way they can lind no fault when they come." Sometimes one or the other of the old men said "yes, yes," during his 8i)eech, and he con- tinued: "Furthermore, such is my ];ride, that I will kill on this lire this my copper, Dandalayfi, which is groaning in my house. You all know how much I paid for it. I bought it for 4,000 blankets. Now I will break it in order to van(iuish our rival. I will njake my house a fighting place for you, my tribe, wa. Now you know it all, my tribe; be happy, chiefs ! for this is the tirst time that so great an invitation has been issued. There are 9,200 blankets, besides the 4,000 blankets for the copper that I am going to break. Now count all that the invitation will cost. It is 13,200 blankets, and besides 250 button blankets, 270 silver bracelets, and 7,000 brass bra(!elets, 240 wash basius, and I do not count the spoons, abalono shells, and the LaO'laxa head mask, and the numerous kettles which I am expecting from my wife. Now you know all my plans ! " Then Wa'k-as arose and spoke: "Wa,my tribe! Did you hear what our chief counted up? Are you not afraid of the various kinds of property which he is expecting? Now long life to you, ( )'ts'r'stalis, you who were made a chief by your fathers. Take care of our chief, my tribe. Take care, Guc'tEla, (i'o'moyuc, Walas Kwakiutl, and Q'd'mk'utis. He is vomiting everything that he has in his nund. My tribe, are you not also glad of our chief? I think you are proud in your hearts. Thank you, ( )'ts'cstalis. Thank you from my heart, chiel. I wish you long life. A'ou Avill be tiie first of all the chiefs of all tribes. So I say, Ts'd'palis, thus 1 say, Hii'masaiia, (x-csoyag-ilTs, Ma'koayalisamO, Da'dants'it, La'lakanx'it, wa, wa. So we say, our whole tribe." Then arose Ma'mXua: "That is your speech, ClhiefO'ts'Ostalis; that is your speech, Wa'k-as. Thank you, chief. How pretty is my chief! Thank you, friend. Now my heart is alive, for I was afraid when I heard the news of our rival. Ho, ho, ho. Now 1 lift the heavyweight of your speech, chief. Thank you, brother. So I say for my whole tribe." Then O'nix'it arose and said: "Thank you for your speech, ( )'ts'r'stalis. Long life to you for your S])eech. I low well you stand on our earth. You will be the only jmst of our world. The chiefs of all the tribes will be jealous of you, you overlianging movintain, you chief who can not be eipialed. You do not need to fear anything. Hov/ THE KWAKIUTL INDIANS. 623 great is your naiiie, chief. Now you made my back strong. Take care, my tribe, and ^ish long lite to our cliiefs." Everybody applauded his speecli. Then ()'mx*'it sat down. Next .Ila'mEsk-inis arose and spoke. He said: "My tribe, are you not ashamed of this young man? He will be your chief, Kwakiiitll I am half ashamed myself on acicount of the amounts counted, do on, my son, be proud of what you said." Then he lifted his right hand and shouted: "Hide yourselves, tribes I never was seen such an amount of propert}^ as our chief has called. Ya. ya, my tribe, do you not con- sider the great mountain of property of O'tsV'stalis dreadful* He is still a young man. Take care, my children, that you may have two men who will give away blankets to the whole world. That is what I say to the chiefs of the Kwakiutl, wa, wa." IV A, N.. Vj Fig. 190. ItAVKX UATri.E. '.urj^tli, i:t in<^h(!«; bine, lilacU, red. vil I'UliiHi^raphk'al MllseiiiM, U.rlhi. < ■iillnlcl l.y A. .l:u"lwn. Now it was growing diirk. and O'tsV'stalis arose and spoke: "TiOok at me, my tribe! Pretty is this young man; he is growing u]) well. Now r will sing the secret song and try to call the spirit of my dance." The people said: "Go on." And he sung his secret song, calling down the si)irit of the LaO'laxa : 1. . am thf greatest niagiciaii, <> liiliilii. i, tlio j;roatest iiiaj;ii'iaii. 2. I alone am full of inaK'c, <> liihihi, i, tho f^reatost iiiajrio, 3. 1 am tlio only one who makes lifo short liy meaiisef liis ma!j'i<!, tlioj^reatcst inaij;i(\ 4. 1 am tho only one who knowH to call down t'lO magiral power, the ;^reatost ma;>;i(^ Conio now, magical power, O hihilii, i, greatest magic. As soon as he had tinished his song the noise of whistles canu^ down to the roof of the house. Then they called nil the women and cliildien. They came to the dancing house fort1n> La^Vlaxa. O'ts'cstal is arose, lie (124 REPORT OF NATIONAL MUSEUM, 189.". was glad that the people had coiue (jiii(!kly, and said: "■ Yes, my tribe, you hav«.' done rigiit that you have come to this lai'ge house. Make yourselves «!onifortal)le. Don't be in a hurry to go home to your houses. Tliua 1 say, Wa'k-as. Thus I say, Oui'x-'it, wfi, wa." Then the souginakers sang, and the people sat around them learning the songs of the dancer. When all knew the song, O'ts'estalis arose and sang: Ya, I iiin tlio (ii-Ht, hoi, y.i, Im. Ya, my upeoch is tlio higliest, liei, ya, lia. lie stopped singing and said: "llo, ho, ho! Yes, my tribe. Thus I lift tlie heavy weight of my wealth. Now we will call al' tlie tribes that they may come in the morning. Now go to sleei). '^'Mi at is all, friends." Tium all the people, men, women, and children, left the house. The following nu)rniug the Ivwakiutl went out iu their canoes to invite all the tribes. UAVEN RATTI.K. Lennlli, l;i imlit>«; liluo, lilaiU reil. IV A, No. l:ii;r,, l!n:»l i;ilin..uT!iiilii.-;il MusHuni, llcrlin. c.ll.cl. .1 l,y A. .Iiu-.il.*!!. As this festival was t() be given to a nund)er of tribes, all tin* Kwa- kiutl took ])art in this nu»eting. When only the Kwakiutl are to be ]>resent, the liost announces his intention to his clan ahme. Then, after the meeting is over, he sends word to the chiiM's of all the clans, advising them that the r,iio'laxa whistles will be heard that night. Tiien all those who have celebrated a i.ao'laxa before may go to ask him what nuisks he intends to show, in order to make sure that he will not infringe upon their rights. In the evening the whistles are heard to blow behind the Ixmse of the man who is going to give the Lao'laxa. After about ten minutes tiiey stop, and then blow again. This is I'epeated four times. For four nights the whistles are heard in tlie woods behind the house. The fourth night, after the^ have L-'cu blown ill the woods three times, they are heard on the rool.. iir.d (iiurlly in the Ixulroom. Tlieii the man begins to sing Ids secn^t f'(Mig. --.sssam THE KWAKIUTL INDIANS. 62r) After fliiishin^ his songs lie i>te[)S out of the door iind calls al! the people, the (lue'tEla lirst, then the C^'o'moyue, Walas Kwakiiitl, and Q'o'ndvMitis, in the order of their rank. He informs them that the spirit of the Lad'laxa has come to his house, and reijuests them to wash and to :.i 'laxa. his is in tlie Lecu lii;!aiv Fi-. 192. I.AO'I-AXA MASK ULI'IIKSKMINU Till'. DKl.'.Ii. il, musk cliisi'il; h, Ixiiid of llio fiirclrg ol" tin* deer, nirrii'il in tin' liniiils ol' I lie daiu'ci-; <■, inii>*U ojiiind, slmwiiig ligni'iM)t' a liiiiiiaii t'lK r. Li'iiytli, U> iiiclici. W'iillli, n im lies. IV ,\, N". ^•.l|, U.iyril |.;ilili.«riiplli.i.l Mi livrliii. C.llr.-t,.,! I.y A. .'an.l«.-ll. i cep clean, At tlu^samt' tinu> he invites all the young men to come to his house and sing. Tlien the young men enter the house and sing, ;ind some of them dance, one after another. After the dance a feast is given by tlie Lao'laxa. dancer, who distributes about one liundred NAT MUM *X> 10 G2fi REPORT OF NATIONAL MUSEUM, 1895. blankets among these young men. Tliis siguities a promise to dis- tribute Ibod to all the people. T!ie young men put on the blankets and go ft ai house to house saying: "This is food which you will receive to-morrow. It belongs to .' " They go back to the host's house and return the blankets to him. On the following morning all the young men assem- ble agjiin. They are given red paint to adorn their faces, and they are sent to call the people to the ])romised feast. Only the men are invited. After two calls all assemble and arrange in groups .according to their clans. As soon as all hav(? assembled, the messengers join their clans. Before the feast begins, four songs are sung, as is cus- tomary, two by the (luc'tEla and two by the Q'o'moyuc. Then the host fills a ladle with grease and sends it to MAwaxalag-ilis, who is the highest in rank, and to the others in order. During all this time ti T ou'laxa whistles are heard to blow in the bed \ '. When the grease has been eaten, the relati . >f the host who is to be initiated comes out of the bedroom in which the whistles are sounding and begins to dance around the tire. lie wears a beautiful carved headdress with long <'rmine trail (Plate 47). All of a sudden he throws his mask off and runs out. After a short while a dancer wear- ing the LaO'laxa mask comes in. His arrival is announced by a relative of the host who is stationed at the door, and who as soon as the dancer ap- l)roaches shouts "wOi V It is supposed that when the first dancer threw down his headdress, he be- came possessed by the spirit ' the Lad'laxa and was transformed into the spirit which is i)ersonated by the mask. Actually another dan(!er wears the mask. After one circuit of the fire the mask disappears again, and the novice, for so we may call him, comes forward and continues the dance which was interrupted before. The i)eople accompany the dance by the Lad'laxa song. After he has finished, a few women dance in honor of the new Lao'laxa. The host joins them, <!arrying a pole about feet long on his shoulder. Tiie pole indicates that on the next day he will give another fejist, to >vhich lie invites the i)coi)le, after ending his dance. In the evening the whole tribe, men, women, and children, assemble in the host's house to witness the dance, and the ijcrformance of the morning is then repeated. On the following morning the messengers go out .again, dressed up aiul having their faces painted red, to call the people to the second feast. The ceremony of the preceding day is repeated, but anotiier Lao laxa dance maybe shown. This is repeated again in the evening, when the Fig. 193. MASK OF N(")'MAS. Ln'Lii8i<|(>,i1a. Height, 11! iiioliUH. IV A, Xii.CkV.i:!, licjal Kll^lll^rlll.ll li-.il Miiwuiii, Iterlin. Colleiii'il liv I''. Iloax. 7 ilIaiiir''Laqa8ri' i.k uhui qasOx ( VValasi.rila). (Here they introduce the iiiinie of that relative of the boHt who i.s iaade Lao'hixa.) / h • Report of U. S. National Museum, 1895— Boas. Plate 47. 1 Lao'laxa Dance. From a photoxruph. 1^ 1 'i ll ■ mi ^Sf ;-l ■) m :1'4 t *i3 \ ,.iMS£ - s: a«iB!»«UT !5ja^- - THK KWAKIUTL INDIANS, 627 whole tribe Avitness the perform since. At tlie end of the perfornianee the liost announces that on the following <lay he will distribute his blankets. '■'I 11 Kit;. !'•»• I,A<VLAXA masks HEPltESENTlNd SEVEN DIFFEIIENT SI'EAKEHS. iA'i.ngic|uiiIu. Scnli' ^■ IV A, Niw. ilKH'.;-(W'<s, Uciyal ElhiinKraphir.il Musimiiii. lliTliri. CollerU'.! !■>■ K. Il".i''. The next morning thei'a'qate (the coimter and tally keeper) arranges the blankets in piles, one for each clan, placing those intended for the chief of the clan ou top. Thus the bundles are tied up. In the evening (i28 UKPORT OK NATIONAL .MUSEUM, lH<t5. tlie whole tribe assembles, and when all are seated in the lioiise, the liost sings his secret Lao'laxa song, lie is followed by the novice, who also sings a secret song, and dan(;es, wearing the headdress with ermine trail. Again he throws oil" Ids head<lress, rnns out. and a dancer appears who wears the Lao'laxa mask. After his dauce the novice reap- ill ifffl Fig. 195. LAO'LAXA MASK KKl'liKSKNTINO TIIK KILLKIt WIIALK. Sciiln J; bliirk, red, wliitt. IV A, Nil. lii'.'o, U..y:.l KthTici(;r»I)hli-al MliiiMilii, Ui-rliii. ('..ll,, l,il l.> A. .hi.uli.,.|i. pears and continues his dance. Then the host steps forward, and in a speech gives the dancer the name belonging to the mask. This is the end of the Lao'laxa i)roper, and the whistles ai-e heard no longer. At some festivals a number of masked persons, who represent speakers, come in at this moment and take hold of the host. Upon beiu<a; asked TIIK KWAKIUTL INDIANS, r,29 (1 in !i is the At 3akers, asked wliat they want, they praise liis liberality, sayinj; tliat he made all the tribes fat by the ainouiit of .urease he had j-iveii. Finally they are taken out <»!' the iiouse. Then the blankets are jtlaeed on top of a drum, whicli is laid down on its side. Tlie luan whose olhee it is to dis- tribute blankets iu thepotlateh (d:V(iEniayaenox = taking the blanket at its top edge), of whom there is one iu each elan, sits on top of the drum. His oiliee is hereditary in the nialelin»^ and considered as very iu)p(utant. Me ealls the ])eoj)le's names, aiul (hntwsthc Idankets upon a nmt lying iu front of the drum. A man standing next to him j-airies the blankets to those who are to receive them. As soon as the blankets intended for one (dan are distribnted, he calls, '• Let us (duingel"' This is the end of the Lao'laxa. Fig. IOC. HAVKN MA.-iK .\.N'll Wnl.STI.E. Mnsk, IV A, \... ;.■.", lioyiil Kit f.'rii|ilii.-.il .Mii^r Ilerliii. S, :il,- Whistir, IV A. N.i. r.^lC. I!..>:il Kllili.ii;r:l|''ii'»l Mn^'Hi". li.tliri. S ..II..1..I l.v A. .I;i,..l~.-i.. ,. (■..Il...l,-,l :,v l'. 11,.,«. The rattles used by the r.ao'laxa damer ditl'er from tho.><e used in the winter ceremonial. While most of the latter are round (tigs. ."tI-<K), pp. 43ij-'t4(>), the fbruu'r have the shape of birds whi(di carry a uuud)er of ligures on their backs (figs. 190, 101, pp. 023. 02f). :\Iost of these rattles represent the raven Avith npturned tail. The face of a hawk is carved on the belly of the raven. A reclining tigure is placed on its back. The kne«!S of this figure are raised aiul grasped bj' the hands. A bird's head is rei)resented on the tail of the raven. These rattles are undoubt«ully conies of similar ones that are usexl by the Ilaida and ;! i . >1 630 REPORT OF NATIONAL MISEUM, ixm. #!!, ^ Tsiinahiaii. The primary idea nnderlyiiig the form of rattle seems to have \m\u lost, since the only exi)lanation that has «'vcr been piven by the northern Indians is to the etiect that it was given to their ancestors by a supernatural being. The Kwakintl state that tliey obtained these rattles, with the Lao'laxa ceremonies, from the He'iltsuij. Fis. 197. LAO'LAXA DOfni,E MASK KKPIiESENTINH TIIK SI'N. Unti^r mask. cUmhUmI smi ; iinicr mask (I'nmt. anil proiilc), cli'ar nuii. Scale J. 1\ A, No. Ss,',, l{,,y„| Kllirio«ri|>lii.iil Muwiiiu, HitIiti. (■..|Ii-iI,-.I l.y A. .In.nl.s.ii. A few Lao'laxa masks are shown in the illustrations on ])]•. (iLT) to(i.'{(> (tiji's. 10J-1J(7). Following;' are some of the songs: SON(i or Till.: Dr.l'.lt, l(KLONUI\(; TO TIIK I,A'I,AriI.i;i,A OK TIIK l.AI.ASKiOALA.' 1. We will drive away the great deer, wlio comes standing on liis forelegs over- towcring all the people, covering the tribes, the great (le<'r, said l»y all to be fooli.sh. 2. We shall all be thiu-fiicod, nnd dry in our inouUis. -' We will go and cause him bad lnc1« .staring at him, staring at him until ho gets 8leei)y, the great deer, said bv ill! to be foolish. ' Fig. 1{t2, page (V2'i. Appendix, page 7'i!l. •' Because he gives awiiy blankets nil ihc time »o that the people have no time to oat. \ 1 THE KWAKIUTL INDIANS. 631 3. He wiiH tint liiHt to niako ttvfrytliiii^ Ixtaiitifiil a<;iiiii, li;;litiiig tlio world liy lim ;;ltirf, by tliu lii;{bn)!es of liis lioily, Wy tho copiK!]- ol' IiIh lioily. IMh antlers aro piin', imlirok»)ii, soliil (■oi)i>er. 'V\w wpcakorM (diiifs) of all tlif fribes) tak« olV Ills aiitliiH, >'()\v let UM ilrivd liiiii away. Let liiiii .jmiip far over tlio hinlioHt clii»'f, tiio out- who in fanioUH among all the tribfs, tlm gnat deer, Haiti hy all to bo foolish. BONO OK Nrj'NKMA.Hl'.<iAI,i,S oil t<rtA I.YAKOI.AI,, HKLoNULNti To TIIK «i'K'XHi:.M «>!• TJIK NA»i6'M«J"ILI8AI,A.' 1. Long life tu you, No'nias. '2. For you wiil give :i feast, No'niaH. ;<. For you will Iniild a liie and bvat stones in it, No'nnis. This mask iuitlsonfifanMisetl iiibotli Lao'l{ixa(vi/, no'iiLKm)uiul ba'xu.s leasts. MASKS .\.\l> SO.NIi 0|- AVi'I.KOA (SI'KAKKUS).-' These masks are used in the <laiic(^ calle<l Adixaiic'sKhir. (Tongass (lance). Aecordiny to tlie legend, a. La'Lasiqoala cano*^ drifted ashore in the north and they received the masks as presents (Lo'kuc) troin the Tongass. Th(\y are used by the La'la uiLEla in the no'ni-Km. The masks .tj>reseiit speakers; all sing aiul dance together. The names of the individual nmsks are not known. 1. Slowly we walk a race through tlie world. 2. Slowly wo walk a race through the world. 3. Ha! I am the on»! who nnide the sky cloudy, when I eame from the north end of the world. 4. Ha! I am the one who brought the fog, when I came from the north end of the world. 5. llii! I am the one who brought the aurora, when I came from (he great copjier bringer. fi. Ha! I am the one who brought tlie warmth, when I came from the great one who brightens the world (the 8un). 7. Ha! Aud then he will dance like a Tongass, your successctr wiioni we jtraise. S to (;.'?() SOXd (IK TIIK KII.Ll'.U WIIAI.K.' A mask of the Kwakiutl, ob.ained by marriage from the llo'iltsuq. 1. Praise the ureat killer wiialc, the great chief, when lu! (smerges in our house. S()N(i Ol' IT 1 1', l!A\i;\.' 1. (ia<|a'm <|a <iau. Yon are soaring tiiroiigh tint world, great raven. 2. t^aqri'm ((ii qau. Vtni know how to obtain property, great raven. i;i! 'gH over- all to be .SKCRKl' SON(i OK A I.AO I.AXA KANCKK. ' 1. O, you snmll chiefs, yiyaha. iJ. You small ones are npeuking to me, yiyaha. Tig. 193, page 626; Appendix, page 72!t. - Fig. 194, page 627; Apjteudix, page 730. "Fig. 195, page ()28; Api)endix, page 730. ■< Fig. 196, page 629; Appendix, pagtj 731. "Appendix, page 731. ^!l !;! ll €32 KEI'OltT OF NATIONAL Ml'SElM, 18itr). t ' i II :• 1 The TaV)'uo(|(»a is 'iilso used in LiKt'laxa dances. WIumi slio enters, she wears a larj^e basket on her back, in \vlii(!b slie carries coppers. These are };iven to tlie host, who j^ives I hem away. In tlie le;;en(l, she carries a basket into which she puts chiklren, whom she takes to iier house. As stated before, a nund)er of the sonj^s j^iven in Chapter VIII, so farastlu^y belong to the La'Lasi(joahv, must be counted in this fiionp. In aiu)ther dance the sun mask (fifj. 11)7, p. ('»30) is used. The out»'r mask represents the cloudy sky, while tiie inner mask represents the clear sunshine. XIII. ThK HKLKJIOI'S CKRKMONIALS Ol' OTHER TllIllES OF TIIE NouTii I'AciFK! Coast. THE NOOIKA. The Nootka speak a dial jct distantly related to the Kwakiutl. They have two ceremonialn, which are analofions to the winter <'eremonial of the Kwakiutl. Good de:<'-rii»tion8 of the customs ecmneitted with these ceremonials have been given by Sproat, Swan, Jewitt, and Knii>ping. I will repeat here what I have said on this subject in another i>lace,' The name of the ceremonial among the Nootkais Lo'koala, a Kwakiutl word, which designates the (hiding of a manitou. The ceremonial cor- responds very nearly to the Walas'axa' and to the i.o'koala of the Kwakiutl (pp. 477, 47S). Certain features are, however, embodied in it, which correspond to other <lances, nuiinly to the nnl'tKm and the ha'- mats'a. The Lo'koala are a secret society who celebrate their festivals in winter only. They have a chief whose name is Yacisyaqstc'itq. Anyone who wishes to Join the Lo'koala can do so, or the society may invite a man to become a member. Then the friends of this man make a collection in his behalf and turn over the property collected to the chief of the Lo'koala, who distributes it during a feast among the mem- bers. Those who are not Lo'koala arc ca'.led wicta'k-u, i. e., not being shamans. The Lo'koala is bclieve<l to iiave been instituted by the wolves, the tradition being that a chief's son was taken away by tlu^ wolves, who tried to kill hiuj, but, being unsuccessful in their attempts, became his friends and taught him the Lo'koala. They ordered him to teach his peoi)le the ceremonies on his return home. They carried the youth back to his village. They also asked him to leave some red cedar bark for their own Lo'koala behind, whenever he moved from one place to another; a custom to which the jS^ootka tribes still Jidhere. Every new member of the Lo'koala must be ini tiated by the wolves. At night a pack of wolves — that is, Indians dressed in wolf skins and wearing wolf masks — make their appear- ance, seize the novice, and carry him into the woods. When the wolves are heard outside the village coming, in order to letch the novice, Report of the British Associatiou for the Advancemeut of Scieuce, 18tK), page 47. THE KVVAKU'TL INDIANS. 633 gv 47. tlic members of (lie i.o'koiila blacken their faces and sing the follow- ing; song: ' Aiiuiii); all thn trib^H is ^rciit itxoiteiiii-iit bcciiiise I am i.ii'koiilik. On the following day the wolves return the novice dead. Then the j,o'k(»ala must revive hin). The wolves are supposed to have put the magic stone liiiina'' into his body, which must be removed in order to restore him to life. The body is left outside the house an«l two shamans go to remove the liiiiim. It seems that this stone is (|uartx. The idea is the same as that found anu)ng the Kwakintl, where the Ma'tKm is initiated by means of quartz, which is put into his b-nty l>y the spirit of his dance. The returning novice is called fi'enuik. After the novices have been restored to life, they are i)ainte«l red and black. Blood is seoi to stream from their months, aiul they run at oiH'c down to the beach and Jump into the water. Soon they are found t(» drift lifeless on the water. A canoe is sent out and the bod- ies are gathered in it. As soon as the canoe lands, they all return to life, resort to the dancing house, to which none but the initiated arc admitted, and stay there for four days. At night, dances are per- fornuMl in the house, whi(;h the wlude i)opulation is allowed to witness. After the four days are over, the novices leave the hou.se, their heads being wound with wreaths of hendock (?) Blanches. They go to the river, in which they swim, and after some time are fetched back by ti canoe. They are almost exhausted from the exertions they have uiulergone during the foregoing days. Novices nmst eat nothing but dried fish and drie<l berries. I'^acli Lo'koala lasts four days. It is only celebrated when some member of the tribe gives away a large amount of property to the Lo'koala, the most fre<iueiitly occurring occasion being the initiation of new members. Sometimes it is celebrated at the time of tlie ceremo- nies which are practiced when a girl rejiches maturity. The house of the man who pays for the i.o'koala seems to be the taboo house of the society. As soon as the Lo'koala begins, the ordinary social organiza- tion of the tribe is suspended, as is also the case among the Kwakiutl. The peoi)le arrange themselves in companies or societies, which bear the names of the various Nootka tribes, no matter to whiidi tribe and sept the persons actually belong. ICach society has festivals of its own, to which members of the other societies are not admitted, although they may be invited. These societies are (tailed u'pir,. Each has a certain song, which is sung during their festivities.^ At night, when the whole tribe assemble in the taboo lumse, the societies still keep together. They are hostile to each other, and railleries Itctween the various groups are continually going on. It ' Appendix. pa,i;t' TM. - Xnf'la, Kwakiutl. 'rbo- x ol' tlio Kwiikiutl is, in th(i Ts'iociii'iitb dialei^t of tlio Ncotka, from whom I obtained the wonl, alway,s (diangcd into li ; n and I alternate I'ou.stantly, for in.stauce, i,o kmilr- ami LO'kuaiu"'. ■' Ai)pendix, pages 731, 732. G34 REPOKT OF NATIONAL MUSEUM, 1895 seems that there are no separate societies for men and wouien, bnt a certain division nnist exist, as they seem to Inive separate feasts. When a man, durinj*' a i.o'koahx, l)riu,ns in any game, and lie does not j;ive half of it to the women, bnt retains the whole for the nse of the men, the former will attack him and wrest the share dne to them from the men. In the same v\'ay the women mnst share all they get or cook with the men. Originally each dance belonged to one family, and was transmitted from generation to generation. Mother as well as lather had the right to transfer their dances to their children. Thus dances which belonged to one tribe were transmitted to others. The dance was given to the novice at the tinie of his or her initiation, and no more than one dance could be given at a time. At present these restrictions are becoming extinct. Whoever is rich enough to distribute a sufficient amcmnt of property may take any dance he likes. I was even told that the chief of the Lo'koala at the beginning of the dancing season distributes the various dances among the members of the order, and that he nuiy redistribute them at the beginning of the following season. It is a peculiarity of the dances of the Xootka that two masks of the same kind always dance together. Among the dances belonging to the Lo'koala I mention the aai'Lqr- (feathers on head). He is supposed to be a being living in the woods. The dancer wears no nnisk, but a bead ornament of cedar bark dyed ' ed, which is the badge of the Lo'koala. llis badge consists of a ring from which four feathers woimd with red cedar bark rise, three over the forehead, one in the back. The face of the dancer is smeared with tallow and then strewn with down. The ornaments of each dancer of the aai'LqO, as well as of all others, must be their personal property. They must not be loaned or borrowed. The song of the aai'Lqr- will be found in the Appendix (p. 732). Another dance is that of the lii'nEuiix-, a fabulous bird-like being. The dancer wears the head mask shown in Plate 48. In the to]» of the mask there is a hole in which a stick is fastened, whicu is greased and covered with down. When the dancer moves, the down beconu\s loose, and whoever among the spectators catches a feather receives a bhuiket from the chief of the Lo'koala. The song of the lii'nEmix' is given in the Appendix (p. 732). The A'Lmaxko is a dance in which two men wearing two human masks appear. The masks are called A'Lmaxko. AVhen they api>ear, the spectators sing: J Kwai I J as kwai - as I.e., Backou* back out, A' Lniaxko. Then they leave the house and rnn abouL in the vidage. The A'Lmaxko is a being living iu the woods. The first to see him was a Netcunui'asath, and ever since this sept dances the A'Lmaxko dance. ■vniip Report of U. S. National Museum, 1895.— Boas. Plate 48. iiiiau The Aiis a ance. Mask of the Nootka. rephesenting the Hi nemix. Muaeuni of tlu' rioulonical Siir\iy of ('iiii.i<lii, i iiiawii. CoIU'cIimI In I', lii.ii.s. tin n i i ■4 if I i, it! i '•.:-! I: ■ ' ;} i^ \ ■ 'r i I Report of U. S. National Muieum, '895.- Boas Plate 49. iV-i' Masks of the Nootka. Nos. ^J*"",' and •■.'■JH, K. K. llol'musciini. Vienna. E 49. li' V !' Report of U. S. National Museum, 1895 -Boas. Plate 50. Rattle of the Nootka. liiitisli JIiiSL'iiiii. THE KWAKIUTL INDIANS. 63') The siVnEk (panther) corresponds nearly to the nfiLa>aL of the Kwjjkintl. The dancer wears a hxrge head mask, like that of tlie hi'nE- mix*, and a bearskin, lie knocks everythinj;- to pieces, ponrs water into the fire, and tears dogs to pieces and devours tliein. Two canine teeth in the mouth of the nmsk are its most characteristic- feature. A rope is tied around his waist, by v/iiich he is led by some attendants. The hI'Ltaq, self-torture, corresponds to the hilwi'nalai- of the Kwa- kiutl. The dancers rub their bodies with the juice of certain herbs, and push small lances through tlu^ Hesli of the arms, the back, and the flanks. Other dances are the pu'kmis dance, in which the dancer is cov- ered all over with ])ipeclay; the hu'Lmis dance — tiie hu'Linis is another being which lives in the woods and is always dancing — performed by women only, who wear orna- ments of red cedar bark and birds' down and who dance with one hand extended upwai'd, the- other hanging downward; the a'yeq dance, in which the dancer knocks to i)ieces and destroys in other ways household utensils, canoes, and other kinds of property; and dances represent- ing a great variety of animals, particularly birds. The masks are all nuich alike in type (tig. lOS). Head rings made of red cedar bark are worn in these dances. Plate 4!) shows an old bird mask and an old mask representing a liuinan face. They are from the west coast of Vancouver Island, and were probably made before the beginning of this century. Plate .■>() represents the type of rattle used l»y the Nootka. Tlie present specimen was i)rol)ably collected on Cook's Jdurney around the world. The tribes north of Barclay Hound have a dance in which tlu; per former cuts long parallel gashes into his breast and arms. The ha'mats'a dance, which has been «)'i)tain('d by iutermairiagi' from the Kwakiutl, has spread as far souMi as XutciVlatli. Tiie killing of slaves, which has been described by Snroat' and Knipping, may belong to this part of the Lo'koala. Sproat describes the following <'V«'nts: In I)ec(Miibt'r, 1801, tlu! Sesliiilit Iiidiaiis, (Iieii occiipyiiifj tlit'ir \ illiVKf closo to Albonii, piitoiioof tlioir women to m viol('iit<le:itli. 'I'liotlay before tboy coinnienciMl I'lg. 198. MASK OK TlIK NOOTKA. Nceah I?ay. .':u:i;i, I'. S. N. M. <-..ll,-, i,-.i in- .1. li ' "Scoues iiixl Sliidies of Saviifje Lilt!," \>:\js;vi lao. 636 REPORT OF NATIONAL MUSEUM, 1895, ■ ( ■ t ■ ! ) a celebration of Ji pcciiliiir cliiiracter, wliich was to last Hoveral days, aiifl tlio murder of tln^ woman formed, no doubt, a j)iirt ot tliis (•cleliration. 'i'lir woman was Htabbed to doatli by an old man in whoso house slir lived, and who probably owned her as a slas'e, and oti'ered her for a victim. Tiic l)ody was then laid out, without a covering, by the watci' side, about 150 yards from the houses. There appeared to bo no inclination to bnry the body, and it was only after the chief had been strongly remonstrated with that the i>oor victim's jomains were removed, after two days' exposure. I observed that, even after this removal, certain furious rites took place over the very spot where the body had lieen exposed. The chief feature of the eelebration, apart from the murder, was a pretended attack upon the Indian settlement by wolves, which were represented liy Indians, while the rest of the ])opnlation, painted, armed, and with furious shouts, defended their houses from attack. The horrid practice of sacrificing .a victim is not annual, but only occurs either once in three years, or else (which is more probable) at uncertain intervals; alv."y8, however, when it does happen, the sacrifice takes place during the Klooh- (luahn-nah (Lo'koala) season, which lasts from about the middle of November to the middle of January. The Klooh-<iuahn-nah or Klooh-(iuel-lah is a great festival, observed annually by all the Aht tribes, after their return from their fishing grounds to the winter encampment. It is generally a time of mirth and fea«ting. during which tribal rank is conferred and homage done to the chief, in a multitude of observances which have now lost their meaning, and can not l)e explained l>y the natives themselves. I was not aware, until this murder was committed under our eyes, that human sacrifices formed any part of the Klooh-()ualin-nah celebration. I should think it likely that old worn-out slaves are gi'uerally the victims. Tiie Seshaht Indians at Alberni represent the practice as most ancient, and the fact that the other tribes of the Aht nation (about twenty in number) observe it, favors this supposition. Their legends somewhat dilfer as to this i)ractice, some saying that it was instituted by the creator of the world; others that it arose from the sons of a chief of former times having really been seized l>y wolves.' To some extent it is a secret institution, the young <,'hildren not being acquainted with it until (brmally initiated. Many of them during tlie horrid rite are much alarmed; the exhibition of ferocity, the tiring of guns and shouting being calculated, and probably intended, to excite their fears. Part of a day is given up to an instruction of those children who are to be initiated, and it is impressed upon them that the Klooh-quahu-nah must always be l<ept n\t, or evil will hapjien to the tribe. The tendency, no doubt, and jtrobably the intention of this human sacrifice, and the wliole celebration, is to destroy tlie natural human feeling against nuirder, and to form in the people gener- ally, and especially in the rising generation, hardencu and fierce hearts. They them- selves say that their "hearts are bad,'' as long as it goes on. In the attendant cere- monies their children are taught to look, without any sign of feeling, upon savage preparations for war, strange dances performed in hideous nuisks and accompanied by unearthly noises, and occasionally, at least, upon the cruel destruction of human life. Although I have no direct evidence of the fact, I believe that part of the course of those to be initiated would bo to view, howl over, and perhai)s handlt! or even stick their knives into the deail body of the victim, without showing any sign of pity or of hoiror. iff'! 'These Indians imitate animals and birds extremely well, such as wolves or crows. At this Klooh-(iuahn-nah celeliration they had their hair tied out from their heads, so as to represcmt h wolf's head and snout, and the blanket w.is arranged to show a tail. The motion of the wolf in running was closely imitated. More ex- traordinary still was their acting as crows; they had a la'ge wooden bill, and blankets arranged so like wings that, in the dusk, the Indians really seemed like large crows hopping about, particularly when, after the manner of these birds, they went into the shallow water, and shook their wings and " dabb<'d " with their long bills. THK KVVAKIUTL INDIANA. 637 nail iibt, 18 to ;onor- thoiii- corc- viige iitiied niiiiin f the [11(1 or ,si<Mi 's or their 11 "■(■I I e L'x- , anil ■l like lirds, their The followiug description may also ret'ei- to part of this ceremonial: • During the Moug and (lance, which at first seemed to present notliing peculiar, a well-known slave (one, howiiver, who was in a comparatively indejiendeiit position, being emjiloyefl as a sailor on board tins steamer Thainvx), suddt-nly ceased dancing, and I'ell <lowuon thegroiiud, apparently in a dying state, and having his lace covered with blood. He did not move or s])ea1v, his liead fell on one side, his limlis were drawn up, and he ceitaiiily presented a ghastly spectacle. While the dance raged I uriously around the fallen man, the doitor, with soino others, seized and dragged him to the other side of the (iro round which they were dancing, plaiing his naked I'eet very near tlie llames. After this a pail of water was brought in, and the doctor, who supported the dying man ou his arm, washed the blood from his face; the people beat drums, danced, and sang, and suddenly the jiatient sprang to his feet and joined in the dance, none the worse for this apparently hopeless condition of the moment liefore. While all this was going on, I asked the giver of the feast whether it was real blood uiion the man's face, and if ho were really wounded, llo told me so seriously that it was, tliat I was at first inclined to believe him, until ho began to expl;iiii that tlie blood which came from the nose and mouth was owing to the incantations of the medicine man, and that all the ])eople would be very angry if he did not afterwards restore him. I then recalled to mind that in the early jiait of the day, before the fe.'ist, I had seen the doctor and the slave holding very friendly confercuces; and tlie former had nseil his influence to get a jiass for the latter to be present at the entertainment, to which, prot)ably, he had no right to come. In .lewett's narrative- the following description of part of the Lo'ko- ala occurs : On the morning of December 13, another strange ceremony besran, by the '-ring's firing a pistol, ajiparently, witliout a moment's warning, dose to the ear of Sutsat who dropped down instantly as if sliot dead on the spot. rpon this all the women set up a most terrible yelling, tearing out tiieir hair by handfuls, and crying out tliat the prince was dead, wheii the men riwhed in, armed with guns and daggers, iiii|uiring into the cause of the .ilarui, followed by two of the natives covered with wolfskins, with masks rei)resei. ting the wolf's head. These two came in ou all fours, and taking up the priuce on il«ir back, carried him out, retiring as tlitsy had entered. * * * The celebration terminated with a shocking and distressing ihov of deliljerate self-tornient. These men, each witli two bayonets run through their sides, between this ribs, walki d up and down in tlie room, singing war songs, and exulting iu their firmness and triumiih over pain (p. ISl). The religious ceremonies (in auotlier village) were concluded fiy 20 men who entered the liouse, with arrows run thiongh tlicir sides and arms, having strings fastened to them, by wliicli the spectafors twisted, or pulled tliem l>ack, as tiie niou walked round the room, singing and boasting of their power to endure sutlering (p. 192). Another description of the cereniouijil has been given by James G. tSwan : ■' The Dukw.ally (i. e., mVkoala) and other tama'nawas norformances are exhibitions intended to represent incidents connected with their mythological legends. There 11" 'Sproat, "Scenes and .•■ tiidies of Savage IJfe," page (38. -'"The Captive of Nootka, or the Adventures of .John li. .Jewett," Philadelphia, 1811, page \Xi. 3 "The Indians of Cape Klattery," page 6G. .4 fi38 REPORT OF NATIONAL M'TSEUM, 1895. ,;!ii iin^ a f^ri'iit viirioty, and tlitiy Hccm to take tli<i placo, in a nn-asure, of theatrical performances (ir games during the season of the roligiotiH festiviils. There are no persons especially sol apart as priests for the perforniiinte of tiieso corenionies, ulthongh some, who seem more expert than others, are nsually liired to give life to the scones, hut those performers are ((uito as often fonud among the slaves or com- mon i>eo]d<' as among the chiefs, and excej)ting during the continuance of the festiv- ities arc not looked on as of any i)articular importance. On in(|uiring tlic origin of these cercnuuiies, 1 was informed that they did not originate with the Indians, hut were rifvelations of the gmirdian spirits, who made known what they wished to be performed. An Indian, for instance, who has lieen consulting with his guardian spirit, which is done by going through tlio washing and fasting jirocess before described, will imagine or think ho is called ui>on to represent the owl. lie arranges in his mind the style of dress, the number of performers, the songs and dances (U- other nuivements, and, having the i)lan perfected, announces at a tamanawas meeting that he has had a revelation which he will impart to a select few. These are then taught and drilhul in strict, secrecy, and when they have perfected themselves, will sud- <lenly make their anpearance and perform before the astoui.shcd tribe. Another Indian gets up tho Tepresentation of the whale, others do the same of birds, and in fact of everytliing that they can think of. If any i)erformanco is a snceess, it is repeated, and gradually comes to be looked npon as one of the regular order in tho ceremonies; if it does not satisfy the audience, it is laid aside. Thus they have per- formances that have been banded down from remote ages, while others are of a nu)re recent date. * • * The ceremony of the groat Dnkwally or the thunder bird originated with tlie Ilcsh-kwi-et Indians, a band of Nittinats living near Barclay Sound, N'anconvcr Island, and is ascribed to tlie following legend: Two men had fallen in love with one woman, and as she would give neither the preference, at last they came to a quarrel. Ibit one of them, who had Ix^tter souse than the other, said: "Don't let us fight about that 8(iuaw; 1 will go out and sie the chief of the wolves, and he will toll me what is to be done. Hut I can not get to his lodge except by stratagem. Now they know we arc at variance, so do vmi take me by tho hair, and drag me over these sharp I'ocks which are covered with barnacles, and I shall bleed, and I will ]tretend to l>e dead, and the wolves will come and carry mo away to their house." Tho other agreed, and dragged him over tho rocks till he was lacerated from head to foot, and then left him out of reach of tho tide. The wolves came, and, supposing him dead, carried him to the lodge of their chief, but when thoy got ready to oat him, liojumited up and astonished thorn at his boldness. The chief wolf was so much pleased with his bravery that he imjjartcd to him all the mysteries of t^e thunder-bird performance, an<l on his return home he instructed his friends, and the Dnkwally was the result. The laceration of the arms and legs among tho Makahs, during the porforraan(!e to be d«vscribed, is to represent the laceration of the founder of the ceremony from being dragged over the sharp stones. A person intending to give one of these perform.ances first gathers together as much property as he can obtain, in blankets, guna, brass kettles, beads, tin pans, and other articles intended as presents for his guests, and i)rocure8 a sutlicicnt quan- tity of food, which of late years consists of Hour, biscuit, rice, potatoes, nudasses, dried fish, and roots. He keeps his intention a secret nntil Iks is nearly ready, and then imparts it to a few of his friends, who, if need be, assist him by adding to his stock of presents of food. The first intimation the village has of tho intended ceremonies is on the night previous to tlie first day's performance. After tho com- munity have retired for the night, whch is usually between !) and 10 o'clock, tho ])erformer8 commence by hooting likd owls, howling like wolves, and uttering .i sharp whistling sour I intended to represent the blowing and whistling of the wind. Guns are then fired, and all the initiated collect in the lodge where the ceremonies THE KWAKIUTL INDIANS. 639 am to be performed, ami drum witli tln^ir heels on boxes or boards, produciiijj a sound resouil>lin<j tliumler. Tlio torchc.-i of jtitcli wood iiro Hashed thi(iujj;h the roof of the house, ami at ea(^1i llash the thunder rolls, and then the \vhole assemblaKo whistlrs like the wind. As soon as the noise of the performers tommonces, the uninitiated lly in tenor and hide themselves, so j;reat beinjj their sujicrstitious belief iu the supernatural jiowers of the Dukwally that they ha\ o Irecjuently WcA to mv house for |U'oteetion, knowin>j very well that tht> tama'uawas j)erl'ornu'rs would not eomo near a white nian. They then visit every house iu the villaf;o, and extend an invitation for all to atteud the eereuionies. This hiiviuK been done, the crowd retire to the lod)j;o of eereuu)nies, where the drumming an<l sin<;ing are kei>t up till near daylight, when they are (|uict for a short time, and at sunrise begin again. The iirst five days are usually devoted to secret coreiiu)nies, such as initiating can didates, and a variety of performances, whic^h consist chielly in songs and ehorus and drumming to imitate thunder. They do this part very will, and their imitation of thunder is <|uito ecjual to that i)rodu(ed iu the best efpiipped theatre. What the ceremony of initiation is I have never learned. 'Ihat of tim Clallams, which I have witnessed, consists in putting the initiates into a mesmeric sleej) ; but if the Makahs use mesmerism, or any such influence, they do not keep the ('andidato-* under it for any great length of time, as I saw them every day during the cens- nionies, walking out during the intervals. The first outdoor j)erforniance usually commences on the fifth day, and this consists of the procession of males and females, with their legs and arms, and sometimes their bodies, scarified with knives, and every wound bleeding freely. The men arc entirely naked, but the women have on a short pttticoat. » * » [The wounds are made as follows:] A bucket of water was placed iu the center of the lodge, and the candidates sipiattiiig around it washed their arms and logs. Tlie persons who did the cutting, and who ai)peared to be any one who had sharp knives, butcher knives being preferred, grasped them iiinily in thc! right hand with the thumb placed along the blade, so as to leaver but an eighth or quarter of an inch of the edge bare; then, taking h<dd of the arm or leg of the candidate, made gashes 5 or (i inches long transversally, and parallel with the limb, four or live gashes being cut eacdi way. Cuts were thus made on each arm above and below the elbow, on each thigh, and the ealvt'S of the legs; sonu^, but not all, were likewise cut on their backs. Tht wounds were then washed with water to make the; blood run freely. * ' * When all was ready, the procession left the lodge and marched in single lile down to tho beach, their naked bodies streaming with blood, presenting a barbarous spectacle. A circle was formed at tlic water's I'dge, round which this bloody procession niarehed slowly, imiking gesticula- tions and uttering howling cries. Five men now came (tut of the lodge carrying the ])rincipal performer. One ludd him by the hair, and the others by tho arms and legs. Ho, too, was cut and bh^ding jirofusely. Tlu'V laid him down on the beach on the wet sand, and left him, while they niarchc^d otf and visited every lodge in the village, making a circuit iu each lodge. At last the man on the lieach Jumped up, and sei/.iug a cliili laid about him in a vi<dent manner, hitting everything in his way. lie, too, went tli(^ same round as the others, and after every lodge had been visited, they all returned to the lodge from whii'h they had issued, and tho performances outdoor ware closed for that day. In the meanwhile a deputation of liftcen or twenty men, with faeiss painted black and si)rigs of evergreen iu tlu'irhair, had been sent to the other villages with invitiitions for guests to (!ome and receivti presents. They went in a l)ody to each lodge, a;Hl after a song and a chorus tho spokesman of the party, in a loml voice, announced the object of their visit, and called the names of the invited per- sons. Anyone has ,\ ri;^iit to be present at the distribution, but only those specially invited wi'l receive, any pr<!sents. Every evenincj during the ceremonies, excepting thos" 'if the first few days, is devoted t<. iiias(|uerade and other anuisements, when each lodge is visited and a :t^ f^'" |f ! ! ' G40 HKl'OKT OK NATIONAL Ml'SKTM, lH<tr.. performiiiicr niiictod. ' ' ' Tlio iiiiiNkH iiio iiiailc |iriiuiii;illy hy tlir ('lyo(|U()t iiiid Mitiiial Indians, ami Hold to the MiikaliH, w lio paint lln'ni to suit tiirir own I'lmcies. Tlu'y art' iiiado of aider, iiiaidf, and cottonwood; Hoinc ai'o very inK<'iii<>iif*ly executed, having- llic <'y<'H and ]o\mt Jaw nioviililo. Ity incanH of a stiini; tlio |hm- foriner can malio tlif cycn roll ahout, an<l tlio jaws };iiasli toj^i'tlicr with a IcaiCnl c'lattJT. As tlicHc masUn arc Kt'jtt Htrictly concfali'd until tlir time ot' tlii' ]icrf'oiin- anci's, and an lliey art* jicncrally iirodnccd at niylit, they aro viewed with a wo l>y tiie speetators; imd certainly the scene in one of thest* lodges, iliinly lighted hy the tires which show the faces of the aHsenihled spectators and illuminate tlii' ))erforiners, ])reBcnt8 :i most weird and savage spectaclo when the marked danceis issu(! forth from behind a HiTeen of niata, and go through their hariiarouH pantomimes. The Indians tlieniselves, even accnstonn'd as they are to these masks, feel \ery much afraid of them, and a white man, viewing the scone tor tlie lirst time, can only liken it to ti carnival of demons. Among the mas((uerade i)erfornnin(H<s that \ have seen was a reprcsentalion of mice. This was performed by a dozen or more yonng men avIio were entirely linked. Their bodies, limbs, and faces were ])ainted with stripes of red, blue, and black; red bark wreaths were twisted around their heads, and bows .'ind arrows in the'r hands, 'i'hey made a s(iuealing noise, but otherwiso Ihey did nothing that remind(*d mo of mi<e in the least. Another party was composed of naked boys, with b.'irk fringes, like veils, covering their faces, and armed with slicks having needles in one end; they made a bnz/ing noise .and stuck the needles into any of the spectators who came in their way. Tiii;) was a rejirescntation of hornets. These jnocessions followed each other at an interval of half an hour, and each made a circuit roiiiul the lodge, ])erformed sonic antics, sang some songs, shouted, iind left. Another ])arty then came in, conii)osed of men with frightful masks, bearskins on tlieir backs, and heads covered with down, 'I'hey had dubs in their hands, and as they danc(Ml around a big lire blazing in the center of the lodge, they struck wildly with tlieni. caring little whom or what they hit. One of their number was naked, with a rope round his waist, a knife in each hand, and nuiking a fearful howling. Two others had Iwdd of the end of the rope, as if to keep him from doing any harm. This was the most ferocions exhibition I had sci'U. and the s])ectators got out (>f their reach ;is far as they could. They <lid no harm, however. excci)ting that one with his clnb knocked a hole throngh a brass ketth* ; after which they left and went to the other lodges, where I learned that they smashed boxesand did much mischief. After they had gone, the owner examined his kettle, and (jnaintly remarked Ih.'it it was Avorth more to liim than the i)leasnre he had experienced liy theii- visit, and he shonld look to the man who broke it for rennmcration. On a subs>. 1 icnt evening I was jtresent at another perforinance. This consisted of dancing. Jumping, tiring of guns, etc, A largo tire was tirst built in the center of the lodge, and the iK'rforniors, with ]»ainted faces, and many with masks resembling owls, wolves, and bears, crouched down with their arms clasped about their knees, their blankets trailing on the ground and fastened around the neck with a single pin. After forming in a circle ,\'ith their faces toward tlie lire, they c(unnienced jnniping sideways ro'ind the blaze, their arms still alxint their knees. In this nian- nerthey whirled around for several minutes, ])roducing a most remarkable ap])ear- anco. These performers, who were male, were sivceeded by some thirty women with blackened faces, their heads covered with down, and a girdle around theirblankets, drawing them in tight at the waist. These danced .-ironnd the tire with a shuliling, ungainly gait, singing a song as loud as they could scream, whi<'h was accompanied by everyone in the lodge, and beating time with sticks on boards placed before them for the purpose. When the dance was over, some live or six men, with wrcathsof seaweed around their heads, blackened faces, and bearskins over their s'.oulders, rushed in and tired a volley of nuisketry through the roof. One of them then made a speech, the puri)ort of which was that the cercnionicH had i)rogrcssed favorably thus farj that their hearts had become strong, and that they i'elt re.idy to attack their THK KWAKIITL INDIANS. 641 t'rii'iiiicH or to n^pt'l iiny uttark upon llntniMulvoM. TIkmi- kiiiih hiiviiix in tlio nifiin- whili" Ix'fll loJl(l<'<l, ui.otlnw volley wiiH tired, iillil lllr wliolr iissoiillilv lltteli'il a .shout to (*i;iiilt'y approval. riit> pcrformaints (Imiii!; the (laytimc coUMistt'd of rupKs- MMitatioiiH on tlie licai-li ot" various kinds. 'I'ln-ro was Hiin reproMoiitin); a wlialinff scoiio. All Indian on all lours, covrrrd with a hi-ar^kin, liiiltati'd the motion of a wlialo vvliijn Mowing. Il<< \^ a.s followed hy a p.'iity of linlit iiicn arnii-d with har- ]i()onH and laiiccH, and nirryin;; all llit> iiiijih-iiuMits <d' wh.'ilin;;. Two l)o\s, nakt^l, with hod it's rubhedoviT with lloiir, and whiif cloths around thrir licadM, n-presi'iitt'd cold woatluM'; otlmrs r<>|ii'c.Hi>ntcd cranes inoviii;; sIowIn at- the water's cd;;!' and oceasioniilly dipiiiii;; llioir heads down as if siMzinj; a tish. 'I'hey wore iiinHkH rfseiii- Idinj^uhird's lieak. and Itiiiiches ol'eayhs' featliivx stuck in their hair. |)nriiiL; all of llioise Hceiies the .speciator.s k»'j>t ui> ,! continual sin;;in;,' and druiiiniin;;. Mveiy day diirin;^ tho.s(^ portorinanct's leasts were ;;i\en at dill'erent lod;;es to those Indians who had come from the other villa;;i«s, at whi(di ^reat ijiiantities cf food wer(i eati'ii and many cords of wood hiiined, thti^ivorof the least hein;; vory jtrodi^al of his winter's supply of food and fuel. 'I'ho latter, howe\er, is proiiired (|iiite t-asily from the I'or- etst, and only causes a little extra lahor'to ohtain a Hiiniciciiey. The linal exhibition of the ceremonies w,is the T'hlukloots representation, .ifter which the lU'cHciits were distri' ited. I'loin daylight in the inorniiiy; till about 11 o'clock in the forenoon was occn]iied by indoor iierforiuaiices, ('(uisistin^ of .sin;i[injj and drnmmin;;, and occasioinil sjieeches. When these wert^ over, sonio twenty jicr- foiiiiers, dresHCfl up in masks ami feathers, .some with naktid bodies, others covered with bearskins, and acc(uiipani(Ml by the whole assembly, went down on the heach and danced and howle<l in theniost fri<;litfiil luanner. After making; as much uproar as lliey could, they returned to the lod;;e. and shortly after every one mounted on i'u! roofs of the houses to see the ]ierf<irniance of the T'lilukloots. I'irst, a y(»iing ffirl came out iijion the roof of a lodjie, weariiij; a mask representiiij; the head of the thnndcrbird, which w;is surmounted by a topknot of cedar bark dyed rod and stuck iii i of white featlieis from eaj;les' tails, t )\ cr her . i.-iuhh-rs she wore a red blanket C' vered with a profusion of white liiittons, brass thimbles, and blim beads; her hair hiiiijj down her back, covered with white down. Tlie uppiu" half of her face was painted black, and the lower red. Another j^irl, with a similar headdrciss, was naked excejit a skirt about her hips. Her arum ami lej^s had riiij;s of blue beads, and she wore bracelets of brass wire around her wrists; lier face beinj;f ])aiiited like the ()ther. A smallei' ijirlliad a black mask to resemble the ha-hek-to-ak. The masks did not cover the face, but were on the i'oreheail. IVoni which the,\ ])roiccted like horns, riie, last j;'irr8 facc! was also painted black and red. I'rom lier ears hiiii<; larj^e orna- ments made of the haikwa or dentalium, and blue and ri'd beads, and around her neck was an immense necklac(< of blue beads. Her skirt was also covered with strings of beads, {{iviiij;' her ([uifc a pictiireH(iiie aiipearance. A little boy, with a black mask and headband of red bark, the ends of which bun;; <lown o\ er his shoulders, and eagles' ff^athers in a t()i)knot, was the reinainiii}; ]ierformer. Tlie.v iin)ved around in a slow and stately manner, occasionally sprt!a<lin,i;' out tlnnr arms to rt^preseiit Hying, and nttering a sound to imitate thunder, but which resenilded the noidt; made by the nighthawk- when swooping for its prey, the s]»eetators meanwhile beating drums, |)oiiiidiiig the roofs with sticks, and rattling with shells. This show lasti^d half an hour, when all again went into the lodge to witness the distribution of presents and the grand finale. TIk; comiiany .all being arrang<Ml. the performers at one end of the lodge and the women, childn^n. .and spectators at the other, they ccniimeiiced by ])utting out the tires and removing the brands and cinders. A <|iiaiitity of feathers were strewiMl over the ground Hoor of th(^ lodge, and a tlance and song commenced, every one joining in the latter, each seeming to try to make as much noise :• possible. A large bo.x, suspended by a rope from the roof, served as a bass drum, and other drums were inijirovised from the brass and she(!t-iron kettles and tin jians belonging to the domestic furnitiirt! of the house, while those who had no ketth^s, pans, or boxes banged with their clubs on the roof and sides of the house till the noise was NAT 3IUS 95 11 'It r' 'I: rf'-T 642 REPORT OF NATIONAL MUSEUM, 1895. " f almost deafening. In this uproar there was a pause; then tlie din ronunonced anew. This time the dancers brought out blankets, and with them luatthe feathers on the lloor till the whole air was tilled with down, like llakt's of snow duriiiij a heavy winter's storm. Another lull succeeded, then another dance, and .luother shakin;? np of feathers, till I was half choked with dust and down. Next tlio presents were distributed, consisting; of bhiukets, guns, sliirts, beads, and a \ariety of trinkets, and the whole alVair wound up with a feast. 1 ])resuine the following custom l)elonj;s here ;is well. When the iiuijintiitious and practices of the shaniiin are of no a\'ail, the patient is initiated in a secret society called tsa'yrMj. ICvidently this name is derived Irom the Kwakiutl word t.s'a'ecja, thus sujio-cstinj;- that this cere- mony also was Itorrowt'd from the win- ter ceremonial of tlie Kwakiutl. 1 obtained the followinn' description of tiiese ceremonies: The members of the tsa'ye<i assend)le and make a circuit throujih the whole villajic, waikinji' in Indian lile and in a circle, so that their left hand is on tbe inner side ((»])i>o- site the hands of a clock). Nobody is allowed to lauj;h while they are mak- ing;' their circuit. The tsa'yeii of the H()l)etcisa'th and Ts'eca'ath sin<i' as follows durinu this circtiit: Ha, liii, bii . lie is not a sliauiau.' When dancinji', they hold the tirst tinficrs of both hands up, trend)linj;' violently. They enter all hovses and take the patients and all tln^ other peo- ])le who desire^ to become members of the tsa'yr'(i alonj;, two mend»ers of the society takin{>' each novice between tbem and holdinj>" him by his hair, while they continue to shake their free hands. The novice must incline his head forward and shake it while the society fire continuing their circuit. Tliiut they g(t from house to Inmse, and all those who desire to become nienbers of the society join the procession. The circuit tinished, they assemble in a house in which during tbe following days none but nuMubers of the tsa'yf'q are allowed. They sing and dance for tbtir days. After these days the novice obtains his cedar bark ornament (fig. 10!> and Plate ."il). Small carvings representing the crest of his s 'pt are attached to the front part of the head ring. The dress of the ucta'qyfi. the shaman, who is the most im])ortant member of the society, is larger than that of the (►ther members. Fip. ion. HKAli HINd <1K Till', TSA'YKl^. XiMMli M,ny. Cat, No, 4"«, r, S, \, M, r,.||,.,t,.,l l.v ,1, (i. Swan. Ai»i)eii(li\, jt.ige 7,'i;! ^Rm Report of U S Nat.onal Muicjm. 1895. Baus Plate 51. k'cmI anew. lers oil till' ii ii lioiivy ■r Hhiikiii<; scntH wcni f t riiiket.s. riu'll tlu' )atioiit is name is tills cere - I tin' wiii- kiutl. 1 •il)ri(»n of iM-sof tlie a circuit iilkiii^' ill liattlicir [le (opjx)- Mibody is arc iiiak f'q of tlic tlic (irst rciiibliuji' vscs and tiici'pco- iiibcis of Ts ot" the between Ills liair, tlicir free dine his vliile tiie to house, oin the in wliich 'yc<i are (lays the Small the front ti, who is It of the Head Ring of the Tsayeq. Alberni. Miiscuin 111' llif (ifulof^ictll Survi'y of I'aiiiidii. i Uliiuii < 'nllrrl,'.! Ii\ h'. Hums. r^' J| m M i THE KWAKIUTL INDIANS. 643 Swan 1 has described the ceremony as follows : The other i>orl'oriuiiiice is termed Taiahk, and is a medicine performance, (piite as interesting, but not as savagti in its detail. It is only occasionally performed, when some pcrsoji, either a chief or a member of his family, is sick. The Makahs believe in the existence of a Hiij>ernatiiral i>eing, who is represented to bo an Indian of a dwarlish size, with lonj; hair of a yellowish color llowing down his back and cover- ing his shoulders. From his head grow four perpendicular horns, two at the temple and two bivck of the ears. When people are sick of any chronic complaint and much debilitated, they imagine they see this being iu the night, who promises relief if the ceremonies he prescribes are well jierformed. The prin<'ipal performer is a doctor, whoso duties are to mani]>ulate the jtatient, who is first initiated by secret rites inti> the mysteries of the ceremony. What these secret rites consist of I have not ascer- , .ined, but there is a continual singing and drumming during tlio day and evening for three, days before spectators are admitted. !• rom the haggard and feeble appear- ance of some patients I have seen, I judge the ordeal must have been severe. The peculiarity of this ceremony consists in the dress worn alike by patients, novitiates, and performers. Hoth men and women assist, but the i)roj)ortion of ft^malos is greater than of nuilos. On the head of the female performer is worn a sort of coronet made of bark, surmounted by four upright bunches or little pillars made of bark wound round with the samts matt^rial, and sometimes threads from red blankc^ts, to give a variety of color. l''roiii the top of each of the four ]iillars, which repn^sent the horns of the tsiahk, are bunches of eagles' <|uills, which have been n(»tche<l and one si<I»» of the featlier edge stripj)ed off. In front is a band which is variously decorated, according to the taste of the wearer, with beads, brass buttons, orauy trinkt!ts they may have. From each side of this band jiroject Imnches of (juills similar to those on the toj) of thohoad, The long hair of the tsiahk is represented by a heavy and thick fringe of bark, which covers the back and shoulders to the elliow. Necklaces com- posed of a great many strings of beads of all sizes and colors, and strung in various Ibrms, are also worn, and servo to add to the effect of the costume. The paint for the face isredfortho forehead and for the lower part, from the root of the nose to the ears; the portion between the forehead and the lower part is black, with two or three red marks on each cheek. The dress of tho novitiate females is similar, with the exceii- tion of there being no feathers or ornaments on the bark headdress, and with the addition of black or blue stripes on tho red ]>aint covering the forehead and lower portion of the face. 'I'he headdress of the men consists of a circular band of bark and colored worsted, Irom tho back part of which are two bunches of bark, like horses' tails. Two upright sticks are fastened to the band behind the cars, and on to]> of these sticks are two white feathers tipped with red; the nuill portion is inserted into a piece of elder stick with the ])ith oxtrac^ted and then ]»uton the ban<l sticks. These sockets give tho feathers tlie charm of vibrating as the wearer moves his head; when dancing or moving iu procession, tho hands are raised as high as tho face and the fingers spread out. Th<^ doctor or principal ](erformer has on his head a dress of plain baric similar to the female novitiate. He is naked except a i)iece of blanket about his loins, and his body is covered with stripes ot' ri'd ]iaiut. Tho outdoor performance consists of a procession which moves from the lodge to tho bea<ih; the ])rincipal actor or con- ductor being at tho head, followed by all tho nniles in single (ile, tho last one being the doctor. Immediately beliiud the doctor tht> patient Ibllows, sii^iported on eacji side by a female assistant. The females <dost.> up the ])rocession. All jtarties, iiuilo and female, have their Ininds raised as high as their faces, and the motion of the procession is a sort of shullling dance. They move in a circle wlii(di gra<lually closes around tim ]>atient, \\ ho, with tlui novitiate, is left seated on tiie ground in tho cen- tre; songs with choruses by the whole of tho spectators, drumming, sliaking rattles, and llring of guns wind up the ]ierforinaiice, and all retire to tho lodge, where t I. i ( I I' "The Indians of (.'ape Flattery," page 73. 644 REPORT OF NATIONAL MUSEUM, 1895. I* I % (lanciiifj iiud Hiiif^iiifj uro kej)t up for Heveral days. I'iually, presents are distributed, a (east is bcld, and the fricnils retire. The patient and novitiates are obliged to wear their dress for one iiioiith. It consists of the bark headdress, liavinjj instead of featliers, two thin strijjs of wood, feather-shaiied, but dilferently painted. Tlioso of the patient are red at oacli (Mid and white in the eenter, with narrow transverse bars of blue. Those of the, novitiate have Mne ends and the center nnpainted. Tiio patient's face is painted red, with iierpendiciilar marks of blue on tlio forehead and the lower part of the face. The novitiate's forehead and lower portiou of face is ])ainted with alternate strijies of red and blue, theTeniainder of the fate blue; the head band is also wound with blue yarn and yellow bark. The head band of the ])atient is wound with red. The tails of bark of both headdresses are dyed red. The patient carries in his hand a staff wliicli can b(! used as a 8Ui)port while walkinj; ; this has red biirk tied at each end and around the middle. The Dukwally and Tsiahk an^ the performances more fretjiiently esliibiteil among the Makahs than any others, although tliey have; several did'erent ones. The ancient taiiia iiawas is termed Do-t'hlub or Do-t'hlum,' and was formoiiy the favorite one. Hut after they had learned the T'hfilkoots, or Thunder bird, they laid aside the Do-t'h'ub, as its performance, from the greiit number of ceremonies, was attended with too much trouble and expense. The origin of the 1)o-t'lilub was, as stated to me by the Indians, in this manner: Many years ago an Indian, while lisliiiig in deep water for codfish, hauled up on his hook an iiiimeuse lialiotis shell. He had scarcely got it into his canoe when he fell into a trance, which lasted a few minutes, and ou his recovery he commenced paddling home, but before reaching land lie liad several of these trances, and on reaching the shore his friends took hiin uji for dead, aud carried him into his house, where lie ])resently recovered, aud stated that while in the state of stujior he had a vision of Do-t'hlub, one of their mythological beings, and that he must be dre^isod as Do-t'hlul) was and then lie would have revelations. He described this a]>pearance, as he saw it in his vision, in which Do-t'lilub pre- sented liimself with hands like deer's feet. He was naked to his lii]>s, around which was a petticoat of cednr bark dyed red, which reached to his knees. His liody and arms were red; his face painted red and black; his hair tied up in bunches with cedar twigs, aud cedar twigs reaching down his back. When his friends had dressec him according to his direction, he fell into another tranci', ii. which he saw tlie dances which v,-ei'e to be i)urfoniied, heard the songs which were to be sung, and learned all the secret ceremonies to be observed. It was also revi'aled that each performer must have a piece of the haliotis shell in his nose, and jiieces in his eiirs. He taught the rites to certain of Ins friends, and then performed before the tribe, who were so well pleased tliat they adopted the ceremony as their tama'nawas, and retained its observance for many years, till it was su]>erseded by the Dukwally. The haliotis shell worn by the Makahs in their noses is a custom originating from the Do-t'hlub. Other ceremonies are occasionally gone through with, but tlm description above given will serve to illustrate all those oliserved by the Makahs. Different tribes have some jieculiar to themst-lves, the general chaiacter of which is, however, the same. It will be seen that the public part of these jicrt'ormances are rather iu the natiiie of .inuiseuients akin to our theatrical ]<antomimes than of religious observances, though they are religiously observed. THE LKIJ'NOEX. My inforiiiation on the ceii'moiiials of tlu^ ( -oast SiilisU is very iiiea- j>er. I obtained the following- information from the LkiiTigKii, tiio tribe which occupies the territory near Victoria, Hritish Colinnbia. They have two secret societie8, the tctyiyi'wiin iind the xEiixauI'tEl (dog howlers). ' This is clearly the Kwukiutl word no'nLKui. THE KWAKIIITL INDIANS. f>45 Any iiK'inber of the tribe m.iy Join the tcyiyl'waii. When desiring to do so, he retires into the woods and stays there for some time, batli- ing in ponds and washinj*- his body with ee<hir branches. The inten<l- iug noviee is ealled xansaiokuL. Finally he dreams of the dance which he will perforin and the song which he will sing. In his dream his soul is led all over the world by the spirit who gives him his dance and his song. Then he returns to the village. Acc<n'ding to what he has dreamed, he belongs to one of live societies which constitute the tcyiyl'wan: (1) The sqO'iep, who dance with elbows pressed close to the body, the arms extended forvaid and moving uj* and down; (2) the nuxsoiTwi'Mpi, who jump about in wild movements; (.'i) tiie scjii^ioaL, who dance in slow movements; (4) the scptie'lec, whose dance is said to be similar to that of the R(p~''iei>, and (.■)) the tcilqtE'nEn (derived from tciVloq woods). The general name of the dances of the teyiyrwau is me'lLa, which word is borrowed from the Kwakiutl. When the novice returns from the woods, he teaches for two days his song to the mem- bers of the society to which he is to belong. Then the dance is per- formed and henceforth he is a regular member of the society. The xEnxanJ'tKl, the second society, are also called Lo'koala and uo'nLEm, although the first name is the proper LkuTigEn term. The LkiiTigEii state that they obtained the secrets of this society from the Nootka, and this is undoubtedly true. It appears that the secrets of these societies spread from the Nootka to the LkuTigEii, Clallam, and the tribes of Puget Sound. The Tc'a'tELp, a sept of the Sanitch tribe, also have the nd'nLEm, while the Snanai'muX, the Cowichan, and the tribes of Fraser IJiver have hardly a trace of it. The Coiiiox and Pent- latch obtained it througli intermarriage with both the Kwakiutl and the Nootka. The right to perform the no'uLEm is jealously guarded by all tribes who possess it, and many ii war has been waged against tribes who illegitiniiitely performed the ceremonies of the society. Its mysteries were kej)t a profound secret, and if a man dared to speak about it he was torn to pieces by the qu<i(i'«"''lEn, about whom 1 shall speak pres- ently. Only ri(;h people (!an become, members of the xEnxani'tEl, as heavy i)ayments are exacted at the initiation. If tiie father of the novice is not able to pay them, his relatives must contribut*', to the amount recjuired. The initiation and the festivals of this society take ])lace in Avinter only. When a young niiiii is to be initiated, his I'atlun- lirst invites rhe xKnxanl'tEl to a feast, whi(;li lasts five days. During these days musk <laiices are performed, which thost^ who arci not meiid)ers of the so('iet,\ are als») i)ermitted to witness. Tiiey occupy one side of the house in which the festivities take i)lace, while the XEnxani'tEl occu])y the other. The latter wear head ornaments of cedar bark and have their hair strewn with down. T'le faces of all tliose wh() tiike i»art in the festival nre blackened. At tin* end ot three days the father of the novice invites four men to liatlie his son in the sea. iT 646 REPORT OF NATIONAL MUSEUM, 1895. I'' ^ I ■>■* One of tliem must wash bis body, one must wasb bis bead, and tbe two otbers bobl liira. In return tbey receive one or two blankets ea(!h. Durinjif tbis (ceremony tbe quqq'e/lKM, wbo are described as wild men, dan(!e around tbe novice. Tbey bav<i ropes tied around tbeir waists, and are beld by otber members of tbe society by tbese ropes. Tben tbe xKnxanT'tEl lead tbe novice into the woods, wbere be remains for a long time, until be meets tbe spirit that initiates him. It seems that during tbis time he is secretly led to the bouse in which the xEnxani'tEl C(mtinue to celebrate festivals at the expense of the novi(!e'8 father, and there be is taught the secrets of tbe society. During this time, until the return of the novice from the woods, the house is tabooed. A watcibman is stationed at the entrance, who keeps out uninitiated persons. During the absence of tbe novice, bis mother prepares cedar bark ornaments and weaves mountain goat blankets for bis use. One afternoon he returns, and then his father gives a feast to let the people know that bis child has returned. The latter performs his first dance, in which he uses masks j nd cedar bark ornaments. This dance is called nuxnEii'mEfi. On tbis day the father must distribute a great number of blankets among the xEuxani'tEl. The initiated are per- mitted to take part in the feast, and sit on one side of the bouse. The new member spends all bis nights in the woods, Avhere be bathes. In the si)ring the new member, if a man, is thrown into the sea, and after that is free from all regulations attending tbe initiation. One of the principal regulations regarding novices of tbe xEnxanl'tEl is that tbey Duist return from the woods in the direction in which tbe sun is mov- ing, starting so that the sun is at their backs. Therefore tbey must soinetinu^s go in nmndabout ways. Tbey must go backward through doors, which are sLa'lEqam (supernatural; against them. Freijuently the sio'ua (a female shaman) is called to bespeak the door in their behalf before they pass through it. Before their dance the sid'ua mUvSt also ad<lress tbe earth, as it is supposed that else it might open and swallow up tbe dancer. It is also sLa'lEqam against the novice. Tbe expression used is thnt the earth would ''open its eyes" (k'u'nalasEu); that means, swallow the novice. In order to avert this danger, the sio'ua must " give a name to tbe earth," and strew red paint and feathers over tbe place wbere the novice is to dance. THE Bl'LXULA. The social organization, festivals, and secret societies of the Bi'lxula are still more (;losely interrelated than they are among the Kwakiutl, and nuist be considered in connection. We have to describe here the potlatcb, tbe sisau'k-, and the ku'siut. The sisau'k- corresponds to the Lao'laxa of tbe northern Kwakiutl tribes, the ku'siut to the tsV''ts'ar'qa, Tbe Bi'lxula believe that tbe jjotlatch has been insti- tuted by ten deities, nine brothers and one sister, tbe foremost among whom is Xe'mtsioa, to whose care the sunrise is intrusted. He resides with the others in a beautiful house in tbe far east, and cries "o, 0," THE KWAKIUTL INDIANS. 647 every morning when the sun rises. He takes eare that he rises prop- erly. Tlie first six of these deities are grouped i?i pairs, and are believed to paint their faces with designs representing moon, stars, and rainbow. In the kfi'siut these deities make their ai)pearance, and are represented by masks. XO'nitsioa and XrinxemahVoLa wear the design of tin; full moon, indicated on the mask of Xc'mtsioa by a double cur\ ed line in red and black, the black outside, i)assing over forehefid, cheeks, and upper lip. XcmxcmaliVoLa has a d«)uble curved line in red and black, the red outside, which passes over forehead, "hecks, and chin. Aiumkl'lik-a and AiumahVoLa wear the design of the crescent, drawn in red and black, with differences similar to those between the lirst and second masks. The fifth Q'omq'omki'lik-a and Q'o'mtsioa have designs representing stars, both wearing the same style of mask. The seventh is Qula'xawa, whose face represents the blossom of a salmon-berry bush. The next in order, Kulc'lias (who wants to have blankets first), wears the design of the rainbow in black and blue. The ninth, At'ama'k, wears on the he.ad a mask repre- senting a kingfisher, and is clothed in a bird-skin blanket. The last of the series is a Avoman called L'f'tsri'aplcLana (the eater), the sister of the others. Her face is painted Avith the design of a bladder filled with grease. She figures in several legends as stealing provisions and pur- sued by the peoi)le whom she has robbed. The sisau'k-, which is danced at i)otlatches and other festivals of the clans, is presided over by a being that lives in the sun. A man who had gone out hunting met the sisau'k* and was instructed by him in the secrets of the dance. When he returned, he asked tlie people to clean their houses and to strew them with clean sand before he consented to enter. Then he dan(!ed the sisau'k- and told the people what he had seen. He said that the being had commanded them to perform this dance and to adorn themselves when dancing with carved headdresses with trails of ermine skins, and to swing carved rattles. The man, later on, returned to the sun. ICver since that time the Bi'lxula dance the sisau'k-. IJesides this, it is stated that the raven gave each clan its secrets. Each clan has its ])eculiar carvings, Avhich are used in the sisau'k' only, and are otherwise kept a profound secret, i. e., they are the sacred ])ossessions of each clan. All clans, however, wear the beau- tiful carved headdresses and use the raven rattles, regardless of the carving tlu'y represent. Phery time the sacred objects of a clan are shown to the people a potlatch is given. The sacred objects, although the i)roperty of the various clans, nuist nevertheless be acquired by each individual — that is to say, every free person has the right to acquire a certain group of carvings and names, according to tiie clan to which he or she belongs. Slaves and slaves' (children, also illegiti- mate children, can not become sisau'k-. A person can not take a new carving, but must wait until it is given to him by his relatives — father, mother, or elder brother. Nusk'Elu'sta, the Indian, to whom I i [i I .1! fi ■ i'l I I ' 1 G48 REPORT OF NATIONAL MUSKUM, ISgn. If t k ii 11 Ij] ■' I' M \ owe my information refjardiiifj tlie clans, and who is a member of the gens Jal»"»'stinir»t of tiie Tali»">'nix-, stated tliat he had received tlie laven when he gave Ids first pothitch. At Ills second i)othitcli lie received the eajile. He hoped that his mother wouhl yive Idni tlie wliale at his next ])othitch, and wonld at the same tiniedivnljic to him the seca-ets con- nected with it. In course of time, he said, he mi<;ht fi'et even others from his brother; but if the hitter's children should i)rove to be very good, aiul develop very raipidly, his brother would probably give his secrets to his own children. At festivals, when a i)erson acrjuires a new secret, he changes his name. ICach person has two names, a kfi'siut name, which remains through life, and a Xc'mtsioa name, which is changed at these festivals. Thus, Nusk'Elu'sta's (which is his kfi'siut name) Xc'mtsioa name was AL'iLEinnE'lus'aix-, but at his next pot- latch he intended to take the iianu! of Kalia'kis. These names are also the property of the various clans, each clan having its own names. When a man possesses several sisau'k- secrets, he will distribute them among his children. When a girl marries, her father or mother may, after a child has been born to her, give one or several of their sisau'k" secrets to her husband, as his children make him a niend>er of her (;lan. When a person grows old, he gives away all his sisau'k- secrets. After any secret has been given away the giver nuist not use it any more. The crest and the sisau'k- carvings nuist not be loaned to others, but each person must keep his own carvings. The only exceptions are the carved headdresses and the raven rattles, which are not the property of any i)articular clan. The laws regarding the potlatch are similar to those of the Kwakiutl. The receiver of a present becomes the debtor of the person who gave the potlatch. If the latter should die, the debts become due to his heirs. If the debtor should die, his heirs become responsible for the debt. Property is also destroyed at potlatches. This is not returned, and serves only to enhance the social ])ositiou of the individual who performed this act. It is not necessary that all the property given by a person in a potlatch should be owned by him. He nniy borrow part of it from his friends, and has to repay it with interest. I was told, for instance, that a man borrowed a large copper plate and burnt it at a potlatch. When doing so, he had to name the price which he was going to pay the owner in its stead. Since that feast he died, and his heirs are now responsible for the amount luimed at the potlatch. The kfi'siut is i)residcd over by a female spirit, called Anaidikuts'- ai'x". Her abode is a cave in the woods, which she keeps shut from February till October, remaining all the while inside. In October she opens the door of her cave and sits in front of it. A woman is said to have been the first to find her. Anafdikuts'ai'x- invited her in),o her cave and taught her the secrets of the kfi'siut. She wore ormiments of red cedar bark around her head, Avaist, and ankles; her face was bhickened, her hair strewn with eagle down. She commanded the THE KWAKIUTL INDIANS. fi49 womiin to diinc'j in tlie samo way iis slio saw lier (lanciiip:. Tlie people should accompany her dance with sonj-s, and, alter she had linished, they shonld <lanee with nnisks. She said, "Whenever a person sees me, your people shall dau(!e the kn'siut. If you do not do so, I shall punish you with death and sickness. In summer, while 1 am in uiy house, you must not dance (he kn'siut." lOver since that time the lii'lxnla dance the kn'siut. When a man has seen Ananiikuts'ai'x- sitting in front of her cave, he will invite the people to a kn'siut. A ring made of red and white cedar bark is hung up in his house, and the uninitiated are not allowed to enter it. Only in the evening, when dances are performed, they may look on, standing ch)se to the door. As soon as the <1an<;es are over, they must retire from the taboo house. Each kn'siut lasts three days. The various dances ])erformed by members of the kn'siut arc also property of the claus, and the right to perform them is restricted to uienjbers of the clan. They must not be given to a daughter's hus- band, as is the case with the sisan'k* dances, but l)elong to the nuMu- bers of tiie clan, who have a right to a particular dance, but who do not own it. Permission to use a nnisk or dance is obtained from the owner by payments. The owner nuiy reclaim the dance or the borrower may return it at any time. Membership of tlie kn'siut is obtained through an initiation. At this time the novice is given his kn'siut name, which is inherited by young persons from their parents or from other relatives. Thus a young man who had the name of Po'po until he was about seventeen years old, obtained at his initiation the name of i.'akd'oL. 1 have not reached a very clear understanding of the details of the initiation; it seems that the dance is simply given to the novice in the same way as the sisau'k-, this initiation being connected with a i)otlatch. But still it seems possible that he nuist "dream" of the dance which he is to perform. Only the highest degrees of the kn'siut have to pass through a religious ceremony of some importance. The highest degrees are the Elaxo'La (the ha'mats'a of the Kwakiutl), the o'lEx (the nn'LmaL of the Kwakiutl), and the da'tia (the no'ntsistalai. of the Kwakiutl). These grades are also hereditary. A kn'siut novice may acquire them at once at his lii-st initiation. When the Klaxr>'La is initiated, In^ goes into the forest, where he encounters his guardian spirit. It is believed that he goes up to the sun, and Ibrmerly he had to take human flesh along for food. The chiefs held a council the night i>re(!eding the beginning of the cere- monies, ami anyone who wanted to show his liberality olfered one of his slaves to be killed in order to sei've as food feu- the Klaxo'La. The otter was accepted, and a. i)ayment of from ten to twenty blankets was made for the slave. The latter was killed, and the members of the Elaxr»'La order <levoured one-half of the body before the departure of the novice to tlu^ woods. There the latter was tied up and left to fast. He may stay there for twenty or thirty days until the spirit api)ears .ii 650 REPORT OP NATIONAL MUSEUM, 1895. Vf \ i' i ii Mi to liiiii and takes liim up to the sun, wliero ho is initiated. Early one morning lie returns, and is heard outside the houses. He has lost all his hair, which, it is believed, has been toi-n out by the strong breeze blowing in the liighei' regions, lie is (juite inUved, and bites everyone whom he can lay hold of. If he can not catch anyone he will bite his own arm. It is believed that he has lost his soul, which lied from the body when the spirit came to hini. Therefore the shamans must try for four days to reca])ture his soul. The night after they have re(;ov- ered it the Klaxo'La dances, clothed in a beaiskin and wearing a largo head ring, heavy bracelets and anklets, all nuule of red cedar bark. Sometinu's he appears wearing the nnisk of the S'a'Lpsta (fig. 200), the spirit which initiated him. Tiiis mask (!orresponds exactly to that of JiaxbakualanuXsi'wae of the Kwakiutl. Som«'. Elaxo'i.a do not bite i>eople, but merely devour raw salmon or tear dogs to jiieces and devourthem. Thosewho bite people will also devour corpses. The Elaxo'La has to observe a number of regulations. For four years after his initiation he must not away i'rom his wife for one year, but this period is being reduced to oiu^ month. For two or three months he nuist not leave his house. The o'Iex (the laugher) and the da'tia (the thrower) do not go into the woods to be initiated, but both must fast three days before their first dance. The o'Iex "makes fun of everything" and scratches peo- l)le with his nails. The da'tia carries stones and sticks and breaks household goods and canoes. If he has destroyed some object during the (hiy, he pays for it at night when he dances. The o'Iex and the da'tia, after they have danced, must stay in their houses for one month. If a person transgresses the laws of the kfi'siut, for instance, when the Elaxn'j.a gambles, or when a num performs a dance to which he has no right, also when a person derides the cerenu^nies or makes a mistake in dancing, his punishment is death. The chiefs assemble in council and tlie ott'ender is called before the court. After his offense has beeu proved, he is asked whether he is willing to sutt'er the penalty of death. If he is not willing and one of his relatives is found willing to take the penalty on himself, the guilty party is spared and the sub- stitute killed in his stead. The execution of the judgment is intrusted to the shaman, who bewitches the condemned person by throwing dis- ease into him or by ])oisoning him in some other (sui)ernatural?) way. The object thrown by the shaman is a shell, bone, or finger nail, around Fit;. 200. MASK OK I'llE HA'I.PSTA. Bi'lxulu. Vat. N". l'.",i:-,"',i, r. S. N. M. O.II.'.l.-.i bv l-'. H.ias. 'H THE KVVAKIl TL INDIANS. (;-)! when the middle of which objects a hiiiiiuii hair is tied. If this objtM^t strilvcs the odeiider, he will fall sick. Ulood is helievod to eoUeet in Ids stomach, and if it so liapiu'iis that hi' vomits tins Idood, and with it the disease-i)i'o<lucin<,' ol>ie(!t, he will recov«'r, and is not niolesled any fiuthei'. The masks (not the whistles and otluT ornaments) used in the kn'sint are burnt immediately at the close of each dancinj;' sea- son. Novices uuist wear a necklace of red cedar bark ov'r their Idankcts for a whole year. Tlu^ uui.^ks used in the dances lepre- sent mythical i)ersona{j;es, and the dances are pantominucrepi-esenlationsof myths. Amon<f others, the thunder bird and his servant, AliXula'tKtnim (wlio wears a mask with red and blue stripes ovei- the whole: face from the right-hand ui)per side to the left-hand lower side, aiul carries a stalf with red and bhu^ spiral lines), ai)pear in the dances. I'rominent masks are also Xe'mtsioa and his l)rothcrs and his sisters; Masmasahi'nix and his fel- lows, the raven and the iiusxe'mta. and many others.' THE TSnrsniAN, NiS(iA', IIAIDA, AMI TI.INGIT. The tribes of this jiirouj) learned the ceremo nial avowedly from the lle'iltsu(|. Although I have not witnessed any jtart of their ceremo nials, the descriptions which I received biinj;- out with sulhcient clearness its similarities to the winter ceremonial of the Kwakiutl. The (ceremonials seem to be almost identical among all these ti'ibes. Tt is most com|»lete amonjithe .southwestern Tsimshian tribes. i)articularly theG'itxa'La, but has been adopted by all the tribes of the coast. It is said that it reached the llaida not more than a hundred years ago. I will tell hei'c what 1 learned from tlie Xisipi'. They have six societies, which rank in the following ordci': The sKmhalai't. ineiLa', loLK'm, rdala', nancsta't, homina'L, the last being the highest. The sEmhalai't is ically not coulined to the winter ceremonial, but is obtained when a ])erson ac(|uires the fust guardian s])irit of his chin and perlbrms the ceremony belonging to this event. The tradition of the origin of these ceremonies localizes the events at lUdlabella, and it ' Set' " Iiidiaiiisclie Sjigen von dtir Nord-I'jicilisclieii Kii.stn Amt'iikaH," paf^o 211, by F. Boas. 1) C.ll. s .1 )■■ 052 RKPORT OF NATIONAL MUSFATM, 1805. li ) . i .■) ITi JH added tliat tlio (J-ifxii'i.a, alter liaviii}; su'(|uired tlio cen'inoiiial from the llc'iltsu»|, transmitted it to tlie Nisfja'. Tliis rt'port is corroborated Ity liii<,niistie evideiiee. All tlie names of tlie. societies, with the sole exception of the first, are of Kwakiutl derivation. (meiLa'. teasinjr; loLE'iu, Kwakiutl no'nLKm; ohihi', name of a Kwakiutl dance; nanesta't, Kwakiutl nontsista'lal.; honana^ 'lance of ). The cry of the olala', "li.lp," is also a Kwakiutl word meaning eatinj,', and is the same as the cry of the ha'niats'a. The ori^'inal tradition mentions three societii'S only — the second, third, and fourth. This shows that the first one is not a secret scxdety, projjerly s]>eakinj;, and that the fifth and sixth are later importations. The Nis(|a' state that with the ceremonies came the nse of larjije whisth's. I will jjive the Nisqa' tradition of the origin of the secret so(!ieties: A Wutsda' (IIr''iltsu(i), named Saijaitla'ben (a Ni8(ja' or Tsimshian name}, went hunting. He saw a bear, which he i)ur8ue(l. lie shot it several times, but was unable to kill it. Finally the bear reached a steep cliff, which opened and let him in. When the rock opened, the hunter heard the voices of the olala' crying "hni>,'' and he fainted. Then his soul was tak^n into the house. In the rear of the house ho saw a large ro(un i)artitioiied otf. The i)artition was hung with red (ledar bark. It was the seisret room of the olala'. To the right of the door, on enteiing, was a secret room for the nu'iLa', and to the left of the door one for tiie loi.E'm. The chief, who was sitting in the rear of the hous(% ordered a lire to be made, and sjxyke: "Those here are the meiLa'; they did not bring you here. Those are the loLe'm; they eat dogs; they did not bring you here. But these ar«^ the olala' ; they eat men ; they brought you here. You shall imitate what they are doing." The chief had a heavy ring of red cedar bark around his neck, a ring of tiie same material on his head, and wore a bearskin. He said: " Vou must use the same ornaments when you return to your people.'' lie took a whistle out of his own mouth and gave it to SaSaitla'bEu. He gave him his snuiU neck ring of cedar bark, which FIr. 202. paiit of a iikaiiiibkss rei'hesent l.NCl THE nl.AI.A'. Unidn. Cat. Nk. KlIliTi, r. S. N. M. (-..ll,-, t.M l.v .1. li. Swan. V\g. 20,1. I'AUT OK A TIEAIIDIIKSS HKI'UK- SKNTI.Nd TIIK OI.Af.A'. Uaida. r:,l. No. «iiit:i, r.S. N. M. (■..Il..[r,l l.y .1. (i. Swan. THK KWAKIl'TL INDIANS. 6r)3 ^)^ C.ll.-.ir.ll.y iiistillud into him tlif^ dosiio of duvoiiriii^ iiicii (tli(in!ron> it is ciiJltMl • jVitsx Kin lo\-, cj'dar l»iuk throat), iiiid 1m^ ixnw him hu';,'»' ('(MJar i)aik rin^^s and a small hearskin, wliicli t>nal>h>d liiin to tl.v. Ilo told liim: " Vou sliall kill me;i, you shall cat tlicm, and carry tlicni to my house." Aiul heopencd the «h»or. Tiic sinj^crs sanj; and heat time, and SaJ^ait- liVbKn Hew away, lie Hew from town to town over tlie whole world, i-ryiiiff "hap'' all tlu^ time, lie vent from the country of the Wutsda' t > Skecna. liivcr, and tluMi in Nass KMvim'. Sonu'- tiuu's he was seen on hi^^ii clilVs. Me killed and (hnoiired i)eople whom he found in the woods. After three years he was seen neai' the villajicof thed-ifama't. They attempted to catch him. They killed doj^s and threw thcni into a hole, and a nuud)er of shamans liid under a canoe near hy. Soon he was heard to ai)proacli. Il(^ alij;lited on tlie top of a dry cedar. He lay there on Ids stomach, and the point of the tree was seen to i)enetrate ids hody and to pierce it. I'.ut it did not kill him. When he saw tlie dead dojiis, he Hew down, and after he had eaten, the sha mans rushed up to him, caught him, and took lum up to the house. They tried to cure him, and the i)eople sang olala' songs (all of which have a ttve-part rhythm). lie tried to Hy again, but was unal)le to get out of the house. Finally he was tamed and became like other men. Then the CrMt'ama't took him back to his friends and received in return many slaves, cop- pers, and canoes. Thecerenumies take ])lace in the m<»nth called Lok's Em gunii'k (c(dd mo.ith, or December). In liis dances the olala' of all the north- ern tribes use headdresses which repre sent a corpse ( figs. 201-204). The whistles which are used to imitate the cries of the spirit are large and give a deej), hollow sound. They are all carved or jiainted with the design of the head of a corpse, cithei- with hollow orbits or with closed eyes. Some of these whistles (figs. I'O.VL'OTi an^ attached to bellows. They are carried under the arms, hidden by the blankets, and thus blown without being seen. The lattles which are carried by the companions of the dancer show also the same design. ■'] Ki^'. L'lH. wodi) I AUViNd |!i;i'Uk.si;nti.\<i OI.Al.A'. Uai<l;i. «t.N... •••.«i:w, f.S. N.M. C'..|l..l..l l.v .1. < I 654 REPORT OP NATIONAL MUSFAIM, 1895. The IdLE'm dance in a two-part rhythm; their call is a sharp "h,h;" their movements sudden Jerks of the forearms, lirst the left moviiijj up to the shoulder while the right moves down, and rice versa. The meij.a' danci^ in a three-part rhythm. Their headdress is a heavy ring- of red cedar biuk, with a Iteaver tail standinjjf np in its middle. The ring is studded with small sticks, which represent ai'rows (tig. 208). Thenrmesta't and hunana'L correspond to tie nu'ntsistnlai. of the Kwakintl. When tlie members of these societies are in a state of ecstasy, they throw lirelvrands about and de- stroy canoes, houses, and anything they can lay their hands on. They carry lances like the mi'Lmai.. The rat- tles used by all these societies are round, and correspond to those of the Kwaki- ntl (tigs. 20!)-i;i3). The insignia of these societies are made of cedar bark dyed red in a decoction of alder bark. For each repetition of the ceremony a new ring; is added to the head OLALA' WIIISTLK. Hiiiaii. Cut. .No, H'.ilJi;-.', I". S. N. M J, G. Swan. Fij;. 'iOU. (11.AI.A' WllIXTI.E. Uaida. ••.>r.-. r. S.N. M. (■..n,,i.-.i i,y .1. (I. Swan. ornanuMit of the dan- cer. Those of the loLE'm and olala' consist of rings placed (tne on top of the other. The mciLa' receives lirst a red ling, the second Xuno a white ring, and so on, alternating. His lings arc twisted together. There are only ai limited nuiuber of places in the societies, jind a new mcinber can be admit- ted only when he inherits the i»laceof a deceased mend)er, or when a meMd)er transfers his place to hiiu. If such a transfer is to take place, the (!oiisent of the chiefs of the clans nuist lirst be obtained. Then one evening tlu^ chiefs, during a feast, surround the youth and act as tliough they had caught the spirit of the society in their hands and throw it upon the novice. I'.' Fig. 'J07. OI.AI.A' WlllSTl.K. Uuiila. Cnt. Nil. mini' , V. S. N. M. C.IKrU-,! Ii; .1. (i. Simii. THE KWAKIUTL INDIANS. 655 he is to he a IdLE'ni, a noise, "liofi, boil," is heard on the roof of the house, and the youtli faints. Tlie hlLK'ni (or tlie iiienibers of the society in wliieh he is to be iiiitiateil) are ealU'd to iiivestij;att> wliy the yoiilli fainted. They enter siiiyiiiji', tlieir heads covered with down. They phuM^ liiiii on an elk slviii, cany him around tlie lire, then they throw (he youth u])w; rd and show the ])eoi)le that he has vanished. After sonu', tinu', uhen u'. novice is expected back, the ])eoj)le asseni ble in the house, and all the mendiers of the nobility try to brin,i; him t.I ne twisted U HKAIl IIINd (iK MK'IIJl. Tsiinsliiiin. I)iaine;i'r of rin;; **.J iiirliis; lici^lil ni' cirv iii;; 14 iin'licM. IV A, N". li'i'.i, U.iyiil Kllin.vr-.|.lii.:il MiisHim. Ilrrliii. r..l|,.,i,.,| l.y \. ,l,„„l,s,„. back by tlie help of tlu ..' sjjirits. Jn or'h> •• to do this, they dance w th the head ornaments of their clans, their rattles, dancin;^' blankets, aprons, and le,y|.;in;is, or they -jse the head <»rnament represent inj;- two bears' ears, which is made of bearskin set with woman's hair, dyed I'cd. This ornament is ns(d l)y all elans, or they wear masks lepre sentin,y their };uardian spirits. As an example of these, 1 Mill desi-ribe the sj)irit of sleeji, which belonji's to the (i i^pawaduwK'da. The owner of this spirit apjtears sleeping, his face eovered with a maslv. tiie eyes of which are shut (li};'. 650 RErOKT OF NATIONAL MUSEUM, 1895. L'l 4, ]).();■)•.>). Then a chu;!" steps up and tries to awaken liiin by baulinjjf tlie drowsiness out of liini witii both his iiands. Then tiie eyes of tiie nuisk are opene'^ and roll, wluh^, the man who wears the mask rises. The chief who took the dnnvsiness ou»; of the sleeper asks if he shall try to put tiie people to sleep, and on beiny asked to do so he opens iiis hands. The spirit is supposed to enter the pe()|)!e, and all close thcMr eyes. After some time he gathers the drowsines. again, and the people awake and sing: oh, liow sleepy we arc; oh, how sleepy we fire, Wlieii the, luiiit ol'tlie lieuveii .strikes me, drowsiiiosH eoinos upon me, liii(ii<;ht hy the hiishaud of the sleej), Oil, how sleepy we aro, oh, how sleepy we are.' Ill this manner the spirit of sleep proves his presence and is asked to try to bring back the no\ icie. Figure -15 (p. (!()()) shows another mask, which is used in a similar way. It represents the cold. The staring eyes, the chattering mouth, exi)ress the extreme cold from which the wearer is suffering. One dancer alter another tries to bring i)ack the novice, li' he does not return by midnight of the tirst nigiit, the ceremony is interrupted, and con- tinned the fbllowing night. On one occasion a member of the loLE'm was the last to try. lie took his supernatural helper, a small, carved human image, held it up, and asked it to bring back the novice. Then he poured a spoon of grease into the lire and threw the carving after it. At once the whistles of the novice were heard on the roof All the loLE'm rushed out of the house, but soon they returned, saying that they had seen him, but lost him again. They cried, "c" (drawn out very long). Tlien all the people left the house. After the novice is lost in this nuinner, he is exi»ected l>ack on the following day. Early in the morning a killer whale or some other animal is seen on the river, carrying the novice on its back, lie is crying "ma, ma, ma, ma.'' all the time, and tlu^ people go to see him. The loLE'm take a canoe and paddle singing toward the novice. When they have almost reached him, one of their number, who stays ashore clad in a bearskin, drives all the i)eople into the houses. The loLE'm take the novice into their canoe and destroy the whale tioat which (iarried him, and which is manipulated by means of ropes. Then he runs up and down the street like one wild, and the olala' follow him and bite any of the profane wiio dare to leave the house. The novice cat (dies a dog, tears it to pieces, and eats it while he is going from house to house. vii:. 2m. UATILE HEl'Hl>Ii.NTlNU THE IIKAK. llaidn. (■;ll. \... '.'liiTf., I'. S. N. M. C.l Ir.lr.l l.v .1. i:. Swan. ' See Appendix, page 733. J-UIU. zsiasrmes , he IS in the iiiiial is h"»LE'in cy have ad in a ake the ed him, up and )ite any ■^ a <l«>ji, < house. THE KWAKIUTL INDIANS. 657 Wlien he thus leturus, he is entirely naked. Vnnn the time when lie enters his house it beeonies tabooed. A rope huns with red cedar bjii'k is stretched from the door of the house to a pole ere(;ted on the beach, preventinjif the people from passinjj in front ol' the house and compelling them to go behind. A large ring of red cedar bark is fas- tened to the pole in front of the house. These remain on the house for a <iay after tlie return of the novice. On tiie following day four men l)uton bearskins and [)lace rings of red ce.lar baik on their heads. Thus attired, they go from house to house inviting the people to see thetbince of the novice and to learn his songs. W'lien the people have asseud)led, the uncle of the novi(!e si)reads blankets on the floor, on which the youth dances. Then his uncle pays the chiefs who tried to bring him back, and distributes blankets among the other peo- ide also. Ue gives a feast, in which two kinds of berries are served, each mixed \vith grease. ( Uiiefs are given large si)oons tilled with grease. Their iteoi)le help them to eat the contents, as they must not leave any of the food that they receive. After the ceremony the novice is called Laamg-a't (a peifect man). People who want to become members of the olala' must have been shamaus lirst. The following description of the initia- tion of an olala' was given by a man wiio had gone through the ceremony^ himself, but wlio is a Christian now. It isa (juestion to my nnnd whether the ceremonies at the grave, about which he told me, were actu- ally pert'ormed,or wlicthcr herellected only the dread in which the olala' were held. During a festival when he was to be in- itiated, his friends pretended to begin a ((uarrel. They drew knives ami i)retended to kill him. They let him disa])i)ear, and cut oil the head of a ilummy, wiiich had been skillfully introduced. Then th(\v laid the body down, covered it, and the women began to mour;i and to wail. Hie mlstHves gave a feast, distributed blankets, slaves, cano***'. aiwjl <opper«. -md burnt the body. In short, tiiey held a regular Inner.*). After his disavv^araiHc. the young man resorted to a grave. Me took the body (> .t -/' the j^avo aiid wrapped the blanket abont himself and the iKxly. riiux «+> lay with r.lv* corpse for a whole night. The other olai;i' u it.i.-i i.^-.. f./>iti ;i .lie* ,,,.<i. in the morning he put tlie bodyback iii;. 'o do so for some time, in order to acquire <'/ i ■ 0. jf^ th**! t4mc att# ^iiH- » whole year after he was Kig. 2111. liATTLK WITH liKSKiN UKl'UESL.NTira Tllli Kll.I.l:U UllAI.K Haidu ■:il N". Viii;>4, I'.S. N. .M. ChIIilU-.I by J. (J. liot seen b.v NAT M by the olala' WT 658 REPORT OF NATIONAL MUSEUM, 1895. tl • I FiK.:;ii. UATTLE. ll>ii(lu. 1. s. M, M. (■..Il,ci,-,1 l.x .1. (.. Swim. A year after his disai)pe5iraiu'e, his nephew invited all the tribes to bring him baek. This was done in tlie same manner as described above in the case of initiation of the Iole'ui. Finally his whistles were heard, and he ai)peared on the roof of the house (aying "a lalalalala!" He disappeared again, and in the following night, after prolonged dances, he was seen on the hills dancing in a tire, which he had built in such a manner that when he danced behind it he ai)peared from the village to be standing in the tire. The following- day hea])peared, carried by his totem animal. The G-ispawadu- wE'da are brought bacic by a killer whale, as described above; tlie Laxk-ebo' by a bear, the Laxski'yek on the back of an eagle which rises from underground, the Qanha'da on the back of a frog. Sometimes the novice ai)pears on a ]>oint of land some distance from tlie village, carrying a corpse in his arms. Then he is said to walk ovei' the surface of the water and to come ashore in front of tlie vil- lage. This is accomplished by means of a raftwMiich is cov«ned with i>lanks, and burdened so that it tioats a short distance under tiie snifaceof the water. It is i)ullt'd by means of a rope by some of the otluu- (tlala' wliile the novice is dancing on it, so that the impression is conveyed that he is approaching on the surface of the water. When he reaches the village, he eats of tlie body which he is carrying, and one or other of the ciiiefs kills a slave and throws the body to tlu^olala', who dev(mr it. It is said that before eating hunum tiesh the olala' always use emetics, and that afterwards they tickle their throats with featliers to insure vomiting. In all feasts which take place duiing the dancing season the olala' receives his shan^ tirst, and nobody is allowed to eat until after he has Fig. 212. K,\TTLK. Halila. Cat. No. '«v»\, V. S. N. M. CollrcleJ bv J. u. .'<ivii tsmsmssi SBBi sspow THE KWAKIUTL INDIANS. 659 tribes to [escribed ties were Incli rises times the ill 1(1 some irryiiij? a le is said le water r tlie vil- y means I i>lanks, s a slioi't ic water. liy some ii(»vi<'(' is yrcssioM liiiij;' on ^Vhen lie Mic body «ir other d throws • iirit. It Kill llesli and that throats 111};"- :he olala' 'v he has Fi),'.213. iVOODKN UATTl.K IIKl'UK.SENTI.N(( A Tlingit. begun. He has a spoon and adish of his own. These are wound with red cedar bark. Those who have formerly been olala' are the servants of the new member of the society and brinj;- him food. When he hears the word lo'lEk (ghost), he grows excited and begins to bite again. After he ceases to bite and t() devour human tlesh, a heavy ring of red cedar bark is jjiaced around his neck, and he is led slowly around the fire. The ceremony is called "making him heavy" (sEp'a'lyix), and means that he is by this weight prevented from Hying away and growing excited again. After his initiation he must stay in his room for a whole year. After biting, he must chew the bark of "devil's club'' (woo'nist), which acts as a purgative. I received the following description from the Tsimshian. It seems tliat their customs and those described before are practically identical. During the dancing season a feast is given, and while the women are dancing the novice is suddenly said to have disappeared. It is supposed that he goes to heaven. If he is a child, he stays away four days; youths remain about six days, and grown-up persons several months. Chiefs are supjiosed to stay in heaven during the fall aiiiJ the entire Avinter. When this jteriod has elai)sed, they suddenly reajjpear near the beach, (tarried by an artiiicial monster belonging to their crest. Then all tlie members of the secret society to which the ii(»vice is to belong gather and walk down in yrand proces- sion to the beach to fet(!li the cliild. At tliis time his i)arents bring ])resents. ])articularly elk skins, strung upon a rojjc as long as tlie jirocession, to be given at a subse(iuent feast. Tlie people sur- round the novice and lead him into every house in order t(» sliow tliat Ik^ has returned. Tlieii lie is taken to tlie liouse of his larents, and a large bunch of red cedar hark is fastened o\ ei- (he door to show that the house i-i taliooed and nobody is allowed to enter. The ehief sings while the cedar bark is being fastened. In the afternoon the sacred house is ])iej)iiied for tlie dance. A section in the rear of the house is divided off l>y means of curtains; it is to serve as a stayc on which the dane(!rs and the novice aj)pear. VVIkmi all is read v. messengers, carrying large carved batons, are sent around to invite the members of the society, the 1. N". 743,1:1, r. S. N. M. (■..||,,rl,„l l.y ,1. ,1. Mrl,,,:lli. FlK.214. MASK UKI'llE,SKNTlNa THE •<I'1KII OK SI.KEI". Tsliiisliiuu. iTciMi .-1 »kelrh ihmIi' 111 til., W.irl.l'B ('«»luiiilti;iti KxiMwilinn. f*i- H~' 1 ii ■r G60 REPORT OF NATIONAL MUSEUM, 1895. cliicf first. The women sit down in one row, nicely dressed np in bntton bliink<'ts iind their fiiees painted red. The chief Ave;u>- tlie ainhiilait-— a carving" rising from the forehead, set witli sea-hon barl)s, and with a long drapery of ermine skins (see Phite 47) — the others, the cedar bark rings of their societies. Tiien the women begin to dance. After a while a i>rominent man rises to deliver a speech. He says: "All of you know that our novice went ujt to heaven; then he made a mistake and has been returned; now you will see him." Then he begins the song; the curtain is drawn and masked danceis are seen surrounding the novice and reitresenting the spirits which he has encountered in heaven. At the same time eagle down is blown into the air. After the dance is over the presents Avhich were strung on the rope are dis- tributed among the members of the secret society. The novice has a beautifully painte<l room set apart for his use. Re remains naked during the dancing season. He must not look into the fire. lie must abstain from food aiul drink, and is (Uily allowed to moisten his lii)s occasionally. He wears his head ring continually. After the ceremonies are all finished the festival of " clothing tlie novice" is celebrated. He sits in his room quietly singing while the ])eople assemble in the house. His song is heard to grow louder, and at last he nuikes his appearance. He has put off his ring of red (;edar bark. Then the ])eople try to throw a bear skin (jver him, which they succeed in doing only after a severe struggle. All the socie- ties take part in this feast, each sitting groui)ed together. The uninitiated stand at the door. This ends the (ceremonies. The initiations are repeated from time to time, and the rank of a per- son becomes the higher the more frequently he has gone through the ceremony; but nobody, (dwefs excepted, can be a member of more than one secuvit society. The sEudialai't are in so far a preparatory step to the societies, as everybody who wants to enter them must have acquired the sEuduvlai't first. A member of one of the other societies, namely, the meiLa', noiiLE'm or olala', can not enter any other society, but remains in the society in which he has been initiated. Those who have passed twice through the sEudialai't ceremonies are called ts'e'ik. XIV. The Gkowth of the Secret Societies. The secret societies of the Kw^akiutl, as we know them nowadays, are undoubtedly a. complex growth. We will endeavor to elucidate, so far as jmssible, the history of their development by means of the nuiterial presented in the ])receding ])aper, A comparison of the ceremonials of the various tribes of the Xortli l*acitic Coast, which were briefly described in the last chapter, does MASK KKl'HF.SKNTI.NIi THE COI-l). TginiHhiaii. Krmii 11 nki-lih inn.lr al tli^ Wcrlil's C'liluiiiltiau KxiP'tsiliiifi, THE KWAKIUTL INDIANS. 661 socie- fouped This a pev- 5I1 the e than tep to quired amely, ty, but o have adayfs, ^ate, so |()1' tlie Xortli |i', does tiot leave any doubt that they are in the main derived from tlie same source. >^ot on'y are the ceremonials much alike, but even their nanies are identical. Among all the tribes, the badges of the ceremonials are made of cedar bark, which is dyed red in the Juice of the alder. Head rings, neck rings, and masks are worn by the dancers. The i)erform- ances themselves are essentially the same from Alaska to -Inan de Fucji Strait, liut the most certain i)roof of their common origin lies in the identity of name among the various tribes. Among the; Haida, Tlingit, and Tsimshian we find the names olala, me'iLa, and nn'uLEiu, whidi belong to the. ceremonial of tlu; Kwakiutl as well. Among the liilxula the names can not be derived from the same words as among the other tribes, but there the ceremonial itself is almost identical with that of the Kwakiutl. It<!ertainlydoes not ditfer more from the ceremonial as described here than that of other tribes of Ivwakiutl lineage differs from the ceremonial of the Kwakiutl proper. Besides this, the names of the dancers, if not those of their dances, are very often borrowed frouj the Kwakiutl. Turning to the south, we find the Xootka as well as the Salishan tribes -who practice the ceremonial, terming it by the two names Lo'koala and no'iiLKm, both of Avhich are names used for portions of theceremoniai of the Kwakiutl. The following table exhibits the terms that are used to designate parts of the •ceremonial among various tribes: Kwakiutl. Haida and Tsiiu- shian. ts'P'ik (p. fi(iO). Olalii' (p. 651). loLK'ni, llflLK'ni (p. (ir.i). ni(''ii,a' (}). 651). Nootka. Salish. ts'iVeqn. Lo' koala, o'liila. iio'ni.Km. niO'iLa. tsa'yeii fp. 642). 1,0 koala (p. 6:i2). noni.K'm (p. 644). i.o'koala (p. 645). uOnLE'm (p. 645). mr'ii.a' (p. 645). As all the words which 1 have enumerated belonged originally to the Kwakiutl language, there can be no doubt that the ceremonial of the Kwakiutl has influenced those of the neighboring tribes to a very great extent. It does not follow necessarily that no secret societies existed before the Kwakiutl exerted tlieir intluence over the ])eople of the coast. On the contrary, the wide distribution (»f sectret societies and the general similarity of the underlying principle all over Xorth America make it probable that sucli societies did exist. But there can be no doubt that their present (character was attained among the Kwakiutl, from whom the societies in their present form spread over a vast territory.' The question then arises, How did the societies acquire their peculiar characteristics among the Kwakiutl ? 1 may be allowed at tliis j)lace to 'It can not be proved th.at any connection exists l)etwpen tlie hawi'nalai. cei'e- nionioB <lt'H('ril>ed on i)a;rc 4!)5 and the Hun-dance ceremonies of the Sioux and Hlack- feet, but tlieir analogy ih quite striking. -?,■ V 062 RKPOHT OV NATIONAL MUSEUM, 1895. I :3 refer to what I stated i)revi(>u.sly (pp.S.'W, .'i3(!) in regard to the {?rowth of the chin system of tlie Kwakiutl tribes. I pointed out that this system j)robahly attained its i)resent development under the impetus of the elan system of tiie northern tribes: that the social distinction connected with the ]>ossession of a <!lan lej^end jjave a sulllcit'nt sujfges- tion to the mind of the Indian to turn his ima}?ination in this direction, and that t lie hereditary manitou i)rol)ably became the totem of the clan. The close similarity between the clan lejjends and those of the a(M|uisi- tion of spirits presiding over secret societies, as well as the intimate relation between these and the social organizations of the tribes, allow us to apply the same argument to the {consideration of the growth of the secret societies, and lead us to the conclusion that the same i)sy- chical factor that molded the clans into their present shape molded the secret societies. If this argument is correct, we must exjject that the legends of the secret societies, although belonging to the most sacired myths of the tribes, show indi(vatioiis of foreign inliuences, as these must have ottere<l the material for the suggestions which gave rise to the myths. I will not at this ])lace ente," into a detailed discussion of these tradi- tions as I have done so in another publication.' I have shown that all legends of this region arc of comi)lex origin, and that they nuist have been carried over enormous distances from tribe to tribe. This is true as well of the more insigniticant tales as of the most im])ortant myths, such as creation legends, and the legends of the origin of the secret societies. To give only one or two examples: In the tale of the origin of the cannibal society of the lle'dtsmi (p. 401), it is told how a woman gave birth to a number of dogs, who attained the secrets of tiie cannibal so(;iety. This tale is found over the whole of the northwestern portion of North America, among all the Athapascan tribes, aun)ng the Eskimo, and all along the North J'acitic Coast. Only in this sin- gle instance is it connected with the origin of the secret societies, and I concilude, therefore, that a foreign storj^ l»as been endxxlied in this myth. Wliile here the foreign ])ortion of the myth forms only a slightly ccmnected incident of the tale, foreign material is much more closely interwoven with the whole fabric in the most important one of all the legends of secret societies, viz, the tale of BaxbakualanuXsT'wac. When we compare this myth with the creation myth of the Chinook' we find a. remarkable resemblance in certain parts of tlie legends. The grandmother of the divinity of the Chinook, wIhmi a child, was car- ried away by a monster. Their child became tlie mother of the culture hero, and by her help the monster was slain. Among the Ivwakiutl, the cannibal spirit carries away a girl, and is linally slain by her help. In one version, their child becomes the new ciinnibal si)irit. There exist several stories on the west coast of Vancouver Island which form ' " Indianisrho Sagpii voii dcr Nord-Pacifischon Kiisto Amorikds," I^erliii, 1805, p. 329. '^" Chinook Texts," HuUetiii T 20ot'tlio Hiireaii of Ethnology, WaHliington, 189t, p.9. mm mytli. li-htly closely e of all L.Sl'WiU'. hinook ' egeiids. as <!ar- ulture utl, the !V help. Tiiere ill form 1895, p. 1891, p.9. THE KWAKll TL INDIANS. 663 probably the (loiiiiectinjx links between these two legends. Fnrther- mor*', th(^ important incident of the ina;;ic llifjiit which ligiires in the Kwakiutl lefjend (i). 100) has so wide a distribution, not only on the Pacific (Joast but also in tlie Old World, that we must consider it a foreign element in tiiis myth.' These instances siiow that the myths referring to tiie ceremonial are of ('omplex origin. I will ]><)int out anothei" ])ecnliarity of these traditions: When we compare the legends as told by the various tribes of the coast, we find that the ceremonial is d<Mived from a variety of myths. Home men obtained it from lliixbakurihinuXsi'wae, others from the wolves, still others brought it down from heav»'n. The legend of the Tsimshian tells that a hunter ol)tained it from a bear who took hiui into his lodge in the interior of a rock (p. ()."»2). Traditions which are entirely distinct in <'.haracter and origin are brought forward to exjdain the origin of the same ceremonial. What does this jn-ove ? We have seen that none of the tales referred to can be considered as a growth of the genius of any of these tribes unintluenced by any foreign sources. All the traditions are full of for- eign elements whicli can be traced, stej) by stej), to distant regions. When we see, therefore, that the same ritual is explained by a variety of traditions, wc; must conclude.that in this region at least the ritual is older than the tradition refeiring to the ritual; that the former must be (considered as i)rimary, the latter as secondary. I believe the source of the ritual, as well as of the legends which are connected witli it, must be looked for in the advantages and the pre- rogatives which the membership of secret societies gives. This must have caused a desiie to ])oss«!ss such membership, which either led men to acipiire membershi])S in existing societies, or, where these were not snflicient, for the people to invent new ones. Of course, I do not mean to say that the Indian invented traditions consciously and inte?itionally, but that the desire excited his fancy and his whole state of mind, and that in this manner, aftei- approjjriate fasting, the oppor- tunity was given for hallucinations, the material for which was neces- sarily taken from the existing ideas, or from the ideas of neighboring tribes. These are the ])eculiar phenomena which were set forth by StoU in his book on Suggestion, and 1 think in a deeper manner by Tarde in his book on the Laws of Imitation. It is easily understood how the exciting aspect of the ceremonial of the cannibal society caused a young man who had gone fasting to believe that he saw in his hallucinations the same spirit under new conditions, and to tell of his experience after his retuiii. As the notion had become established that the spii'it, after having been seen, had a tendency to reappear to the descendants, an oj)portunity was given for the formation of a new place in the secret society. We may 'For .1 roiiiiiikiible iiiialofjiiP of tbis tradition colh^cted ainoiiff tlie (rolds of Amoor River, see "G1o)»uh," LXXI, pufjo !ti>. ' : ill UH 664 REPORT OP NATIONAL MUSRUM, 189r.. I- therefore ussnme tliiit the psy«'hoh)j,Mcal e\i»Iimatioii for the develop- ment of the (ioinplifiited system of tlie iiuMiiberslii|) in secret societies lies in the eoinbiiied action of the social system on the one hand and the method of accpiirinfj manitons on the other. While these considerations explain the variety of forms of the secret societies and prove that the mytlis on which the ritual is ai)i)arently fcmnded an^ i)rol)ably se(!ondary in (tliariictcr, tlu'y do not j^ive a clew to the origin of the siM-ret societies and of the jxHUiliar customs con- nected with them. There are, however, indications which allow us t(> conclude that these customs had their origin in methods of warfare. First of all, the deity VVina'liigMlis is considered the bringer of the c<'re- monial. This name means "the onc^ who makes war upon the whole world,'' a. id lie rules the mind of man at the time of war as well as during the period of activity of the secret so(!ietics. For this reiison, also, the secret societies are in action during times of war, in winter as well as in summer (see ]). 4-!>). All the oldest songs of these socie ^ties have rcfiirence to war; tlie <'annibal, the bear diincer, and the fool dancer, are considered as chief warriors, and fall into ecstasies as soon as they have killed an enemy. All this seems to indicate that the origin of the secret sixtieties has a close connection with warfare. lint one thing moie must be considered. The customs which we ^observe nowadays are evidently a modern develo])nu'ntof more ancient forms. The ceremonial of cannibalism, which nowadays is the most important part of the whole ceremonial, is known to have been intro- duced among the vaiious tribes recently, although its foundation, the idea of the existence of a spirit who is killing ])eople, is present among all the tribes. The Ivwakintl state uniforndy that the custom of devouring men was introduced among their tribe about sixty years ago, and that it was derived from the Ile'iltsu(|. We also have conclusive evidence that the custom was ac(|uired by the Tsinishian not more than seventy years ago, and that they also obtained it from the He'iltsu(i. Therefore there is no doubt that the custom origi- nally was con lined to the small territory of the Ile'iltsuq. Among the southern tribes the action of the cannibal was contined to his taking hold with his teeth of the heads of enennes, which were cut oif in war. The form in which the ceremony of cannibalism of the He'iltsu(i appeared lirst was the following: A slave was killed by his owner, and then was tcu'u and eaten by the cannibals, or pieces of flesh were torn with the teeth from tlu^ arms or the chest of people, or, finally, corpses which were prepared in a i)articular mnnner were devoured by the can- nibal. The first of these customs shows clearly its close connection witii warfare. The slave is the booty of the cannibal or of liis relatives, and by slaying him the victory is once more brought before the eyes of his admiring friends. It is hardly ])ossible to prove definitely that the secret socdeties have developed exclusively from customs relating to warfare, but I believe my remarks have made clear the close connection between the two phenomena. 1 -,1, ' 1. f ■ ' •5 if';, ' develop Hocietioa land iiiul lio sp(!ret )l)iirentl.v ve a clew oiiis con- low us to ' warfare. ' the ccrc- he whole ,s well as is reason, winter as Bse socie , and the itasies as cate that warfare, vhicli we e ancient the most !en intro- ition, the it among istom of ty years Iso have siinsbian tained it um origi- nong the 8 taking in war. I(''iltsu(i ner, and ere torn corpses the can- inection elatives, '. eyes of that the itin;-' to inection [To page 336.] THK ORICIX OF THE CLAN O'MAMTS'HN'OX OK THK LASQ'RXOX. (r'a'x'amlac Dz'i'lqoaloLEla Lawis sa'sEmc yix Sc'paxacs i.r» YiVt]"- 1 Caiiii' III' it, is sjiid l)/.'l'li|iiiilr>l.Kla anil IiIh rliililrt'ii tlint Sliiiiiii;; down iiiiil EiifKinaT' xa ts"EdiV(i Lo (i-c'xdEn LEwa a'Lc xonri'ksc l)iVdo«|()ana(|f'- Flr«t sixiiikcr tli;it woniiin iiml (Ii'xilKii and last liis cliild. Si'cinf; I'lnni <ine inr- niT til tliii sEla. K-'c'slac <;"a'xr' (jiVnEnias l)z'i'l(|oaloLEla yix L'c'sEhKia (ja ntlicr. Nut, it is sniil rainr tim wilV iit' l)/.'i'l(|iialiii.Kla tliat sun wiMiiiin I'nr hr-'n-'iif^ mas (la'samasc L'»''sKlaqa xa L'c'sEla. llc'lat'a iiKtifi'xa lit-r liniii); wlio niaki's walk sun wuniaii tlii> hiiii. I'ut Ih' laniodown O'manis yix D/Zi'ltjoaloLEla Lawis sa'sEm. Hc'x-'ida am lawis (r-c'x- 5 O'lnan'n that Dz'iiiioalni.KJa niid his rliildroii. Itijjlit away it is said (Ji-'x- dEn la (jiVs'ida la'xa Wa'k'V'<icsLa. La do'x'oaLEla xa nEqa'ts'acp"^ <lKn wiiit III" walked tii tin' Hent Uay its iinnu'. Ho discovorud t)i« ten went Xua'k'nna niExc's laq. La'lae wunwl'k'a(|, laani lawis lax a'Laca sa ramies spread I iM tliere. 'riien lie Iiid tVoni them, lio went it is said at inland of the beach it i.s said the Xua'Xuak'una. Lac G-c'xdEn dExwuLtVi'lis laq. La'lar- yfi'iiVg-aLc canooH. Tlion U'e'xdEii Jumped out of tlm there. Then ho spoke woods da nemtt'k'uc bKgwa'nEm: "Ma'sos ya'lag'iliscx, (I'c'xdEn?" nc'x'- the one mail: " What you workiii); for, (ie'xdKii ?" lie was srdac (l"c'x(lEn. La'lae na'naxma'ysi: "^a'I^)(Joasta'yin lor,."' Lfi/laclO told (I'e'xdF.n. Then horejilied: " I am tryinji to (;i't a from Then it inaKieal treasute you." is said wuLr^'lJ'c'xdEna xabEgwa'nEmc: "Mar-'noxoas?" Lniac nfi'naxmayc asked (i'e'xdEli the man: "Of what tribe are Then it ho answered ymi/ " is said da bEgwa'nEmax: "Ma'x'enoxu'nux. TIau'xwidox alcwats'ii'xsnOx till' man: " W« are killer w hales. He liroke it our hunting ranoe g'i'(]ainaycx." Lil'lac wuLfi's-riwc (r-c'xdEn Ifix fEmyo.sr' xcs Xufi'k'- : I this ihief." Then it he was a.sked is said Ge'xdEn at si'wiiiK for material his uncxs hau'xwidac. La'lae nc'La sa doT-x. "Ha'g-a ax'c'dEx doc'xa," noe it was hrokon. Then it ho said of cedar "(io take cedar Is said the twigs: twi^s," ncXso lac (l-c'xdEn. La'lae qa's'ida. K*V''slat'a <iii/r.axs g-a'xac dii'la 1") ho was it is (i'c'xilEn. Then it he walked. Not ho went loii'; 1 ame <'arry- told said is said ing xa dawc'x qa s tsa'wis laxa bEgwa'nEm. La'lae da bEgwa'nEm aaLtsa'la tho cedar to give them to the man. Then it the man hroke to tw^igs is said pieces xa do'wcx: "Ma'se xa'nLEla g'iLa'sik- tE'hjoaT' Lfi'lac da bEgwa'nEm tho cedar "What niak(>s it weak?" Then it the nian twijjs: is said yfi'laqa xa TiEmo'lcuc bEgwa'nEm (ja Ics ax'c'dEx sE'bcsa. La'laf' da sent the one man to go take twisted on Then it the lieach ( is sail! 665 IMAGE EVALUATION TEST TARGET (MT-3) ^/ 1.0 :.?i I.I 1.25 28 13 2 1^ 11^ 22 2.0 U III 1.6 P <^ /# /a m. '^^ Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. MSBO (716) 873-4503 « iV ciV 'S^ ^ v*> ^ *. <■• Vi i/. ^ .<? 666 KEPOHT OF NATIONAL MUSEUM, 1895. • 1 bKjjwfi'nEm (Izi'IX'wida. K*V''8lat'a (|si'Lax8 g-ii'xaf' da'la xa sE'lbr-s. niiiM run N'ut It m niiiil \<>»K lio cnmit I'arrviiit; tlio I wiHtuil on linni'li ( I) LiVltM'' da bEffWil'iiKin t'E'inx*' it xa Xua'k'iina. La'laT' d/i'XsRintsa iiiuii srui'tl tilt' ciiiimt. Tlifn it till- Ih Hllill Tlu'ii it III' riililMMl on to it Ih Hllill qoalr^'k-I laxis t'Eiiia'y*'. liaaiii ^oa'La. La'lat't^M'qainayaaama'x'tMiox giiin (Ml liJH Hi'iiiii. That wiiH IliiiHiii'il. Tlieii tliiwliiiir nr klllfr wIiiiIi-h the yix Ilr''lil}ilag'ilis, hr-'iKin i,f''<iKiii sa g-i'tiauiaya sa niaa'inxV'iioX : tliiit Hi'iiliiliiK'iliH. Tliiit wiih tin- iiiiiiii- of I'liii-r of killer wlialuH till- tllK T) "La'inoX laLRii xiii'lbalax ina'sto la'xAx (x'r'xdEn (la sKk'i'lasoX xa "TliiHoiir will ):ii qiiiirt/. liar|>oiin to tliin (i't-'xilKii to H|Huir tlio III.V |lollll<!<l (loayi'm. Ho'iuis 'i«^'le(iEiu s iME'iiLosElas lo MEiimEnlrM|a*la8, qawis whale. Audit tlii> iiiiiiu'h of Mk iil/iHKla» mil! MK'iiinKiilri|ii'liiH. iiiitl it {fo'k"i.a«'»s Ma'xf'xsr'k'ila Lf-s };M'»k"Laos. La'Lt"' ina'xV'noxLr'S Lo'qulr*- your future killer wlmlc will your future It will killer wlialu will future hoiiHi' iniiiitint! he liouHe. be lie your iIIhIi. Laos. Ilo'iijis liaJa'yu Lo (fula'sta lEwa xuiMx'T'x xuta'yu qa s saX- yiiiir. Ami the death and the water and the quartz knife fur iitrher hriiiKer of life eiiueil knife X'ii'LuH.'' Lii'lat' wi'XstEudr' da iiiaa'mX V'ii»'»X la'xis alr''watsV'. La'lar^ your." Tiien they launehed the kiUiT whale at thoir hiintiu}; ranoe. Tlioii lOLEx-'O'dt'' da Tuaa'inxV'iiox. (l-a'xlar- (J'r'xdEii iiii'nak" laxis g-Ok". tlii'y started the killer wlialeH. He then came tie'xdKn homo to IiIh Iiouimi. Laa^m sBk-a' xa q(»ayi'in LEwa <|'a'Ha. Lag-iLtsr- g'T'tiamOx-'ida. Thnii he N|ienred the whale and the Hea otter. Therefore ho heeame a ehief. Lii'lat'' ("''tT't tia'sMdc G-f*'xdEii. La'lar' do'x'oaLEla xa \vi'\va»"»(i. Then again he walked (i'e'KdEn. Thou he diHcovered the wolves. Wa'vs(|Em lao da iiEin. La'lar^ ina'LEinO da iiE'iur* wi'waoq. Lri'lat"' A head at each it \n the one. Then it ix two heads the other wolf. Then end -said aaid (»*r''xtlKii laxtiasyil'yati'Eiitatnr' xa wI'wjwkj: "Ma'sos axsEwfi'iiMs?'' Ct'e'xdKii there to Hjicak to the wolves: " Wliat you doiiinyour' 15 nf''x*laf' (l*r''xdEii la'xa wi'waok". Lfi'laO Lr''lalc da wl'wanknax he Naid ti'i'xdKn to the widve.'*. Then they rulleil the widveH G-r''xdEii (|a lOs liix g-o'knas. Lfi'lar (T*f''xdEn Xut"'lig'a'n("> sa nifi'LEiiic (i'e'xilRn to no to their houHe. Then ti-e'xdEn liu wmh |iut on of two his hack the headed wi'watlk". LiVlat"^ la'g-aa la'xa d/'Ela'L, g-o'kida sa xn'mdr*. La'lar' widf. Then they at the lake, tho villOKO of land otter. Tlieii arriveil the ya'q'eg-aLt"' da wi'waok": "Laanis lf''<lEii»"»x8LEs xu'mde." liil'lar^ he Hpoke the wolf: "Xowyou thiH will Iw land otter." Then your duni'H gM'Ix-'idt' da wi'wadk": " La'lat' la'g'aa lax g-o'koa sa g-i'la. "Laanis he trotted the wolf. Then they at IiIh hoiiae of fcriz/ly Xowyou arrived the liear." 2<)lf''<leiiuX8Li8 g'i'la.'' <i*a'xf'La sa L'a'sq'r'iiox lr''idEnoX sa g'i'laLEwa tlilH will be your Krizz-ly Therefore the Li'ihii'i'Dox haviug of grir./.ly and the (lance ' hear. dunce the bear • xu'mdf'. La'lat' qa'H'idayu sa wi'wat')k". La'lat' la'g'iia lax g-tl'kua lai)d(dter. Then walked by wolf. Then they at thehoiiHc the arrived sa wi'wai">k. Ilao'LEla'yu lax g-O'kua sa g-r-'qainaya sa wi'w.it'ik xa of widf. He wan taken at thehonxo of chief of widves the the the the Lvqadt'-s i)o'S(">aolaqa. La'lat' wiiLa'sawa: "Ma'st'js ya'lag'ilisax!" bia name Howling woman. Then he wbh asked, "what youworkiiigf" ,„. :^^-i.^A^,HmnrmfiL ix.:!!,.., 'lioX iitt'lier kiiit'it ioii !" Ivc.i l\V<l Lil'liU' Tlnn liiTlari Tli.'ii isax!" THK KWAKIUTL INDIANS. 667 La'lar' nfi'iiaxina*' (iM''xdKii: "La'i.okoaH«layiii." lifi'Iaf- dzo'so sa 1 Thfii III' aiiHWiTiMl <i'>'X<leii I rniMo tii i!«l a nmcii'iil 'I'Ih'ii I rniMK til n»l a tniif;ii'al trcHHiiri'. Ill' WIIN of nivi-n till- iiia'st«i 'lEwa \uiiitxii'inta;;'ila 'iKwa lialri'yn '|Kwa l«-l*''i(la xa liaina'ii- liar|iiMiii ami till' iiiakiii;;<<v<'r.vlliiiit: anil tin- ilraiti iiinl tin- ilaiiivH. tli« laiiKliint; liiirii liriiiK'T xolal. iKwa <|riqV''KKlaL. Lil'Iaxiia n^'k-r' i)o'ijoifoliMia «|fts h'^ wi'iia daiii'i' anil till- iiioiii|iiitiiilaiiri>. Then M|>iiln walil llnwIInK ^Vl>nlan lliat llii'> tmiiaki' j{i> war xa (^ri'<i'i:<;wa'<lKXLa li:auXi-ii'yas sa Ir-'liioalai-ayf'. lifi'lac Tso'kii- tlio MantirH tlii'ir nanii' tlieir nanii' nf llir triliiM 'I'lii-n I'linor la^-iLa lar da jr'i'qainayas. n«'''x''ida am lawis la wi'iir <la wi'waok". 5 Itii-akt'i' it JH (III- tlii'lr cliii-r. I!i);lit iiwav it Is :i:iiil tlii'\ tiiiiiaKi- tlir woIvch. hhIiI wi'IiI war La'lsw (ia'x''i(lK xajj'i'qaiiu'Xdr'. Mo'i/Kiik'iin lar- da (la'ff-ik". (J'fi'x- TlitiM tlit*v I'll III! till' rliii'f |>iiHl. Fiiiir riitlioniH liin it ii« tlir lirail rut 'I'licv liiH lii-ilil lari* Maiil iitV. rami, lao tSiVyi da <ia'}?Mik" Iiix (••r''xdEii. Laani tr''kii«'tV'dayii liix ( lM''xdKn. it iH tlii'V till- hi-aila to li'f'xtlKii. 'i'lirii tlirv wi'ir liini); mi to (i'l'xdKli. mciil »'»ir to liiM IiihI.v givin Ilr-'x-'ida ainlawis dzr-'dzasiVIt' da «|r'(ia'};"ikuax. Lar ii«''iiaku«' At oiH'i' it Im Maiil tlii'V Hi|iiriikril tlir lii-ii<N. Tlicn lii' wi-iit liiiiiii- (l-r''xdi;ii. Laa'tii 'lo'kiialaxvs. llr-'x-'ida ainlawis <|()ri'<io«'k"a \a (i'l'MlKn. Ilwas his nia;;ii'al tr«a-<iiri-. At otiii' it is ^aiil lir uriit » lialiiii: tin- i|oayi'ni. liji'lar- (J-r'vdKn yiVhujax D/i'iqoaloi.Ela <|a Ics g'oaiV lax 10 wliali'. Tlii-ii it i* (t'i''x<lK'n fn'nt l)7.i'li|iMili>i.K.la tn u" "it <>» «t Haiil iiirk I>o'(|'uX«lKma xa qawii'Ia lax i.a'stias i|a ila'doqoalr'sr- xa <|<)ayi'iii. 'Watrliini: plari'' tlir Htaniliii): at ijiHijaH tii watrli tli« wliali'H. near tlin wator Ilf'Kin lajj'iLH sEk*a' La'sqV'iiox laxa (|<Kiyi'in i.Kwa It'lai'dr-. llc'Ein 'I'liiTitori' tliry till' l-i'sq'i'iii'ix at tin' wliali'H ami tin' ilaiirrM. Tliat Hpi-ar axno'fjuadafjMi- sa i/a'sciV'iioXtias. I.aain IiVpa. wait olitaini'il I'i iji'sin'iiox. That Is tlii' )'iiil. the [To page 355.] NKQAi"i:NK'KM'S SoNT.. 1. TsT'i^wnXLEntsf-a hems (I'a'lasowa lax i-a'sotr-walr'ts na'la. KaiiiiiiDi ;.'ri'at our kimwii at imlNiili' iit' wiirlil. Awiiir- da {j-i'(|aiiia wuhiamil'iliii };'i'<|ania'yii r»ku(|r'slai ? (') lax ]"» Keal till' rliii'f hiuhost of all rliirl hy liim-'i'll ' Ici g'i'g'i<iania is Ir-'ltioalaLO. "No'jjua'ani laO a'lJanox a.s }j-i'<;M«jama'yti the I'll iolH or tlif trihi'H. " I am it Ih liavilijtHrr nt' cliirlVi Maiil vants is l«''l(i()alai,ai. Nri'jjua'aiii Irilaf' ayi'lkoad«*'S {»M'{j*i(iania'ya is III' trilwN. lam iliHHaiil liavini; tor chiorH or Hjii'alii'Ts ]r''k|oalaLai. Nn'gua'am la'IaT' iKlaxs'a'nuiLax (fE'ltfatisfilax g'i'g'i- trilx'N. I am it Ih Haiil pirct'H ii|'i'ii]i|ii>r lirokiii < iipprrs llif qaiiia'ya is ir-'lcjoalaLai." lyKl'L tsrda sEtis {j'i'<|ainar'x xa'nLBlag'ilis I'hii'fn of tiild'H." Kii not lt<( our rliicf lirri' (jet worMO Lo'inalag'ilis ino'inasila yaixLE'iia sEiis g-i'qamar'X Ir-'hioalaLai, a'LalaiUO oviTiloini; liiirtiiiK prupiTty our rliii'l' lirri' IrihrN. I'lxi- Lens xa'uLElak-as h'X'aain laxa L'a'L'aqoa laxf' Ir/laxs'anuita <fa'l(iati- w«< ahall get worse only beiuK at the I'lipiK-rH at tlii> lirokrn pici'i'M of piocFH i KopiMsr ' One wonl initNiiiK. 4* a 668 1^1, f ' ■ M li REr'ORT OP NATIONAL MUftEUM, 1895. 1 sa\v«' liiXH^KiitiVliiLtsr' q'ahfaltK'lai.tHr' saptEtHla'laLtm', lif'wiyakilitsf', ro|i|H'r copiHT lin-akvr urciit I'lipiHT lirnakcr KDutI wlin tlirowH rop- Kri'iit In wliiiiii gri'itt per into wat«r iihImhIv run t'lhiiti up k-V''s(>.vak*ilitsr', ^M'fflqaina'ya. XoXslatsr'yayfiLf'X q'oa'losoiiiaH tllK IliulK'Ht dill' ^rcHl ill liiick rliiffH. Vitii went lunt; bk" yoii liiiriit til UHlirH xa iiK'tnH<|KiniiX witi. l«''lt|oalaLai: XoXHlatsf'yayriLf'x t;'i'qaiua'ya till' oiii' liiiiK trilH>H. Villi wi-iil loiiK )>K<> clil(*r »K<> Ic'liioalai.ai, <|'ii'iii\''i(lainas xa liVlaxHaloLa «foaquniXHAlainaH ysVg-i- trilN^K, iiiiikiiii; tliniii run the |;oiiii! to anil iiiakin); tbmii run to anil ,voii away Tro in a holti I'm in u holit 5 LKxtsEinoJ. fj'ni^ iiio'tiniiif' jjiiiH If'lqoalaLai. XoXlatsf^yayfiuix lur trilM'H. You wi>iit loni; ngo wiTK I'liraci'il Willi oiii' thrill in your raiiiH! loilllrll i'unoi< at ani'lior oXoa'ya tsVi'mxniiiiniiXstts tsV'tH'«u.wiVIaoLa {jiia'pa'lis IcMifoalaLai. oil Huunil ts'o'noqoa Hoiiiiil tlir I'aninuH on« north imiiI tribi'M. XoXslatsOvayuLr'X );'f'qaina\va lua'Xuax'ilayulf'X fj-i'qama'ya is You wi'iil lonu iiK" chief giving away bhuiktttit chitit' uf lO'IqoalaLai w(m»o ya. trilxt wiHHi ya. 2. rjofi'i. tso 8EIIH «''wa(ianu' tjEiiH ti'a'hisowa lax La'sotiwalits iia'la. Viiu't lot iiH our Kiiiii); in I'ront our theonowbo at ontHiilo furuheail of worlil. Ill' him Ih bi^ard 10 A k-'esLala lEiis h'^liioalaLai, biVxswalaLa' g-iloLayaLa xeiih iiid'qEiniU' Ah! not li't UK, triliim, Htoal .it«al from loatleil ramie iiiir fr'\us lr''I<|oaIai>ai, a'LalalEnsts^E'ng'um laxa wulaHOlaxa inO^koaso laxa our trilx'H, i-Ihk wk he will Im< at thi' lianiln will lie will In; liaiif;i-il at angry tied thii mo'qiimaox, lf''hioalaLai. " K'V's laxa'owis LEiis wax'a'mlaxa wax- loailrd ranoK trilir. " Ni>ver iiiinil U8 ilo not ininil it iiiiuil tsC'Eiu laxa. NEiiio'XVinlaxa {jf-in iiKma'xMtse'yak* Lo nE'ni8<|Einak" grnit iH at it. I alonu I aa great a8 thia and oiin Ir^lqoalaLai. Nr'iiiax'it8f*'ya jfin Lo iuo'sqainak" Ir>'lqoalaLai. No'- tri)ii>: aa gi«at aH I and tour tribi-H. I 15 jfuaq'u'maaa }rMxtow«''S("> XusK'la jj'I'xtowt'Bt"* skiih gM'tiainayOx amthcomi iilaved on t^ip nf lighting (ilacud tin t4i|i uf uur chief plan; It'ltioalaLai. Nt'j'fjiuui'a'iiiaas La'qoatiaiiilis, Nejcf^'atw', K"V>'kuig'aliso. trilicH. 1 am till' one ( 'oppiT fan-, (Sreat miiiinlain. Suppiirtiu', Wa'wala'las, g-iii }j'i'<i«''t«''yatsf' pfiii Ir''l(}(>alaLai. Woa \va. ObHtiu'lu, my having mi- for my trilM;H. Woa w4. niaHtor. [To page 355.] NEQA'I'ENK'EM'S SON(4. 1. ;)oaMa iiiE'liiiElsElaXdt'tx'oii, lr''li|ualaLai ! r^oa'la sa inK'IiiiEl- lloiiiit look arniiiiil. IrilM'H. Do not inili'iil look HEla(lao(|oi. l«~''l(io<)laLai, a'Lala LEim da'doxkwiiiala 1 ix laX(~>X around, trilii'R, elM we ahall hi'k aiimothing at our ahall Hi'it Riimothing terrible 2(>g'oXtsr'ax .sa a'lax g'i'iiama'ya. lioUHt< great of ri'al oliUif. the ■ A diaturti^d ChintNik .iargon word for kapNiwa'U. THE KWAKIUTL INDIANS. 669 i*r 2. r)oa'la do'doXHostalaXdaoxoL, lC''l<ioalaLai ! ifoa'Ia Ha do'doXsr* 1 III) not look Turwaril aii<l bui'kwani, IrilicN, (III not ill liHik I'lirwiiiil <I.'<<1 stalaXdtuiquL, IfdquahiLai! a'Lala lkuk da'doxkwinala lax laXoX iiiitl liiu'kwuni, tribuH! elii« wo kIiuII nc<> Hiiiiiiiliiii): at niir liTiildr ;;'o'XtH«'ax »a ii'lax g-iNiaiua'ya. T8V)'no<|oanuXt««' laloX {i-o'xtsrax lioimo gnat uf r«Hl chief. Tii'u'u(n|uu liavlii|r ^rcat tiiir Iiouho urcut lh« 8ai iVlax {r-i'iiaina^ya. La'^j-iL tscaKoX ha'iiianr'k\vilalatM«-a do'lK.iiix-iti- iil' ri'al cliiuf. Tberuforn niir iiiakiiii; iiiiiililu In ^rt'iit iiiukint; iiiiiii)i tint IIIOVI' latsra, k'Vs q'uMaXLa^'ila, k'V's pKMihEXLa^^'ila aiXttX {jfo'xtsr'ax sa r» groul, iiol lifo iiiakinK. "ot liri'ath iiiukiug our \V5i'waxH«|Eiiig-ilaxt8f'a a'lax ^''i'qaiiia'ya. iloiililit olili'f nn-ut real rliief. 3. t)oa'la lia'yutKlaXdaOX'oL, Ic'hioalaLai ! ■)Uca'la sa Iia'yutKla- 1>(> nut niaki- iiiiiMO, tribvit! Do nut in iiiakit ibfil da4H|oL, Ic'lqualaLai ! a'Lala hkiih La'aqala'yutsca an ha'qaiiuXts(~>a noise, tribes! eUx we uvvrturu gruut of ovi'rliauKiiiK K''<'»t bousu urcut of tlie ol IIm> g*i'<|aiua'ya. "No'guaq'a'iuas g'a'yaxalasa (loi'Laxalasa g'lg-Kqaina'ya chief. "lamtbeouo fruui whom cumeit fruiii whom is chictN down untied s lt~''l(]oalaLai. of tribcH. 4. x)r>a'la dBndGlixMlaXdadx'dL, lr>'lquaIaLai ! i)oa'la sa dEiidrdix-i- Do not K''"!"'*'*-'' tribeHl Do nut in- grum- iletMl laXdaox'oL, Ul'lqoalaLai ! laXoX g'o'xtsOax sa wa'waxsciEing-ilaox- 10 i.h tribiw : lioiiHUcrt'Ut of the doullIl^ tst'a ificjama'ya. Wa'wauE'mf'tialag'ila ^''igH'snr'qalagMla lai a'la. HTvnt chief. Mnkiiif; »11 iix|ii'<'t to die frightening blimd kwisawf* Ha wa'XwuLa g'a'xr'La'lisEiu uia'mKiiLf'ya laXoX }X'tt'x- on bixly of thime who to enter to cut at chicfN in our house the tried hoiiHe tsOax Ha wri'wax8(|Eiug'ilaoxt8f'a a'lax gM'qama'ya." Ilai.Xa'mr' g-iii 15 great of double great real chief. Oiilv tliat'it Ih iiie the tHE'iikiiDiiia'xua ha'lstalag-iliLa g-ixHtalag-ilii.a laXoX iiui'iueiilayu ungerit uutiiig a liltl(> only eating like a ehief in our fouti given tsr-ax sa wa'waxstiEiiig-ilatsr'a a'lax g*i't|aina'ya. great of double great real eliiof. the IK'llllEl- ItMtk laXoX our [To page 356.] 11ENAK■ALA^S<^ ( -KNViEU). 1. WuLinr-'g-in nf'X'tjr' ogwu'Ia kwa'iir'8Elaiiia.s xa iia'Ia. K"V''.saiLKii I thought 1 Hsid another one iiiude Ninok.v thi- weatlier. No I am iiEmogu'Iag'iliH am lir>'g'alag'iliH am kwa'kux-i'iiatsfa woxspKudalat.sr'a theonlyoiiein the world the onl.Y one on earth making ttinoke great at both uiiiIh of the year LK'laiiEm axa wi'wiil(|E'mak" l(~''l(|(>aliii.ai; wo ho bo. -0 called the all tribes trilies; wo hu ho. 2. Wa'LdEmg'a'iiEm La s ya'q'EndEmg-a'iiKmLas ya'yatirtV'iu'tja; What will b« Iii« word of what will lie aay again the spider woiuau ; 670 REPORT OP NATIONAL MUSEUM, 1X95. 1 k'VsLuit'C aiDiVHayaLa wailniayaLa >vill(lKiii» ya'yaqf'tV'iieqa; k-Vis- Dot will he htan n m. filling III zl)(zuK liiMWoriU tin; Hpiil<>r uoiimii: not lliii-ii Laid'f' amo'HayaLa Ha^'dLEXiVlaLa Xua'kuiL'ExsVliiLa <i'E'ltal>uLa'yaLK will lio l>r>K ho will givf nwa.v ra- lurryiiiK riiiiuoH in liis prett'iuliiig to liruiik iiiM-H inoiitli c'ii|>|iflrH k'oqoabiila'yaLa k'uO'lasbui-a'yaLa i/<i'nag'ilabiiLa'yaLa wfi'LtlEui h preteniliug III lircnk iirvteuiliiiK toKivu feaitlH pretvnilin); t<iuiv«);ri<«8(i thi< worila of CopiM-m I'i'IIHIH yaya^ir'tV'nf'qa owag'iL'amasi'la iK'iiilEiiiXuiiilisa qm^'tiiixaLEiiiIi'sa the Hpider woman thim hn tiinii<<l dry in liia fac» moldy iu his face 5 hfi'nak-'af'tso Lfi'Lawitsr- sEiis g'i'fficjauia'ysi. itlandini: in front Mtaiidiiit; i" <><■'' chii^fH. iirthnir lii'lly I'riiiitot' him 3. K'V'VKsk'Ti'sowa v\ (~'anag-ala8. La'iiaXna'iiick' wax* wfi'nr'xsila Nothing; lit all Ih i>noii);li I'oryoii. Sonii-tiiiirM tlim triml maltri'atinK a'iiajj''ila lamXtras hanjar'/x-s iiia'sLa wa'ytlLa ya'yaLaLg'iwf' (|anL<~) makiiiK you will bo like wli.it old iliit{ 0)1011 your lt-K8 be- when I eiiouith ' (I'litiiri') tori' iiiu hImiII ya'k'siliLo, hu'iiiHiLxaas «in»''x''i(lt' layo'i.g-iii laxs'Eiidr'yoL xa L«"''qKm- Koti-xritod in thus you did wlirn I did liroak cupiior tlii' iianird tllO llOIIHO, iioXtsea a'lMiolatsr'a 'lo iiia'xtsVdKintst'a sEuis yaOxLEii L«~'(]Eiiiii«)XtHea imtil 'Cloud groat ' and 'Of whom all arv nrvut our property numi>d groat aHhami'd ' lOliai'matsr'a 'lo iiiax'i'iirjxtsf'a ^o LniKiiiuilXtsOa t'jpalaa'tsra 'it') Lr>'tjain- 'Chiuf groat' and Killer whale firoat ' and iianii'd great ' Point of great anil named land' iiuXts<~'ak*intsr'guinimXt8(~'a 'n't U'tiaiiumXtsf'a (lau'ltimatsr-a. IlaiiuKii groat 'Of whom all are groat and naiiieil creat ' lloavor great.' Tliiit Ih afraid' mliiu uE'uqEinx*'itayfi g'iii yaiasuwa iiu">'iiiaHaHt">wa xa tcVistOs, peLpaX.stV)\va what Ih thrown into my vaiii|iiishod ill trtmleil tlio limp one limp when outon tlio tiro ' whun 1 eat, xa'tIaak"inEiu''X wa'wriala xoa g-i'tiaiiia'ya. Hlim amall iiucH trying to van- tliia rliiof, •IIiIh!: 4. \Vf''}j*a xtva {fa'xt'LEljw'jx iiiiViiiEiiL(''ya laxt) i..a\vu'l(|ai»iayax, (lOon! the piHir one who I'll' who wants lo be I'riiin the hiiiih of the ehief tored fed l/itl'oalO'XLOyatsf' kua'x.si8talat8t' kua'x'ilaiul'kuiin'tsr' j^'i'tiaina'ya. whoHo own Daiiio groat Hiiioko around groat HUioko ahead great elijef. the world WaX'E'iiiLa Wii'lEiiix-'ida (|V''k*isaiua8 nax'rMlamasLay«'X*ts'osKhiit8t"»X Novoriuiml uiidouvor to give them makingdrink i|ualmiNh iniii'li food lio'g'oaLKliitsi'jx wflatiO ltVyE\viii<">Xoa gM'tjKuia'yH. vomiting nuvor gooa liaek rrmn chief, the iiiiddio [To page 358. | 1. Yrinan(')Xlai wiVya sa ya'lag'ili8 8a iia'la. There is a it is the river of travolor around of world, bear aaid the the world the 2. YaLii'wisElai na'na sa wa'ya sa yft'lagMUs sa na'la. He is wild it is the bear of rivor of traveler around of world, said tlie the the worhl the 20 .'{. YiTxsEin la'laai ts'E'lx-aya xa wa'ya sa lua'msusilalisaix g-iiis UadnoMH then it In going up tho the river of meiMiiring life of man our said river the le'lqoalaLe. tribes. THE KWAKIIJTL INDIANS. 671 when I hImiII 4. Yal Bi'siyilL laf tH'E'lx'jiya wa'ya sa iiiii'iiiKiiHilaliHsix if-iim I Ya! Hi'NlyiiL it iit );uinK »|> tint the river of iii<!iuiuriu|{ life iil' nmii our ■aid rivor thu l('*'El(|(>aIaLi%. triht'H. 5. Ya! liViii liVla4> awsTwiiHtalOk" LA'qostalf'k" ayiya \Kun iio'hxiainar Ya! thi'.v it lit f!n<iit lliinCH Koil'K ciipiHtr eniiiK up iivlvii oiir hIiIi'hI ImuIIht nrtt Hiiiil ii|> thv river the river aya xgMii^ Ir-'EltioalaLil. aye uf our trilMta. [To page 398.] 1. Ilalioiioag'a'nEint ana i/r-'H^ala g'ri^iiEtnLa{;'r''<|aina\va lr*'l<|nlaLai 5 lie will not have merry heal It will lie theehief trilieH. n|ion the |hm>|iI(^ 2. La'tsr'k'as g'sl'iiKiuU! halio'qiila LV-'H'ala {^-a'liEniLa tVMioapiitsf'a ThuH ({reat will be not huvinu the heat it will he ^real lire with niorey atonva in it 8EIIH pfi'qama'yr' lr''l<|oalaLai. ofour chief triheH. 3. Motma'nOVa (|'r''q'ak*is iii<)tiiia(K'{;-r''x(>a k-'<>f''la«ilaLtsf'x t'iu'<|<»a You eiit all the leHt eating mneh who eata the real IIiIh ^re^il oni' who lliia ^reat of the lisiHt alwaya liivea feaHlH ]>alriiitHr'x g'i'<iaiiia'ya lO'ltjoalaLai. one who chlrf iribeH. alwa.VH perloriMS the lire dance 4. Lt't'malafj'ilitsr" wist'Eiis g'i'<iania'yr'x lf''l(|olaLai T(N> <;re»t Ih what he la thia chief IrilieH. doinK our iK'istalaKu k'ot"''latHi"'.strila xEiis };*i'<iaiMa'y«''X lo'lqolaLai. piing around (.'IvinK fi-aata all uur this chief tribe*, around. 5. Yo'EmxEiit f'8'a(|EmoL h»''wf'XaL<' liE'iiip'anaLa k'ua'k'uilatsK Thia niUHt be put into him he never on<'e gaveaainall Iiy hid father iiiai.a {fO'tiapof seiih g-i'qania'yt' h-'ltjolaLai. leaat lower chief ofour chief IribeH. Witi'aiia'koei 10 Who iit like to hlui Tl-'.NK, ItKCOlipK!) I»Y K. IIOAS. jt^J*---*.^.*- * m^^Mi^w^^^M^M^^^^E^ llalio -qoii-g'a - iiK - lut a iiii - it - I. c - 8 11 Befttinf* 'A- jj hi la 'Jm ± g*a-nKiu • La -*■; !»' K*o z£; P.^- qtt • ma • yu Im j«" ya - Jl J J J w^ JE^ii]g-_ZEi:g^ J^-fr. hA A liii A A 4 J J J I J J J I J J J ! J J J I J J J I J j J 672 REPUKT OF NATIOFM. MUSEUM, 1895. ^^?: g:,;-[ig^gg^^^llJ, ,gq%Sg I A lio o - o r» vii - - lu" ya Im" halio JJJIJ J Jl J J Jl J J J IJ J J I J J J S^_ -^-j^'l^' -i::^4d:^^-= ^^^m^^ qon - K*a - iiK - iiit iimi . . . L'u - a'a In . . . g'ti-iiKtii-iJi JJJIJ J JIJ J J I J J Jl J J JIJ J J \ ' Ij y-^iii^_jif E: -^— ^- |{*u . . qa - uia - yu lia vt' vu hi\ A . . . J J J I J J J I J J J Tj J J I J J J I J J J I tf-9- m. -!»- -I -»- ±=:r: J^— ft -t- -_: m. re: hA ^ A A yc — hil I J J JIJ J JIJ J Jl J J JIJ J JIJ J J I |g|^ ^= #- -• • ^■1 Lilt - Bc k'as n;*a - uEiu - \xs o - vo - koa - la - twi * • / , I A /, /I/, /, /I /, ;N j'^ ! .N /, / ?SS -,_i. ^ i/e - 8 a la g'a - nEni - l-a t'ii - qoa - p'ii - tsc /, A /I A A J" UN A .^lA A -M .N A ;'I;N .N / ^^^ £^ ■# #■ I E£E ^. -r^ /lAA-MAjN;MA-r,/NNA/ -frr « — •- -# •- ^' £3=l2 rzt: k'uv-la - si - laL - tse g'l - qa • lua - yu ? A A /I A A /I A A /I A A /I A A /I A A ^ ±i 1 M a . . J J -—— #;;^- .N/ TIIK KWAKllJTh INIJIANB. 673 A A /lA A /I A A /I A A -riA A -M A A J" ►— rf f^- if' / ha ' yC ya liA . . . A AA/I AA.1 JJIJ J JlJJJIJJJIJJJiJJJIJJJi _* jt ^1^:^^ i-^ =M *■«- i iii fe «tc. as niMtvn. hA- ik - U li y« lu-.| Mutuia no - HA J J JIJJJIJ J JI'^-Z^IAA/IAA/I"- Tlio tlirvw part beats are syncopated, tlie sticks beiiifj raisinl at each quarter and tlieref(n-e fallinfjc nearly on the second ei^htli of the three ])art bar. The fonr part rhythm is 8yn<!opated in tlie same manner. Tile rliytlim of tlie tune of the second line, Lats'ek-as {j-anKniLe, is not (piite certain. I (jonnted the 1" of the second bar almost three eij^liths, and also in tin* seventh bar of this part, but there seemed to be throughout slight irregularities in rhythm of the tlrst seven bars of this part of the song, though the beating is ju-rfectly regular, five eighths against three of the tune. The text as sung l)y my informant difllers slightly fnuu the di<!tated text. [To page 374.] Nfi'yampalisa Lai laox, nu'yampalisa Lai Lox, g-a'xaostoa i.ai Lau 1 'I'alu t'riMii till' 111'- voiir, talr frmii llic lii-- v(iur, vmi laiin' ii|i <l'o'mok*ustriaLli! L (I'o'manakulak-as. (|"o'moXs'iVlak*a'sV», «j'o'mX- yoiir <j'ii'iiiiii|i)it lioiiHi) rttal wi'iiltli nniviiiu. real wfaltli rciniinu iislioir, wraltliiiii rami' ii|> <l'omg'ilig*r' iiKg'fsilask'as'o nr''g'iyatsek*as'o. Nfi'yampalisa Lai Lox. Iiix buck iiiakiii;; a iiiDiiiitaiii );r(>at real inuiintain. Talc rniiii the lie- your, of property t;iiiiiiiiK '] '"?.'; 674 RErOKT OF NATIONAI. MUSEUM, 1895. !^ II I'lawis 'I'fi'fioa. Qoii'i.Elii ii'iiriu*'* tVpfitsVi'Ir*!, xa i,ri(|oa. liil'jfii.aH untl liin r<i|i|H>r. IiiIIii-Im- it Ih miiil lii< liiy iiii i( with llii' lupimr. TlicriTiiri' giiiiiiiit! kiii'i-H ilruwii up Soa'LKlaaiii i/ii'«|oag'i*lai|aiiH'\i.ii \<>:i<)'kua. (i'lVxIac YixNi'tiKiiiari in tlix Ih-kIii' " 'Jii|i|)<t iiiakitr I'iick ' ItH iiiiiiih Dixrhilil. Ili> riiin« it in Ylx'A'i|KTiiHt' II ill it mi ill hr'^ilax No'mas. N^'x-laf' Yix'a'quiimyaxH q'ulc^tiokna aH No'inaH. mill iinI<i>iI III NiriiiikH. It in niail Vixii qKiiiiii' IiIh iiiirln liaviiiK ol' Nh'iiuin. iliimiiiii'lliiiit! lor liiiii liaa'in liiii'laiiKina ia' Vix'a'<|aiiiayax Nu'iiias qa rs <|a4|ak''aiu*'i.r'L4'>. Thru III' \MiH imkitil to by VixiwiKiiiiii' Nh'iiiiih tliiit lin timk ii wlfn, work fi Ilai'liiO ^"o'kiila VixM'i|atiia<^ LiX.si'war. La'aiii iiia'wod«' Yix-a'qaya- ItwHH tliittiiwii Yi\'ii'<|Kiiiaii i.IXhi'wui'. 'riitni hn iiiiihi'iI him Yix'(i'>|K- to IIIIIM< IiIh I'liiiip max No'inaH <|a s li* i|ap'a'KaLaw«> lax Li\si'wa«>, (|a iiB^'iVtiuMifLaN mail Nii'iiiiiH tliiit hi'wi-iit tn live t<iui'tlnT iit liXhiwiii', I'nr lio waiilt'il tn iiiiirry u itii liiiii xfMio'kiiaH Vix-iVqaiiiilyas j;"V''<l<'i-asHiVj,'M'y«''. Mi-'/Xula la«' YixM'<|a- hilt chilli Vix u'i|Kiiiiii' hix prinorxN Sii'K'i'.M'. llr iIihIii'iI itii Yi\-ii'i|K Hiiiil iiiayax jj'r»'kua.s SiVg*i'y«"' yaxs L'iixL'ayaai'k<»ac. Lii'fjiLas ncx- qa s nini'i hiithiiiiiiii Sa'K'i'yn IiIn nirvinjiH. 'I'lirrrl'iiri' hit t lint hit Hllill «|ig*a'(iO hu]. Ma'xV'iiox lar k*'a'taiU!i'ya sa fj-ok". <T'uts«''jjMla«' Uii iiiurrieil h(<r th«ri'. Killrr wliiiln it Ih Ihi' iiiiiiitiiiK on nftln' Iiiiiinh. Sitting on itN hiu'k tlin Hiiiil till' trout l()t8'r''k'ot*'«|. K'V'os Kl k'V'8 iJoii'Laiits awi'iiakiiiLa Ha {j-rik". La'ain Kiilln. Not it Ih not tho Hiiiiin all aniiiiiil tlio ol'llio lioiimi. 'Ihi-ii Haiil tloor laf^ No'iiiasr^ g-i'lfj-ilaxaii h\\. g-\'My.ai\<Kii. dii'la x«'S .S(''k*'a<|aii0, (|a r-s it Ih Ts'o'TiuiH llrHt out of lliii linuill ho will Hpi<ak timt lakiii^ IiIh HtalC, lor it HItill t'llIlOO in> h(''ti'\iAii)\ iioii'iA' sf''k''a(irinos a'yasOxtillaffii.as M«''k*'a«|jiiioH H("'xs«|*ri'- tluiri'forv it iH thiiM his NtalV haiiil mi tii|i of it liiHNtull' Ih'ciiiino liii Haiil tliiTrt'ori' q'aiJf'laaH Ifix g-Vsf^'Y'df'La na g'l'j^'iqania'ya sa Ir''l(|(tlai-ai. Kaa'ai rnrrieil on hiH them priiiroHHi'H ofllio rhierH iit'tlir trilioH. Thi'ii liaiiilH da'la xis ya'(i'aiiti)V'(| qf" s sr-'k-'atiaiio. Liia'iiilat' loi.x ^^''^'iloi-as ho took liiM RppukiTHstuir for hid NtalV. 'I'lii'ii it Ih hi> ^ot thr jiriiirosH ol' Hllill 15 Sa'g'i'y*"'. Tiaa'ailar iVinO No'inas la nKiiifiT'L qo Yix-iVqamr. Laa'm SA'g'i'yi'. Then it in only Xo'nias wan top'thor in anil Yix a'liKinai'. Thou No'niiiN uim top'thor in anil Yix'a'i|Kiiiar. hoiiNo Then it in miiil laT' la'inf'Lr'tsEiix lax TsYi'watr'. Lri'lar xoa'aahT'dExdatix <|a s If* lax it Ih it wan tiiiio to in TH'a'wati). Thou tlioy iiropart'il that hn w<>nt to hhIiI Kilter IVa'watr'. Laa'iii k'of''Iat8'r'xs(l('i No'inasa sOs i/ri'(|<>a. Lfi'xdat'ix laf- TH'lVwaU'. Thi'ii ho waiitoil to jjivo No'inaH lio wanti'il to (jivo a I'rast Willi copiHT. his Thcrii thoy it is Haiil sO'x'uit. Laa'ni lawis hn'lianhala lax i/a'«i<)ax.stEHs. Laa'tiiliii' pildilli'il. Then it in Haiil tlioy Hloppod at •(.'upper iimliT rm'k.' Thon it i.i Haiil t'a'tV'tsa qa s t'O'sEliL. La'laf* wax* la'loL sVxa tV^'sEiu ([a h la'x.si"' they wantiil lor stoiio in lioiiso. Then it i» try tlioy Rot that stoiio for it to tako to'tnketbe Hftid Inf4i stone ^ ••nno« 20(iaslr'8 lax Ts'a'wati''. La'larMvr''Ldaox8. A'Em la wO'sla Lfi'ts'Bx- tor logo to Ts'u'wnit'. Then it i» thoy wore not Only lie thon hoputiin- Bttiil Htnin); uuuugli. AX'fi'U.iXH Tli«n-for<i a'qKinaO \ ll'l|KtllHI' No'lllUH. Nii'iiiaii. n wir«. fiVqayji- Ylxft'i|K- tiU'llCliilH I'll to iiiarrv Vix'a'<|a- YUii'iiK- llll tlllll IlK laiil itM IllU'k tint . Lil'UIII Tlini no, (|a «'.s lor it st"'xs(i'a'- lir<'aiisit lit) liaa'in Thi'ii •V''(lr'Las <• priiKOsH of Laa'iii TlK'II , s If' lax lio Wl'llt to [\no\ hiv tli.'v it in Mlllll iaa'iular' Tluill it in Hiiiil s la'xsi' it to tako into <'aiio« l-a'ts'EX- liit ))ut iin- V' i ■ THE KWAKIUTL INDIANS. 675 Htx'lcHa Hii L^i'qoa la'xa tV'sBiii. ]I«>'iiniH a'Ein la Lc'qKiii Ha tV''8Kinr' 1 tier it oftlio i'ii|i|ii'r to tlii' Mtoiir. Tlial In oiiIv i" llii'iiiiiiin oftlo' Htniin L'a'«|oa\HtKli.s. Lau'm iic'k'ixH liVi.aaxa xa t'f'HKin <ia va la«>'iuu^ 'Cu|i|H'r iiii<l«r riH'k.' Then tio hiiIiI lot |{ot tlic Mtonti tor hU tfoiiiK iVinayn^uiMa Ha i/a'qoa lii(|. liilMaA liVK'»>^ li^x TsVi'watr. Laa'in liayiiieiit iiomIo ortlix vo|i|M'r tlirrc. Tlii-n it ih lir arrJM'il iit Tn'ii'waii', Tlicii Hniil Hc'k''a(|auuii('>x hv» L^i'quaxHtala sc'k-'aqaiio, HtHEta'laxHcla MiVk'a(|Viiio. Iiavirii; liiit xlalt' liiH i'o|i|H-r on t<i|i ntiiH', liaiiil on top alwi Hlalt Laa'iii k^ii'laH^t xa q'C''iiEinr' lfM(|oalaLaya. Laa'in L'a'yu xch L«''(|Kni. 5 'I'lirn li<> KuvK a tlic to many trilH'H. Then lie IiIh iiaini'. It-aHi clianKi'il Laa'ni lar Kua'x'ilanokunn'X'La, LVi'<|oag'ila4]£nir>XLil'hu' Lawu'l- Tlii'n it 1h ' Huvinc Hinoki' ' on liini, '('':).!■. r niaki" 'ai'r ' on liiin Iuh Haiil qaniayas. THVi'nu'iXi.a' lat*a nKnnt'kur* xono'H. Laa'in wi'Ia. Hnri'VHNor. ' ClvinK in tlm nioruin); ' ' Imt our liix mrond Tlittt is ull. rkilil. [To page 384.] fCMAXTA LALE. (i'«)aai's hu' <ia tHV''kuinElk"liixTE'ng'i8. La'hu!la'wodax("Rt8V''kiimL, Sittinu on it is tlic liini licatlilrcHs at TE'nK'tH. Thrn it Ih Iii> took it liiM liiril niaitk. till' licarli Haiti aaiil VVii! laa'in lawrKh'L xOs tsV-'kinni,, lau'm Lf''<|U<l<"'s NEnio'guiH. Lao Wii! then lii'tiHik it oil' liis liinl iiiaHk, tlicii liia iiunii' Nkiiki'^mim. 'I'lirn ha'xus'it. La'laO Lr''x'uit (ja s \t' inri"walrix K-'a'(|a. Laa'ni xii'iigua 10 III' li 'i-anic a Thrn it ix ho niuvt'il that lie wuut rurrvinj; to K''a'qa. Thi'ii lo' hail a iialiiral man huUI |!'><h1'« in I'aiioo clix-'it «*'H O'niaxt'iVlaLf'fjMlak". ILl'MoLtsYilaal ti'ofi'xV'dr' «la g'inn'iiEniri Hon of tl'inazt'a'luLf to bo. (irowinK faiit it in urowin;: tlii- cliilil Huiil xnno'k" as NEnio'guiH. La'lai' ln'iLats'ax''i(la, laa'm Lo'k'ur'inas'itla. till' Hon of NKmo'Kiiiii. Then it is ho lieoaiuo a man, then ho ;:row Htronu. Huid La'iiaXua laO tia's'it qa'wis ciult'T' L('>'La'\vat8axLri'lat"' tiulO'ya s ( )'maxt'- llu wont walkutl uithbiH nucin l.o'l4i'watR» on him it Ih tho iiuulo of Oinaxt'- (IiIh name) Haiti a'laLf'g'ilak" (|a s It"' kiif-'xa xa iur''}iuat lax LEnia'iH as Tsa'xis. A'ina a'lal.o to ho that ho wont oliihliint; thi> HoaU at tholioach oT TMa'xJH, Only wisLa laf' a'wag-iliHEla kur'xa Ifix LEina'is as Tsa'xis la'xa nir'giiat. 15 thoro it in walkinctoantl fro oliilibiii); at tho bonoh of Tsa'xin attlio (toaln. Huiil on tho hoach "Ade'," iir'svlata NKino'guis laxis ts'sVyf* LO'i-a'watsa; "i^tia'LEla sinis 'Krionil," ho Hniil Nemo'giii^ to IiIh vonnKer l/i'i^u'watxa; brother ■lo nut lot lif'<|n)i'l«' ya'\vix''idag'a x-iiis qa ya'yatsV' sEiis xuno'kiif'X." Lad ;:oiiiiiii this IntiiHaot us to );o on tho our son thin." Tlion way nea awnlXV'tEx ya'nEina ses xunt'j'k" xf'S kuf'xa'iiKuif^ da (j'si'sa qo iiif^'guat ho ili'Hirvil nioru t!ui»u oflii* aou hia what hu clublHtU tht> apu and seal ott<T lii'xa LEina'is as Tsa'xis tia laxlak'ala g't'LtsOx la'xa da niaa'ink'Ala. at tho boui'h of TmY'zis to f^o rupoatedly for him to the tho iHlamln. La'lar' NKino'guis qEwis ts'a'ya k'u'niBlts'dt xa wOlk". LiVlar- laE'lxliO Tlion il iH NF.nio';(uiH and his t;oungor burnt iusido the cudar. Then it is thoy burnt said brother naid ' Sun giviuK light to the world in the morning. H. ni 676 KEI'ORT OF NATIONAL MUHEUM, 1895. ir m' 1 liKiit xi'H Lr*'«|n. La'lao jrfoa'uunrisKfi, lac wiMiXHtEixlati \0h T.r'qa tint IiIn caiiiMt Then it Im tli«y HiiIhIiimI, IIikii tliry IhiiiicIdmI i( liU llm ciiiiimi (•oiIm thry w<ti> mhIiI tlii.v wiirn bllllllillK' llll'lllllli;!. i» xoiio'k". liii'lao iiiE'iiH'aLa'yodf <la j?*1iiri'iiKtnuK is ali 'watsN'L of Hoii. Th«li III' trinil it uii till' llitt IiIh rliilil nl Iniiiliiiu hiiiihi till- WHtxr till- (fill tin-) lax WatHoTiH. NEiiia'L'f'tbitlo. Lat'oxH j;M'xa«' ih''iiak" hw <|t»'t'aiiiii's at Dt'cr IhIhiiiI. llr uiih iiiiury a llltl«<. ll« rniiii' Iiuiiik il im lull lie niiiilu Hllllt XfM Xua'k'iina yisa q'a'Ha '-Kwa tii«''guat. XiuVXuila«|at'iVla ainlaa'u ktl KUIIIHI tllllN') HIM III' llllll MI'IiIh. ' III rOlltillllU<l tO |{<> "lit il Ih Ntlill tiTB 5(la (;*iiia'iiEinr> xt(X nCiialax. Laa'iii (fayO'L xa «|'a'Ha 'iKwa mc'^uat. till) rbild tli» uvery day. TIidu niiicli tli« wnt iit- iiiiil nimiIk, Icrs " I )4V(|oaLa);'a, iu\v' t|Ens gu'iif;'iIiHalai;'i ti'ii'q'oL'aLKla \Ct\ \va'\aasa«i'a " I.oiik, rririid, wi< will trv to ilntcovcr tin- liuu iiiiiii.v sEiis tfo'Lfi'okulO'ta <|a la'lag'ihtsu Lt''Iala.st"»t. La'Iar Nt''x'ui<lr' ts'iVyes our trilH-H that mimi' ouo ^o toiuvitittlicin. Tlion 11 ix lii^ luiilillril Iiih voiiukit Bllill lilotliiT yix i/o'LawaH. Lai, lax La'la'tt"* Le'la lax llai'alik-aiiwat'. (i'iVxla«> tliiit l,'o'iji\vtiH. lli< to Iji'lft'tr to ill- at Ilni'allk'iiiiwiii' Ili< I'linio will }nt viti' lax Qajj-'axstE'ls, Lr'la lax Ma'tafj'i'la. (l-a'xlat' lax <l'V>'ta<ia'la i.t-hi to (ja);''i>!'8tK'U, lii< in- ut Mit'tap'i'lu. lie ramo to ('I'o'taqa'Ia lio in- viti'd vilrd 10 lax Lau'it8ih4, L'a'xLaqoaXui lar* da bE{;ua'nKin. (l*a'xla«"'lax Sr''latsV' lit iJiiiitHlR, l/ii'xuiqoa on liini It Id tlii< man. Ho caiiin to Si'laln'o Hald i|a 8 L»'''la lax Ma'lf'lfMiala, (I'a'xla*"' i-O'tiolis lax La'L'atfiixLa. lifi'lsie tliul lin invite at Maii-lciiala. Ho ranio moving to Iji'l.'aii'iixui. 'I'lii-n Lt"''la lax T8'f''iix"ti'ai0. G-a'xhu'i lax Ta'yax(|(">L tpi s Lf-'la lax La'lax'- lio ill' at Th'K'dx'ii'uii'i. Ho raino t' 'iVi vaxi|ol, that lio invito at La'lax- Vitl'll sent'aiu. Lri'laO L'a'stala'xaifoku.a laxQVi'tiur't'axsta'yt'xia s Lc'lalCi'x HKut'ai6. Tlii'ii ho went to tho town at Door Inhmd that lir invito out VVa'xap'alasO. Lri'lart iiE'lbKiit 1j»x A'gMwa'laa' tia h i/''lalt''x Nfi'iiiaH. \Va'xa]i'»la8o. Thou liu wont up to A'K'iwu'la Ihatlio invito Nii'iiiaH. tho rivor to a ]ioint 15 halaf' nE'lg'iLf' <|a a If* lax iJXsi'waf'. Lil'lar- Lf'la lax Sa'fj-i'yf'. Tlioii ho wont up that ho go to LiXsl'wuo. Then ho in- at tSA'jf'i'yo, tho river on vitod tho wator (i'a'xlaO lax XutsEtaa'lis (|a s LO'IaK'X YiXa'tiKinat"'; lri"lar' lax iiE'lk-'- Ho canio to XiilHlStHA'liH that ho invito YiXii'iiRinao; then at llioright utas LiXsi'waf' tjasLO'lalr-xSE'iiUM''. La'laestl'x'nittia s It' lax<)'s'K<| sidoof LiXsi'wao thatho iuvit« SR'nl^o. Then ho iiad- that ho wont to 1>'h'b<| Iho riv- dh'd or of <ia 8 Lf''lalf''x IIf''ilik*ina'kula; la'lsM^ lax Na'laxLalaaxasTs'a'watt* that ho invite Ho'ilikina'kiila ; thoii at Nu'laxLjiia urar TH'a'wato ri'wax8ta'ya8 qa s Lf 'lalo'x Ya'xi.En. mouth of inlet thatho invito Yi'i'xi.kd. 20 Laa'm la'La xono'k"a8 NEiiiO'jiuiB ya'la kun'xa alf''Xua qa Lo'laiiioiuLa Then ho was tho child of NEnio'KuiH always cluhhinK HraliiiK for |;ueHtH (future) ((oing with tlio Hpoar sis Omi). Laam la'La qau't'a g-o'k" ast^ xa q'a'sa Xoa na'Xua of father. Tlion ho waa full house his the hob otters t! :> all his going il IH Hlllll III) in viliil Se'luta'e , Lfi'lae I'lirii i liii'lax' >iV{,"i'yr'. iia'Xua all THE KWAKIUTL INDIANS. 677 trili«M (tAtlH'D'il. Tlii-ii il Ih IiIh iiivilatioii liii Hlllll llll't tllflll Xaliai'pVun qa iiKX'u'nr' sa pfnlf'. Ilai'Kin qV»'(|'aiir»Lf'. NK'mxsaKin I fiirN fur lilmiki'lii nf tlmt Tliat wiih Hi'unl toi^ptlier. Oiio tllK lllll-H. lac ua'lr' ^•ri'xtEinaNa Ir''lqolaLar' qapV-'x-'it. La'hu' Lali'lalu xcs II U iliiv llii'V rilliir Mlliil l-«''lanKin. LiVlaf' yr'"(|Uina>;"nliLa xa inO'ifuatr' Ifixis Lr'laiiKin. UHi'itlit. TIm'Ii it In III- iliMtriliiitKiI tli« ni'ulx In Iiih ((iiiMtM. Hlllll liii'lac (I'li'jca'Ir'lKin 'i«"' yaai'qot'inaLa sa ;,'*i'g'iqainayr'. liaa'in K'i'q<''lu 'I'lii'iill Ih Iiii i;iivi' tlii'iii iiinl their gil'tH ol' rliiufH. 'i'liiii liit ki-pt niiiil Ihrir hi-iiIm t|it< t'nr till-Ill Lv NKiiio'trnisa sa InufoiVyfi. La'lar* sa tsV-'koayfi lax jfl'qKina'y!* x« •'* NKiiiiruiiiM III' Iti'lly |iiirl. Tlinii It Ih of liinil li-c* to till- Huiil the iliirl' of llio :iK'tns(|Kinaku«'> l(~''l<iolaLa. LaMaf' Ha (|EMq'ayii lax pir''LKlr> sa iitliiT mil' trilh'. Tlii'ii it Ih of tli|i|ii'r>< to hitoihI niiiU of niiiil till) till' ^■i'<|Kina'ya. I^aaiii la Lf* da o'fritida^va sa iiic unat la'xa ItK^uri'iii'.iii rliii-fH. Tlifli fii- tllii lioilv of i.i';.l III till- lorn turn tli« (I'a'laain. Wii! Laa'in {j'll'la xa ^-V^'M, qa 'iri''T''Xuiiir' sa roniiiion. VVii! 'I'lii'ii Unit tlio iniiilii lur •<taiiiliUK Uril ■>! I ill' iifi'Tit!! inrma's. Lfi'liu' da'x-'id xa liaq'oiTyu (|a s ya'X'uitlKs la'xa rliiiiH. TliiMi It Ih Iio IimiI, iIio lii'llv part 'lint lie itho it lotlii- Haiil ku«''k". liil'laf' (|'ix''i'(la laq <|a s cs'owt'' s la'xa ts*n't8'<»\vf''nu"'i,. llaiKl 10 rii^lo Thru III- liit oil tlirri' tliat III! |!iivi' It to wlio paHHi-il It to llii- Tlieii il i-i lIllcllrHt lIlOHO IJIIfHlH III the llOllHI-. Hlllll i-li:i-l). (|(»'';iM'laKl (I'oa'hxo a'tnlaO ti'ixM'dc na'Xua xt"'a ya'X'uidayfi. Laa'iii Iii'iliil I'vi'iy it Ih Haiil hi' lilt ^ill his what lii> kii\ r. TI.eii l-r''qadt"'S WiVlas NEiiio'tjnis. Laa'in xan'wis Lc'xV't xf-s hawii'lyainaya, IiIh iialilii W'a'las Nkiiiii'uiiIh. 'I'lirll iiInii Iii' Iiaiiiril liii HiirriMMir. laa'm O'nuixt'a'laLr'XLa. La'Maf' yaX'uitsa qVi'tiY'iiui,. Laa'iii lac Ihi'ii it U iiiaxt'a'lal.i- on Thrn il Ih Iik iliatrihiiti'il »i'\v<>il Thru II in U'liN him. Haiti toui>th<-r (fur wiiil liliiiiki'lH). iiri'MiKiiH"'iiiaxKlrix tV'X-i'la qa tV'X'l'la sa a'La bERuri'iiKin. Laa'iii lliorlaiiH iiiakiii); for roail(law) of later iiii'ii. 'I'hrii mail (law) xak"V''da \vsu>'kwr' Lc'laiiEiiiR. Laa'in g'o'kulddadas. tlii'V Hlavnl Hoiiitt IiIh cui-atH. Thi'ii thev lirralne Ilia ' till*. " liainEii laL t|ori'(|()r'sg'iLts'iVLaL," nc'x'laf' O'liiaxfa'lai.a xls onii». " I )!ii nliall ;;o farthi'i' thin tinii'." Naiil U'iiia\l'a hiM' to liiH latlirr. "K'VsLEs iia'imXLoL. La ina\vr''sLili.Eii la'stcx'i'dt'L." '' llii'fj-al'' 'Not you Hhall yoimxpect mii I will ^o flrnl I will go to liatlii'." "(ioon' ' La'lat'* (lil's'idt"' O'tnaxt'a'laLaya xa tiafi'la. Laa'iii Ifi'wis xo'sitV-t lat'- I lull It Ih III' walki'il n'niaxt'a'lal.r Maul wuLa'x'aLEla xa k-'iniLTila. L .'laf' O'maxt'a'lai.ar' dii'x'uai.Ela xa Ik- hi'aril the hoiiiiiI of ail/.- Then it ih r/i>iaxt'alal.i'' naw lln- iiiK. Hoiil (|V» s wfip. La'lar* k'ua'g'aals qa s xO'sOtetf' Ifiq. (i-a'xlac iiE'Xua*-20 a of water. Then it in he Hat down that he hatlieil there. It eaiiie the Hoiinil pond Haul xstix'Tdr da k-'i'iiiLfda. La'la'xaa (ja's'idr' ( )'inaxtVi'laLr' laa laxaas eaine nearer the noiind of adz- Then ai;ain walked O'niaxt'a'lai/' then It 16 the nioiiiiUK. Then il in Haiil In- liatlieil il is Nillll 14' II. >vV M h 678 REPORT OF NATIONAL MUSEUM, 1895. d 1 lqor^'8a'x8tix'''!dtl da k-'i'iiiLala. Lfi'Iii'xaa iiEqElsu' xa wAp qa s far went till' HO'.' il the hoiiiiiI of ml/.- Tlion ugaiii ll(^ renclitMl tliii water tliut lie ill),'. xo'sf't'ltr*. (I'fi'xlsuf iiE\uHX8tix''idr' da k*'i'iiiLahi. LfiiiU' qil's'it. lintht'il. ItciiMio Ihu Hoiiiiil uamo thn hoiiihI of otlx- TMcii it in ho iicarrr in;;. Hai<l walkod. Lii'la'xaa qor''sa'x8taiiakulr^ da k-'i'inLala. La'la'xaa q'a'xa wilp qa .. Tlii^n again far hoimiiI movKil tlio Hoiintl of a<lx- Then a);ain he foiinil wa- that ho ini;- tor xo'sidY'tr- inq. (l-a/xlar' da k-'i'iiiLfila iiExna'Labr'da'. Lfi'lar (la's'idO hatlioil tlioro. It oaino t)ii< Noiinil of ad/.- noar a litth-. Thon h(> walked iiii; ■5<)'maxt'a'laLaya. Lalar^ du'x'naLEla xa g'a"lo. G*'oa'xt8(Vsa bEgu;V- O'nmxt'a'lal/-. Then In- heheld tliu canoe. Ilo waa Hittint; ■' in tlui eanou iiKin k-'i'iiiLaq, k-a'df'g-o'ls xa ina'sto lOa 8f*'wayo inaLtsE'ma. luau adzing. I May in t ho how tlin liarpoon and paddh'x two. of tlui canoo tlie A'Eiiilawisr" ( )'inaxt'a'laLaf' Lri'\vap'El8a xa bEgwa'iiein. Uai'malaxOL Oiily ()'iiiaxt'a'lal.(' hIihmI lii-hind the man. That had lieen him lufi'g-agMiXLr'. LiVIaO O'uiaxtVi'laLar^ yfi'ti't'g'aL!" Q^'Iakviala xg'iu gniiiso nil him Thon it ii* O'liiaxt'a'Ial.r wpoku: "Tliankyoii that E (hinnaino). said 'lo'knalr'L g-axs ya'lag*ilt80wa'qo8, qast!" A'Einlawiaf' da ma'g'ag'U foinid :i mngit'. this your work on tlio ground, friend!" Only tho grouae al tn'MHiini lOdo'x'uf'dax ( Vuiaxt'a'laLaf', la/laO XM8'f''da. Laain ir>'kualr' O'maxtVi'- looki'd at O'liiaxt'a'lal.r, tlieii he dLsap- Then ho fmnid a O'maxt'iV- ]i<-ari>d. magical tri'aHiire laLaya xa g-a'^lo lEwa mii'sto 'if* sr-'wiiyo. laLi' tlio caiioo and tlio liarpoon and paddlcH. Lfi'laf' ax'a'Laxsa xf's Su'nkMU (falcj". Ma'Lt8i'i laaniltir' 'lawis (fule'e TIkmi it is ho put into his nottio line. Two only then it ia and unclo Nahl tlio canoo waid liia L'o'L'awatst''. Laain Ia'k''r»tr'SL. La'laO Lfi'sqEmdax Sa'KUs'a. La'lae l.'o'I.'awatHi"'. Thon he wont aonms. Tlicn it U ho aimed at Noomaa Tlicn it is said (steered for) Island. aaid du'x'naLEla xa sio"naknla g-i'g'ilaal lax Yaai'Xugiwami. Laa'in ho lii'hcld tlio jiaddliug ranno started it is liirin Yaai'Xiigiwaiiu. Then I'roni said 1~> k-i'iiKiaunakula Lf-'wr lax Sa'lots'E. Lfi'lar qE'lqEpox'uit. "Qf^'lak*asla tliev met and at Siiiots'K. Then it is each held tho sides "Thank you said of tho other's canoe. iiKinno't," iH-'x-lac O'inaxt'aiaLa yax Qa'watiliqala. "K-'O'sEii hnitlHT," said n'niaxl'aialj' to that (ja'walill':i|ala. "Not! wiii.K la'g-iLa,'' iir'xlar' ( )'inaxt'a'laLa. "Ia'la(iEinEii La sEii o'mpf' (jEu nothing on accoiintof." said (>'niaxt'a'lal.o. "I am sent hy my father that I g-a'xr'loL (ifixs lir''x*ar'n('' ina"lar)S hr-'Lo lax qEg-a'taas.'' "QO'lag-a!" eome to yon fur yon the only one what yon right IVom to take a wife.' "(Joniel" nr''x*lata Qa'watilEtiala lax O'lnaxfii'laLr tjaii la'lag-i af''wik Elrn. Huid Qa'watilKifala to n'maxt'a'lal.e that I go yon paddlo ho- hind me L'Oqa 8 la'os liVxEu g-d'kua," "La'lax'i' g-iii <i'iVluXdt"^ g'in loL iiK'muot,'' that you go to my hoiige." "(iotliis my harpoini line my to brother," past " yon, nf^'x'lati O'maxt'a'laLa yix Qa'watilEqala. *'Yi'xa Sii'nk''iu q'a'lkoa said O'niaxt'a'laLo to QifwatilBqala. "That my nettle lino hark aawi8 iui»'8tiiXdc qawis LO'wiXdr'." La'lar^ Qa'watilEqala au'guaqa and bis hariimiu past and his mat past." Then Qa'watilKqala also t ,,^, _ THE KWAKIUTL INDIANS. 679 walkntl. Lfi'lae Tlii>n it In M:ii(l Laa'm Then Ifi 8isk''ilxM'waX'unXdr' <i'i;lk" iri'xisnE'nmOt. A'amlawis la La'yfip'a 1 Willi Ills IciitliiT liiir jiiiHl liiii* ti> liiH liriitlicr. Only it is haiil tliey oxcliiiiiKt'll HIS alc'watsV'Xdc. Wl'laam la jjM'g-iixsax ya'yats'ix'tlr'S. "Ilr'tSiV- tlirir limit iiii; c.aiKM-H |>UMt. Kvi^rylliiiit; tliiii^H in tin' raiiiicM wliicli they " Lot iih • atioit liiiil iihimI. x-iiis <|OiV(ioa«'a<|aiioX {fo'kiu"' liai'nu"' da kufi'x'ilas," nOxdar* O'lnax- ;;ii ;;ii liai'k IM Iimisx tlirrii tlic NiiiiikiliK, ' nuIiI O'liiax- tViiai.r. *';)Oii'la," ur'x'lat'a QiVwatilKcjala "llai'^:Inax•ill^s Soa'iJoaf'- t'li'lHI.r. "Omi't," Haiil but Qii'\vatilK>|ala "wrwill no <»n a<|an jj-o'kuii. lia'inaaqos nr''x*8r'H wa'i.dEint'ys xva g-ri'yiVIar'nayos.'' Ft my my liiHisr. 'riicii ymi you »ai(l your wiiril its y mi want to Im incatJi-tl." Lfi'lat' sf-'x'tiit liaina'Lts'atiilla {j-iLrXdaox. La'hu' lax siolisa xawa lax Tln'ii tlicy hIiU' liy sitln togctlur. Then to lowcrimrt tlicy at pailillril oC river wit.' (luaT". "A'EiiiLis yri'L'i'iL('»i, nE'miiot; (|f'n8('> laf'L laxEii g-o'kua. tiiiai'. 'Only you taki- larc, lirotlii'r; whin wo enter at my Iiuumr. T'f''i)'axLaXsitsr' a'liiLis ji-a'xEn;" nf''x*laf' (ia'MatilEtiala xis iiE'iuuot. Follow on my heels luily me," naiil Qii'watilKijuhi to hrother. 'iliH La'ku' iif-'Lascxs in'xsaiiiar' trx-i'lf' sla }>:'ok" la'xis iiE'nuiOt. La'laf'lO Then he tiilil its liailnesM theiloor ol'hiH lioUHe to his brother. Then it in ftniil they walked tliiittliey go to the dour, totfetlier ln»'x'iisdr's tja s It- la'xa tV'X'i'la. Lri'la*" a'tialsOidatioa'wiiia. La'laf! Then it is it o|iene<l the raven. Then it in aaid on tlio «aid ground dawO'Lt"' da iiE'iiiu»"»tala. liA'hu' k-i'nm'afjMLf' da tjou'wina tV'X-i'los they ,|iiiii]ied the liriithers. Then it in it siiaiipcd the raven itH door Ha id ijM»'kua.s Qa'watilE<|ala. Xa'XaaEm la'Laq'of'tfulalag-illLt* k"'«"''k*'akua his house (ja'W'atilKi|ala. All it is said alive in the hoiiHe earvint.'s sa {;*(">'kua8 Qa'watilKtiala. (^'or'ti'iilalat^ da qa'inf', si'sifiL lae da of his lioiiae (Ja'watilE<|ahi. Alive the ]>ost8, Hi'siiiL it in the Haid k'n'tr-wac. Tjaa'm (lig-a'tixMdt's VVi'lx-stasIlayuqoa xonO'kuas Qa'wati- beams. Then he was married to Wi IxHtasilayiiqoa his elillil (ja'wnti- lEijala. Wiil laa'm g-o'ku'IxLayit da g'O'kiir --lEwa k''r''k'V'sV> i.EwalS lK(|ala's. Wii! then the honso was ^Iveii the lioime and the carviugx and to liim in marria;:)- iia'xua (la s <|ur''xstKiu \a liainiTyf' (|Vi'q'aiiOL Wil'lasxM''. kuf''kiixte, all tor his ililViTen; kinds the food blankets lynx. inarniol, iiiTLf'sqEin, iiia'tsas(|Ein, aliVk-iin. Wii ! laa'm g*rix sf''w()dayfi st'S wolverine, mink, dressed elk. Wii! then they they took him hia skins eam'e hoiiui iiEgu'inp Lawis g'»"»'knlr)t. Wa'wi'laxsa aiiilar' g-a'xr <la g-o'Xdr*. father in and his tribe. lOverythili)^ it is said eanie the house jinHt law liaa'in .tj-o'xwiilsa sa g*t">'kui'' lax K-'n'tia. llai'ini.s la'g-iLs K-a'tjaXLe Then hr liiiilt a house of boii.si^ at K'n'cja. Therefore K'a'iia on it oil the urimml the (its uame) (la awi'iiak'nis (jax.s Ia"yriL k''ri'xsr'stEndEx K'Vi'qa (|a g-n'kwr'atsa 20 the land for loii); a;;o lo(;8 pile eil all aruiiud K'ii'iia for place of hiMise g-("»'kul\L('Xd('. Iiaa'ini,(''Lt.S("''stali.^a()':naxt'a'laLaya.sf'sqEg-a'daiiEm house olifained in Then he invited all O'maxt'u'luLi^ with what he had ro marriage. aioiind his c.civud from hii« wife lA'xa g-a'lo lt''l()<)larf'. to the lirat tribea. i 680 REPORT OP NATIONAL MUSEUM, 1895. [To page 406.] HO'XKOK". 1 Nti'sa lar^ da ts'e'daci lax Yu'LayO xa ts'ri'k-ns. Lfi'lar* ts'BxLfi'la xa miieii lit Yii'U! tlio (cm root. Pull out it U tlio Hiiiil 'I'lit'ii it JH tlioy put it tlio H!ti<l over tlio tiro mu'mysEinak". G-a'xlat' da o'qoaiif' xa'pa xa iim'mX8Ein xa qViiEm (IHimI wlialu nipnt. They <'niim tlin owls ])ickinK tlio dried whale tlio many up meat lae da o'qoanc. Lfi'lar* do'x'oaLEla xa ho'xhok". G'ax g'usT'xtot xa it Ih tlio owls. Then it is they diacovered tho ho'xhok". Iteamn sitting on tho Raid Mitid to]) Los; g'fi'xlae ba'ai'iLKla 'lE'iiLa xa o'gweue sa wilk". G'u'xlae lax tree; it it is downward (lerking tho trunk of cedar. It it is at the cnmo said Lar- wfixLa'x'uinx-'ide da lio'Xhok" iC'Xoa xes Then it found it diilii iilt the lio'Xhok" for its tli'i's'ldt^ da ho'Xhok" qa s It*' laxa ts\''dax. it walked tlie ho'Xhok" that he went to the women. (^aiiie said CoxLa'ya sa wilk" liiitt of the <'edar. X'i'ndzas. La'lar! beak. Then it is It covered its noso but the ho'Xhok", it was said Na'wiLbo lat'«l da ho'xhok", la bEgua'nemxs g-a/xaf' hVxa ts'e'daq. ho came to the women. Lipa'tiilC'La sa Ltl'war'. they put "t of the meat, before him IjiTlar' ya'q't'gaLr' da lie spoke the La'latl dried w hale Then it is meat. said La'laO gH'tsu'dE sa md'mXsEin la'xa n"''war', on the mat. Then it is said axLEiide sa md'inXsEin. La'lat^ they put of the on tiro Then it is they put on said to it 'I'Immi it is said of dried whale the meat. 10 ho'xhok": " K-V''sEu ha"iuapa Xoa inr'inXsEiiu'X. Yfi'dcn hfi'xhok": " Not I cat the dried whalo moat. This my ha'ma'yuX da LE'qoax sa bKgua'nEmOx." A'Eiidae iif;'k* da food the brain of the mei;.' Only it is he said tiie .said ho'Xhok", la/lar LE'iiL'idt" da hd'Xhokua xa ts'c'daxdf'. NEino'k" ho'Xhok", then it is he pecked tho lio'Xhok" tho women past. One said lat'r^'da wu'ux-'idt"'. G-ax nd'nak" (la s ts'Ek'Ti'Lalr's. La'latl da but hid. .She home that she reported. Then it is the eame said Naqd'nig'ilisala n«'k* Kuqo'nig'ilisala said hi ho'Xhok"' ho'Xhok". La'lao Then it is said (pi s h", wrua xa that they went to make war the upon 15 Q'd'mk'ustills t:*") Wa'xalalaa ax'O'ida xa O'd'Ein sa tsTda'ti (ja (j'o'mk'ustAls and 'Wa'xalalaa took the menstrual of woman that lilood s kwJi's'idr's. La'laC' wi'na xa lio'Xhok" tliey washed. Then it is they tho ho'Xhok". the La'hu' lax ax'a'sdf' sa Then it is they tho said made war upon ts'e'daqdr'. La'lar la'xLala sa moinXsEm women past. Then it is they |nit of dried whale said over lire the nu'ut. Lfi'lafi dr>'x'oaLEla xa ho'Xhokuaxa g-a'xaO g'na'xtut xa wi'lkur\ Then it is they discovered tho ho'Xhok" came sat on top the cedar. Then it is they went to the of said place tln' (T-a'xlar da d'tjoaiu'. They it is the owls, came said said G-a'xlac ba'noLEla qE'mEL'aur^ It laiiie it is downward )iecking said 20Lri'lao xak'V x-i'ndzasdOs Ifui. xa wi'lkof the cedar. La'lac laxa Then it is to the said Then it is said it its nose past there. Jammed o'xLac. butt of the tree. La'lai' dzE'lX'uide Q'o'mk-nstals id Thou it is they ran (j'O'mk'URtAls and aaid jjxLiVla xa sy jiiit it the rllio tiro a (i'f''iiEm lii> mniiy la'xtot xa ttiiig on tlio toi> ri'xlae lax t it in at iiu Haiti If'xoa xes Cor its tsT'dax. J, ts'e'tlaq. B women. a Lo'wae. tlio iiicnt. 'f'gaLf' (la Nlioko tlio Yfi'den Tills my iie'k- da hii said the NEind'k" One La'lad da "hen it is the saiil Laiae Then it is said 'da'(i qtx oniau that cTi'sdo sa it to the of pluitii th« o'fioanO. owls. ^vi'lkuf^ I'etlar. a o'xLar'. butt of the tveo. [•ustAls qo uHt&lH uml THE KWAKIUTL INDIANS. 681 Wa'xalalaa qa s ku«''x'idex X'i'ndzasdes. Laa'm k-rt'x'uidc x-i'ii- 1 Wa'xalalaa that it striirk its iiosti pnHt. Thi'ii it liroko its nose dzasdrs. (I'iVxlaf^ La'XLandes la'xa la'q'us. Laa'm i.a'la. paat. They it is pushitif; it into into the lire. Then it wan caniu said dead. [Tu page 408.] THE GHOSTS. G'o'kula laf' K'oa'La qawis sa'sEm la'xa ai'k-T- awT'nakuisa. Tie 'iEin Living in it is K'oi'k'La and his children at the above. country. Tliat waa a lioii.sc said xono'X.sr' yix Q'o'masdaX xa no'Ia, lie'inisr' Ilaia'tiolaL infi'k-ilax Lt"> liis Hon that t^'o'masdaX the eldest, that Ilaia'qolai. next one niid Nolak'as hO'imisLa A'miolak-as. La'laf' liayutAla qt"* Ts'i'hioaloLEla Noiakas and that one A'uqolak'us. Then it Ih they were and Ts'i'li|oaloLEla said rivalH liO'lmis sa'sEmstl Se'paxis Lo Ya'q'EiitEinaye to G-r'xdEii. La'laf' that his i-liildren Se'pnxis and Yu'q'EutEniaye and (i'B'xdEn. Then it is said Ts'i'hioaloLEla uek* qa s g-a'xc la'xoa baae'x awi'nakuisa. La'hu' Ts'i'liioaliiLBla said to come to the lower world. Then it is said e'axEla xa i.a'qoak'Eii laa'm tT'x-i'LdEng-ilax tja s SE'lbEL'anr'St") 'lEwi.** iiRiiit; the copper post that waH making a ladder to climb down ami his sA'sEin. La'lae ne'k' (ja 8 lifiLa'qasr'wi ses liayo't. Lfi'lar* tfil'lalarlO children. Then it is said to be played with by his rival. Then it is lie it is said naid kmw said K'oa'Lax wa'LdEinas Ts'i'ltioaloLEla. La'laO qa's'idr' K'oa'La. Lfi'lat"' K'ori'l.a\ his word T8'i'li|oaloI..Ela. Then it is he walked K'oa'l^a. Tlun it is said said mo'i)'EnXuas cia'sa. La'lar do'X'oaLEla xa neg'il' (lori'xanakula four days he Then it is he discovered the nioiintaiu growin}; walked. said g'0'x''it la'xoa ba'iu'x awi'nakuis. La'naXua iatsVt't xaus ai'k'V* from the lower world. (loind some- leaeliin^ our upper times awi'nakuis. La'hu' ne'iiak" qa a iie'iLr^ xOs sa'sEin. llr'ix-'ida am world. Then it is went to tell his children. liinht a'vav Then it is said went home lawis xoa'naL'c da qawis sa'sKm. G'a'.xlac la'xOs ax'a'sdf k-V''sIat'a and his children. They came to the ]ilai'e not liowi ver it is they prepared said place I past) qJi'Laxs g'u'xar' da iiEg'ii' ai'k'V»LEla f'it'f't da g-iTEm lawis ladzd'tl") long came the motintaiii upward again the as soon it is It leached saiil xEiis Tiii'lax. Lar* K'oa'La uvk* xt's sa'sEm: " K"'«''sLKn lii'stiaint-LoL. our sky. Then K'oa't,a said to his children: •Not I follow yon. lla'gM laams leSuxLii'laLEx lV'i)ri'win''ii(")x. A'Ein LKsg-ilx iiiVXuaL Qo you the name of voiir I'epa'wiLenox. Only yon come soiiietimes tribe will Ite axLala xEu k'V''k"'E8'ox," nri'x-laO xOs sa'sOm. (I'u'xlat"' Q'«"»'mas(laox take my carvings," he said it i^ to bis children. Tlii'v it Is (^'o'masdanx he said it 1^ to bis children, said Tlii'V it Is ciiiiit* said qii Hii'atiolaL qo NO'lak-as hii'imisf A'nqolak*as. (I'n'xlat- lax 20 and Ilii'aiiidal. and No'lakas also Anijolak as. They it is came said Q'oaLK'mtsis. La'hm (|iT's'ida iVliiXwa la'xa la'xt-s ii'Liibala- Ij'oal.B'mtsis. Then it is they looking for theru at the walkingin Then it is said I hey walked looking for H ri\ er i'l. 682 REPORT OF NATIONAL MUSEUM, 1895. m ^ ii ] «''n}iy;ilaal Ifix K'wala. La'l;u> q'a'xa ^a8 lax awi'Lpa'yas K'wala. Ilio wimxIh lit K'walii. TliiMi it Ih t\wy jxiHt at its l>i>iiit K'wulu. Hiiiil 1(11111)1 (I'a'xlaO (^Vt'inasdox 'jo Hii'aqolaL af-'daa'cja. Lfi'Iar* lua'iiffa- lli' it JH (j iiiiiaHiliix ami llii'a<|<ilal. roiiiiii); bni^k. TlicnitiH ki't'piiig ciiiiii' saiil xaiil i-axslalr'SEla'xs }f*a'xar' iir'nak". liii'lar* la'j^*aa la'xa otsfi'lis. rliiHU to the lii'acli caiiiu home. Tlit'iiitix tho.v at t)i<t hay. Haiti arrived La'lar' la'axLa'lf'sa)]. La'lar' do'x'oaLEla xa koa'x'ila. Ija'lav la'jfaa Tlicn it i.^i f^oiiiK to itM lirail. Tlioii it i« tli<\v tliH<'iivt«ri!<l llir Hiiioki'. Haiti Haiti Tlii'ii it in tlicy Haiti arrivi'tl />liM|. La'lar' lat'i. la'xa gM»k". Ma'lok" latV' da tsT-'daci tsT'sa xa lliori'. Tlifii it is tiii'.v at tlitt lioust'. Two Imw- fliti wtmu'U roaHtiiif; the Haiti t'liti'iVil <(vi'r g'a'wr'ci'aiiKin. La'laO ya'<|V'g'aaLf' (^Vt'inasdox 'lo IJii'a<[olaL. WuLa' clania. TIii'D it in tlu-y Hpoke Q o'luamli'ix anti Ilii'at|olal.. 'I'liey Haiti ankcil xa tsV''da<i wOs gv'x'idr'. Nr'Xso lar- da ts'r'datias (J'o'iuasdaox. tlio WDiiit'ii wln'rc thi'V taint! Tlit-y wfrti it in tlit! wt)im!ii liy l^'i'i'iiitisilni'ix. tlii'y laiiitt t'niiii. Tlifv wfrti it in tlit! tt>i(l liv Haiti La'lat' iia'iiaxinayt' da ts'f'daq: "Ilc'daiiuX g'c'x-'idf da ai'k-V^ Then it is they ri>|ilioil Ihf, \vt)iiicii: " WtM'aiiit^ i^aiiie tiiiiii tlin above Haiti awi'iiakiiis. Km^'osmuX bEgua'iiEma." La'lat'' nO'La (^'O'lnasdax la'xa «t>rltl. Xtiiit^ we have iiit'U." Tlifii it tfi said Q'lVinaHilai'ix to thti Haiti lOtsV-'dat]: " K-'Oos aiuxaanr>X ts'Eda'tia. Wix-'idasr^xs g-a/xarx g-a'xa- wiiiin'ii: "Not \vt( liaviiiji womtm. How tlltl ytm iiiint' wlitii yon axa?" Lil'laf' ya'ci'ag'aLr' Wi'yrtl("''iir'(ia; lif'iEiu if-'qEin sa iiEiiir>'kiU' came 'J'lii'ii it is nlie H|)okt! troiibli'Htime that waH tlie namti of txio tltiwiW Haiti woman; the ts'Kda'tj. Wi'()].a8ogui'lak"n"' da iiEiuO'kur^ : "llauO'iiaXuaiu^X woman. ' Making tirt'tl' tin tlie otlifronc; " lirin^rinj; tis ( lii'xa iiExa't]. lle'imis gaxta.r>t g'a'xEuox la'xoa." "(Jo'lag-a tianoX liillio gecHe. That brought nn here." "Come now tons (jog-fi'daos."' "Mo'laxLiilat"' da ts'O'dati as wa'LdEma sa iiK'nn"''ma. to bf our wivcH." (ilailwori^ it in tlie wonnm of wtirtl of lirolhers. Haiti the tlit> ISd'A'xlar iiii'iuMloxLt"' da iiE'nui'ma qawis jfaijauE'ni. G-a'xlae. Thfy it in hiinic they the hrotlifrn. with wivfs. Tlicy it in tanic Haiti tlii'ir t'anit* Haiti. (Ja'x'aLEla lax Q'oiiLE'indzns. lle'ix-'ida am lawis bt'bEwr'X'idt' da They famt' to to Qtial.K'nultsiR. At oncf it is naitl tlioy were willi the fliiW tsV-'datj. Lil'lat"' ma'yuL'idf' da ts'^'datj. La'la»""i»'''x"idt'8i-a'q'()a8(|Eni. wtimi'ii. Tlicn it is tlii'y wi'ii- con- tlii> women. Tht'ii il is tiny nanictl l,a'(|'tiaHt|Kiii. Haiti tineil Haiti liim lla'labalaal (|'(ta'xV't da g-iuri'iiEnH"'. lifi'lar- aiiiLt'' da g'ing'iiia'iiEm lax (jiiii'k It is Haiti jirtnv tlit^ iliiltl. 'I'lii'n it is |ilayi'il thf iliiltlrcn at Haiti wa'balisas Q'oaLE'iiidzis. La'hul hO't^dt"' La'ti'oastiEm lax ognii'tia'ya river In t>or- (j'oal.E'mtlzis. Then it is he faint't-tl l.a't|'tiaHt)Em at that Hitle nerof saitl 20 sa wa'. Ile'x-'ida Kin lawis la w'lv xa nKni(">'kur' g'ina'iiEinax of rivfr. Atonee it in Haiti he toltl the otiier hoy tlic went C^'Oiiiasdaox. (i-a'xlao (^'o'masdaox do'x'iiida xt'-s xuiiO'Xde a'la ain (^'o'maBilatix. llf fame It is (jt'i'maHthit'iX lie saw hin fliilil past really it is Haiti lawis LK'la. Ile'x-'ida aui lawis wuiiEnitVi'dEq xt-a xoiio'Xdt"'. Laa'in Huld . dead. At ouco it is Haid he buried it hiu t^hild liast. Theu iiliiiMiii as K'wala. E'wula. lllll'llffSl- ki'i^piiig ii otsiVlis. 11 liny. lar^ lii'jjfaa I it is timy Hiiiil arrivisl tsT'sa xa roiiHtiii); tlie IL, WuLiV ■riii^v askcil )'nias(ljio\'. I'lPIlKlHllnoX. da ai'k'M tliti iibovo bsdilx In'xa tdanx to till! U'x g-a'xa- i> wIh'II you llKIllo'klU' one laXiiJiiioX •••a <ianr»X nv to us iiE'inr-'ma. brolliurB. G-il'xlaC'. Tlicy it in I'liunt Haiti. ''X'idi' da I'Willl tin- ri'<)a8(|Kni. i|'oaNi|Kiii. i'liEiii lax at s:iiii'<|a'ya that hiiIk la'iiEmax boy "^ iVla am really it is Laa'in Tbi;u THE KWAKIUTL INDIANS. 683 itissaiil it Krow niuhl. Tlicn it is the Haid lawis 3iVmiT.'ida. La'lav da g-iua'nKin (I'lila'x-'ida <|a wi'x-'idi's 1 rbilil revlvi'il to iiiiabli' to <|o anytliiii); qaxs g'T'tsaf* la'xa xtsKin. K*'f'slada qii'L.i Sa'nuL g-iVxar' wiiLEla boi'aiiao was iiisiilo in tlie liox. Not tlirii loii); dark lir caiiiK lio lieuril xa yaf'q'Entair'. La'laO axo'dax yikwaya'ya sa tlHk*ri't.s'Eii. Ilr-'ix-'ida tlio talking;. Tbon it is bi- took it tlif cox ci- of j;''''^''- Atoiicn Tbon it is bi- took it tlif coxci- Naiil olV (if tbi- am lawis Lc'Ialasawf da laXdr LE'la. La'lar* <|ri's'iday«» Ifi'lat- la'xa it ia said lie was caUril tbr onr wbo bail ib-ail 'I'boii it ii< tlicy walkril tbrii to t1ii< I ti saiil witli biiii Lf^'xk-'ala. liiVlaf' (i'at|'a'qEiiilasawi da g-iiiii'iiEnia sa yfi'dokwf' 5 licaf ill}; <'•' Tlicn it is lir uiis askoil to lir raiff'iil tlir rliild liy tlirro biiaiils. said be'bEgwaiiKnia xa Ir-liVlr'noxoaxoi,. Lri'laf' lar'L Ifi'xa kiir-'xalatsr", mill the gliosts. Tlieli it is tliry at the daiuin;; house, Haid entered k-T'slata la'g'oliL la'xa g-ok". II»''la«' f,n»ri'x-'idr' iiE(|r»'yalii,a sa nut bow- they went to llie to tile liouse. There tliey sat the middle of uver rear of the bouse tho beiLk*'dda'iir'.rtnlLa sa g-ok". Wt-'g-a yri'LaLaxiir''X8olar' La'tfoastiKin. rigbt side of bouse. Co tin! take eare he was toid lji'q'oas(|Eni. the Na'XuaaniLKs n'xrlanri'kala xrs dn'dESiiLOs LEwa c|'E'in(|"i;uidKm. Everytliiiig you will keeji m yimi mind your what will be seen and thesouKs. by you K*V''s'EmLaxaa'\vis lia'nix-'ida xa lia'ing-ilayriLaloi,. 'la'xoyr- laf' da 10 Not then you eat the your food. He stood it Is tlie said bEgiia'nEiii da'la xa q'or''ts'ayfi. La'lar- ya'ti'f'g-aLr };-r''(iaina'ya sa liiddin;: the rattle. 'I'heii it is he Hpokn said thei'hief of the b'sliVlciiox, Lc'qadr'sIIaiiia'maxayals: " (I'axts'a'x'ti wc'sax la'gulf'sa." ghosts his name Ilania'maxavals: '' Let him lonie this boy lo tin rear of the boii.se." "ijoa'la/'iir'k'lat't! da iiEiiiO'knr' la'xa yfi'dukuc br-'bEguaiiEiu. La'lac "Don't,' said however the one at the three men. Then it is said iJori'i/alr-Lf' da t'E'insElaXdt'-. Tiil'lav u'dzatj'alr' da g-inri'iiEiii. be (inisbed the daiirint;. Then il is iine.'isy the boy. said LsVlaf' Haina'inaxayals hriya'Lo la'xis g-okulot: "Tia"ini:ns liiLlo Then it is Hatnu'niaxayals told to bis tribe: '■ I,pt us n" said .aau't i>Exoa tyiiiri'iiEinr'x la'xis jj-o'koa. Lfi'lar da ir-sliVIt'-iinx take that this liov 111 his lions j;! Mists Then it is thr said ax'r''i<la xa ]>'alK'iiis, i\n s LK\axL;ilaX<laoxurM|, Lri'lar o'jiuatifisawi da took the moss that they put it on their heads. 'I'hen it is also it was done the said g'inri'iiEm axaxT.Ji'la xa p'alE'iiis. (I'a'xlaO ^'oa'^-aalsr da g'ina'iiEiii hoy put on his the mess. Hi' it is sittiii;; mi the the boy lieail eanie said ;;i'oiind la'xoa iiO'satiEiis awi'iiak'uis. Laa'inXdalaLa -i«"''xs'alas(» sa jia'xala to the our own world. IIo was already tolfl to take eaie liv shaman the yix llO'Liliilag-ilis qa axO'isf' qa knil'tsr- tja r-s gM")'kulot, la'lar'20 that He'I.iliilajl'ilis to take the for his tribe, then it is said ba'inatnaxc awi'Estiis k'oar'tsasas. La'lar- (^)'o'iiiasdaox lewis cjEiiE'in t'ley eried hanioiiia all arouml to wanli witli. 'I'lieii il is (Joimisdaox and his wifn said ii: ip^ k ' \ II 684 REPORT OP NATIONAL MUSEUM, 1895. ai >:i 1 Iia'mfi'p. La« wuLfix'aLEla xa ha'mamaxa'. La'lar^ dzi'lx-r'wuls Ifixis at<'. Tlifii bo heard the buuuiI haiuuiua. ThuiiitiH tlicy ran out of Hiiiil hiH jfok" qa 8 do'X'uidCq. He'Ein dox'oaLElatse xes xoiio'koaxs hotiHo that they saw. Him they ilincoveriMl hiH his hoii g'oasa'r lA'xaawi'nsikuis. Lfi'lar^ m'l'La xf'is qEuE'in. G'ft'xlaf' qEiiE'- siltiiiKoii on tlio groiinil. Thpn it ix licHuid hin wife. Sho it iH hix till' Ki-oiiiiil Hui<l to came Haiti luiis dO'x'uidEci. LiVlae infiLt'Sg-oriLEla xea Xono'k". IIt*'x*'ida am laf"! wile 8lic liiolteil. TliKnitix they recognized tlieir cliild. Atonco it ix aaitl Hniil Sifug'ilL La'ti'oasqEin xis omp: " Ila'g'a axM'idax k'ne'tsii qa s xo'sEla shoiitcit i^i'q'oaHiiEin to father: "Gu take urine thatyuu Hpriukle liix laxs g'o'kulotaq'os. La'lae dzi'lx-'uidt' Q'o'masdaox. (l-ri'xlar'dfi'laxa on your tribe. Then it ia Huid he ran Qo'maHdaAs. He it iit took the caino Haid kuii'tsV". Wi'la am lae g-fi'xc g'o'kul<>tas. (r'a'xmarilaxoL iu''LEX8tEl8 clinnilier. All it U Haid came IiIh tribe. They had conio showing their nioutliH na' xur da If'sliVleiiox. G'i'l'Em lawis bai'aqe da wao'kuG br'bEguaiiEm all the gho.sts. Ah hoou it is jiaHHed the HOiiie men Maid lax sE'iiis sa iri'lalfmox, lav hama'ma.vf' da hVlalenox. He'x*'ida am at the of ghoHts, then they cHed the ghostH. At once it in the of mouth the they cried hainama 10 lawisLe'Lalf da bO'bEguanEinXdf' xa hai'aqa xa sE'msa sa Ic'lalcnox. H lid dea<l the men pant the panned the mouth of the ghimtH. La'lafj la (I'ug'a'Lfj La'q'oasciEm, xd's'idas kuii'tsH la'Xua Then it in Hhouted L&'q'oa.s([Bm, aprinkle urine on the Haid ■ be'bEguanKmt'X. La'latl hr''guix*'idr'. IItl'x*'ida am lawis S'uo'- men Then it Ih he did so. At once it in said they Haid S'ulax''idC' da LE'lXde. G-a'xlaO, laf'L lax g-o'koa sC'S omp. Cx'a'x'ara recovered the dead past. He it is entered at the houne of father. He it came said bin came lac da la'lOiiox he'k*'ala la'xa g-o'kuas o'mpas. La'lar yil'la«iAlao i.s Haid the ghost sounding to the houHe his Then it is he sang his of father. Haid necret song 15 (lii jj-iiiii'iiKmas q'e'nq'Emdamas s i hlla'hlnox. La'laf' dE'iixOg-aP g-o'ku- the boy his song of ghosts. Then it is they sang his the Haid with him lotas. llai'Eiu lawis (ffi'lag-iLax q'E'mdEmas lf'liVlr'n»*)x. Wr''g'a tribe. That is it is they learned their song the ghosts. Goon! said hO'Lclax (j'E'mtEma sa g-ina'uEm. Laa'm Te'qadEs Xr'uLEqstals listen to the song of the boy. Then was his name Xc'nl,KI|8tftl8 20 la'xis lEJO'Lalalenayf'. lO'eo's k'Vs g-ax la'xa na'Xua ts'e'qeiiaya at tlie (ihcist dai!i"e. Nothing not came to the all dances lawa k''r''k''as'o. G*aam q'a'mdEms Nf''uLEX8tiTls xa g-ina'iiEm: and carvings. This is bis scmg Ni'ni,Exst''ils the boy: 1. Yaxaiujujiai, yaxamamai, yaxamamai ya. Vaxamainui, yaxamamai, yaxamamai ya. Wr-'g-axos wi'lfT'iistalisa laxOs t'-k-'atsY'lisax iia'la yuL Goon! you you go up to the upper country day your lelowaLaiiaXdc. chief of ghosts past. •ewiils Islxis 'an out (>r xomVkoaxa lliH HIIII 'xlav <iEllE'- i« it Ih liiH lie Hiiid c'ida am laf-i once it JH saiil [a 8 xo'sEla liatyou Hpriiikle dat'' (lu'la xa it ix took the i Haid lU'-'LEXStEls sliowiiii; tliuir iiioiitim ^'bEfjuaiiEui IlllMI r^'x-'ida am At once it iH b lr''lalf'nox. Iio Kliosts. i Ifi'Xua ou tho salil thoy CT'il'x'am III' it caiiio yii'la«(alari hi' Han;; his secret mmn ki^'ilf' g'o'kll- in); hiH lini Wf''g*a Go on ! 'uLEqstAls ■'ULKqatAlB s'e'qOiiaya ilanrea lil'iiEm : l,„y: IL iir THE KWAKIUTL INDIANS. 2. Yaxaiiiaiiiai, yaxatnainai, yiixauiainui ya. Yaxninamiii, yaxaniainni, viixiiinnniai .mi. Ya (|a wola8(|Einlr'8Lr'i8 yaitif'sawiLos yfii. Ir-loai-aiiaXdc. Vn, to heap ii|i in f;roiin(l ]iro|iei'ty .voii ,\ou iliii't'iit'):hoHtH ]ia'<l. 3. Yaxamaniiii, yaxainaiiiai, yaxainatnai ya. Yaxanianini, yaxaniamai, .vaxainamai ya. Ya «|a walastioa'palf'stst's t'r''(|oaLalaLos gulta*yak''asLo.s Ya to great your lire great yon atonea in your tiru tlni gtKxl your lOioaLanaXdO. chief of theglioHtH |>a8t. [To page 416.] LF/LAXA.— LA'LASIQOALA lUALECT. G85 BEgua'nEin {fti'kula lax K-Vk-c'LEin. La'laf' Lo'koala Ava'x-a. A man livotl in a at K-'ek'el.Kni. Tlien it ih liii<linu u nii)iit he ti'i(>il. iioiiHe Hani natural hi'l|H'r Si'sifiL hu' wa'x'i Lo'koa'yas. Lfi'laO o'tsaxa, laa'm jVeiu Li:ix*'ida. Si'HJul. it iH try liia uiagii; Then it ia lie faih'il, tlien only he ilieil. aaiil helper. aaiil La'laf' aik-V'staxoL. La'ljiO g'o'kulodr's wu'li.silax-'it (laO i|ii'Laxs Then it ia he went up. Then it Ih his trihe niaile a false j;rave (or inileiil Niiiil Haiti for him iif''k*aax A'laEiu LK''la. A'maalaxoL qaL LO'koala la'xis (ior''x''i(laasaxs tliey saiil really lie was ileail. Only he found a at hia what he hail thine hail iiia)j;ii'al hel)ier hw ai'k-'f'sta. E'lguxsik-Ela laf* da g'O'tsE'wasbOLli.s. LV-'sElaxsr-g-a- 10 it ia he went up. Illooil on ita Hitle it is the eoltin iiretemleil. Siin on its saiil Haiti lis lat"' gM'tsEwasbttLiis. ^I("»'i)'EiiXua.s a'mlat"' la'C' ku'n'og'aL hVxa * ^il1e it ia eoflln pretcndi'tl. Four daya it in aaiil he Imd it lii';;nii to at the Haiti ' gone thiintler ai'k-V'. Ilai'inaala'xOi. LO'laxaLf" da ku'iiog-aL. (r-iVxlar' g-a'xaxrilis ahove. lie liad gone Lt-'laxa to he the thundering. lie eanie it is eoniiiig down saiil to thobeat'h xa ijafi'la (ja a'xalis laexs g'fi'xar'. Laa'in t8'r''k'()a la'xo ku'nXoa. the niorning that early he w'ent eoniing Then a hint there tliiinder hird. down. Laa'iii lat"' (['o'xwuLta'ot xOsku'iixuniL LO'laxa. Laa'in (I'a'L'aLELEx.s hetookitoir his thunder hirtl T.r'laxa. Then he was n rognized Then it is Haiti mask liii't' Lo'laxc yi8l8 g-o'kulot. La/lar' a'luL'idt' Le'laxt'- 8t"'S Lo'LKkiuu'. 15 he I.>e'!Axa hy lii.s trihe. Then it is he ]ilayetl Li'hixa his niagiial treas- Haiil ' lire. IIf''iEiii'El LO'kuisr' da ku'uXuiiiL, waxstiKujhu"' LEwa iia'xiiak-atjKiuL. His it ia Haid niagieni the thunder bird both Hides faee and tiawn mask, treasure mask HO'Em la'wist"! da iiia'nia<i'a; liO'linist"' da wa'lasO yO'tjoat"' inatia'yu, llis it is Haiti the thrower; his was the great wooil worm Implement for throwing, t.s'f''kuXLil. Hr''iEin lawise da sf^'ilis. Lfi'laf' da wnifii's, (I'a'iiiXpa- birdiuliead. His it is aaid the snake in Then it is the frog, larryin^' spear Ijelly ga\d lEiiknla iiia'iiiati'a. He'Em lawisC' da ha'mats'a. HO'Eiii lawist"' da lioint the thrower. His itissaiil the eannihal. ills it is said the pa'xalalfiL. lIc'Em lawisf' da t'O'iitjoa. llai'Ein e1 LoMiuO's L<''laxa.20 shaiuuu dance. His itissaitl the t'u'utioa. That was it is his magiral lA'laxa. saiil treasure If 680 KEPORT OF NATIONAL MUSEUM, l«9r.. 1 Ilai'Km lii'lasKliiH Lr'laxt' da kii'iiXuini.. NK'iiix-'ulai.aain la'IasEla llin ^.'iiiiiK IVoiii iiiio Li<'Uxa tli« tliiiiulcrblril Ouu only uiiKnig all coiiiK I'ruiii liiiiiMii to tli« luusk. one Miiiisii otlHT I to the other la'xa iio'iiLKin 'iKwa tsV-'tsar-ipv. to the iio'iiLBiu itml tH'n'tHUiiqu. [To page 447. 1 HONO OF THE RAVEN MASK. I 1. Wa! k'ik'a'l«'<|ala;filakMSL(' ts'a»'«|('W(''xMl«'s liaxbakufilamiXsI'- \Va! Kvrrylxpdy i-t I'rijililrmil li.v hm winter iiiaHk UaxliakiiiilaniiXHi'- waf'. will'. 5 U. Wa! k*ik"a'l('(ialag'ilak'asL(' lia'aisiwOx-dcs (i)oa'<|()axiialanuX8i'- Wal Kverylioily is t'riijhteiii'd liy liin I'uiinilial iiiuiilv (2*"^'<toaxuuluuuXBi'. wat'. wnf'. 3. WEi\vi<;l(|V'(jalaj'Mlak-asLr' (lalo'kwf'XMlcs. CjiiiHiii;; real ]ial|)itatii>iiH liin liiiokcil liiali. 4. WE'lwEhjVMiiilag ilak'iisLt' liaii'xlioknr'wcx-des. Caiigiiii; rral iialpitatiun IiIh liaii'xlmk mask. Tl'NE, ItKfOKDKl) IIY ,1. ( . Hl.l.MUKK. -#_#— fL# t:=i^ Beating. ^ J\ J'l ^ ,^^ /^ /{ etc. I^ qiracr: #^ — I (— m ti?--=t :*=?- ^ lf^=w=T i^nzr: -*- 1 I } I *— -0 — 0- EEEz£ /TV fci fegEfea s s s •? J •? ^ f J f I ^ *i *i J- etc. irjf ^ »-- "B ztn^-zi- =^=i=^|:i^E|=f^^i:: ±=t: ^ * fL^ — V- -*-#- -f^- 3t: I'll -ffl- S: =i:^: -* ^*-# :^f=l=H :f--^ ilzru H 1 t :l 1-: inm—f- -!— t— t 'That is, from the uO'ulkiu dauciuK bouse to tliut of tUu ts'G'tsue^a. II lii'IasElti tSuiiiK fruiii one liiiiiHit to till) other nlaiuiXsi'- lakiuiliiniiXHr- aliuiiiXHl'- >axuikluiiiiXHi'. ^1 ^i -* — f^ feE^fe m »hM-»- Ha. THE KVVAKIUTL INDIANS. Fine. ^^m^^^^^^m 6S7 3 /,/l ?ll,/,/ -# — •- I.i2-r:=t=:c •-r-# a-'-T-^ ^B. ^m 1=^, 5P t. I its -jrzfnr i?=: ^" fe^3 l=£ ^ig: IMl^EfP^^I 3-.r^^-r:^-u^— »— ^ ?— (To page 448.] SONO OF THK MASK <)F HAXIJAKUALANI^XST'WAR. Ha'msiwrilii liainsiwrila{X"ili.sk*asV»wai lax liaxbakurilanuXsi'war (Jarryinu the nirrviii;; tlio iiii'inutHik iniiKk in friiiii r>ii\li!ikualaiiiiXMr\viii liii'iiiatHa iiiiiHk tlio worUI really k-as'owai lax owistalitsis nfi'la. real ^oixl to all aroiiiiil your world, lUNK, UK<'(>|{I>KI> HY ,1. C. KI[,I-M()KK. iM^Sl^ (?) o X.-=Xr- ^^ «-*-«lA/,;i AA.^I'^^- ^zz:^ iS^^anzpr -0—0—* — 0- ::p=f: iwz-n m '-Wzrw: i^r: -.:X- ^1 ^-■ ■^- -* — • — *- ^=ifi:^ ^^ ,1, 1 ■i^.. 6S8 KKrOKT OF NATIONAL MIJSKIIM, 1895. II 1 — *-r ^^feliLI^S^ :;ir4-U- I^^^^g^^^giiil^i^ ^!li:i$:; jrzir w a rT~r- ^^ ^:=|:r:t: 1 •—F- ■^ 3 - — rHr — r ^--1 T-T— r r-w=r- ^^ :t-|^=:t: It I* I fi" Jfzt-r- 3^^ X-- -^■■ ?^:^ -•-#- :i^ T^:M=zf 1?^ 4:3£ ^->-« ss: -• — I- SI 13" — I— :«r; 1=?: :?r "ST +-- -t— s Tliird sonietiines doubtful. [To page 457.] HA'MATS'A SONG. 1 1. la liiXdEu liiistai'sElii in liaintsf'staisKla ifis BaxbakufilanuX- Iii 1 liuvv biHJU nil ai'oiiiul tliu in entiii); aroiiud the witU iiaxbakuulauuX- wurld world Bi'war'. Sl'WHf'. 2. la iioguaE'iu wIsukoaliLf-laXLa wisuwIstfiliLilaXLas Baxbakufi- la I give uu tiiuu to uauupu givu no tiiiio togoarouud liuxbakuu- the house with lanuXsi'waG. laiiiiXHrwait. 5 3. la laXdEii lia'mxhanixnyagMLs BaxbakufilauuXsT'wae, lax iiaqau- la I liavo Ih'oii wIiito yoii cry liiip '""■ "le BaxliakiialaiiuXsi'Wiii', at tliuinid- LewOis lo'wa; ia laXdEu lia'iuxhamxriyagMLs BaxbakunlanuXsT'wae dlonfthe world; ia I liavo Ihh'ii wlicri) joii I'rv hAj» for iut< liaxbakuulaiiuXsi'wau lax (|jVlqatawf'is liVwa. at the ]i08t of world world. r- 1 — T"- :-ir- -x-- 1 ■^r :'^: v.-*-r' 5K^:?=:pq t= -« — I- :4: a alanuX- irtUiuuX- THE KWAKIUTL INDIANS. 689 [To page 458] HA MATS' A SONC;. 1. Ilanihamri'iiiiii. llf''ilix'8«"i lia'iiiat»'Elri'(|Uin t|ai lia'niats'Elaquia 1 IliiniliuiiitVmai. Tukc it tlio lirtp hoiiiiiI IiIm Iii4|i soiinil qai 'lao'wisk-asov.as qai gua'paalisk-astsf's lo'uaiak'asauXs i.o'kua- lilH Htmiiliii); really uo*'! '''» imrtliern part real Ills of tho wiirltl real theHuii«r- lak'as'owr'. natural rcnl k<><"1- 2. 1 rainliaina'mai. Ilf-'ilix'sr ba'xbaknla(|un) i|ai ba'xbaknlaqu'mx-tc llaiiiliaiiiA'iiial. Tako It the lliixliakualatniN liix lla\,liakiialaiiii\Hrwa*< Hl'wai' Hiiiinil Hdiiiiil qai 'lao'wisk-a.sowas qai {^ua'paalisk'astsr'S lo'uaiak-asauXs Lokita- 5 IiIh MtaiidiiiK rpall.v goutl IiIm Dortliuru part ri-al Iiih of tliu world real tlio Hiipvr- lak'as'owf'. natural real t;u<Hl, 3. Hanibama'inai. ITO'llix'sf' hau'xhok'nalar'iif' k-as'owf'sciai hau'x- llaiiiliama'iiiai. Take it tliu linu'xtiok miiinil ri'al khihI IiIh liaiixliok bok'ualaf'iif' (lai qao'wisk-as'owas qai {jua'paalisk-astsf's lo'naiak-as- BiMinil liiH HtandinK really gocMl IiIh niirtlieru part real IiIh of tlio world auX 8 Lo'kualsik-as'owf'. real tint Biip<<riintiiral real ^ood. 4. Hamhamri'inai. Ilf-'ilix-sf' (la'lnqoalar'nr'k-as'owrs qai «|a'loqoa- 10 llaiiiliaiiia'iiiai. Takr it tin- ravens cry rfal j:<'<«l lii" raven'8 iry laf'iu'k'as'owOs (|ai qa'owisk'as'owas qai gufi'iiaalisk-astsf'S lo'naiak'as- r«'alt;iii>d liist Htaiidiiig really (;ood IiIh northern part real lii» of tlie world auXs Lo'kuahik-as'owr'. rciil thc.Hiiperiiaturai real bimmI. TUNK, REC<>IU>K1> ItY II. K. KKKIIIIIKI.. e 3jr —4- "^'Ft^ -' — -"^"l llii lia Iia mai ha ba ba luai ba mai ba Beatin««^^jSjN|^jS^^jY|etc. Fine. -==1 ba luai :~ZT- ^^==^^^1 ^-*=*^#=^" ha ha luui ||Hu-lix*-su ba - inatii' - e - h'l (jum T If ixbakua- axbakuji- iiaqau- tliu mid- XsT'wae ui'wao q=z=T- atl: — 1- -T ri- :^:ziz qai ba - mats' - Ela - qum qai La - - wis - k'as ■:^z gua ■ pa - lis - k'as 10 NAT MUS 95 44 wa -•rr* — « -J. -4r- Lo • kua - la • k'as wa qni i/.V. alFine. we 690 BEPOKT OF NATIONAL MUSEUM, IHUr.. [To page 459-1 HA'MATH'A HON(J. 1 1. IIa'mHainr>LtiyaXdrmx:i n<V}riui ha la iio'^iia; lia'iiiHamfi.ayiiXdosxa KwmI ia ulwiivM linliiK put iutti 1 liu! <l(i I; loml ih uIhjivh lirinu put iiilo my iiMiiitli luy iiiuiitli nri'gua Lo'kualag-iLa. I tlierxltirr I mil Hiipcriialiirul. 2. Q'li'la inEiisayaXdoHxa ikV^tiu^, ha la no'tj^ua; q'li'la iiiKiisayaX- Ltfu I HUi alwiiyx iiwul- I ha! ilti I; lifu 1 iiiii iilwiiyit luwiiiK Hwulluw- (lo8xa no'ffua q'ot''«i'ulaXUri ha'msayaXdr'. IliK I livcH piiHt riioil pilHt. 5 li. Yri'qamf'LayaXWnsxa iio'fjua; lia la iio'},'ua ya'qamcLayaXdOsxa rrii|)ertv iH iilwiiyH lioiiiK I liitl ilii I; property in ii1wii.\h lieiii); jiiit Inliimy iiioiitli put luUi my iiioiith iio'gua yili«iawf''Xdf' lia'nisayaXdf'. I pruptTty piiBt fiHiil piist. ^^ l! [To page 459.] HA'MATS'A SONG. 1. llsVuiasa'yala}ir'»'LdE iio'jjua lax o'wistala lak-asdE iiO'fjfua. Uoiii({ to gvt IihkI I'lir mil I at aroiinil llie wuiilrcully I. HiVmasaViila lii^ o'wastalisk-a'tBf'S Iowa. UoiuK to get I'ooil at aroiintl tlir really your uorlil. aroiinil the worlil worlil 2. Ba'bakoayalag-f'LdE iiO'giia lax o'wistala lak-asdK no'fjua. Ba'ba- (ioiug tu get iiieu fur mu I at urnuuil the weut really 1. (ioliig tu uriiuuil the weut really world lOkoayala lax o^vastalisk-ri'tsOs Iowa. get men at aroiinil the ruuUy your worlil. world 3. Xa'xaqoayalag'OLdE no'gua lax d'wistilla lak'asdE no'gua. Going to get skulls for mo I at aroiiml the went rually I. XiVxoqoayala lax o'wastalisk'a'tst'H Iowa. aroiinil the world Going to get Hkiills at aroiiml the really your worlil. world 4. La'loLayalag'i'LdE no'gua lax o'wistala lak-asdE iio'gua. La'lo- Goiugtogef I uiirpNO for 1 at around the went really 1. (ioiugto around the went really world Layala lax o'\ istalisk-a'tsf'S lo'wa. at get a corpse 111 the really your world, rid [To page 459.] IIA'MATS'A SONG. 15 1. Q'a'laSo ..ag'ilis a liais g*a'nKmLoL; (I'a'laSoalag-ilis a hais Will be kuowu later on yon ; will bu known everywhere everywhere g'a'iiEmLOL o'wauxelis iia'la. He'iL'filistsf'kMS. Na'qf'stalistsr'k'as later on you edge of world world. Kiglit one in great real. Safely returned great real oup'eqas Yalag'ilisk'asa. chief of Yalug'ilis real. world TUE KWAKIUTL INDIANS. ()!>1 tli put into li ciisilyaX- itiii iilwiiyit HWIllluW- >'aX<lo8.\a iiy iiiuutb iio'gtta. I. III. Ba'bii- (joiiiK to jE no'gua. la. La'lo- (iuiuKtu Is a liais ilistsOk-as I great real 2. QVi'laiiualag-iliM a bais g'lVuKniLoL; <|'a'lu;;1oa1agirm a liais 1 Will Ih' kiiiiwii later uu you ; will lie known cviTywlKTi' rviTV wlii-rti jj'a'iiKmLui, (/wanxrllH na'la. iia'ix'dr'qoiis f^'i'lq'Ksamat.sokwas litter on yiiii <mI){« of world worlil. 'I'lii-y wt<nt aril niudv you vat llrsl ninili' you ba'kwuHtra buik'a'HaH HaxbakualaniiXHi'waT'. ilritiil huniiin IIchIi rval llnxhakinllanuXiti'wur. .'{. llaip'tMialr'tHEmXtEiiai lax ha'nisp't'qas na'<|auL«'>valit8 iiaMa. livaiK led rJKlit to tilt- polu to lilx caunlbul polo in tlu' rrar of llui wuild. liouHo <it' thi- wiirld 4. Uai|)V'(|aIr>t8EinXtKiiai lax ha'insp'Oqas q'a'iufaqa'walr'its na'la. 5 llciiii: li'd ri|{lil to the polu to liin cannlliiil polo llie milky way of llii< world. wiirld 5. llai|>V'(|al<>t8KiiiXtKuai lax ba'mspV'tias lu''iLk''ot«'wal('it8 na'la. liviiii; li'd ri(;bt to tliu polu to hi* cunnibal polu tliu riuhtliand miiIv of world. tlui world TUNE, ItK.COKUKIl ItY K. BOA-S. J = ft6 S* -N A A A ^^ A A liapid beatiug. /^''// 3i33 Vfi f. wzzt: '^i^^M ///// yu - Lu bu ^- ± ^==t- ^E^^l=- *=e yo he - ya au — Sa A ~X ^Hr ^e T-=t- PP ss 't=iE^= -4 — [To page 459.] SECRET SONG OF HA'MATS'A.— AWIK'ENOX DIALECT. Ya, wune'nasu'XsIya qa es ha'msayak'asdO. We'cfas no'gua Ya. go you for his food real pant. Nothing I qoe'q'ulaciEmlC'Lk'asde ha'msayasOLas BaxbakualamiXshvar'k*asde. living faco real past food that will bu Bax.bakualauuXarwav real past. obtiaiued from [;1 692 RKPORT OF NATIONAL MUSEUM, 1895. [To page 459.] HA'MATS'A SONG. I lIaiLiii<ioe'x'se a haiLaiqoe'x'sr* awfi'la BaxbakujflaHuXsVwatl Tlmt in tlio \v«y ! 'I'liat is the way! ri«al ItaxbakualanuXsi'wau Aswil'La, aswsi'Lai? awil'la BaxbakurilanuXsi'wsiC'. Istlmtyou, ia that you J real liaxbakiialanuXsI'wau. [To page 460.] FEAST SONG OF HA'MATS'A. 1. (T'ri'xg'a8tEiHior'yr>'LElak*ris'aiuri'inEnLr'yak-ri8'a.t8'ri'<"qr'lask'as'o8 I I'limo near the place really to till my Htomach really your rval lioiiHe of the ^>'intt'r ceremonial injT'iiiEnLf'yask-as'o. rilling Htomnch real. 5 2. K"e'LElag'ilak*as k'f''k*{ili(|alag'ilak'as«l haai'LElask-as L'r^'s'ala- Mnkin;; gcareil reiilly makiiif; reluctant to go really toK"rijjlit in really (lie heat k'as'a . i'lopalak-as'a tsTiOqr'lask'as'o tfi'yaLtsOask'as'o waha liai, waiya n'iil the whirling real ol'yourTcal rioiiHc of where nil warm real waha hai, waya llames the winter ceremonial their handn Mai. wai. [To page 460.] FEAST SONG OF HA'MATS'A. 1. G'iVxg-astEn qo0y<>'LElak'a8a iiiri'iiiEnLf'yak'asa lax ts'a'eqatsr^- 1 came near 1l<e place really to till my atomach really at your real house yasijos nuVmEiiLeya bai dai. of the win- tilling Htoinach hai dai. U^T ceremonial 10 2. Wfix'amLEnoX yilXsauAlag'iliLai hoxsauAlag-illL lax niE'iiLiiiEn- Nevcr mind if we are hurt (by the tire) if we vomit at the kinds of ^oud LriliLt8f'8 t8'ri/fMiat8iiriqr)8a ma'mEiiLf'ya bai dai. in your house bouse of tlie winter tilling stomach hai dai. ceremonial [To page 460.] HA'MATS'A SONG.— LA'LASK^O ALA DIALECT. 1. Ha'okbok'oiVlaf' stamx'ti owrvsta'Xtis lo'wa. Ilii'xhok's voice is all around the world. worhl 2. Hil'uxaunakulasLas t8'f''tsat"Miaiixf'li8k*a8tsf's lo'wa. AsHenilile at your plraces edge of t.><'ctH'ac'<ia real your world. 3. (^Oil'tioaxO'lar' stainx-ti owf-'staXtis Iowa. The raven's voice Ih all around the world. world 15 4. K'i'iiKiona'kulasLas bc'bf'kunxOlis lo'wa. ANseuible ntyour i)Iaces lower edge ot world world. ''* nn'niatsElaqolai stanix-ti ow«''8tri'Xti8 lo'wa. Ita'mats'a's voice in all around the world. world I I "^""T^vpHMM 'W\ THE KWAKIUTL INDIANS. 693 iXsP'wae el wau ask-as'os loiise of tlio iremonial L'c's'ala- t lio hi'at lai, waiya hai, waya t'll/ecjatsc- )iir real house 'iiLinEii- kindsoi'^'ood [To page 460.] HA'MATS'A SONG.— LA'LASIQOALA DIALECT. 1. LaistaisElag'ilisk'aso hao Lo'koala liaiuai am. Ila'insaialag'ilis- 1 Hi) (roes around thn world truly llilO liauiiil Hill. Ill' lookH lor food ai'iiuud tliu world tlin Hupcr- iiaturaloue k*aso liiio LO'koaln, liai, lax waxsK'nxf'lisk'atsis In'wa. truly liao tlui «ui)cr- hai, at both Hides «l' the world world, natural on« 2. Q'a(|'ar'i(i'atsiVlagMlisk'aso liao i.o'koala hainai am. NiViiaXtfoa- ili< always wants to cat luuch truly hao tlm Kuper- haniai am. Tryiu); to cat alonn natural one tsri'laf^'ilisk-aso liar* Lo'koala, hai, lax wiEiiui'asnyasoXdf'S hvn <|or'so- tnily liao the super- hai, at the food which he did nut his at the I'ar natural one obtain tEiixf'lit.s lo'wa. edfie of world, the world 3. WaxHEmjj'asElag'ilisk'asO liao Lo'koala liami\i am, liai, lax nfi'naX- Ile eats from both aides ^"uly Imo the super- haniai am, hai, at trying to natural one q'atsayasos <|oe'8otEnxr*lisl«Vwa, lax wI'Em(|'asa8oXdr-8 lif'iLk-'otK'ii.xc- eat alouo at the far ed>;e of world, at at the far ed>;e of the world lisk-atscs lo'wa. of the world world. [To page 460.] Kt'NQALALALA SONCJ. 1 . La lul'gua OwiTmaxalisayuLe ta'niak'as'd awamai. I jiress down your madness cannibal real ;;iiod. 2. La iio'gua yoLaxalisayoLai ta'uisk*as'o awamai. 1 press down your cannibal real n<'od. whistles 3. La iio'gua suwamaxalisaydLai ta'nislcas'o awamai. I ]iT'ess down your hunt;cr cannibal real good. 4. Ha'lai(|ais hit raasa'yalaqEniLosai ta'iiisk-as'o awamai. Indeed you your lace looking for food ' .nnibal real good. 5. Ha'lai(iais xax(">qoayri'laqEmLosai ta'nisk'as'o awamai. Indeed you your face looKing for skulls cannibal real good. (I. llri'lai(|ais ya'(|aniEiisnyaqEmLo8ai tri'iiisk-as'o awamai. Indeed you your face devouring property cannibal real good. 5 the food which he did at the right-hand side nut obtain 10 [To page 461.] K-t'NQALALAI A SONG. 1. QoiTLElaamXtlt' qa'kMiLtaVi'Iisr- tiairuia'mXnlayd.s ts'iT("'(|onjikulair) Ucgin crowded in the house feathers all over you moving to one place sa yis'owai'stas iia'h' yt'yo. of all around the world yeye. wor.ii U. Qoa'LElaamXdc wr'tLaxalasr^ mamEnla'ynLds mE'iiniEiiLElayita Begin yis'owai'stas mi'lo yoye, all around the world yeye. world weak from her tempting food for oyersatiated through one who is satiated yuu . T^ fi94 REPORT OF NATIONAL MUSEUM, 1895. all ninniui; into thu hoiisb \\i u 3. Qoa'LElaamXdc aik-'cxsillf'se yfikiiisilwayos hd'xonakulafMla lli'Ki" tliroiieh the roof burnt stunet) yuu 20yi8'r»wai'8tas na'le yrye. ull aioiiiiil till) world yeji'. world [To page 461.] K-t'NQALALALA SONG. 1 1. Ila ha'pxfiyagMLk'a^sdKn lia'matElaqoag'lLdf'is BaxbaknfilanuX- ]|i< cries Imp tor 1110 ho criva Die hri'inatHa sound iiaxbakuiilauuX- foriiHt sI'waT'k'asilf' qa, haux Lo'koalak'As. Bi'wur rfal past lor tliis suiter- real. natural one 2. La'mX(lr'wr''sKn inE'iis'alisayaso inax'alisa'yasO s qVi'q'r'laqnlaXde T luivu been hIiowu tlirown into nie of many miunds of whistlos nau'alak'oalag-ilitsEins owulqalag'ilis '^lo BaxbakuftlanuXsI'waf'k'asde Honnd oi' nia>;ie of tbo companion and BaxbakualanuXgi'wati real past 5 (ja liaii'x i.o'koalak-as. for this MiiiHTuatural real. one '^. AiuXdowO'sEn in'laalag'ilisa liaiq'EnXolag-ilis lax dgoaq'a'lag'ilisa Only I KO'tift reaching in front of him at ditfercnt .sound. nE'in8(iKnigM'lag'irisa nd'uLEing'ilisa iiaiialak'oalag'ilitsEmK dwiilqii'- only HOund making foolish sound of magic of the com- lag'ilis id Baxbakualaim\si'war'k*asdf' qa haux Ld'koalak'as. pauiou .ind BaxbakualanuXsi'wae real for this supernatural real past one [To page 461.] Kl'NQALALALA SONG. 1. Ts'a'tsar'qalaqolr'istauiLf'is naualaX'unek-asLds, ts'etsaeqalag'i- Winter dance soiukI everywhere niagie your body real your body t.s all 10 t'aya hayOma lua mai. winter hayOma ma nuii. dance 2. Hamats'Elaciolr'staniLr'is uaualaX'uiu'k'asLds, ha'naatsElaqfit'aya Ila'nuita'a sound everywhere magic your body real, yonr body cries hap hayOma ma iiiai. liayenia ma mai. 3. Tri'yugulisllak-asa laiLads aix-fi'laLElalisk-aa lax mE'lsElag-ili- You go near really yon go right up to him really to turning neck tsEink-asLa Lfi'laliawulatiulayuLds (iot''(ioaxulag*Ttaya lialie. (raven) real raven's war ery you raven's cry on body hahe. 15 4. Til'yugoalisElak'asa laiLads aix-a'laLElfdisk'asLa (ia'nikulag*ili- You go near really you go right up to liim really shutting '.icak tsEink-as hanxhokufi'Iag'ita'ya lialir\ real liunxhoU" sound on body babe. T). Ta'yugoalisElak'asa laiLads aix-alaLElalisk-asLa waxsEiKiolag'lLa You go near really you go right uj) to him really carrying (a skull) iu each hand (l'a'(|'{iLElagMLaldL nakulag-lLa liar. carrying (a corpse) on the moved for you hahe. anna fur you m THE KWAKIUTL INDIANS. 695 lillag'i- ■ Is all iig'lLa [To page 461.] K-1'NQALALALALA SONG. 1. TsTi'tsr-qalaiioalagMLdoX Lo'koalak-as'owama. 1 AViiit*r song lor nio the super- real ki'OiI. ('<>rt>iiiuiiiiil natural one 2. nri'mats'Ela(iulag'iL(lr)X Lo'koalak-as'o'waina. lla'niatH'a song for nio I Iks HUju'r- real gootl. natural one •i. liii'bakulaqoalag'iLdoX Lo'koal.ak-as'Owama. IJaxliakuul.inuXsi'war's Hong tor me Hujicr- real good. (Ill- natural ouv 4. K''r'r>kulisilak'asLf'S iiau'alakuas()8 i^O'koalask-asa. He'Em laiL (I) ilestroyc'd ri'.ally your niagii' tlie super- real. Tlieroforc natural ono wii'Ltsr* wa'namr'istAla wa.\ wu'La do'x'oaLElak'fisax uau'ahikuaHos "> long aL'o t he V liido everywhere try along to see really your magic LoktKilak'asa ha hainamai. try a loug time tlie 8ui)er- real ha natural one liamaniai. [To page 461.] K-t'NQALALAlvA SON<J. 1. He'ilik'ilaLElaLi.s do'tjula qori'nask'asd("'aLas IJa'xbaknnlanuX- Taniing see (nie) the wildness real ]iast of llaxbakuftlanuX- slwat'dt' drM|ula! Hi'wae i>ast see (nie) 1 2. Hfi'yasElaLElaLis d(")(]ula ([ori'iiiisk-asd("'aLas yrx-siwalag-ilisde Cutting the veins see (lue) the real wildness jia.st of monster at north end of world past dil'ciula! see (me) 1 [To page 463.] Q'OMINOQA SONC. 1. Lai8taisElayriXd('>X (^'a»"»nun<'»a([aXdr' lax owaistas na'la. < iciing around the world (jiast) (^'ominoqa j)aHt to all around world. 2. TowistaisElayfiXdoXs Q'a("tmiiioat|aXdr' lax Owaistas iiiTla. Walking around the world (past) Qominiicia ]ia.st to all around world. 3. la'yag'ila ([oai'LdoXa ya'k*V>i.'anaik*ri'sdr'S Q'("»'minoa(|aXde. I'rojshesying from had side (left hand) of (/ominoqa past, evil 4. Aai'g'ila <|oai'LdoXs aix'k''dLaiu"'k'asd("'8 <,>'r)'iiiinr»a(|iiXdr'. from good side (right liand) of (^I'o'miuOqa iiast. 10 I'roidiesyiug good' TUNK, 1!KC01{UKI> J»Y F. ItOAS. 116. WT^§: bii ■^■. -I 1 — -«-•- -f-#- 'Sr^'m^. Lais - tai - sE - la - yiiX - do — X (^'ao- - mi-no- a - qaX - -C=- -li=: <ir' la — X (") - wai.'i - las la ai ai ai N ,^ ^ i N > > ■ > ^ ^ I 1^ i*> ^ i h ^ ■PFT^^i— r rill f)96 REPORT OF NATIONAL MUSEUM, 1895. I ai ai ai ya ai ai ai ai ai / 1/, jN J- 1 ^,/,/ I jNA.^ I A A/ I A/r/ J^-IS ^ ai ai ai ai ai :t==f=pE3 ai ai ai ai ai =S =^ i y ai ai ai , jN;, .N ;"" I .N jN J> I/, ;■, ^ I /, -la; -«<- jil=i ;t=: ai ai ai a ai a ai To - wis - taisE - la N / I /i .N / LN A .^ i.N jN ;' I .N A J^ I A A ; ^ff -«>- -#i P-F^»- i^tif: -(«— « — 0- :s~ ^m yuX doX — Q'ao - mi-no - ii - qaX - do la — x SE* -H ^^E^^": -t ^i — ^- o - wais - tas na - la - a t:- _-r^-_ etc. as above. ai ai ai ai ya [To page 463.] SONG OF Q'OMINOQA.— LA'LASIC^OALA DIALECT. 1. la ha ha ha na. Ho'ik-asinis tsTitsarMir'noaig-iLiViia. Ii lia lilt lia na. Truly, thorot'oro llicy iiro Joiuiug your Uauoe. 2. Qais yB"iiEguilisu8 ts'E'loacienoaiyr'ida. Because you carry a rattlo tlioy join in your ]irai»e. in .'sour liaiuls 3. Qais wT'liniguilisus amiaxe'uoaiyC'itla. BecauBi! yon carry all they join in your praise, iu your liuuds J rs-^~^r J^ ai ai ? A*" M/, .N/ * a aisE - la - — X "? • •? c. as above. THE KWAKIUTL INDIANS. [To page 464.] SON(l OF HA'MSHAMTSES. 1. Hainasa'ya'Jag'ilri liaisai y«'. iiamamaniai. Trying to look tor fooU all around y>< liainuniainai. tlio world ii. liiVbakuayiVlag-ila liaisai yf' hauianiamai. Looking tor in«n all around tlie yii liitiiiamaniui. world 3. (^'ula' inEiisayag'ila baisai yO haniriiiiaiiiai, I.it'i; Hwallowiug nil around tilt) yO lianiiimama'. woi Id 4. Xa'xaiKiuayu'lag'ila liaisai yO hamriiuamai. Looking tor lieiid» all around tliu yis hauianiamai. world 697 TIJNK, HKCORDKD «Y F. BOAS. J. =72. mn :a*- i m zfz. dmd }{u yti ha ma ma ma ha ma ma mai Beating. J*lJ^lJ^ j J^*lJ^lJ^|etc ha- ^^=^ \ ± ^:=±z zt=zt:; ma - sa ba - kua — ya ya g'i la la etc a - bai sai fefc^: f— •- i,d2- :a*: ha ha ma • ma * ma mai . S^- :2; :a*: :t=: -•ia*=fir::rp: J L -«^ SS ha mu mai ha ma - ma ma mai ba mu ma he i^ t=^-=x -* — a>- 3^ :gi± EEEt Ur: :^f=f: It— t ha • ma - ma mai ha ma a ma mai ha mu mai ha fe!=^=l i: ^ "m ma a ha ma mat lia iim - ma - mo ha - me. w ll !^ M t ■ i 608 REPORT OP NATIONAL MUSEUM, 1895. [To page 464.] SONG OF irA'MSHAMTSES. 1. TsTi'ts'ar'qElaciolistar^ LE'l'laua inl'iiaxtsowai da xanx LO'koala. Siiisiiijj great fs'ri'o(ia Hoiig «-ill (lur iinitati'il out) tlio tliiit Hiipi-matural imn. 2. HiVniatsElaqolistar' LElfi'laiis (|'ri'q'atsEwai(lr'a xiuix Lo'koalsi. (Jreat liiViiials'aory willlKMUir imitate)' our tliat Hiiprruittiiral one. 3. Lans dd'<iulaLax tsTi'efiainLElriya ha'insEiiiLElaya iiVIajj-ilis xaux \V^e Hliall Heo it i. it mask tlie Ijri'iuatx'a iiuisk what makes tliut liini travel about Lo'koalaya. Hiipernataral om^. TUNK, UKCOIinKl) »Y K. HOAS. {J=126.) -^ f f fl_^— ^_ ♦_#_, fL . n ^^; -k^ Ha- mai ha ma- nia-niai ha-ma-mai ha' "-""^i* i /, A M //, /r / , /, /si//,/,/ ■•■ •v m * ■0- f- -. _ . A •••• •f-* /iV F F 9 ! r r _ f V^Ji 1 r ' ' *- , 1 1 ^^— V 1 \ U 1 -;^ _L_ ina — mai ha - mai ha lua - a ma he ye ye he ye 1 J'^i J^/l /A/*// f J^f #^xl /A A/ •?A*'^xl ♦ ■•• -c- -#— #- I : Ts'a ts'ae qe la — ya qolis - iSo qE la — ya |: //, /,/ , /, /jtl //, /,/ , /, /x 1 -• , uan - ax - tao wai — da xaux i.o koa - la yc ye //, /,/ , /, /xl //, /, I //, /,/ ® -0-i.. ■»■ ^ ■»■ he ye ye ye ye :| Ha - mai ha ma - ma mai ^-0- n^i :£= hama-ma ha - ma — mai ha • mai ha ma — ma j" /*•;/•// •/J'f /jtl/J^f/'f/fJ*^'? /* i'ko.ala. i^rnatiiral ono. koala. >rniitiiriil idie. [•ills xaiix lakes tliut 1 ubuut ai ha - he ye - ya / ye niai ma I THE KWAKITITL INDIANS. 699 js— » -- n H — r £ Ilia - a - niui hee ye - e he ye lia - mai lia 2=± r»^(f: :#—<=»"- ha - nia - mai ha - a - mai he e ye e ]ia - me — h- mm VI' In" lia ma - ma - mai h:i - ma ha mai — | ^i- — ' — H H T= J^-^-^- ■V— t- _^p — I f- — p- -I h- -.t^rzzr. |: Ha-ma tsE la — va qolistse LE liT — laiis qa - qa - tsu P=^^- • -Si — \ 1 1 — r P--=^- ^ . • |_^_ r~1 v^ ^ ; 1 1 1 ! 1 :-t=- -H — (— — -t L -—J ai - <le - ii xaux i.o koa La ye ye he ye ye ye - ye : | Ha - m:ii lia ma - maniui huiiianiai ha ma — mai ,s > ^ ,s ^ ^ I > ,N s ,N N s ha - mai ha - jViJ^iJ' *iJ^*i ;^xi jj>j>j^ iJ^- ;"j?! //-A/ -0—0-± wm _,_i — ,_•- mti -0—0-^ ZlZZ ina a ma he eye e ye ye ha- mai ha ma - a- mai ifczt: m It ha -mai ha - ma - a mai he ve _• 0- ha m«' //, a;^ , jN j'^ x! i'.N j\ I /-N /, I /;, /■, I ', p^ 700 REPORT OF NATIONAL MUSEUM, 1895. !'• ! F'^'—p — T — f — f=f- *- — » — — 1 — ' ' 4 ff -F=^ Si 1* 1 \ t r .. 1 1 1 1— __L t:._£Tj he yo ha - ma • ma mai ha - ma - raai ma ma :| ^. EgEEE;|^Er.-^^:^dE^£^ Laos do - qoa - la — Lax ts'ae-qam- LK la — ya E =^ ivizt: ham - SEm - Le la — ya ya - la — g'a - lai - sa g S xaux Lo koa - la yo ye he ye ye ye ye || [To page 465.] SONG OF HA'MSHAMTSES. 1. Ts'eLwalag'ilisaye, ts'eLwalag'ilisaye waxsEnxt'lis lo'wa. Famous everywhere, famous everywhere at both ends of the world . 2. Q'il'q'atsuwaihaide, q'fi'q'atauwaihaide waxsEnxelis lO'wa. Tried to be imitated tried to be imitated at botli ends of the world. 3. Lans dO'qulaLax gi'wi'lene baso ya'yaxolag'itaya. We Bhall see him (dancing) in him danciuf;. house J=m TUNE, KECORDED BY P. BOAS. tEl -tg' !- =^ -t^- :t mu He ma me ye ba - mai he ye ha Beating! j^ , / , J^ | / , / , ^ | J% J^ , / | / ^ .^ , / m\ T=f-- -f:—^^ rrc: ma ha - mui ye ha - ma ma he mai - ye ha hama - /,/, ^1 /, ;, /I /,;, ; I ;,/, ; £ ma :| — ya 7 /x -t^-1 - lai-sa 10 yG II A ma hama - THE KWAKIUTL INDIANS. 701 @= ^ I*— 1: mai yo mai y« ho - ma mc mC ha - mil he /•,/,/! J-1 /, /I /-, /•, / I /, jN / 4t .-fLJ- 1 1 — J L =i:t:: m ye. Ta'eL - wa - la - g*i - la' - ye ts'cL - wa - la - g'i - /,/./! -r, j\ /I -r^ /f / I jN /-r -T i ^-fL ^ . la - yo wax - aEnxe - lis 15 - gua - yo he ma me me /•, /•, /I /, J"-, :-\ /, .N ^ I .N /i ; A ^' A ♦ ■» -^ , ^ ^I ,_ — , 1 1 p , ha me mc y« Ts'oL - wa - la /, /,/l /, /, / g'i - la' - ye ±r_zri; T=f-- -#-fL ts'oL - wa - la - g'i - la - yo wax - sEiixe - lis lo - gua - ye A_^_ -f 1 i: -I— h V — .. ho ma me /7 /, / mii ha - mo me ye. Ha - ma ±zizrt -tz -«— r: — g: ma a - ma - ye ha ama - ma - ma mai yo ha ama /, :-, ;i /, /, /I /, /•, / 1 ;S .N j' f=--^ --^r. H 1- ±=:t I mai - ye mai - ye ho ma mo mo ha - me. t: 702 REPOUT OF NATIONAL MIIhEUM, 1805. ^ ±.zi^:r jOu -4- ^iEEi B6 nm - nii' nit' lia - mai bu yn QTi - q'a- 1 /I /r ;, ^1 /7 /-r / I .S ^i / I — (- ^— t^-j tswai — hai - de, q'a - q'a - tswai — hai - do wax - sEnxt" - :?^ .,_•. lis 16 - ^wv, - yo lie - ma me iiie lia - ma be ^ ^ 1^ I ^ ^ ^ i ^ > ^ i ^ > ^ Ai fcr-r-=-f~ ^ .^_f:_.- = -_^::t:: :t:=: ye Q'ii - q'a- tswai — liai - de, (I'a - q'a >, /, ^1 /r /i jN .N J'i ^ 1 ^' tswai - ?=i^ ^^--ze=f.;=^ =t:: ifzi: :P=q hai - de wax - sEuxe - lis lo - fjua - vii lie - ma me me /^ /, /I /^ /^ .M jN .N / I /, ;N / I H P=P: ^1:^ -•-i *: ha - me He ma me ye lia - mai he -19- ic; ES :t ya Lans doqu - la - i^ix lia - ye ya - wi-le- no ha , /IjN/,/! ;, /■, ;N .N jN / i /, / i •- -I V A qi=t-li -^ •- -i— T-— # — #- -I h 2=* 11 sa - ya Ya - yaxo - la - g'i - ta ya he ma me me ha - me. THE KWAKIUTL INDIANS. 703 [To pa^e 465.] SON(; OF HA'MSHAMTSKS. 1. To'yu(|avvalag'ilaa'inXtElala na'iiualak'iu'nt'k'asNts Lo'koalak-as'o. 1 (■(liiiK liutwcen iiiiiiiiitAiUH oil ciirtli iiingir iu voiir IxHly ri'iil Muir Hiiiicriiatiiriil mil. lid WUH 2. ToXtokoillag'ila ahai'sk'asLElax-is iia'iiualak'iu'iu'k-as'os i.o'koala- IIi^ is K<>i»n '^''■'tlxT ri'iil your iiin);iu in your body reul .viiiir .Hii|iuniatiiriil k'as'o. ToguK'siLaus t0gul«''sk'a8'o. real. Tlicrnlore yoii wnlkinu fur- wnlk further llitT real .'i. Ciof''8q()f'8k'alagMliiik-a8LKlax-is iia'iiualak'iU'iu'k*a8V>8 Lo'koala UoliiK Ntill farther n«al your niaf;ie in your body real your siiperiiatiiiiil k-as'o. QoG'sg'ilf'siLaus (lor'agMlr'sk-asV). 5 real. Therefore you go'Hf; farther real. K<) farther 4. Tsa'ts'rMiEhKiulaabaisk'asLaxMS uri'iiak'ur'iii'k'asos Lo'koalak'a8'o He will Hiii;; his tHi'ieiiu hoiik real your iiiiitateil hy all real your Hii|ieriiaturul rual ha'inat8'Ela(|61aitsr'LElalai iiu'iiaXtsoaidf'. lIf''x*at8r'inr»Llai g-i'ltsa- great lia'iiiatH'u ery will be iiiiituted one. Vou are the one the lirHt ((olisa hri'mat8'Ela(|61i8k'asr' na'nualakuranOkOs Lo'koalak-as'o. Hf'ix-a- oiie to utter thu I'aiinihal cry iiiaKi)' in you Hiipurnatural real. Vou uro tsf'inoLlai g-i'lg-alisaiaso iiiEx'a'lisaiasd iia'iiualaguiiinoguasos Lo'koa- the onu tirHt in you thrown into you iiiagio in you Biiiieriuil lak-as'O. ME'Xulasogwos owanxrlis niVla. ME'sElasOgwos waxsEii- 10 iiral rual. UcHired you at tlio edge of thu world. Desired a.H food at both vudH xOlits na'Ia. of the world. TUNK, UECOKDKO HY V. KOA.S. „ „ A - X XXX 3Eti=t:=::f— =1 ,__J =t=zt=: $HE?EE^^ Mai ha ma- ma hai ma- ma tia - ma- mai ha - ma - ma t-- -(^- g mai ha - ma- ma ha - ma - ma ya-mai ha- ma- mai ha - ma N |S ,Nl N ,S Nl .S ,S \\ ^N >| > > ^ I ^ ^ ,N '--^: ^ A ?=1: -z± ma- mai hai- ma- mai ha - ma- mai ha - ma- ha mat to — yii qa- wal- 1** i*^ M ^ ^ M 1^ ^ M ^ i^ m > ^ m i*^ ^ i*> S -Ci- h^ ri i: ^tqcfz ^ S -^- ^r- LO ■ g'i - la a hais-k'as- l6 - nunua-la - kue nai- yai yau TTT 704 REPORT OF NATIONAL MUSEUM, 1895. tr =t zt.^-i: f koa- la- k'as Im ma - nia- luai )iai - mn - mai lia ■ ma - ma I' ' ' W^\ ^mw^^^^^^m ?- ha - ma - ma mai. To-jiu - 11a - i - iji - us \ ha - ma- mai To-gu - Ida — k'as - o / a^ :5cr3f=:rjr XXX 1^=^ "-=<5c: ha - ma ma - mai hai- ma- mai ha - ma- mai ha - ma - ha mai 1 0Z '^- !^ :imar :f=3i ±=j:: ^ ^t=*=r I ha - me ma - ma mo ma me mai ha- ma mai ha ha - ma ^^ ma - iiiai ha - ma - mai ha - mu - mai ha - mai /.\/l,//7/l7/>,/l,/>,/l7/>,/| XXX ^S=t W: :?rL_# — * -• — — •- =t=^ iiscrq hfi - ma ma -mai ha-iua-mii ha- mai ma ha -ma ha- mai. *JS0*J0\*J»0*J0\*J0 W *■ \*j *1 \*^ *j *f 110 7 rfclf-?- :^-=fc i :f=:a- ■fe 31 ^-^ ±=r ha ma he a he fi ha ma ma- mai hai- ma- ma •?# \ *j 1 « n *j \ *f *j \*j *^0 \ *i 1 # — *- ? — ig : XXX ? X- ^ — 0- ISi -S-: hai ma- ma ma mai hai- ma- mai ha - ma- ma lia - ma- ma mai. ■3 -^— J— q ma - Ilia I J f J niu- inai teg in niiii M ^ M g — *— f- in ha - nin ;V,/I 1 - mai. If*' 7 • ^ - ina- lua ^ \ > 0*1 — j^-: y, / :|l ir w THE KWAKIUTL INDIANS. 705 [To page 466.] S()N(t OF lIAMSUAMTSEiS. 1. LaistaiNElayuXdoX (l(>^\dU(|ui.sKlak■ilH.\Kll iia'noalakulnliLk'UHa I Wo wuDt al) aroiiiiil tliti wurld luukiiit; uruiind ou my buach .iiuj^io in liousu rual lax owP'stas na'la. t' •Tit all ariiiiiKl tli« world. 2. LiVinXdowisEii <iax"uaai'aH(Vkua.s L'iVL'a<iulak'asdf'. ME'tset- Thuru I wont it wum put upou mo tlio rod otMliir built <iu Thiit in iiiM body. dorlvud g'iLaus Lf'uXts'owr'tk-aM'o yis owf-'stas na'la. froiiiyiiii you cun not bo iiiiitati'd all around tho world. 3. Qoe'qoaxulag'iLdEu, (|of''(ioaxula}fiLdEti, <[ori'<|oaxuLaX8tai},"iliM- 5 Tbe raven cried for me, the ravi'U crird lor mo, tbf rav iin cry rami' to my tsoXdEii Las Qoa'xqoaxoa'IamiXsiwf'k-asdt' lax owf-'sva.s ua'la. luuuth of Qou'xiioazua'lanuXslwuo roal paat at all around the world. [To page 466.] SONG OF NO'NTSlSTALAL. 1. K'ik'a'LE!;.g'ilak*a8 owae'Lax g-rixaLo'dayuk'as owai^Lax no'n- Mukiiif; tlifui afraid real );<>"*l ^"'>* what he gavo you ruul good this mukiuK tsistag'ilak'as owae'Lax s Lo'koala. crazy real good tlilM of the supernatural one. 2. Qoe'<ioapalr'Lilak*a8 owaeLax g-axaLo'dayfik-as owar-Lax no'ntsis- Scattering tliem in the real good thia what lio guvu you real good t hi. i making houHe 10 ta}j;*ilak*as owatiLax s Lo'koala g-ia yalio. vrazy real good thia of tho Hupernatural gia yaho. onu [To page 467.] SONG OF 15KAK. 1. Wi'g'ila tsEim wB'iu'iu'Laus wunX'uaits'r'iir Lqaiix iia'iiax sa Jlow shall wo liido wo liidu ou tlio buach bdoro tho bear thin terrible ya'lag-ilisax na'la o'wae bo. moving around world o'wai' ho. the world 2. Eisnf'SLEiis <|aiis lEiiibEta'lr'.sr' qaus tsOmtsr-k-'ri'lisr'? Qf''yaL IJettcrwo «ii go under groinul we cover our backs witli Yes dirt; ([o wOyoLaiiE'iimoX Laxo sa na'ua sa sE'nitsoyowalit.s'eiax hems na'la. we might uot be found by the bear ter- iif the mouth great thi.s of our world. rible [To page 468.] SONG OF JJEAK.— LA'LASIQOALA DIALECT. IIaiiVa,Le'(iatsilalaida ua'nxatsilalaida,la'uilaoX hai'<ianiayaLa(|»> lax 15 Haia'd, tako the great name say bear that, he ia going riglit to the liigheHt to (■•opper) L»l'Le(iaiunoX sis c'iaLEla. Sa'xauLElasEus xo'niaLElaLasC'a, sa'xaii- havinguume of euslavMl AVe ahall have a battle, we ahall triliea LasEns tsc'naXulaLasea. have trouble. NAT MU« 95 45 706 REPORT OF NATIONAL MUSEUM, 1895. iii > [To page 470.] SONG OF FOOL DANCER. 1 Wai'g-a, wai'g-a, wai'g'atsGlaxus sa haya haya ha. Sas dO'qulaLa Goon, K'* ""i go un great yuii ha! haya haya ha. Do not look xalia fa't'ekoauiak-a ha ha aK'lkoainak*a ha lia seyaXsIlaXdEu sa the curdled blood on tho ba ha ))l<>o<l on the water ha ha tliosu vhom 1 cut of water the nu'naLoliswuttlEnLa. '••ol dancer's companion I nliall Itn. [To page 471.] SONG OF FOOL DANCER. 1. Sa 8 hf'x-ek'iVya hex*ek*a'ya xaiis iiErao'XtsdXwe hawai'k'as Ha! disturbing disturbing our great friend greatest. ^) HEnd'lo lama'siL g-a'x'aLEhlxtseLtse. niadncsH came on to him great. 2. (-'in g'fix q'a'me g'in ts'opEiikwayasOs htl"yuwa Lax ya'la'yuwa Tome cami^ tome it was given into my tho tool the tool hand (for killing) Lfix k'wri'wa<iayr> Lfix x-u'sutahiyfi Lax yil'lag-ilisa ya'la xEns instrument ibr instrument for cut- going all around crazy our severing heads ting oil' heads iiEmo'kuix hawa'k'as uEiiO'lo lama'siL g-a'x'aLEhixtseLtse. friend greatest madness canio g'ing'inLElxLil'lalisila wa liaiya. killed all old .lud young wa haiya. ng all ar the world 'aLEhl on to bim great. La'ms He [To page 471.1 SONG OF FOOL DANCER. 10 I. Kue'cjaya knO'iiayatsOa qa iianoalaktsek-as tsd'uoqoatsek-as. Had mad great tliat mugi<^ great real tsi)'no<ioa great real. 2. Ai qa (['ahl'iia q'aq'ahTya hl'xa bKgua'nEm i\as kuC''(iayatsek'as. Ah tlmt torments carries on bis at the man that madness great real, jio arms bis 3. Wl"laya haia Llahaiiiqo'wa q'K'inq'ak-owa hlx bEgua'nEm (jas Kating all baia crusliing bones eating skin and at man that and nesh bones his kue'(iayatsek*as ya. madness great real ya. TUNE, RECORDED IIY ,T. C. FILLMORE. -J.. ._j. . _-_. fr=f-T.#cx-f;^Tp^- -J?.z± Beatiug *^ ^ , Sj J I jej Jjetc m =p* • t \^ ?^ Jprr-nr^^rririTT^ A &-%-• ^Fjl" ^^'^ '^-w • "T ECTzfc3- "^ rl. .a -# ■ - ^ H- _^- — 1 4* "t -i-*- SSzzii 4^=1=1: J:l»- -0~ -^^- --i:i_j. X t~ t 1 'qulaLfi look [l£u 8a ut of the THE KWAKIUTL INDIANS. 707 &:f ^±Lg ^g ^5^ ?=^ ttc ^ ^: -ffp^^T Jt* gg^ p. ::=fc^^% ^=t=£ ;s 3z: =t-«: ::^i t- ra:: wrai'k-as [reatest §= -t •— ^■ 3?r ^^l^ ^ ^jgi gigi la'yuwa the tool ir killing) a xEna I- our La'ms He * fc^E^B -f—*f- EiTgi-Jxh:* » [ ---^ (jCiliiikJ^zfir ^n^ iizirr Ht^^^ ^- ^=P ^:Si @^^|^ggg^^^-{|s ^ ^g | g^ ^^^H 1-^ ^- ^ a^fgg^ti^i^ as. ii. itsek'as. Treat reiil. lEin (1118 llmt his -m r*^^ -■# — I — I ^^^ Slide down. ifes ■*= P-- -«- S^ -«>- (?irx::r!?ii:: 1 [To page 471.] SONG OF FOOL DANCER.— LA'LASIQOA LA DIALECT. Waie ai'tsik-asoL! Lr'aanri'lag'ilitsumk-asr)! Wiiieli ! oh wondir! lie inaki'S ii tiiriiinil on tlio t'lirtli ! Ai'tsik-asoL ! saoltalag-ilitsimik-aart, g-ox^-oxcioalaji-ilitsuink-iisn. Oh womler! he makes tho noise of falling; hr niiikt'H the noiso of Ini'iikin;; ohJcctH objects on the earth, on tlie oarth. [To page 472.] SONG OF NA'NAQAUALIL. 1. Tsr'tsPqauasLr'la ban LO'koola. All jxatlier iiroiind von hai- supernii.ariil while yon are dancing one. ill the house 2. QV''(i'a(iaua8L0la liao i n'koala, do'daqanasLrla liar- Lo'koala, Maiiv Rather arounil hat- Hiipernatuial (lie.\ lU'atl'er to see ,voii line sii|ieriiatiiinl you i?-. liio iK.'.'se one, in the house one. 3. Q'au'stisehiSLf'la liaf' Ln'koala, inn'inEiiU'asLf'la liau Ln'koala. Walklngrijiht tii> to haii suiiernatiiiiil askinn von for foiKl in liae suiiernatiiral you la tbo itotisQ o^e, t|\ohou«^ «uq. II: ^m 708 REPORT OF NATIONAL MUSEUM, 1895. [To page 472.] SONG OF NA'NAQAUALIL. 1 1. HeyaqowiLila yu'yak'owcLila Les tsTi'ts'af'qElfiqum Laus ts'ae- your wiuter AcroHs the niiddlo rows of property of the house qfi'ya. dance. this U your wiuter dancu song 2. HayaLba'IasilaLu mamabalasihiLes tsTi'ts'aeqElaiium Laus ts'ae- qa'ya dance. Everybody will take taking four blankets to this is your wiuter your winter property from her wear from her dance song , [To page 472.] SONG OF NA'NAQAUALIL. 5 1. G-a'xk'asLEn lifi'matsElaqollLo LO'koala. I shall como saying liiip on the beach the supernat- ural one. 2. G'jVxk-asLEn g-a'xwuLtoalisai'a ha'msiwag-ilis ts'af'qr'wej .^. I shall como out of the canoe with the hu'mats'a with the winter aa;<M head mask head mask. [To page 474.] SONG OF HA'MAA. 1. nri'raaoxtla l<Vg*anEmEns q'ula'L liVije. There is ha'maa wo shiiU not live for he is there. 2. Wi'ne'lsa yumoxdaxsa' la'g'auEmEns q'ula'L la'qf'. AVhere <m there it is danger- we shall not live for bo is ground oils there. i{. Wl'nOsLEns wuuri"La8oX8a ? Where shall wo hide ! 10 4. We'g-a x'ins wu'iix''iclea la^bEtalisLa ([Bus tsF/intsr'k-ilalis qa Let us hide go underground that wo cover our backs with for ba/inac sa ya'lag'ilisax na'la. lia'uiHa ter- going around the world, rible world dirt TUNK, RECORDKD BY K. HOA8. Allegro. /^ pz;^--^- ^: -J^Z^JL { Haniaox dii - x - lii. Wi - iieLs - a.., Beating^ J /J! JxJ|JxJ|etc. 4=- S ha il - ma dii - ax lia - max yp'uox dax- sa wi ne'la ii^l^pspi \ lu g*uuKms(j['u-lui.-lu- <|u lii :^;"iii:'Cm8-(}'i;;rvi -la- (JO. m THE KWAKIUTL INDIANS. 709 [To page 474.] SONG OF SALMON.— LA'LASIQOALA DIALECT. 1. G'lg-a'xs'aisEla yuxdEno'guas mc'meoXofinak'asdf'. Many crmiiiife- ashoro they with iim salmon real jiast. 2. Hri'la<ia8 g'jVg'fix'alag'iliseiloL qa'Idoyowe's lo'wa. HaiuXa'aisE- For they come ashore tt» you post in niiildio of heaven. Dancing from the lag'ilitsEmXtEm no'gusis me'meoXofinak'asde. outside to the shore me the salmon real ])a8t. with 3. Ha'ljM]ais haixoaiiomag-ailoLai heiLg-dtmO is lo'wa. Lf''Laxoya For they come to (lance to you luu'yfiLas aix'ts'umk'eyaLtiXdea mti'iiieoXoanak'asde. surpassing outshining the salmou real past. at the riglit side ot heaven. Overtoworing of the face [To page 475.] SONG OF SALMON. 1. QTi'q'eXs'alisEla sa (jTi'iiOinalag-ilisa ineydXua'nE. Many ('ame to find on the world sahnoii. 2. HaiLa in^'yoXufinak-asde inl'nXuag'illLak'aadf' uau'alakullLa That salmon real past approached him real past magic in the house iiau'alakwas'o nau'alakwas'o hayO hayf) yi yi. your magic. your magic hayo hayo yi yi. 3. Nau'alakwasT) haiLa g-axGLtse g-ri'g'axsTilis cjas me'aisilak'asdt"' Tour magic that they came for coming ashore i'or chief of salmou real jmst (lilxs wIwrdLEmlitsEina amiaxn'laLOxloL nau'alakwas'o nau'alakwas'o 10 for property too heavy to those who praise yo\i your magic your magic be carried liayo hayo yi yl. hayo hayo yi yi. TUNK, UECORDEI) BY ,1, C. FILLMOKK. o o 19-- (^:*t^ ■•-4-4- .42- itr ?2: -i9- ..eating. J X [ J ^ | J « etc. -fii- -f»- m ^—fl- --f=t-- ?-? -^-=rt- m -«>- -^- -«- W^ q?^ y^±i **-? ----I — JxJIJjtJIJJxIJ- IJ.IJxJUxJIJ Jx ■ \i 1. ,» 710 REPORT OF NATIONAL MUSEUM, 1895. .«>_•._ -«-i- n:; W^- 4_t=i^ ta: t=f: t=:t: -«<- g haio baio etc 5 r#r|-^ 5 gf^i T' -,^ 1 [- ±Z=t :f=f= Irjzti -m—0. :ti=: S:.: ?=F=T ~*^ :^t ^ Jr-r-f— .-, ~r — f~ rf — *i ^-1 rf 1* f 1 rP 1 1 f •- — 1 -1- — 1 — -f- -^-^ ' t —\ -fH -h ' i — 1 i^-l ( ■; i -n li' ^i 5i -»-0- ±=t =?=f=T -je h«=3e; k^- -«- *:^P= -I-- *- na haio baio [To page 475.] SONG OF SALMON WFJR. 1. Lil'XdEii laiyahau'gur', In/XdEii laiyabau'guf' haniamai {-uiVgOL- r i<n laiyaV.au'cuO, I go liiiyiiliau'giif) liamniiiai working at, tsr'walag-ilisk'as'owasqaigolayugulisk-as'owaiqaimEnabrixaisk'as'owai- in vHul mini trap real gooil galmou trap on beach iiickiiic up out real gouil real good of the trap (jai, (Vweya'xO. Id'lupatuts'ovvilstEmk-as'owai hamamamil. the nivon empty orbits in trap real good liamaniame. L'. i.rixoaix-Laxoaik-riinxsLe LaXsEiiiJi'Xde ya"yaxr)yoqoaxde Ifi'las- Standstill stand still who stands on top past -who make the past whirl- tide rise 5 taiLaiXde, ts'mlstaLaix-dc wa'wiyak-ilaXde yri"yaxoyo(ioaXde. pool past, V here the tides his skirt past who makes the tide past, meet past rise 3. Hri'matsalaqoiainXs Lo'koala ha'matsElaqoak-asde. Crying hap suiieriiatural erying hap real past. [To page 476.] SONG OF WASP. Ila Soa'nosEiis na'x-'idOa xoa ha'mtsats'eax sa hfi'masBlataoa; liawa- Ha do not let us approach tlio wasp nest of wasp dancer great; it is great the k'asu'nuXLa danger. THE KWAKIUTL INDIANS. 711 I'ood (diMiii lM'0|)te) [To page 476.] SONG OF KU'NXULAL. 1. Ha'laqalisElala liaiaLllaciasatse'k-asa ynwairJa xu'palisavax 1 KuHlnns .l.nvn the sni...rM..tun.l jireat real tl,uto>,e irr,H„i,nr our S""l""f, iir/uKS(iE'makua lo'lqolaLai liaiOo hai hr». "■"' tiiho liaiiio liai lio. 2. llfi'laqalisKlala luiiaLilaqasat.sr''k-a8a yfiwaiLla li.VxalisKlatsr'a. Ku.sh>..g,l,nvu tl»,H,.p.n,atnraI ^r-at .-.al that..,.,. .o.ninu straislit qoiV(iuLEinlisk-asa ffu'ngr.Llniisk-asa wr)'las(iErulisk-asa hr'^ttnutk-asa Ho'Laqanustsek-as Ku'iikuiiXulr'g-isr.s iin'hi hnum. l^mn.l..,- l.inl Knnt iviil Tlnnia..nr of tl,„ lieavn Imir.o. 3. Hri'Ia<,nlisElala haiaiJlaciasatsr'kasa qa's U'ium awunisqEmslisEla- Kush^y own th0 8uiHTna1uralsm.tn.al that you go Iron. tril,,. to fril,,, k-asLa layuT.aqos xaxap'alak-asa g-r'/g-i(,aineinauEXk-asa s iPlqo- r..al _ y,m,vont trying to grasp chiofs small real of trib.8 laLaLaia liaioo. liaioo. [To page 476.] SONG OF KU'NXULAL.-LA'LASIQOALA DIALECT. Kii'iiXuhiLk-asLexai'. Sak-asLoL'iti Ku'nXulaLk-asLr-xai' Thunder l.ir.l dance this .vill be. AVoudorful it will Thunder bird dance thi« will bo. be, [To page 4 76. J SONG OF QO'LOC— LA'LASIQOALA DIALECT. Qoa'la x'iiis liawIiialEla tsV-'koeaxLEiis g-i'qEmaye. lo Don't let us drivo Siim away our bird our chief. Qau'losk-asV) k'oa'LaLEla na/qoLioGis seus iia'la. The real eagle Hitting on top the middle of our world. n- n [To page 477] SONG OF AVOLF. 1. La'XdEii g-a'g-alaLg-Iwali.sg-i'liasa iifiii, yi l.i hi a ha hi. T-^vi to t!'0 standing place of the wolf, yi hi hi a ha hi. 2. J.a XdEu uaqOLeolitsEii lax g-o'kuas iifin, yi hi hi a ha hi. Ig" tothomiddhoftlie at hisliouse tlie vi hi l>i a ha In '•'•»'• wolfH, ■ 3. (^iVxttitASBii wiMLEk'isa iiaa'ahilc'iiiiir-s iifiii yi hi lii a ha hi. Tims I all for me tlie magicum tlui tlie vi l,i hi a ha hi. body of w(df t [To page 477] SONG OF WOLF.— LA'LASIQOALA DIALECT. 1. la'yaqElaqulag-asLEu g-ax wa'wakullsa qiVniotalfsa qa s wf-'ig-iLos 15 T make 1loisf> of trivimr ...1..... I...-.T.: .... 1 1. T make noise of giving blankets barking on l)ea<h howling on for you iieacli will oi.u II iieacn q'oa'xallsLa wa'his tEinna'Xua yos (I'ulyakuf'yiig-ilitsis g-i'g-iqania'ya IfroU' n** trrAnf ^^^^\ ufi...^ /..., Ai _ 1 1 1 . . . _ grow a» great the same (as you the oldest ouo on top forefather) chiefs. 712 REPORT OF NATIONAL MUSEUM, 1895. 1 2. Awila qTi'lamLai wfi'LdEmri sa a'LanEmfi sEns g*i'g*iqama'ye. Woiitlerfiil against you tho word oftlie wolvos our cliIefH. Yehf'i; nC'x'lad <iant8 gMluek'ElriLa pVi'p'.'va'yaL lax pTi'sag'ilaya TeliOl; lin flniil -wo childron with UK nsking Imii to give to give blaiilctits lilaiikotH mfi'xoag'ilaya maoxsistfilisax le'lqoalaLai. Yihei. to givoltlaiikots to giv<> blankets to trilios. Yiliei. to carh tribe tlio wbolo world 3. Haia-wJix'salaiaii'LEmaiL, xEiis g-I'g-iqama'ya, fiLoya gufi'yeg'ilisii Li^tiistry to tame liis face, our cliiefn, cIho you will go too Cir •'> Xuri'Xiieqalisa wii'lag'ilaya iiOinalisilaya q'aiml'leqag-ilaya no'iig-eaX- Hwinging making liCo short ahortouing lifo making fall liigheHt towtl. Yihtli. wolf Yilifii. [To page 479.] SONG OF WOL]\ Yahr^ yahtl. Yalio yalic. Qapama'ld K-r-x-a' iiEqamiii yaxs NoLfaqfilag-ilis. He put on ]i!h iC-r-x' head till) middle of tlio Noi.t'aqa'lag'ilis. of thi) face TUNK, RKCORDKD ItY V. HOAS. ms: A. -'2- E|e^£e^e^3e^ ^ -«? — ±: =1^ Ya hii . . . . Iiii . Beatiug. I J J J I a ya - a J J ya ha .... ha J I J J J ^ ^ E^£ ya - a J J qa pa - ma - 15 K'e - x'a xox UE - qa- ^ ±-: ma - yaxs N6l - t'a - qala - g'i - da eE ^ ya hii ... . hii I J J J t^3^^^^^^^j^ J a - ya - a J J ya ha J ba J J ii ya - a. J J II THE KWAKIUTL INDIANS. 713 [To page 479.] SONG OF TS'O'NOQOA.— LA'LASK/OALA DIALECT. 1. IjV lialaelainXdEii wTts'Emg'ilisa Ji'lguLiiiaig-ilisa (fabrMjolalLsa 1 la! I UMH a )ittlo behind not on time thi« lilocxl of miinlercr whcri'ii i>a|ili)i<l lM>roiiit' |iutri(i liai'amOta li.a'ainOt yiVlag-ilia g-ax nfi'la. whom lin )ia(l rtwt of food warrior of thiw world, kilh-d 2. Haitswi'auiaxoL i.iVvvisTlaya wai'adig*ilag*a kuf'xag-ilni.a g-jixT.r-x Villi prcatoiiK iiiado aiiKry not to tukupity iiiadu to kill toioiim wi'wung'i'lai.ax lO'lciolaLf!. to luaku ]ioor th« trllies. [To page 480.] SONG OF TS'O'NOt^OA. 1. Q'iVq'rii.ElTtsatsf'aTs'o'iio(|<)atsr'a haio do'lioinx-itKlaLF/lKiiig-itEla 5 Tryinj; to carry on arniH Ts'onoqoa great haio making niinih making! d(>a<l Ts'ono«ioatsr'a haio. Ts'o'noqoa great haio. 2. Hri'nianr^kuilatsr'a do'lKnix-itElatsf'a hau'ak-as Ta'o'uoqoa. CiiUHing nightmare great ni.iking iiiinih great dreadful TM'onoqoa. [To page 480.] SONG OF lA'K-tM. 1. Q'fi'xolitsf'Lalalai ia'g-imas g*a nfi'la. He will rise the ia'k'im ofthis worid. 2. r'o'li({olainasei ia'g'inias g-a iia'la. ITo makes the sea hoil the ia'k-iin uftliix world. 3. la'qaing'UstalaLlai ia'g'imas g*a nfi'la. ]0 IIo will throw np blankets the ia'k'im ofthi.s world. 4. Ifi'qaing'UstalaLlai q'fi'Xulaf'nt'Las ia'g'imas g-a nfi'la. lie will throw up blankets ontofthosea llieia'k'iin of this world. 5. la'yakiLaLax Ic'lqoalaL*^ ia'g'imas g-a nfi'la. Ho makes the face o trilms the ia'k-im of this world, the sea iiply 0. La'nsk'iLalaLa ia'g'imas g-a nfi'la. We sliall bo afraid of the ia'k'ini of this world. f t i 'f 1^ ' ii \ [To page 481.] SONG OF ST'SIUL.— LA'LASIQOALA DIALECT. Satsf'as laidea sEns gM'qamrk'aso. SisiuL laidra sEii.s g'i'qarar'k-as'd. Oh great the daneo of our chief real. Sis'iui. daiieo of our chief real. La'mf'lawesQX mfi'xs'ali'saLax nE'msqamak'ua Ic'lciolaLai laidealo Ho will, it is said, cut in two one friho the dance SEns g'I'qama'ya. of our chief. [To page 482.] SONG OF cniEITAINESS DANCER. 1. AdraalaLnoklEns namoku'malisa Owanxiilis nfi'la. Chioftainessdanre we who stands far ahead edge of world, are told our (the chief) 2. Aomalaqiilatsf'LElai lifi'mats'Ela(iolisLa o'raayatsf'Lai i.o'koala. Chief toilless song groat will bo lift'mats'a song will ho chioftaine.MS great supernatural, will bo i^ i\ 714 REPORT OF NATIONAL MUSEUM, 1895. IM' I) I ringing of copper place of your chief' tuinesa chiuftaineflH great will be 1 .'5. LsVwuhi'alag'ilisa L'eyanalag-ilisa ao'uiaXdEmeisos o"mayat8f'Lai Soiinil of copper i.o'koalatsf'Lai. HU|>ernnturnI great will be. , [To page 483.] SONU OF fSHOSr DANCER. 1. LrA^IaxaisLKla'ynxdK iio'j^uhh IcloaLauak-asdri Lo'koalag'slama. We went down 1 diiuf of the glumtH real tliiis I bocunie Huper- (piist) natiirul. 2. Toaxsai'sKlayuXdoXH lOloaLfinak-asdr LO'koalagMLama Lo'koala. I was niiidu to walk down by tlie (diief of tbu gboBtH thus I bxcarae Huper- Hupernatural. real (past) natural 5 3. Ais'ak'ottsoXdE iio'guas ais'ak-awek'aso'wa (lai Ir^'loaLanak-asde I pretty things on forehead the chief of the glioetg real Put pretty tliingx on forehead Lo'koalag'lLa. making supernatural. real good (past) [To page 483.] SONG OP GHOST DANCER.— LA'LASIQOALA DIALECT. G'tVxEuO'laioL If^'loaleuox. Mfi'soxs lEg-itElayOs lelaaleuox La'nat I come to you ghosts. Why do you make noise of ghosts sense takers? MiVsoxs lo'lomutEla'yfis lOhValenox Lfi'na? G'ji'xk'ElsEla'iiai g-a Why do you make the house reverberate ghosts sense takers? Coming from the beach La'LeqailOalanai La'ua. (I'a'xk-ElsEla'uai ts'a'ts'eLwaileanai LiVna. calling sense takers. Coming from the beach to be famous sense takers. [To page 483.] SONG OF GHOST DANCER.— LA'LASIQOALA DIALECT. 10 1. Wi'lg'UStaliLtso La'naXdos lela'aleuox La'na. They conu? out of from you ghostp ground 2. Po'ek-'alaso LanaXdOXs It^la'alenox La'iia. The voice of hunger conies from you ghosts sense takers. sense takers. 3. Ma'iiiEiiLeatso LanaXdos lela'aleuox La'na. We come to get enough from you ghosts sense takers. li [To page 484.] SONG OF NA'XNAK-AQEML. 1. La'xolisLaiLaux (jTi'latiolItsos lia wa'iiXelitses lo'wa. You will rise you known by all ha around the edge of world. the world 2. La'xolisLaiLaux ts'eLwalag'ilis lax Owa'nxelitses lil'wa. Tlou will rise famous everywhere at edge of the world world. 15 3. La'xolisLaiLaux walLa'xalag'ilitsa'sO wl'nalag-iltses lo'wa. You will rise being vanquished rival chief of the world. 4. Nexsowaix'tig'Eu siiyElk'oa'lag'ilitsasas wi'nalagiltses lo'wa. Tbey say that I beg food from the rival chief of the world. THE KWAKIUTL INDIANS. 715 [To page 487.] SONG or MA'MAQ'A. Wai'e^-a dn'tloxsEmr' ai xr-s nauaha'lakue hjiiya ha Iia, lia hiii hiil (ioon: lookarouiMl fnr ,onr ,„ag|,, hUiyn h.i l.a, l.u l.iii hiii ya'ha a a Iiai x«'s nauaba'lakua. ya'lia a a luii for iiiagio. your [To page 487.] SONfS OF MA'MAQ'A.-LA'LASIQOALA DIALECT. yon wliosonaiiioiHiivcr all others in the 1. Wiiik-asla! <l«)'(|()ai.ayaL«-as iiaii'alakuahaus Lil'qaLeaig-ills """"' see younnaglo k-as'ai. tribe. 2. Wilik-asla! (IrulrixsEineLg-as qri'iiiiiiayoL Le'qaLeaig-ilisk-as'ai. <!<>oii; loolc alter your sa.rtd iiiiplenipiit you whose name is over all Q -v 1 -•^ - all others in the tribe. S. Ya, licik-ayasuiis wi'osoguilaLg-as iiau'alakuabausyoL LeqaLOai- Ta. truly it is -^^-^^^t ^y^^^^ your .uagic . you whose „a„,e g'llisk-as'ai. in the tribe. 4. Ya, heik-ayasiuis tsT-LtsaguilaLg-as qa'miuayaLg-ausyoL Le'qa- is 'above all others Ya, truly it is Lcaig'ilisk'as'ai. above all others in the tribe. your sacred implement you whose name is shortening life [To page 487.] SONG OF T'O'X'UlT. 1. We'g-a x-iiis e'x'uideya. We'g-a x-ins e'x'uideya a sins wl'ua- 10 Let us take(/) Let us take(?) with our what we uEmtseyaqEiis ya. gained in w.ir ya. 2. K'T'SLaxtBu qoe/qEmxsala lax iio'LEraaxseE wl'ualaxdeaxlor. I did not turn my face back to those who bothered paddling for you _ , , nio qa'sta. friend. 3. Weix-us mnx'e'dea, wf''g-ax-u8 iiia'x'edea s liaisTs qoa'LqoaLag-i- Goon throw it goon throw it yours that kills every layos xu'mtxumtag-ilayos la'lf'x-ilits'ayos wI'ualaxdeaxqoL qa'sta. 15 body that burns everything that turns <ho world paddling for you friend. ^ tate -lowEward 4. AinlaXdEii liO'yatiala se'xoaqala lax bO'bEuaciaualisLai. Only I passed them paddled past at the lowest ones under the « earth. o. AmlaXdEii ne'xamxsEla wa'tamxsEla g-a'xGsr^ xa'xOsila lax Only I pulled them into hauliuL' astrimrof for them to bail out at pulled them into hauling a string of the canou them into the canoe yi'iiasEla wi'nalaxdeaxyoL qa'sta war canoe paddling for you friend. to bail out the canoe * ' i:, !* 716 REPORT OF NATIONAL MUSEUM, 1895. [To pat;e 488.] SONG OF T'O'X'UtT. 1 1. Qor'sEnxil'laiitsErnXdEn liVXdEii <|or'SEiixa1aiitsEinH liainuma I liavii boon at <1io tar hIiIo of tlio world I linvn bei'n I on tlie Car Hide of the world true nanalakiir' laXdEii qor''sEnxElr't8'Enj8Ta ai'k'as ai ai iiaaalakiu^' we wf*. iiin):i('. I liavo I on tlie far aido of tlio real ai ai nia^ic wit wv. Iiocn world 2. VVilo'LElr'saXdEii laXdEii wi'loLElf'saX iianualakwenaT'k-a'sa. I pit all I did getting all kindH of maiflo on btHly real. G'fi'XdEii wI'loi.Elr'isayaiif'ia ai ai ai'k-as nau'alakue we we. I came getting all ai ai real magic wo we. 5 .'i. Nfi'x'oLalr'isaXdEn; g'sVxdKii luVx'oLaleiaayax naiiualak'uenai'- T got everything, T eanio I got orerytliing all kindHofraagic on k-asa lieya. G-iVxdEii iiax'oLaleisaqea ai ai ai'k*aa nau'alak'ue we we. body lieya. I canio I got everything ai ai real luagio wu we. al [To page 492.] SONG OF (TLALA.— LA'LASIQOALA DIALECT. 1. QTi'laqolitsoXdEuaya laix-dek- lag-aLElai lax ts'expMqt.sea lax The world knows mo when I reach at the ]iole of the winter ceremonial at tsTi'tsaeqalask'asai. tho winter ceremonial real. 2. QE'ltitsIiusisiLayawr'iXOs tjE'ltitsIyoLai qE'ltoyowais Idwa. Ilold np vour great one yonr po»t post in the middl(^ world. of the 10 3. AlomitsimfisiLaya lulyabe weiXos alomitsiyoLai alX'aayE'ms Von who keeps solid heyahu 3'on keeping solid who holds ttrm lo'wa. the world. 4. Qri'IaxetsImasTLiii lax qa'laxeasos qa'laxeams lo'wji. You are interlocked like to you who is inter- interlocked world, logs locked support of 5. Q'autitsimasiLaiweiXos q'O'titsToLai <i'au'toyowais Iowa. You keep from falling down keeping from support of tho world. falliDg [To page 494.] SONG OF TS'E'K'OlS.— LA'LASIQOALA DIALECT. 1. OmataLa'lag'ila qa'minatsetse'aqos id ! Hake silent the sacred ini- great your iii ! plement inside 15 2. LeLexqsi'lag ilitsux tEini'lqoaLalaXus nau'alaqtseaqos iii. Everybody names you, let it bo quiet yonr great whistle, iii, 3. LeLexk'a'lag'ilitsux haiaLilaqas. Everybody names you shaman woman. [To page 494.] SONG OF Sl'LlS— LA'LASIQOALA DIALECT, Heie ia'iiai heye. Heie ia'nai heyt. 1. Ya'satsea sEns q'a'laiteya ! How great our famous one ! THE KWAKIUTL INDIANS. 717 2. Yn'satse wi'st'Eiis Le'qalaidea! Howjrrcat our imnio<I one ! 3. G-ri'xaxsalaiLo g-i'lEms ija'noalak. Ya'satstl wi'st'Eim Lfcialaidra • 4. Ya k-'f'sk-aiasLEs no'liuMialaLa k-'ek-ale<ialag-as L<Vkortsfak-as ^* ""'^ t"""^'"*! 1« afraid o.t.>oKn...tH„„er. qa'Iaitea. liatumioae tho famous onn. 6. G'a'g-ai(iEinayaLg'a8 si'siuLg-a h Lo'kof'tsr'aLg-as. Go to the bead cblefs sl'sluL the great s.iperuat- 6. Ya'satse wIst'Ens Lo'qalaidea ! "^*' """ llow great our named one! 7. G-a nc'XsoaiXdeX guaguanXs'alag-lL bai'aLihuias. SlieHttidtonm rovo mo advice tl.oHlmmnn ,v,.nian. ». G-a ne'XsoaiXdi'X hamsViieXsolitsEus liai'aLilaqas. Slie said to mo we treat each other tho Hhaiiian n ^r , ^ . carefully woman y. i a'-satso wist'Ens Lti'qalaidea ! How great our named one ! [To page 497.] SONG OF HAI'ALlKlML. 1. Ts'sVcqauoda ts'e'tsaeqauf'da ye ya haa. To wlioin all go for to whom all go for tho yo va haa the winter cere- winter ceremonial monial 2. He'ilik'aueda hailik-aueda. To whom all f;o for to whom all go for the hu'ilig-ii the lie'ilig'a. 3. Ha Soa'LEla auiD'Llai qTmrxLaiyaig-I'Iitsr) p'jVLpaLEms viVIaL-i- In the beginning you ej.road wingn over your head which vou u«ed "theon. who JJgjj lor flying alwayH travels. [To page 498.] SONG OF HAI'ALIG-ILAL.-LA'LASKiOALA DIALECT. Ai au aia au Lo'koalai ya ai ya. Ai au aia au supernatural ya ai ya. one 10 1. Haialig.ilaqul68k.a8LEla L.Vkoala ts'ri'tsae.,ulaqulisk.a.sLEla L,V-]r> HamhgUaL song real supernatural winter ceremonial song real koala one. mipiT natiinil 2. A'lak.asLowisLas qoi'LaxElask-asLoL Lo'koala, a'lak-asLowisLas ^ou truly wdlbetho one you who will be untied supernatural you truly will he thl one, eyawa'lask-asLoL Lo'koala. you to whom they speak supernatural abou^ their wi.>«heB one. 3. A'lak-asLowisLas ina'mEnLeask-asLoL Lo'koala You truly will be the you whom they will ask for supernatural ""* plenty ot food one. one m 718 KEPORT OF NATIONAL MUSEUM, 1895. I , I } [To page 498.] SONO OF WA'TANEM.— LA'LASIQOALA DIALECT. 1. WlxaElf'tsfiLoX ts'f'Lwume'stalis. Xotgoiiito(WinA'U- you who lit known g'ills'a) canoe everj-wlmre. li. WixsElCtafvLoX Le'quinfi'stalitsf^xa'na. Not K» into canoe whoHO name In known every- where. .1. G'i'lEmk-asaxs iia'noalaXusVna. Kearod by all ningicians. 4. A'tsoak'asa g-i'lEink-asaxs na'noalaXusVna. Great real fttareil by all niagiciiinft. [To page 502.] 1. G'axaix'tex* g-axaitwaik^Os ya a hf; hO hfi ya ya he hO Ho conii'H hure lie comes down ya a ho hd hft y» ya hi'i hft 2. G'ax{»i>:trx" wsV'latwaifisoa ya a hv he hfi ya ya he hfi lie r.uniea here lie roHts nt tho foot ya a ho ho lii'i ya ya ho hO of the precljiice hii. ho. hu. hu. = 88. TI;NK, KKCUKUKI) UY .I. C. FILLMOKB and K. IU)A8. =1- T ^=4= G'a - xaix* - tex* - g'i Clapping. I Jj Jj^\-^J J etc a xai - twai - taua ya =it^ ho -a- hu hii ya -G- ya ? he ho hu 1 y» ha ya ya - a y» - [To page 505.] Sola's qfistaya, sola's qasta yaiyi ya ya a ya yaa. You friend, you friend ya ya a ya yea. Naualaxs qasta'ya naualaxs qasta yaiyi ya ya a ya yaa. Magician friend magician friend ya ya a ya yaa. fi!=56, TUNE, KECORDED »Y .1. C. FILLMORE AND F. 1U)AS. ^^ ^-^ -«?- t. -(=- X=r-^- X-- Kapid beating. So - las qas - ta ?^ ya ^ -21 w- 85 - las qas ta m — ,*- yai yi X Eit ^ ya ya a ya ya ya ya a ya yai THE KWAKIUTL INDIANS. 719 ^=1 f r^ r r r- »-=t f- fe=:a: ya ya ya ya Nan • K, • laza qas - ta ya & •(S- gg^ □au - a - Inxs qaa - ta yai yi ya ya a ya ya g^ -^ — P- 3E ?EF^~ m t ^ *=t — h- ya ya a ya yai i ya ya ya ya a. [To page 505.] 1. Nex-'aiia's ya ha ya a hsii a yc a a yaak-ala yiya ha hag'ila LEh'-'- 1 You said that liu .va a haia a y<> a a liail wuatber yiya ha hag-Ua cup you yiya ha (leyo'LtEnOx g'ax hf'i hed ha'iuiaiml yi ya hag'iLEhi a hai a size ha wo a long time here hOi hCu vunoo in Iniiit yi ya lapnize in a hai a of bc.niji rough weather qastt''. friend. 2. Nex-'anas ya ha ya a haia a yO a a yaak'ila yiya ha ha^-ila Tou said that ha ya a haia a yit a a )>ad weathtsr yiya ia liagila you LEle'yiya (leyo'LtEnOx g-ax hei h«e Inf^xayayI'ya iiag-iLEla a hai a 5 capsize we a long time here hei ho6 HloepinK cupxize in a liai a rough weather qaste. friend. TUNK, KECOKDKI) HY .1. C. I'lU.MOlJK AM) K. HOAS. J.= 88. ^^ fe^^-^ ^ -19- • :1 -y H Bapid beating. Kex*' a - nas ya ha ya a hai a a y« a m £ee^-eI Fq^E^^ g^ -(Sf- fz.--^r- m ya a kya la yiya ha ha g"i - la . . yc ya ha g ■£^k^= £=E iE :£ qi5L - tsnux - g'ax he he . . . he. . . (Flonrish.) m S=«: ^ W 0—^ -19--- -«-— • -I ^ 1 han-qKma yi ya ha g'i-Gla a hai a qas-te. , , , 720 REPORT OF NATIONAL MUSEUM, 1895. [To page 505.] NfiX'Soai'k-qaii halahai'yiiXuya'tsGyas nau'alauxtsEle. iiu told iiiu means of killing by his teotli magic groat. TUNK, KECOKDED HY J. C. FILLMOBE, 1802. J =112. -2SZ -ZT- L ZM •^- ^ Rapid beating. Nex* - soai'k* qan hala • hai yu ^ :*— t ^1^^ taeyaa nau'alaux tslo yi ai yi xuyaa Slide. rsc — 1- iB he. I k TUNE, RECOKDED BY F. BOAS, 1894. J=112. ^ tT\ /r\ w^ -^-0- ^±=^J=t Z^ZZl i Nox* - soai'k* - qan balabaiya m jizizsi ^ xnyatsoyrts m iiau'a - lauz - tsElii. {spoken.) ai [To page 507.] ai hai bai bai. NaiiLEx'ctg'ila heya luVnuLElx'ctg'ila ln'inix'Lai (joaya'lag'ila. They iiiukuuHcoul'iiaud huyu Mitiy iiiaku us ciiiiI'iisihI thatitt that causes it. TUNE, liECOUDEl) 1»Y .1. C. FILLMOKE .\M) V. 1M)AS. J . = 56. 3|iiil=it?:^ Na -nu -cLx' et - gji - la bo bo yc ya o ye. Rapid beating. ^^^^ etc. i^H^^^^iS^iiPiii^ yo e - eLx' et - gyi - la a ba a ho- wux o lai ii yo o Sm^^il^liS^ii^illB *^£:::g£EEt£zi:l£::iar¥^ he-gyil-so qoa-ita-tan a ai ha ai bc-qoa-yo la ho i ye. THE KWAKIUTL INDIANS. [To page '07.1 721 !N('X\so\va.iX(ian lahiXsiiwiuniitso .' .>8 iiaii'ula<| o rio'^ruji. Ho siiiil to iin< lio \vu4 noitii; to niiikii willi iiianiu iKinr iiiu. nil' H" tliroiijili (tile liis iii.v-.vil..) TUNK, KK<'t>l£UKI> ItV .1. C. I'IM.MOUK AM> K. UuAS, J - 8S. Nux*- Hoai •• ai - ix* - 41* - fin )iu a ya i* lui Im anl la . . Rapid limiting. Jia iia ij[0 ya a li;ii Las.; ua •• wa - la ~~:.:^--■r:,v^_i'^"5=::--:t^=^,- ba a i:;^^~*__-z»T..rJz:.* ^SEEEE :rt:.^: — 9- ak ' no o u o C> gua haai Lax <|()a - la yu u LK dii ii wii ■ i wii - i yajia yaaa wii - i wii - i yaa. I To page 508.] Ha iiKnio'XmEu ts'iVe«ia yi'ya, lia uEiiin'XiriKn ts'a'e(|a, yi'ya. IIii, 1 am tll(^ t>ii)y tsVeija .\i',vii, li;i I ,1111 I ho only ts'a'cjiii \i'.va. TlNi;, KKCOltDKK llV.r. ( 1 II.l.lMDKl. AM> V. !H).\S. ^g^pE^EiE^ii^^;;!^ ip=z:4j_ .-• — ^- Beating O Ji 5, ^ •^ ,s s ,N ,s ^j^.^ » » •^ *^ • »^\ JJa UK- moX-mKu guai isau - qa ya 1 .Vii 1 . ..* •_ yi ya Ha HE mOX-iuKi) yu lie . , i" yi ya a a G lia yai a he ha a lia iiK- uiOX - iiuaj giiai t>an - qa yi ya NAT MUS 1)5 to ^ 722 REPORT OP NATIONAL MUSEUM, 1895. '^^ ^m i'f Mw ^ jS- yi a a ya bit yai a be ^ti _«_•_ -^>:=-i' -S-f-J?-*- 31 ha DE-moX- niKn yu he hG u. [To page 508.] 1. LalaxsE'wiimatsoXdEuO'guas JiaxbiikualaiiuXsi'wari laxsuwajx'ihi Ho makoH uio tii'u'uiiu uiu iSiixbakuulaiiiiXarwau hao. hao. lit) makes iiiu ontLT 2. (i)'oa'(i'ulx'SE'\vaiiiatS(»\vam<) q'ulxvsKwajjj'ila (^'iilXsEwaij-ila wa. HiMiiakcs nic ]iiiTO making iiiiie making: puri) wa. 3. Ha k*'r'ohrtsLa'iioya aia'iiir''lala (['oalahagMhf'r'LawO. Hu, not I spoil (lilV') 1 tlio lilo inaTtcr. m fA—a>- lUNK, UKCOUDEl) UY .1. C. I II,1,.M01!K AND I". HOAS. 1 K- 2Et :=]- ~£gFf^ 1. La-la - ax 2. Qoaqa alxs sa ha wa sa ha ^va a nia a tswa noX Bax ba a 'liii a tswa uoX Bax ba ^i TZHt "JJ- a a }ia ba kn al ku al 11 uX si uuX si rMri-ij— wa wa fct?: 'fefc?:^ :?=-t fe!= lax qulx swa swa he yi be yi E^ h»' bo h\ wu la wu wa wa wa wii wii wii li; -^ wa 1 wa wii I wii -"SI — I — Irmn-i: -i9- 4=1::^=^: i i. 3, Ha-k"o i . i. bo oa La - uu is: f--^^ -y- bo o* gua ya ai a a ya me e iK - la ^C^ ^^=^ bo La uo q'oa la be yo m rr: m ho — La wiii hi wiii :-4==4t=::1: I wu - 1. THE KWAKIUTL INDIANS. 723 be 31 [To page 509.] 1. ILilan wewa/L'(.<ialaiyi, halan wiwaL'0,,ulaiyiyn balauvo h-Ua My „„u.lm not strong enough n.y n.iua i. not H.rona onoui ' ''"^ ' "'J'a- wr'ya. 2. Halan k-ik-^'layoyai, l.alau k.ik-n'In.Hlaiyiyr halanw,, l.alawe'ya S. 1 lalau (loxnaLElayeyai halaits'aihah.xq'fiiOsia. '"" '"' I have seon it Uh wintt-r corom.nial. TUNK, KKCOKDEU ],V J. c. FILl.MOUK AM) !■ . „OAS. «'■ ^IzrE :t I -f- -(S-i— , Uapid beating. 1. Ha - Ian ^vo - ,vil - i.G . ,,a - 16 2. Ha - an k'i - kTi - IC - , a - la S. Ha - Ian do - xua - a - i'e - la -e- ^f: yv eye yai iyi yc eyo yc y« ye ha - Ian we lia - Ian k'i lia - lai ts'e wil kTi ts'ai I.e le lia yaa a he qa - le «ia - la qe - ue hi a Hi mfczzzt: mm^wi^z^^-iMmm y> a a ha - Ian we - wii hi i ha - Ian k'i - k'a hi i ha - lai ts'e - ta'ai lii i ha- Ian wi - wii hi ha- Ian k'i - k'a hi lia- l;n ts'e - ts'ai hi c- r. I. i. yo m ,'=72. Slide [To page 512.] TINK, KKCOKUKl) IIY .,. C. KII.LMOKK ANr. K. JioA.-^. Simile. liapid beatiuir. ' " ' ' -^^::d_z~E=yj liapid beating. Wo wo ai ai kyaa ^^^^^^m^mm^Mmmm^m^ ai kyaa me - La ui. ai. ai - kya-j Slide. M^^m -?:±: ran: nie - La -Ft? , ":• ■ " hai o m m T24: REPORT OF NATIONAL MUSEUM, 1895. ) ; i [To page 525.] 1 A a niiuala'q, si a si nauala'q hfi. A a magic a a, a magic hu. TUNK, KECORDEn BY P. UOAS. J = 72. izc: -h- -«- ^-=r a — i- m uaua - a \-^ ± ±: -7-t f— •- t±3^ -«- ::^=:z^t i lak fi a ft nau - a Intervals throughout doubtful. a • lau - ku hu [To page 527.] K-l'NQ \LALALA SONG. 1. Yiya ham ham ham ham ham ham ham ham ham ham ham ham yiya ha. No'gua ahaik-as haialig-ila q'oa'yag'lLk-as BaxbakualanuXsi'wae. I real tamer I say fur Baxbakiialan\iX«i'waO. 5 2. Viya ham ham ham liam ham ham ham ham ham ham ham ham ham ham yiya ha. No'gua aha'k-as mri'mutseg'ila q'ofi'yaguL IJaxbakuillanuXsI'wae. . I real pulling (ri'd cedar 1 s. y for iiaxbakualanuXsi'wae. bark) ffum bia back [To page 527.] SONG OF THE HE'LIG-A. Hama maio qfi s laix-dr-a haialik-imaxiilisaiyasdxdoxs Lokoalag-I- llaina iiiaie for be goes to i)rc8« down liis wildness for you for mn suiwrna- LawO; hilma. tural oiie bama. [To page 535.] 10 Nomeya' mlmeya' uomeyfi' nOmeya'. Old, old, old, old. NumOstalisElayuXdoXs na'uoalakoa. Nomeya'. old going all around tlie world with magician. Ubl. TUNE, KKCORDED HY J. C. I'IM.MORE AND F. BOAS. mm m^ ^^B:^m^m No-meya, no-meya, no-meya uu-meyu. Nu-mes - taliselayuX - doXa Beatiug m j',, J^l etc ^m ^—0 -t- -tS m ^^ rJ=.ti Slide down. [| na - noa - la - kwa. No-meya iiO-meyu uo-iueyii uo- lueyu uo ■ uieya. THE KWAKIUTL INDIANS. 725 ±—fLz -t9- i [To page 538.] L'E'SELAGI'LA rjO ALO'LENOX. Mink and wolf. K«aU.utl. ^V,„ter.lanco U.s all of .,i,rer..m pieke.l o,.t f.™., Laam la'wis x-isa'LC^ LoLaElqama'yas aLo"l^„ox. L^'lJ'nJ^^T ^a said .lisap& *"«"•"•■••'«-'-'■ '1-voir. 'r„..Miti«.,.,i„,„,.. ,„e x-isa'Lax La'wayos L'e'sElag-i'la. La'lao yuduxp'ET.Xoas'mi'iLav Ljl'wayos L'e'sElag-i'la. Ts'ix-ila la. na'qaya « L'O'sElag-i'IaTa's 5 Lfi'wayos mO'iLasEwae. La'lac L'e'sEJag-i'la aa'xsOlax-'it xGs na'daO qa s le La'qoalax ya'lc xOs La'wayo. Laam la'wOsexa la qa'nuL'it. to «,. watch w,.at .1. .,„.„.. ,,„„ „.,_, ,,„.„. ,1^,,,,^„,^„;; Wuno'Ems xf.8 La'wayo. G-ax lae hOxwuL'E^sEla Ir-da mok" x-isft'La H.....a ,. .... ,,^ ,, ^^ „.^^. ^^,,^^ a. H.'na'kula am la'wis la'xa La'wayo. Ho'x-'ida am lawis. da xSa 'StT* U.said to the «al„.on At once u .. ..i.l .., " .'iltl ax'e'idax xa mELiVik- ma'ts'o sa La'wayos L'e'sElag-i'Ia. L.VlarSk-'' 10 ex'odeL>esElag-i'la: Sa'eL y.Vla xEu La'wayo; la'ams k-'e'lax-'iLE,, nOu- k-'ex'edalat'a L'e'sElag-i'Ia a"n.a. La'la^'i'us'E'lsi da LoIISqamaya's to, ...self however „...u only. then it i. they sat on the .h Jl^: J , -„i- A - ""■" the ground aLo l.nox qa s ha'mx.'ido xa mEL.vk-i k.'ilk.'a'x-iq. La'lar. i.VxulsO wolf and theyate ... ...^ _. „.^^ ^^; ^^J- L.'sElag.i'la qa s wu;nwix.'idOq ,,a s k-Tlax-'idOq^xs mo'kua. La'la. tiuf) 111(111 i,„„. I lien it is *h^l*:i^" ^" ;^:r -^,^!;tH.;;ir .,... XhenUls heweiit „ii„k lag-.'hulala xa mo'sqEm xawr'.,um. K-'es qa'aLt^'s k-V'lak-'Onava ; k-'Os taking the tour sUulls. Not it was he elubhed then. not -/!• 1 , ^ KIlOWIl '^the ' ^? ;;'^' ^1?''" ^'^' k-ik-i'lnalaLP da aLo"10noxoa'xa l.ai'loxsaL. ""- '"^""""^■- ^'"■" s^iif *^:;^.^;;-,f::ij:*^ '•"• --vesat two days ,.,.; La'la,. laastot lax k-ik-i'lnalaxdEiu Lasa l.vi.,olaLar'. Xn'Xua r,a s ^"""ir'-^r '■- "Hn.i...hao. these Jn.es. .11 T' ^2d":!r- ^ 'Id ;:^^'^ '':^:^'^^^'^^^- ^^-'^'--^d.na'x.'idaxs tribes. "W man was K n.kuasa'wao. Not it was daylight 726 REPORT OF NATIONAL MUSEUM, 1895. It^ ) : I m' llfx'dfis L'e'sElag'i'la. LEx'e'it qa s 1*1 lax Mfrnkumlis Lfi'wayoguila lio went mink. IIo Htarted tor Ioko to Mtt'rakuniliH ho ma<lu salmon in a rnnoo trap lax. Lfi'lao qofi'LO. La'wayogullas p'ao's laf' Lu'wayOs. La'lae (jfi'sMde there. Then it in done making sahnon weir Htono it is liiH Hulmon Tlion it ix lie walkn<1 Halil <laro 8altl w<>ir. suitl L'O'sElfig'i'la (ja s k'oa'g'aale la'xa t'O'sEm. DO'qoaLa xes Lfi'wayo: mink to sit on rock on the stone. He looked at his Halmontrap: "Ma'sos raats'owf'q'Os La'wayowe'?" "Qa'ma'spf'ts'a'owOsf'k- k'uma'- " What your tigh in your trop nalnion trapf" " What little little 5 pr'ts'ok'uX." La'lac quL'c't xPs x*r)ms: " YO'koas'oEin akun LjVxu- biill head."- Then it is he hix head: " O, that is pretty 1 I work Haid scratched malag'iliseLEn La'Lawawuxsilag'lLd. Ts'ExatE'nda'xLr'laq"." La'laf' hard on the beach looking after the salinon Throw it into the water." Then trap for it. e'tsatj": "Ma'sos inat8'ow»7(['os La'wayowe'?" "Qa'ma'spr'ts'jVowf'sf^k. a^ain: " What your fish in your trap Haliiion trap?" "What little p'a'esptltsok". {etc. It catches in turn : ts'E'mtioapets'ok", xu'lqumpr'ts'ok", little tlounder. (etc. It catches in turn : little eel, little dogtiah, La'mopets'ok", g'o'inaSapets'ok", ts'Ewu'npr'ts'ok", (loa'xnispets'ok", little perch, little wilver perch, little cohoes salmon, little dog salmon, lOhano'npets'Ok", gMxoa'pdts'Ok", sa'tsEinpt"its'r)k", sI'siuLpcts'ok". Then little humpback salmon, little steel head little spring salmon, little si'siuL. Then salmon, mink says:) "Yu'wis, yu'wia, yfi'wis, yu'wis." Aix*'ite luVqaes mink says :) " That is it, that is it, tliat is it, that is it." Good was his heart L'e'sElag'i'la. La'lae k'u'ls'r*tax qa s axsEnilO'iso s'a sI'siuL la'xa mink. Then it is he took it out to put it on the the. si'siul, on the said of the trap rock t'e'sEra. La'lae L'r''sElag'i'la L'Exui't xa <i'oa'x qa t'a'g-ix tses stone. Then it is mink broke oil" the hemlock for layer for his said ya'iiEin. game. Laam ncnpXL laxis g-o'kml Qa'logwis. La'laO lag-a'lis Then he went home to his house Qa'logwis. Then it is said 15 (|a s lo'LtoO. to go out of the canoe L'e'sElag'i'la: mink; Koa'leL Jim lawistl abE'inpas. La'lat"^ ya'q'eg*a'Lf he went ashore She lay- down it is said his mother. "Qoa'Ltsos he "Do not stay qoae'Le here Then it is said ha'tso'qa s grand mother for he spoke lao's you go qaxs to x-ix'T'ta xEu ya'nEine'x." La'lae abE'inpa.s lE'nts'es. La'lae la'g-etiElisa this game. carry in its n JlillB xa Xua'k'uii. tlie canoe. La'lae Then it is said Then it i.s said wax- in vain his mother went down Then i* 1 1 she went along- to the beach. said side dox'oaLaxs xa Xua'k'un. the canoe. she looked into canoe A'EUl Only Ifiwise abE'mpas L'e'sElag'i'la sE'lsEluxs'alis laa'LEqEmaLis x-tl'mste. it IS said his mother mink became twisted on it turned backward became twisted on the beach 20Nri'Xua le'x-'itEns o'guitae. La'e dO'x'oaLEla xa sI'siiiL. All it turned over her body. It is she h>oke<l at the si'siui.. said nand'kiileLo L'r>'sElag'i'la abE'mpaxa xE'nLElae la «iiiLa. he hecanie tired mink his mother staying too long, of waiting her past head. La'lat"' Then it i.i said La'lat'' Then it is said THE KWAKIUTL INDIANS. 727 tses qaxs to Elisa : iilong- • past >ad. jiVlaf' len it is said ifi'lat* len itix said LiVxoleLr L-f'SElaffi'la <ia s Ir do'xuidE xf'S abE'inp. Lfi'lar do'x'ua- 1 hi) aroHe from mink to ^o look fur IiIr motlier. Then it ih Ii« l>e- the floor Hiiid LEla xf'S abE'mpaxs ainar .sE'lsEluxs'alis. <' A lia ha ha ha," nr'x-hit'a lii'ld his iiintlier only t'.vlHti'd on thn "A ha liii ha Im,' Haid howover on tho licach. L't''8Ehig'i'la dil'LEla sea abE'nip. " i^oa'yildE's ha'ts'awO. A'Em mink lanilliin^ at hiH niothcr. "Just ho f;rand Duly mother. ino'mEhi'o." A'Ein lawisti LT-'aElag-ria dri'x''it xvh abE'mp qa a you are too glad." Only It i.s .-(aid mink took hi.s mother to nri/qanir''atEiidr'x .tfof''L.H<)f'lEs xa hl'xdr sE'lqoamr'sta. riai'Em hlwisti 5 Het them arii;lit herliinliH the tlierit twisted around. He it m said L'C''sEla}?"i'la (jriXsala xa sI'siuL; hi hl'stits. Laiaf' k'V'qayi'ntaf'S mink <'arried at the si'siiiL: he went op from Then it is he put it on a box liiUs the beach said yil'iiEin hlxa xatsE'in. Laa'ni hu' tsil/<|na. the game on the box. 'I'lien it is it became said I'venin^;. Laaiii laO kufxala lO da k-ik-i'liiEhiLaxa laxa iffi'miL. Laa'm laO Then it is they beat they the kiki'lnala at the night. Then it is said time were Haid going to kur''xah'' da k-ik-i'liiala <|a r-da h'-'Lai. LO'La'la k-'O'lao-nxs LT'SElag-i'la. tbey beat the kik-i'lnala lor the exiircled the dead killrd by mink, time in vain iiues "Lu'niEiis hf'iiax'ah'Lai' i)r'])axahii' LElr-'Laalai- xEns (i'ri'hjUa."10 'We will tiy in bouse to .shamans calling with music our ts'a'eqa bring bai;k novices." La'hir' da iiErno'kur' L'ri'yii'tsa(|oa: "LamEiis wuLaxoLai' i)r'])axalai' Then it is the one replied: "We will beat the boards shamans said in vain k-iliiEhiL xEiis (fil'laLla."' Lfi'lar- <hi iiEinrt'kuf' L'n'yntsri(|oa: "LaEms bringing our ts'aiMja Then il is the one replied: "You back iu)vic(s. ' said xosit'f'Lai' nf'iiEinrtkoai'!'' La'lar yfi'ti'r'jj'aLf' da a'lxLaO: "La'Las wash your- friends!" Then it is si)oko the last: " Yon will selves saiil nanKhiEmh'LoLai' yayihlmOXoai' ; iiaiiEintvSaEniLEnsai'." face the rear of the house uninitiated ones; we will go in before dark." Laa'm laO iiOLti'nlag-iliLe da k-ik-i'liiElaxs k-V-asdOxiiiaO wiiLa'x'a- 1") Then it is they gave itnp in the kiki'lnala not there they heard .said the housi^ LEh"' da ho'Lati'Esa xf'S sf'snatahig'iliL. "Ma'tsEus g-uiainayaEus it the listeners tln-irs what they were trying " What our chief otir to obtain. g'a'xtsog-ax'T' K'O'x'a." Laa'ni lawis ([a'aV'tsaVa. Laa'ni hlwivS.;fori'Le let him come IC-ex'." Then it is (bey went after Then it is done said him. said k'nf''xayas K-O'x-i lewis iiriLiiEinuot yix jna'yusnstahig'ihik" ^^»ma'xay^) what he in- IC-cx' and bis cousins that raccoon and killer vented whah> ^o tanir'nas. Hii'iniis woq'oa sC Ts'Esta'yutioa. La'hie ina'yuauati'ilag'i- and s(|uirrel. S\w his sister Ts'llsta'yuqoa. Then it is raccoon said lak" qa/s'it qa a h"' k-'uxaotax o'ndtHExstaya aa kuc'xalataf'. IC'u8tO'dr'20 went that he went pulled out in the rear corner of dancing house. Tbey sat in (board) the house the hole ma'yuaiiatahig-ihik" io taiur'nas hl'xa k-'uxsEwak". (J 'ax laf' K-ox* raccoon and squirrel at the board pulled out. lie came it is K'cx' said 728 REPORT OF NATIONAL MUSEUM, 1895. lyix'ul't iiEinri'i/ctbedo Irit'si yix'uT't liini Xui^/laqawuls. G'fi'x lsu> litMlanceil nHlidit tiiiin liowuvur liit daiici'tl itiHHiiid lie went out. Jlociunu H ix MUid T'ldiLr^ K-ex' (lii 8 yix'uI'deE. Yix'nr'inrLtsosr's wl'wati'osi: iiL'iiiii into K'f'X- to (Inuco. Ho ilnticcil witli tlioni lilrtsinturs: tllO lldllHtt Qa'ciiixaLiTla Ts'Estfi'yrxiur'. Spmiil your li^H Ts'KHtfr,vo(|iiii. Lil'lat^ Xuf^'laciawnlHtl K-Ox*. G-iVxlar Xnr'Iaqr'T.f^ K*r*x*. Tiaa'm Then it in b(^ wont out K-(ix\ Ho riiino it in lio wont into tlio Kf-x". Thou Hiiid Hiiiil lioUNo r» laf' <i'oalil'LaLa xPa yixu'niL. Yixii'inLfuK'S x'o'insas Lo'LaKlciamrx-dOs it is ho liiil his luimk. lliHuiaHk tho huaiU ut' tliocliiol'u Huna Haiti aiAVlr'nAx, LiVlaf' (I'a'mt'c'tsos sa cfE'intEmffX: ofthowolvos. Thon it is llioy Hnu); hia Honfj: N.iiil Q.apamri'ld Rvx-fixd L,r»LaE'lqaiiu"x'd("xs aLo"lf'ndx. I'ut nu hcail Krx' tluM'hloKt sons ])aHt of llui wolvos. Lfi'lar lil wills ji;*ri/xlaOf''itet. IjiTIaf' (|61xMdux sa xawr^i. TiiTlar wax* 'riiou it is lu' wont lio caino it again. Tlii'n it is tlioy liun;l on liis tlio skulls. 'I'licu it is tlioy said out is saul said licidy said triod k-'O'lax-'itsO sis {fo'knlot. Lar- do'x'iiaLELExs liOimaa'xoL lie'iknlfix t< kill hiiu his trilios. 'I'lioii thoy discovorod ho it was hohaddoneit lOLo'LaEhjamr' s aLo"lf'iiox. Laam la/Xso la'xa t'E'nayi laO. TE'in'yalr the chief's sous of wolvos. Thou ho wont at tho dourintho it is They made tlirouKh roar said. sounds tajnr''iias lOwis iiEind'kiiA ina'ynsustalagfilak". G'ax'am rVidoL tsp.s s()uirrol ;iiul hiH i'rioud raoooon. 1I<' brought n<;ain into his the house si'siuL, laa'in yixuina'la xa sI'siiiL. G'i'l'Em lawis iif'LEinx''it la'xoa Hi'siul., thou his nuisk tlio si'siul.. First it is said he showod his at the fai'o t'EX'i'la la"asld't'et xes yixu'iiiL. A'Eni lawis j^-o'kulotas sE'lsElxs'alrL, door thou ho Jinoov- Ilia mask. Only it is said his tribe hocanie twisted, orod laf' dr>'xoai> Los yixu'niL. Lfi'laf' K-vx' da'doqawa xHs iia'Xua Lf'LE- thon they saw his mask. Then it is Kox- solootod his all his rola- said ISLala ^a'w("8 La'xula la'xa na'Xna l)Ef>na'nEm (ja s q'ti'lax-'itamasf'. tivos and his likod uiuouk all uumi to make tUoni ulivc. the Laam la'pa. That )8 the end. [To page 610.] KOSKIMO DIALECT. Xu'tsax'ostdwaya x-ctsax-dstowaya Lawu'ltiainaya Lawii'ltiainayas Look u|> to the world look up to the world chief's son chief's son Q'd'misila Q'd'niisilji. rich nuikor rich maker. [To page 612.1 LA'LASIQOALA DIALECT. TTayasa lidnd lalli'ya lioiid liaiiil liiiii. 20 Hayasa lidiid laliiya liond hanii hiiu. QoaL qon'sayak-'f'SLas wia'laL. Do not cry you will re- turn safely. THE KWAKIUTL INDIANS. 729 Laa'ni Tluiii tSf'S [To page 614.] LA'I.ASIQOALA DIALECT. Ha ha Iriff-aiiKniLr. liiVyalaliU|oIa ina'lats'Es imViiiLr'axtowr' ha ha ha. 1 ilu Im vcpii (loii.it 11 b<hmI "Dswer wuhIi tiili lino iiio .Vim wild liriiiu tlio lia lui Im. HdiitliuiiBt wind [To page 615.] SON(J OF ME'LXMEK'S.-LA'LA.SigOAi.A DIALECT. Haii'Lf'lalisLr)L<|'iVyus(|Eiuayri'ita. I will liHtoii t« j'ou liavini; till' (lid talo nttai'hi'd to it. Hau'Lt-'IalisLftL aiidguadendXslar'da. 1 will liatou to you wliat licloiifjn to i.s. [To page 630.] SONG OF THE DEER. 1. Wa'xalaLEiis xa'LaLxa <ir''\vatst-'a {?-a'xtsf'k-as g-ilio-a'lisa {?-ilk-E- W.'Nii.v wa diiyiiitcawny the preat dorr romiug great real HtaiidiiiK on "iilandinK ya li.sa ha'maLElIsa h-'hioalaLr', ((O'watsd iia'iioh'nr'k-as Ic'ltioalaLf' wO 5 ''ovl'r't'lif '"'■''•'"« tlie tribes, great deer Huid to bo fool real tribes we. wliole world 2. IJa aix-LCLa 'hints L'a'yr-mr'ista lE'nixumr'ista gnEns la'aiLox. Ha weHballlie thin fared dry in moulh wo Hball go ' an tsaqalisa da'oxtionr'isLa x-iiits'ak-inr'isLa qr'watsf' na'iidlr'nr-k-as .anso bin. bad staring at bin, «';*',|j'4f,l?:'|:y^^^^^ tbo great .Jeer Haid to be foolish lo'lqoalaLo wr, tribes \\(\ 3. Ha aix-tElah"^ ai'g-iLmalag-ih-'isa g-jT'laix-dti q''u'nalag'il(-isa llo Hhallbe made Ko,id all around first li«hling Hii.ldenly g-a'laixdo pE'iiqahig-ilr-isa wi'hik-'inr'g-ih-isa La'qoak-liir.g-iloisa. 10 «r»t gbire all around hi«;hneNS on bis b. dy eofiper o-, ]„« j.ody ba yaxoa wuLE'iiiiid'guas liJiiyii'ik-ila a'in'aikila hai'indsEla wu'LOda- , ^'T: »-;»•;■" ''••'vi..K bis unbroken not erncked that is antlers taken lag-ili"its(>8 ai'yahiunxf'lis h-"'lqoalaLr.. Ha, wai'g-a x-ins xa'Layaqa onevery where speakers of tribes. Ha, let us drive him awav wai g-a da'daxiil.'tsE'niiinxLas da'xoaxsalr'tsE'inur.xLas t.s'r''f,sr'L\vahi- letbin. (ry tojuiiiii as far as jiossible .iumping over the highest one famous ill gdOisteiH hl'lqoalaLO, qr-'watsr- mViiolr'iir'ik-r.s h'-'ltioaliU' wv. around tribes, great deer sai.l to lie foolish tribes wA. [To page 631.] SONG OF XO'MAS.-LA'LASK^ULA DIALEt^T. 1. Aix-'a-nLts hcilisLoL nfunasa'. (iooi you made right old man. 2. (^ais k'iir''latsr'nr'Lr)H noniasa'. For you will give a feast old man. 3. Qais t'Oqoap'r'iir'Los noniasa'. For you make u fire with old man. stones in it 15 PPI 730 REPORT OF NATIONax. MUSEUM, 1896. TUNW, UKCOnnRD BY F. BOAS. Sfe: J ^118. m . . . . hti fim ii^ ^- u 31^i Aix* - am - aiuLts Qa - la k'uo - la - Qtt - IS t'c - qoap' - li'-^ ■r ± iE^^mi^ m=?=^ ID hoi - l;s • Los ta« - ni" - i/)s c - uo - 1^3 no - ma - sa no - ma - hA uu - lua - au ;;{ h& - dm hi [To page 631.1 SONCi OF AYI'LKOA. 1 Ohoya hnya hoya hfi, huya lioya ha, hoya ho hya who ho. 1. AOyaLalax g-ius yayax'ap'aOisr'ik- liix h'»'wa. Slowly wo iiioo iigaiii.sl oacli other in worM. On ground 2. AOyaLalax g-ius qa'qaaap't'L g'ins lax lo'wa. slowly wo wiilk racing we in world. .'}. Ila, iio'guain anx'aiKioa'iiias g-iu g'iVyuLf* lax gun'paalr''tsf'S lla, I am the ono wlin makes I come to you from the north end of the clouds 5 lo'wa. world. 4. Ila, iio'gnani ])'E'lxp'Elxrimaa g-in g-a'yuLC'X lax gufi'paale'tsf's Ha, lam the ono wliomakeH I come to yon from the north end of the the fogA lo'wa. world. 5. Ha, no'giian\ i.T'xL'f'xa'nias g"in g'a'yiiLeX lax Lfi'qoag'ilak'as Ila, I am the one wlio makes the I come to you from the copper uaker real nky red in the morning owa. ;iOod. 10 G. Ha, nO'guam ts'E'lxts'Ehiofi'mas g-iii g-a/yuLe g-iii lax aix'ts'um- Ila, lam the one >> iio makes it warm 1 come to you 1 from the bright g'ilak-as owa. maker real good. 7. Hji, la'mla lac a'daxEnesElaLr'S Lawii'lqameLos amia'xalasots'esa. Ha, and then he will perform the TongasH your chief's sou. the one whom we praise, dance [To page 631.] SONG OF THE KILLER WHALE.— HEILTSUQ DIALECT. Amiaxalalaqai ha'lx'ainr>x'.<na8'oqai Lfi'LtsIstaiLElakuas'o laxs g'o'- I'raiHe the killer whale coming up in the house real in the good kwasovvawiisqai he'mask-as. bouae the chief real. THE KWAKIUTL INDIANS. 731 [To page 631.] SONG OF THK UAVEX. QaqiVm. Qaqan qii<|au, <|a(|aii. (|iu|an, qaqii' quqau. (^'aur-'staisElajj-ilaisk-asV* <|owik-a8V». Siiariii;; aroiiiul real ruvt'ii rt'iil. Yri'yaqayalarnoxqoaso qowilcas'o. KiiuwiiiK to obtuin wealth rnven real. [To page 631.] SE(;i{KT .S()N(S. Ya'mFinr''X ognii'yiyaha, yu'inEnoX ogfiiii'yiyaha. () yioi Hinall |i<ior iiiich O yuii Hniall piior hiuh. IIIII'H OIII^N llailoqosi'iiiEiif'X ogiiii'yiyalia, liailoqoa'mEiir'X o|ifuii'yiyiiha. SgioakiTs Hiiiall iiik^h to iiic, Hii«aker8 hiiiuII oiich to iii«. [To page 633.] i.r)KOALA 8<mu. O O A o ^ = 12G. -It: Ya A rnx O u. Ill" ye SI/ yii y*' ya -T^ ue qoa • yes ._^ -^ -H- Lo - ki)a - nc A A he ye e :=-.p^t- # - '^- -->— :^r_x -^ — hak - litis ha - iifit - niota sa - Ciiic - ncL - ko - a - ue ha afi qe - ia - et an - T-s i,o - koa - ue ii he lie ye e. [To page 633] SONU OF THE NUTtJA I„VTI1 SOCIKTY. ff^ff 732 REroliT OF NATIONAL MU8EUM, 1895. [To page 633.] HONO «M' TIIK MO'TCLATM 80CIF.TY. A A i ? T- r=-^-^= be ha ya - he he ya ya - e lie he hu ya - e. ^^^^^;^E^A [To page 634.] S()N(i OK AAl'lAjK. Fink. ii^=3<_v^E3i E: — !k —t Ha yfi ha yii. Hii ya ha yii nana u M luu. -lit -4- « 4 — jr— i^fv-^- .J. ' ^ — • — #-T-* — « ■:^—i-ia -■ hii ya iia • uu u \a me. ua ■ iiu u Ll uie liu [To page 634.] SONO OK lltNKMIX-. ya. Ha - iia - 1 ya i a na ha na - i ya ha a ua Clappiug.*? C^Cffff. "rf*?* I etc. ha ua hil nai ya ha nai yo :-T=q: ho uo I he ue mix'ana ^ :^q:rr=q- iiv ( \ — J — (__ J — — I — I 1- haa uaL wek qua - ta ma - ha na - i yii ♦ ♦ ♦ b* * ii ua ha na - i ya hii ai a * 1 :i: :q: ;4: :3=q_ii ■^ ♦ b* ♦ ♦ -* b^ ha na a ha na - i ya ha ua - i yu ^(^ ( 1 ) The last note drawn down one eight. — I 1 — I ^ -j y- ho uo ho. TIIK KWAKIUTI- INDIANS. 733 na no * ^11 ij itrt. [To page 642. | o lyi^^^-^^^^^m^^ Hu iiii $ liil hu O li.i ho O O lio ho O ho \vi"k mo i"u; - taq yu hu Q(l he hu. The tbllowiii}? son;; is one of those sun^' by iiicnibeis durinjj the initiation cere nonius in the house: «> J r- 88. ,^_.^(- O -z:P:. LTirv" dtd A - ya ytj - yu yc liapid heating. ^^^ etc. O O feiisi yji O yu o c \n: ho ^ ^ i=l^e^£! tiiq yu a yo ya yc ya y |^^^=i_l ii^^ m hu I.e - tci til l,o v« yv >•«■• This song is repeated ad injinitnm; in tl»e repetitions qnarters lire beaten right through. The diincer jumps at the end of ea<!h (juarter from one foot to the other. At each jump he lifts one hand and extends the other downward and baeliward. [To page 656.] .SONG OF «LEEP. AiwoL woxkua', aiwoi. woxkua'. oil how slcejiy wti arn! oh liow Blceiiy wo arti! Ade gugo'et noL g-amk" aL ts'Km hixha' ya! Lag-ix- txahla'uL Whenever strikes me the heat of licavcn ya! a^ain comes dEm wox qa s nekc Em wox, kua! (future) sleep to the hiisliaiid of sleep, kua! AiwoL woxkua', aiwoL woxkua' ! Oh how sleejiy we arc ! oh how sleejiy wo are ! T 1. 2. 3. t. 5. «. 7. 8. J). 10. 11. IL'. i;i. M. 15. Ifi. 17. 18. lit. 20. 21. 22. 23. 24. 2(). 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 3H. 3i». 40. 41. 42. 43. 44. 45. 46. 47. 48. LIST OF ILLUSTRATIONS. PLATES. Facing page. Nisqa' hfiwldn'ss n^prcscnting tho wbitt- owl 324 MaHktt of tin-, clan Qaulia'du, Ni8(|a' 326 (iravo uioiuiincnt representing tbc hn'Xhok", acreHtof tbe clan LaxKOol'llio (^'o'nioy no 336 Copper plate with design reijresenting the hawk 344 View of Fort Rnpert, looking v.'; .^» ward, Bhowing blanket posts («, h) 345 Chief holding bis coppisr 346 Counting blankets 348 ('ounting blankets 348 Chief delivering speech at festival 348 Chief delivering speech at festival 348 Cliief holding broken copper 354 ("hieftainess holding broken copper 354 Imago reju'esenting the rival chief 356 IIon.sepost8 reitresenting aiiinials holding coppers 357 Daneo of the chief of tlie Ilairnalino clan 358 Colnnnis in Fort Ku]>ert 379 Statue rej)re8enting the killer whale 381 Statue of chief selling a copper 390 Statue of chief breaking a copper 390 Carved dishes used by the Fort Rupert linlians 390 Carved di.sbes used by the Fort Rupert Indians 390 Posts in house of Qoe'xsot'Onox 414 Rock carving on l,he beach at Fort Rupert, rcTesenting the face of HaxbaknrilauuXsi'wae 440 Rock carvings on beach at Fort Rupert, representing the si'a monster la'k-im and a number of small faces 440 Rock carvings on beach at Fort Rupert, representing a series of faoes 440 Rock carvingson beach at Fort Rupert, representing aseriesof human faces. 440 Tree burial in Fort K'upert 441 Dance of the lliVnuits'a 444 lla'niats'a coming out of secret room 446 Masks rei)ro8enting BaxbiikuMlanuXsi'wae 447 Raven mask and ilicss of red and white cedar bark, worn by the HiVnuits'a of the Na (i'oa(|ti"i(i 448 I )ress of Walas Na'ne 4(57 Tho Noo iilemala 469 Mask of N nlmal 469 Na'na<iaiialil daneo 472 The Walas'axa' 477 Wolf mask 478 Dancer of Mi'ila 484 D'Kutsiii 491 Paintings on the sides of a bedroom 496 Painting on the front of a bedroom 496 'Ihe master of ceremonies, Nu'xnemis, and his speaker, Ho'lelite 501 Place where the secret meetings of the winter ceremonial are held 520 Tho rtiturn of tli-i Ha'mats'a 528 Tho return oi' the Ha'mats'a 594 The lla'mats'as of the Koskinio in a feast .'>95 Lao'laxa dance ^ (>26 Mask of the Nootka, reprosonti.' ' tho Hi'uemix 634 734 THE KWAKIUTL INDIANS. 735 33(5 3'14 315 346 348 348 348 348 354 354 35fi 357 35« 379 381 390 390 390 390 414 410 440 440 440 441 444 446 447 448 4(57 469 469 472 477 478 484 491 496 49(i 501 5120 528 594 595 626 634 49, 50, 51, 1. 2. 3. 4. 5. 6. n 1 . 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 3.S. 34. 35. 36. 37. 38. 39. 40. 41. 42 44. 45. 46. 47. 48. 49. 50. 51. Fooiug page. Mftsks of the Nootka 635 Rattle of tho Nootkiv. 635 iload riug of tbo Tsa'y Cq, Alb«irni 642 TEXT FIGURES. PoMt ol lilaii Sl'tiiulac of tho Niinkish at Alert Hay 338 Coppor )>liitti 3(2 (!o])i)or plate - 343 (."opper plate 3;>4 rotliilih mask of tho K>'kwr('kiiiii 357 ■ Miiiria,!y;o lOiiBk of the i.'a'Bq'cnfts 365 (Jroinid plan of Kwakiiitl liouae. 3()7 Klcvati.oii and Ho»!tion of Kwakiutl houso 368 A'iow of rear part of house in Xuiota wpc 370 Wood .arviiii; Teprcet!ntin,tr tiio Siaiiil. 370 Settoo, with carviiiff rtjpro.seiJtiii;^ tho Si'Hiii!. 37 1 The Sihinl 371 Mask roi>rcHi'Dting tho T8'o'iio<ioa 372 Iloiusepost ill Xiiiiita's]H' ropri'soiitin"^ tho T.s'o'noijoa „ .. 372 Mask rcpnssontin^ Aik*a'a yoliHajia 375 House front of tho clan (J-e'xsKin, /.a'r.asiqoala 376 Hoii.Ho I'ront of the e'asi (T'l'fj-tlipini, i.a'i,asi((oala 377 lloii.si* front of the elan (/•i'j;'il<iani, Niinkiwh 378 Statue from house in Xiimta'spe 37<) lloiiKepoHt representing a Heal ion 379 Heraldic coliiiiin from Xumta spe 380 Pctsts in the house of tho elan (Ve'xsKni, Na(|iVniji-iliHala 381 I'ost in house of the clan (i'l .\HKn\, Na>;''« .iig'ilinal.i 381 Speaker's statV 382 Statue of speaker talkiiiy 1o tho people 3!tO A'iew of the village of .\iinita spc ;}<)| l\)od tray 392 Seal dish 392 Seal dish 392 Seal dish .'(93 Detail of sea-lion dish 393 Canoe ilish 394 Canoi* dish with Hea-lioi\ doHJi;!! 3<)1 CaiKxi ditih witii animal design 394 Side of box drum with painted desimi r( presenting tho eagle 395 Post of I.e'Iaxa in .Xunita'Kpe 414 Mask rei»reseiiting fj'a'nitalal as the thunder bird. 415 Mask re|)re8enting ;)'a'nitalal 415 Head ring of {)'a'intalal <, 416 Neck ring of |)'a'intalal 416 (i'l'sKxstahi, ceremonial box lid 421 and 43. Itatons used by assistants of singing msistor 431 Katciii ' inging niaster 432 Ma ton nspreseuti.'.g a sea lion „. 432 Ilaton rei)res(^iiting a stia lion 432 llaton roi)resenting a sea lion ,. 433 Paton lopresonting a sea lion i33 Baton representing a sea lion or killer whale 434 Paton rejtresenting a sea lion, a bear, and a killer wJuile 434 Kattles of he'lig-a representing the head of a tiead person 435 r'nn 736 REPOHT OF NATIONAL MUSEUM, 1895. I' f M ! 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. Rattle of luV liff "ii Rattle of lu>'lig*!i ropresoutiug a biiiiiaii face Rattle of liti'lig-a, set with red cedar Lark, representing a couventionali/od face Rattlo of hr'lig-a, set with codar bark, representing a convi'iitionali/ed face Rattle of hfi'lig'a, probably of Haida manufacture Rattle of hc'lig-a Rattle of hc'lig-a Rattle of hc'lig-a Rattle of liv'lig-a ^ Rock carving at Fort Rupert 1 )anco of the hfi'niats'a Head ring of ha'mats'ii, ornamented with four crosspieces Head ring of ha'mats'a Head ring of ha'mats'a Head ring of ha'mats'a Head ring of ha'mats'a Large head ring of ha'mats'a 73. Whistles of ha'mats'a Double whistle, with four voices Painting on the front of a ma'wil, representing the face of Baxbaknfilanu- Xsl' wac , Mask of Qoa'cioaXnalanuXsi'waf', set with feathers and red cedar bark.. Mask of BaxbakufilaiiuXsi'war', set with red cedar bark Ho'.\hok" mask of the Na'(i'()at|toii Head ring of ha'mats'a Head ring of ha'mats'a Neck ring of ha'mats'a Raven mask First head ring of Xa'niats'amg'ilak" Second head ring of Xa'niats'amg'ilak" Third head ring of Xa'niats'amg-ilak" First neck ring of Xa'niats'amgnlak" .Second neck ring of Xa'niats'amg'ilak" Head ling worn by Xa'niats'amg-ilak" in feasts Neck ring worn by Xa'niats'amg'ilak" in feasts Htuid ring of Xa'niats'amg'ihik" Neck ring of Xa'niats'amg-ilak" First head ring of i,e.\.\a'lix*ilagri Seconil head ring of i.exx-a'lix-ilagii Head ring worn by i.e.wfi'lix-ilagii in feasts Neck ring of Lex.va'lix'ilagM Rattle of k't'nqalai.ala Rattle of k'l'mialai-ala Head ring of (I'o'minfxja Ila'mshanitses nnisk Mask of ha'mshanitses Mask of ha'mshanitses, representing the raven Mask of ha'mshamtses: outer mask, the sea monster laR-lm; inner, the killer whale Mask of ha'mshamtses , Mask of ha'mshanitses Mask of ha'mshanitses Mask of ha'mshamtses, representing the bear Mask of hamshamtses with movable jaw and forohea'\ Tage. 435 436 437 437 438 438 439 440 .440 441 442 442 443 443 443 443 444 445 445 446 447 448 449 450 450 451 451 452 452 453 453 454 454 455 455 45f5 457 457 4.58 458 462 462 463 464 4C5 466 467 4t)8 469 470 471 472 THE KWAKIUTL INDIANS. 737 Tago. ISfi ■m 137 •i:!8 t:w 439 440 . .440 441 . 442 . 442 . 443 . 443 . 443 . 443 444 .. 443 .. 445 446 447 448 44'.» 450 450 451 431 452 452 433 433 454 434 433 453 43(; 437 437 438 458 4tJ2 462 463 464 4^3 466 tho 467 468 46!t 470 471 472 108. Mask of ha'msliamtses 172 10!). .Mask <il' bamsbauitBOH, reprosontiiiK the raven 473 110. Mask ofha'nisliaintses 473 111. Ht'ail riiifi, neck rinjt, and arm rin^s of bear daiK'er 473 112. Head rings and neck ring of tbe bear dancer, Koskinio 474 113. Laneo of Nii'linal 473 114. Lance of Nn'lnial 476 113. Lance of Nn'lnial 476 116. Clnb of Nn'lnjal 476 117. Mask of Xfi'lnial 477 118. Mask of Nnlnial 477 1 19. .Mask of Xfi Inial 478 120. .Maskof Nil hnal 478 121. Maskof Nil Inial 478 122. Maskof Nn'linal 478 123. Mask of Nn'lnial 479 124. H(!ad mask of NA'naiiaiialii,, set witb bird skins 179 123. Head mask of Na'na<ianalii., set witli bird skins 479 126. Head mask of NanaiianiJii 480 127. Head mask of Nfi'mKiaiialii. 481 VIS. Head mask of Na'naiiaiialii,, lejncsenting tlie lio Xbok" 483 129. I'irst bead ring of Nenal^ats'efia 484 130. Second bead ring of Nr-nalaats'eiia 483 131. .Mask of Nenalaats'eiia 485 132. Head ring of speaker of Nenalaats'eija 186 133. Neck ring of Nenalaat8'e(|a 48(5 i31. Head ring and neck ring of Na'naiianalii 488 .33. Mask of bri'"niaa 489 136. Mask of salmon dancer 490 137. Masks o" wasp dancer 191 138. Mask of (^ob'.c 491 139. \Vliistloof(/<Vl«'ie 492 140. Wolf masks for the Waiiis'a xa 493 141. Mask of Ts'o'noiioa 494 142. Mask ofTsV.uo(ioa 495 143. Mask of Ts'o'noiioa 495 144. Mask ofTs'o'noqoa 496 145. Mask of tbe sea monster la i<'ini 496 146. Head ring of gbost dancer 497 ' '7. Neck ring of gbost dancer 497 Ib'ad ring of glntst dain'er 301 .9. Cbib and iirck ringof M("''ila 501 .(». Clajiiier of Me'ila ,302 13K Hi'ad lings of him inaij'a of tbe i.a'i,asi(ioab» 502 132. N«!ck ring of iiiii niaifa 303 153. Carved bead used in tlie t'o X nit dance 503 154. Carved bead used in tbe t'oX nit dance .304 153. D'E'ntslq 506 1.36. Figure representing tbe no'nr.Eing-ila .3(i7 157. Kigiires reprcBcnting a pair of nDiii.i'.mg'ila ,308 158. Figure, witb movable arms jind a Itird sitting on its bead, representing tbe no'ni.icmgija 509 159. Hird of no'ni.Kmgila .309 160. Head of no'nT.Emgiia 310 161. Headdress of o'bila 510 NAT MUS 95 47 i r' 738 REPORT OF NATIONAL MUSEUM, 1895. Pago. 162. Head ring, neck ring, and whistle of tsV'K'ols .'ill 163. Head ring of Hl'lis 511 164. Wtajjon of A'mlala 512 165. Small slabs of wood which cao sowed to the body of the hawl'iialai 513 166. Neck ring of hawi'nalar. 514 167. lieltof si'sim 514 168. Knife of hawl'nalar,, representing the si'siiu. 515 169. Knife of hawi'nalaL, representing the si'siiu, 515 170. Mask of XoaTxoe 516 171. Mask of Xoa'exoe 516 172. Rattle of XofiTxoe 516 173. Cedar bark blanket of Hai'alik'anar', showing llai ulik-anar- and twj killer whales, painted in red 517 174. First head ring of Ilai'alik'anae 517 175. First neck ring of Ilai'alik'anae 518 176. Seeond head ring of Ilai'alik'ana." .520 177. Third head ring of Haialik-anaO 520 178. First head ring of Hai'alik'auae 521 179. Second head ring of Hai'alik'auae 522 ISO. Neck ring of llaialik-auaf- .523 181. Head ring of Ilai'alik'auaf' 524 182. Xeck ring of Shaman, made of red cedar bark 525 183. Head ring of wa'tanKni 525 184. Head ring of the chief of the killer whale socii^ty • .526 185. Head ring of (iar''(]ntsa 527 18G. Head ring of one who is adniitt<-'d to the winter eeremonial for the liist time 527 187. Neckringot'one who is admitted to the winter ceremonial forthe lirsttime. 528 188. The return of the novice !>95 189. Koslvin\o whirring stick 611 190. Raven rattle 623 191. Raven rattle 624 192. i.Mo'laxa mask representing the deer 625 193. .Mask of NO'mas 626 194. Lao'laxa n\asks representing seven different speakers 627 195. i.ao'laxa mask re])resentingthe killer whale 62H 196. Raven mi,i»k and whistle 629 197. I.ao'laxa double mask representing tiie snii 630 198. Mask of the Kootka 635 199. Head ring of the tsa'yOfi 642 200. Mask of tlie S'a'lpsta 650 201. Headdress of ohtla' 651 202. Part of a headdress repr"8enting the olala' t)52 203. Part of a headdress repn senting the olala' 6.52 20'!. Wood car'ring rejiresenting the olala' 653 205. Olala' whistle 654 206. Olala' wliistle 654 207. Olala' whistle 654 208. Head ring of ine'ila 655 209. Rattle representing the bear 656 210. Rattle with design rejiresenting the killer whale 657 211. Rattle («>< 212. Rattle 058 213. Wooden rattle representing a shell 659 214. Mask representing the 8\)irit of sleejt 659 215. Mask rci>resenting the cold 660| Pago. 511 511 512 lalai 513 514 514 515 515 516 51B 516 iO and twj 517 517 518 520 520 521 522 523 524 525 525 . .• 526 527 for tlio ili'Ht 527 e lirsttinif. 528 595 611 623 624 625 62(') 627 62H 620 630 635 642 650 651 652 652 653 654 654 65 1 655 656 657 , 65H 658 659 659 660