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 [From the American Anthropologist for October, 1889.] 
 
 NOTES ON THE SNANAIMUQ. 
 
 BY DR. FRANZ BOAS. 
 
 The following notes were made during an ethnological reconnois- 
 sance on the coast of British Columbia in the winter of i886-'87. 
 The author remained among the Snanaimuq only a few days in order 
 to collect a vocabulary. No attempt has been made to study the 
 customs and religion of this tribe systematically, which accounts for 
 the disconnected character of the following notes. 
 
 The Snanaimuq are one of the numerous tribes belonging to the 
 group of the Coast Salish, who occupy the coast of British Colum- 
 bia on both sides of the Gulf of Georgia, the coasts of Puget Sound, 
 and the eastern part of Juan dc Fuca Strait. The dialect of the 
 Snanaimuq is spoken by a great number of tribes — on Vancouver 
 Island from Nono'os Bay to the west side of Sanich Inlet, on the 
 mainland in the delta of Eraser River, and as far east as Yale. 
 There are slight differences of dialect in this region, such as we 
 should call provincialisms. The Snanaimuq are called by the 
 ^atloltq of Comox, "Nanai'mo." 
 
 The territory of the tribe embraces Nanaimo Harbor as far north 
 as Five Finger Island and as far south as Dodds Narrows. The 
 coast strip from Dodds Narrows to Yellow Point belongs to both 
 the Snanaimuq and Qalaltq. The basin of Nanaimo River and 
 Gabriola Island belong to the Snanaimuq. 
 
 The tribe consists of five clans — Te'wetqen, Ye'ceqen, ^oltsl'owotl, 
 Osa'loqul, Anue'nes. Each of these has its own chief, while in time 
 of war a war chief leads the warriors of the whole tribe. 
 
 The child belongs to the clan of the father. After the death of 
 the chief, the chieftancy devolves upon his eldest son. If he had no 
 son, the eldest daughter takes his place until her son is able to fill 
 his grandfather's place. If the chief dies childless, the eldest son 
 of the chief's younger brother or of his younger sister succeeds 
 him. The father's property is equally divided among his children. 
 
 When a woman is to be delivered, all the women are invited to 
 come and to rub shredded cedar bark, which is used for washing and 
 bedding the babe. Two women, the wives of chiefs, wash the new- 
 born babe. All those who do any work on behalf of the mother 
 4« 
 
 I 
 
 230078 
 
 I 
 
322 
 
 THE AMERICAN ANTHROPOLOGIST. 
 
 [Vol. II. 
 
 or of the child are paid with pieces of mountain-goat blanket. The 
 mother must not eat anything but dried salmon, and is not allowed 
 to go near a river. The children are not named until they are 
 several years old ; then all the clans of the tribe are invited, and at 
 the ensuing festival the child receives the name of his grandfather, 
 or that of another old member of the clan. Names once given are 
 not changed, except when that of a chief is assumed by his son. 
 
 The marriage ceremonies are as follows : The man who wants to 
 marry a girl goes into the house of her parents and sits down close by 
 the door without speaking a word. There he sits four days without 
 eating any food. For three days the girl's parents abuse him in every 
 way, but on the fourth day they feign to be moved by his perseverance, 
 and the girl's mother gives him a mat to sit on. In the evening 
 of the fourth day the girl's parents call on the chief of the gens 
 and request his wife to invite the young man to sit near the fire. 
 Then he knows that the parents will give their consent to the marriage. 
 A meal is cooked; some food is served to the young man, and some 
 is sent to his parents in order to advise them of the consent of the 
 girl's family. The latter, on receiving the food, accept it, and turn 
 at once to cooking a meal. They fill the empty dishes in which the 
 food was sent, and return them to the girl's parents. Then both 
 families jointly give a great feast. The young man's parents load 
 their boat with mountain-sheep blankets and other valuable presents ; 
 they leave the landing place of their house, and land at that of the 
 bride's house. They are accompanied by members of their gens. 
 Meanwhile the bride's gens has assembled in her house. The chiefs 
 of the groom's gens deliver the presents to the bride's parents, mak- 
 ing a long and elaborate speech. In return, the bride's parents 
 present these chiefs with a few blankets, which are handed to them 
 by the chiefs of their gens. Then the groom's gens is invited to 
 partake of a great feast. After these ceremonies the young man 
 and his gens return to the boat and stay for a few hours on the 
 wf.ter. Meanwhile the bride is intrusted to the care of the highest 
 chief of her gens, who takes her by the hand, carrying an elabo- 
 rately carved rattle of mountain-goat horn in the other. Besides 
 this, he carries a mat for the bride to sit on. Then the highest 
 chief of the other gens takes her from the hands of the former and 
 leads her into the boat. The presents given by the parents of 
 the young man are restored, later on, ir the same proportion by the 
 bride's parents. 
 
Oct. 1889.] 
 
 NOTES ON THE SNANAIMUQ. 
 
 323 
 
 While these formal ceremonies are always observed when both 
 parties are of high rank, in other cases, if both parents are of the 
 same rank, the marriage is sometimes celebrated only by a feast and 
 by a payment of the value of about forty blankets to the bride's 
 parents by those of the groom. In this case also the presents are 
 restored later on. 
 
 If the families are of different social standing, the whole gens of 
 the parents who are of higher rank may go to the young couple 
 and recover the husband or wife, as the case may be. This is con- 
 sidered a divorce. Or the chiefs of the offended gens summon a 
 council, and the case is settled by a payment of blankets. 
 
 Mortuary Customs. — The face of the deceased is painted red 
 and black. The corpse is put into a box, which is placed on four 
 posts about five feet above the ground. In rare instances only the 
 boxes are fastened in the tops of trees, which are made inaccessible 
 by cutting off the lower branches. Members of a gens are buried 
 near each other ; near relatives, sometimes in a small house, in 
 which the boxes are placed. A chief's body is put into a carved 
 box, and the front posts supporting his grave are carved. His 
 mask is placed between these posts. The graves of great warriors 
 are marked by a statue representing a warrior with a war-club. 
 There is nothing to distinguish a shaman's grave from that of an 
 ordinary man. The mourners must move very slowly. They are 
 not allowed to go near the water, or to eat the heads of salmon. 
 They must cook and eat alone, and not use the fire and the dishes 
 which other people use. Every morning they go down to the 
 beach and wail for the dead. After the death of a young child 
 the parents cut off their hair ; but there is no other ceremony. 
 
 After the death of husband or wife the survivor must paint his 
 legs and his blanket red. For three or four days he must not eat 
 anything ; then three men or women give him food, and hence- 
 forth he is allowed to eat. Twice every day he must take a bath, 
 in which he (or she) is assisted by two men (or women). At the 
 end of the mourning i^eriod the red blanket is given to an old 
 man, who deposits it in the woods. 
 
 At the death of the chief the whole tribe mourns. Four days 
 after the death has occurred the whole tribe assembles, and all take 
 a bath which concludes the mourning. 
 
 The chief's son, some time after his father's death, adopts the latter's 
 name. For this purpose he invites fill the neighboring tribes to a 
 
T 
 
 324 
 
 THE AMERICAN ANTIIUOPOLOOIST. 
 
 [Vol. II. 
 
 "potlatch," the character of which was so well described by G. M. 
 Dawson in his "Notes on '.he Kwakiool" (Trans. Roy. Soc. Can. 
 1887, Sec. II). The Snanaimuq have a permanent scaffold erected 
 in front of their houses, on which a chief stands, assisted by two 
 slaves, who distribute the presents to be given among the guests, who 
 stand or sit below. As it is necessary to give a festival at the 
 assumption of the chiefs name, the new chief continues sometimes 
 for years and years to accumulate wealth for the purpose of celebrat- 
 ing this event. At the festival his father's name is given him by 
 four chiefs of foreign tribes. 
 
 The potlatch is considered a means of acquiring rank or of re- 
 storing honor. If some misfortune has befallen a man, or if he has 
 been ridiculed by a neighbor, he will destroy a certain number of 
 blankets and thus restore his honor ; or he will throw the blankets 
 away and his friends will destroy them. 
 
 The gentes of the Snanaimuq are not all of equal rank. The 
 Te'vvetggn and the Ye'cegen are considered the noblest. They alone 
 are allowed to use masks, which are calle d sgod'egoe and represent 
 either beavers, or ducks and spring salmon. These masks are not 
 used by all tribes speaking the Snanaimuq dialect, but this is a 
 privilege of the Snanaimuq, Pena'legats, Qnuis^oyim, Kul'kotlem, 
 and A'oa'tl. 
 
 Formerly the Snanaimuq were a very warlike tribe. Their war- 
 riors were thoroughly trained. They were not allowed to eat while 
 on the war-path. Before setting out on such an expedition they 
 painted their faces red and black. When near the village they in- 
 tended to attack, the party divided ; one-half hid in the woods 
 behind the village, while the others watched in their canoes. When 
 the latter gave a sign, both parties attacked the village. When 
 successful, the men were killed, the women and children carried off 
 as slaves. The heads of the slain were cut off, taken home, and 
 planted on poles in front of the houses. 
 
 It may be of interest to hear the history of one of these wars 
 that raged for many years about the middle of this century, as told 
 by a chief of the Snanaimuq. Aba'elite, a chief of the Sl'ciatl, had 
 a daughter who was the wife of a chief of the Snanaimuq. Once 
 upon a time the former tribe was attacked by the Le'kwilto/i", and 
 many men had been killed. Then ^oa'elite sent to the chief of 
 the Snanaimuq and called upon him for help. They set out jointly, 
 and met the Le'kwilto^ at Qu'sam (Salmon River). In the ensu- 
 
 /- 
 
 
!T 
 
 Oct. 1889.] 
 
 NOTES ON THE SNANAIMUQ. 
 
 325 
 
 // 
 
 
 ing struggle the Si'ciatl and SnanainuKi were victorious, but many 
 of their warriors were iiilled. Tiiey brought home many heads of 
 their enemies. The friends of the Snanaimuq, however, were sad 
 when they heard of the death of so many of their friends, and they 
 resolved to take revenge. Tiiey all — the Pena'letiats, T'a'te^'6, 
 Yeqo'laos, Qelii'ltq, ^e^eme'n, Snono'os, Snanai'muq, and Si'ciatl — 
 gathered, and made war upon the Le'kwilto^''. Another battle was 
 fought at Qu'sam, in which the Le'kwilto/^* were utterly defeated, 
 and in which many slaves were captured. Now, the Le'kwilto^* 
 called upon their northern neighbors for help. They were greatly 
 reduced in numbers. Of the Tlaa'luis, only three were left. Then 
 these tribes went south to take revenge and were victorious in a num- 
 ber of battles fought with the southern tribes, who had meanwhile been 
 joined by the tribes of Puget Sound. While the war was thus raging 
 with alternating success, part of the tribes on Vancouver Island had 
 removed to the upi^er part of Cowitchin River, others to Nanaimo 
 River, still others to the mainland. Posts were continually main- 
 tained to keep the tribes informed of the movements of the Le'kwil- 
 toJ^ and their allies. Once the latter had unexpectedly made an ex- 
 pedition southward before the tribes were able to gather. They had 
 gone past Fraser River to Puget Sound, and had massacred the tribes 
 of that region. Meanwhile those assembled on Cowitchin River 
 had sent word to the tribes on Fraser River, and summoned them 
 to come to the island. They told them to pass through Cowitchin 
 Gap, and to look on the shallow beach on the north side of this 
 channel for signal. They obeyed. Meanwhile all the tribes on 
 the island had assembled, and determined to await the return of the 
 Le'kwilto/C-' in Maple Bay. To indicate this they erected a pole, 
 sprinkled with the blood of a blue jay, at the beach in Cowitchin 
 Gap, and made it point towards Maple Bay. Thus they all assem- 
 bled. Early one morning they heard the Le'kwilto^ coming. 
 They sung songs of victory. Unexpectedly they were attacked. 
 Almost all of them were slaughtered, their canoes sunk, and women 
 and children enslaved. A few reached the shore, but were starved 
 near Comox. This was the last great battle of the war. The nar- 
 rator's father made peace with the northern tribes. He was the first 
 to settle again on Gabriola Island. He emancipated his slaves. 
 When peace was made the chiefs made their peoples intermarry. 
 
 I cannot give a detailed description of the religion and mythology 
 of the Snanaimuq. They consider the sun the supreme being, and 
 
326 
 
 THE AM15KICAN ANTIIROPOLOGIST. 
 
 [Vol. II. 
 
 call him S6mca'<;et. They pray to liim, and thank him for food 
 and fair weather, but they do not make any offerings. As a sign 
 of their regard, they do not cat breakfast until he is high up in the 
 sky. 
 
 The general prayer is the following : 
 
 a sia'm, iii kuii'tl k'ur yiha'l/tatgucia ten sialem, iii kulitl yitsetsauA'- 
 
 Oh chief, good if you guide us the road. good if you have pity 
 
 ma^uq . 
 upon UK. 
 
 Evidently sun-worship is at the foundation of the religious cere- 
 monies of the Salish tribes as well as of the Kwakiutl. 
 
 Among the mythical beings I may mention Qiils, the great 
 wanderer, who transformed the beings which originally inhabited 
 the earth into animals, and had many a remarkable adventure. He 
 corresponds to A'anikila of the Kwakiutl, and some of the legends 
 told by G. M. Dawson as referring to the latter are also told of 
 him. At the same time he is considered the deity. The mink 
 plays an important part in the mythology of this tribe, and many 
 a legend refers to the fabulous thunder-bird and to the S'e'tU'ei, the 
 double-headed snake. Sickness is produced by the touch of the ghosts, 
 who, according to the belief of the Snanaimuq, appear in the shape 
 of owls. The sick are cured by the shamans, who do not use rattles 
 in their incantations. Shamans acquire their art by encounters with 
 spirits, for whose apparition the novice prepares himself by long- 
 continued bathing in lakes and by rubbing the body with cedar 
 twigs "to remove all bad smell." 
 
 I give here two traditions of the Snanaimucj which are of interest 
 in a study of the diffusion of tales. The first lias been recorded by 
 A. Krause in Lynn Channel, .\laska, while the second is a pecu- 
 liarily modified form of the well-known Tlingit legend of the origin 
 of the daylight. 
 
 I. — The Man and the Whale. 
 
 A harpooner went sealing every day. He had caught a great 
 many seals, and returned home. Then he invited all his friends to 
 dinner. When they had finished their meal, his wife descended to 
 the beach, intending to clean the dishes, and to throw away the 
 remains. She gathered her blanket around her, and went a few 
 steps into the water to wash a seal-skin. Then, all of a sudden, a 
 killer {Delphimis ona) appeared, took her on his back, and swam 
 
 k 
 
 ■pm 
 
'i 
 
 Oct. 1889.] 
 
 NOTES ON THE SNANAIMUQ. 
 
 327 
 
 away. Her husband heard her crying for kelp; but, when he had 
 reached the beacli and launched his boat, the killer was almost out 
 of sight. He summoned his friends, and they went in pursuit; but 
 soon they saw the killer dive, taking the woman to the bottom of 
 the sea. When they came to the place where this had happened, 
 the husband tied a rope of deer-skin around his waist, and said to 
 his friends, " Stay you here and hold to this rope. I shall descend 
 to the bottom of the sea and recover my wife. Do not haul in the 
 rope until I return." Then he jumped into the water. When he 
 arrived at the bottom of the sea he found a trail, which he followed. 
 After awhile he met a number of old women, one of whom dished 
 out food to the rest. The man saw that they were blind, and took 
 the full dishes from the hands of the old woman. After she thought 
 each of her companions had received her share, she asked, " Have 
 all of you got your dinner ? " They rei)lied, " No, we have not got 
 anything." Then they smelled the stranger, and said, " Oh, let us 
 see you, O stranger!" The latter asked, "Now, tell me, grand- 
 mothers, did not somebody go past here carrying a woman ? ' ' They 
 answered, "Oh, yes! they went to the house of the killer." In 
 reward the man opened their eyes. Then they said to him, " Be- 
 ware of the crane ! " "Never mind," replied the man, "I have 
 my fish-spear with me." 
 
 He walked on, and met the crane, who sat near the fire and 
 warmed his back. The chief pushed him with his foot, and the 
 crane fell into the fire and burnt his back. He cried with pain. 
 "Tell me, crane," said the man, " did not somebody go past here 
 carrying my wife?" " Yes, they went to the house of the killer," 
 answered the crane. Then the man cured him of his pain, and 
 gave him his fish-spear in reward. The crane warned him of the 
 slave. 
 
 The man walked on, and arrived at the place where the killer's 
 slave split wood for fuel. Then he crawled underneath the log, and 
 broke the point of the wedge. When the slave saw this he began 
 to cry, and said, " Oh ! it is growing dark, and I have not 
 finished my work. Certainly my master will punish me." Then 
 the man came forth, and the slave said, "What is your name, O 
 chief! Where do you come from?" "I come to look for my 
 wife." "lam fetching wood here for my master, who wants to 
 cook and to eat her. Oh ! have pity upon me, and mend my 
 wedge, else master will kill me." The man complied with his re- 
 
328 
 
 THE AMERICAN ANTHROPOI-OGIST. 
 
 [Vol. II. 
 
 quest, and the slave said, "I will help you to recover your wife. 
 Watch until he sends me for water. When I return, I shall feign to 
 stumble, and pour the water into the fire. Then jump for your 
 wife, and make your escape." The man followed the slave's 
 advice. The latter poured the water into the fire, and then the 
 man and. his wife escaped. When the killer was aware that they 
 were gone he commanded the crane to kill him. He, however, 
 intentionally missed him. The man and his wife arrived at the 
 rope. They pulled it, and his friends hauled it in. They returned 
 home at once. In vain the killer pursued them. They had a long 
 suirt, and reached home safely. 
 
 II. — The Origin of Day*, ht. 
 
 A long time ago there was no daylight, for the gull kept it in a 
 small box which he watched jealously. His cousin, the raven, how- 
 ever, was anxious tjo obtain the daylight. One day when walking 
 with the gull he thought : " Oh, I wish the gull would run a thorn 
 into his foot !" As soon as he had thought so the gull cried with 
 pain, having stepped upon a sharp thorn. The raven said : " Let 
 me see, I will take out the thorn." He was, however, unable to 
 see it, as it was dark, and so he asked the gull to open the lid of the 
 box and to make it light. The gull oj^ened the box very little, so 
 that a faint ray of light came out of it. The raven pretended not 
 to be able to see the thorn, and, instead of pulling it out, pushed it 
 deeper and deeper into the gull's foot, saying : " You must give me 
 more light." The gull cried: Sqeti^n, sqena'n! (my foot, my 
 foot !) and at last opened the box. Thus the day light was set free, 
 and since that time we have had day and night.