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11. — Till': MvTiioi.DGV OF TiiK Bi:lla Coola Indians.

Bv Franz Boas.

I'LATls VU-XIl.

CONTENTS.

PAGE.

I. Location of the Tribe j6

II. I.ileiatiire 26

111. ('leneial ! )esLril)tioii of the Mythology
of the Bella Coola :

The Ui)per Heaven 28

The Lower Heaven 28

The Karth 3-

The Lower Worlds ,57

The Country of the Salmon, and the

( >rigin of the Salmon . . . . 3S
The Canoes of the Salmon and of

the Winter Ceremonial . . . .(o

The Calendar 41

Ananlikiits'ai X' 41

Protectors of the Shaman .... 42
Toa lai.'it, the Protector of the Moun-
tain-goat Hunter 45

IV. VilLige Communities ami their 'Pradi-
tions :

List of \'illages ....
'I'radition of Sk ija . .
■Pradition of Nusxei|!
'I ra'.iition of Ai,(|la'\i.
'Pradition of Stske ii.
Tiadilion of \ use ex .

4'S
5°
5.?
.S9
60
61

VI.
VII.

'Pradition of SEnxi.
'Pradition of Xuk'i't.s .
'Pradition of N'us(|! F.'Ist
'Pradition of NiiLi.e ix
'Pradition of Stu ix' .
Tradition of Sotsi.
'Pradition of Satsi]
'Pradition of .Another Vi
'Pradition of Xus(|a'])ts
'Pradition of Nans

Miscellaneous 'Praditions
The Salmon ....
'Pile Snene i(| . . .
I'he Raven ....
I'he Mink ....

'Pile Deer

'Phe Hau'hau . . .
'I'he Woman who marriec
■Phe Wolves ....
Tradition Irom Snu i.lai.
'Phe Cilacier ....
'Phe Hlack Hear . . .

Rem irks on the Ru'siut and Sisau'k

FACE .

. 63

65
65

67
68
69
7°

• • • 73

ii3. 86, 87, 88
90

100

10.?
108
109
I 1 1

114

e Stumi)

Development of the Mythology of thi
Hella Coola ......

[ -\S 1

-Ml;.\l. ,IM. Mt

.NAT. MIST., VOL. II. ACG., lS()S.

lioAs. I'Hi-: Mviii()i,(-)(;s oi' riii', uki.i.a cooi.a Indians.

Tlic liclla Coola are a small tribe inlial)itinii tlie coasts of Dean Inlet
atul Heiitinck Arm. two loni:: ;iih1 narrow tiords situated in about latituile
52° nortli, in l^ritish Columbia. Their habitat e.xtends aIon<i; Bella L'oola
Ri\er, which emjities into North Beiitiiick Arm. The name "Bella L'oola"
is a corruption ol' the word " Bilxula," by which name the tribe is known
to tiie Kwakiutl. 'I'here is no term in their own lan<;uaije embracinij all the
tribes speakiiii,^ the Bella Coola lan<j;uafije. It seems that at a Ibrmer time
the tribe was ([uite populous ; but, owinLT t" Niuious epiilemics aiul the
introduction ot" other diseases, its numbers ha\ e dwindled down, so that
at the present time it has Iieen reduced to onl\' a tew himdred souls. The
lanj^uage spoken by the tribe belonj^s to the Salishan tamily, more par-
ticularly to the yroup ot dialects spcjken alonLj the coasts ot" Oregon, Wash-
ington, and British Columbia. The great similarity betiveen the liella Coola
an . the othei' Coast-Salishan dialects leails me to assume that at one time
the tribes speaking these dialects inhabited contiguous areas. iVt the pres-
ent time the Bella Coola lU'e separated trom other tribes speaking Salishan
languages b\' a conside'-able stretch ot" country, which is inhabited by tribes
ol" Atha]iascan and Kwakiutl lineage. \'ocabulary antl grammar ha\ e been
highly moditied, partieidarly by an extensive elision ot" xowels. The rela-
tion ot" their language to the other dialects ot" the Coast Salish is similar to
that ot" the Tillamook, another language belonging to the Salishan t'amily,
which is spoken on the coast ot" Oregon, in an area sejiaratetl trom the rest
ot" the .Salishan territory by the district inhabited by the Chinook.

Phwsically the Bella Coola bear exidence ot" long-continued contact with
tile northern Coast tribes, and also with the Athapascan tribes ol" the interior.
Evidently intermarriages ha\c been (piite trecpient, so much so that their
present physical appearance diti"ers considerably tiom that ot" the southern
Salishan tribes, ot" whom they t"orm a branch. The same is true in regard
to their customs antl beliets, which dilFer tuiidamentalh' from those ot the
southern Salishan tribes.

In the present paper I shall ilescribe the mythology ot' the Bella Coola,
and discuss its development.

II.

Our pre\ ious knowledge ot" the mythology ot this tribe is based on
studies made by Adrian Jaeobsen, Fillip Jacobsen, (loekcn, and the writer.
In 1SS6 I published a tew brief notes on their traditions.' Goeken pub-

VerhanciUin^en lier Herliner ( Icscllschaft ftlr Anthrojjolo^qc, ICihndlo^ic iiinl L'r^eschichte, 1SS6, p. 20O.

r.oAs, rill', MVl•ll()l.()(;^• oi' riip; hhi.i.a codi.a imhans. 27

lislud some remarks on the religious life of the Bella Coola in iS.SO.'
whieli, however, eontain so many misconceptions that they cannot he usetl
to aih anta,<;e. At the same time I published a briel" descrijition of the
tribe, based on intbrmation received iVom a small jir(»nii of members of the
tribe who were traveliinjf in (iermany. In tliis description also there are i!
number of misconceptions. 'J'he Indians were shown a collection of masks
Irom \^mcouver Island with which they were not familiar. They f^ave,
however, explanations of these masks, jud^inj^ by tlie similarity to masks of
their own tribe ; conse(]uentl)' the explanations ijiven there arc not cor-
rect.' In iiSqo I fell in with a number of Bella Coola who were fishing for
salmon in Fraser River. The information obtained from them was published
in the reports of the British Association for the Advancement ol' Science,
iScji.-' ,'\. Jacobsen published a ilescription of their ceremonies in iiS^i.'
Fillip Jacobsen described some of their traditions and customs in 1894 and
1895.'' I ])ublished a collection of traditions in 1894 and 1895."

III.

All the collections which have been made heretofore do rot bring out
clearly the principal characteristic ol tiie mythology of the Bella Coola. The
tribes of the North Pacific coast consider the Sun as the most important
deit}', but at the same time they believe in a great many beings of super-
natural power. For this reason their whole mythology is very unsvstematic.
The Bella Coola, on the other hand, hav e devc'oped a peculiar mythology, in
which a number of supernatural beings ha\e beon co-ordinated. A system has
been evolved which justities our terming the supernatural beings "deities."
The general t'eatures of this system are as follows: —

The Bella Coola believe that there are live worlds, one above an-
other. The middle one is our own world, the earth. Above it are spanned
two heavens, while below it there are two underworlds. In the upper
heaven resides the supreme deity, a woman who interferes comparativ eh'
little with the fates of mankind. In the centre of the lowei' heaven, that is
in the zenith, stands the house of the gods, in which reside the Sun and all
tiie other deities. Our own earth is an island swimming in the ocean. The
underworld is inhabited by the ghosts, who arc at liberty to return to
heaven, whence they may be sent down again to our earth. The ghosts

' Oriij^inal-Mittheilunjren aus ilem koniglichen Museum fiir Vnlkerkundc, Berlin. iSSG. pp. 1S3-1S6.

'■' //'/./., pp. 177-1S2.

■' Sevcntli Kupiirt of the Commiltee on the N'oitlnvestern Tribes of C.inuila, pp. 2-i8 ; Report of the (iisi Meelinj;
ol the lirilish .\ssiK-ialinti for the .Vilvaneeiuent of Science, held at Cardiff, [Siji. pp. ^0^-^41),

' Verhandhni^en dor Merliner tiesellschafl fiir .Vntliropolo^ie. I-'thnoln;^ie und rr^eseiiichte, iSiji, pp. 383-31)5.

' Vnier, Tidskvift ut;,'ifvell af Svenska Sallskapet for Antropoloj;! och ( leonrali. lSi)4. pp. 187-202 ; 181)5, pp. i 23.

'' Vcrhandlunjjeii der tierliner Gesellschaft flii' Anthropolo>;ie, Kthnolojjie und Urjfeschichte, i8y4, pp. 281-30(1 :
I8y5, pp. I8y-i(j5.

28 BOAS, TIIK MV llldl OC.N' 0\- I 1 1 !•. lU'.I.I.A COOI.A INDIANS.

wlio ilie a second dcatli sink to tlic lowest world, iVoiii which there is iiu
return.

The upper heaven is called Atsa'axi., or SnutxM.ok-'a'ls ti SOnx* t'aix-. or
Sonxaui. Onui'o'nikilikM. The ileity rulin<i there is a woman who is called
Q; na'its, or Tsi sisnaaxii. ("our woman"), or Ek"!yakMmtOi.s'ii. ('" al'raid
ot nothinjf" .

'I'his hea\ en is described as a prairie without any trees. It is said that
in order to reach it one must i^o up the ri\er tVom the house ol' the yods
in the lower heaven. In another tiadition it is said that in travelling;- tVom
the lower hea\en to the upper heaven one has to pass the rent in the sky
which is called Tsi.na'lotas ti Sonx' t'aix'. The house ol" the supreme ileity
stands in the far east, and a i^ale is continually blowinj^ over the open country,
drivinij every thinu; towards the entrance of her house. Near the hou.se,
however, it is calm. In front of the house stands a post in the shape ol" a
l"r<;e winijed monster, and its mouth is the entrance to the house. In front
of the house-door there is gravel of three colors, — blue, black, anil white.
Behind the house is a salt-water pond in which the goddess bathes. In tiiis
pond lives the si'siui. or xtsaltsalo'sEin. This bein<; sometimes descends to
our world. Wherever it moves, t'.ie rocks biu-st, and slide down the siiles
of the mountains. It is described as a snake or a fish (see pp. 44. 66).

In the bef^inning of the vvorld the mountains were of yreat hei<jht.
They were human beings wlio made the world uninhabitable. CJjuua'its
made war upon the mountains. She vampiished tliem, and made tiieiu
smaller than they usjd to be. Durinj;' this tight she broke off the nose of
the mountain YcdyulE'mi., which is situated near Nui.Iic'l. Its face mav be
recoi,Miized even now ; and the Indians say that when its name is called, it
answers. There are two mountains near the head-waters of liella Coola
River. The one is called Si.ex'i.dkoai'i. ; the other one. Na'axi,. The for-
mer had a tire, called Snutai'k'nimsta, burniny- in his house. This tire
warned him ot the approach of enemies. When (^mia'its made war upon
the mountains, the Hre warned its master, (.^una'its was coiuinj; down the
river in iicr canoe, whicii is named "TIkun." When she apjiroached, he
broke her canoe, and siie returned to licaven. The canoe lias been trans-
formed into stone, and may be seen to this day at the foot of the mountain
Si.exM.ekoai'i.. It is said that Q^ima'its visits the earth every now and then.
Her visits cause sickness and death. She is described as a ureat warrior.

In the centre of the lower heaven, which is called Son\", stands the
house of the <j()ds. This house is named Nusmi;'ta (the House of Mvtlis).
or Xusk loai.tnai'.x'sta ("where man was created"), or Xusk'i.ai.nic'msta
("the house from which people come down"), or Xusqulxoai'x'sta ("the
lunise to which |>cople go"). In Iront of the house stands a post called
Nui.tnO'k'ta. It is painted with representations of all kinils of birds. A

I'.DAs, Till; Mvi'ii()r,()(;N oi iiii; r.i'.i.i.A cool, a Indians. 29

wliitL' (.raiiL' (.-), (^")'\(").\, is sittiiiji on top of tlic post. 'I'lif master of the
liousc is Siaix. the Siir.. He is iilso ealled T.l'ata ('•our lather"), or Smai'ya-
kihi ("the sacred one"), or Smayalo'oi.la. It seems that he is tlie only
deity to whom the IJeila L'oola pray. They do not pray to (.^iima'its. tlie
deity of the supreme heaven. f lia\e not round any prayers directed to the
other deities ol the lower heaven. I recorded a number (jf sucii prayers
directed to tlie Sun. 'I'iiey are as follows : —

.Ai.k'Ixii.O Isnx TaiUaii ! (" Look on us wlicri' wi- arc guiii^;, l''atlKTl")
TaUaif ! ai,kalt\'(iiiulo l.x I (" I'ako caro ,)l us, I'atlier I")

'I'aatau I i.kallxmiito'i x ala mi nlai.t'a ts 1 I'aataii aLep'alosai.toLx ! (" Katlier !
takf < an- nf diir road I Taki' carL' ol iis I")

After a lono-continued rain, the}' pray : —

TspOsKiiix 'I'aatau' I kOi.'iC'lxuslimOtx, 'I'aatau I ("VVi])eyour rate, tatlu-r I that it
may be lair wc itlicr. ")

The mountain-o-oat huntci- jirays : —

Osqa ynstntilnx, 'I'aatau', ta mi;iiuii: iitsno, SmSyalol.lau I I" Let your cliildren look
at me, SmayalOi.la, l''atlier!")

A person pursued by misfortune prays : —

Nucilameki'mtsx I'aatau ! anunomak'nia to ti c|IayanF.mtnKnit'ai'x'. (" NFako me
happy, I'atlier! Vou ha\e given rae too much misfortune.")

A sick person prays : —

Nui|lameki'mtsx Taatau' ! ska sasciloalosto'mx 'I'aatau' ! ("Let my life be long.
Father!")

The successful hunter, or the woman who has found a plentiful suppl}'
of berries, prays : —

NonO(ialame ktuts ti mani.t'aix' sk'a uOiilamekMuits sk a poi.tiis anoai'k'inets'ats
sk'etsk'is ti S(i!aitst'aix'. (" Kather! Vou make me happy. Vou jj;i\e me what I desire.
Thus 1 find what I wished foi.")

The P"lla Coola also make ()trerin<j;s to the Sim. Iltintcrs tiirow four
small slices of seal-meat, of mountain-ooat tallow, etc.. into the tire as an
ort'erino' to the Sun, in order to obtain success in huntino;. Sick people burn
parts of their cIothiiiLj. which they decorate with red ceilar-bark, as an
otferino- to regain health.

The second deity, who is called Ar.k'imta'm. seems to be of eqtial im-
portance. Siinx and Ai.k'unta'm sta\- in the rear of the House of Myths.
Near the fire stays Snuhk'ulx'a'ls. He is an old man who t'ormerly ruled o\ er

,?«

;i)As. I 111: \i\ I iioi.oiiV (»i III:; iiki.i.a ((ku.a Indians.

tlio lloiisi' ol Mvtlis, bill \vl)() lias ui\i'ii up liis pliicc in liivor ol Si;ii\ and

Ai.k'iiiil I'm. These two minlil In ealli'il tlic niliTs of luankiiul. Iii must

tiiulitioiis they arc descrilicd as tryiiifj to destroy man, nowvitlistanilinj.; tlie

tact tliat tliey are eonsidered tlie creators of mankind. This peculiar chai.ie-

teristic ot" these deities is clearly hrouiilit oat in the traditions recordeil on >t^ • "^

pp. JS tV. In one leuenil which 1 collected in i.S()(), Ai.k'nnla'm's inotlier. *^' ^V

Xfinusomik'eecionic'm, is desciibeil .is a C'.nnihal. who inserts her lony ^
snout in the ears ot" man. anil sucks oin his brain. K\entuaily she was
transformed into the mosipiito.' I diil not hear her mentioned as oni' ol tlu'
deities residiny- in the I louse ol Myths, According to the same tradition.
the salmon were obtainetl by a man who nambled with Ai.k"unt;i'm. the
st;ike beiny the salmon. Ai.k'untii'm lost, and the man took the salmon down
t'rom iiea\ en. Another lejjcnd ot" the oriyin ol' the salmon is recoriled on p. ,v'^.
where it is told how the birds obtained the salmon. Accordinj^ to still another
tradition (p. <)4 ). the Ra\en obtained the salmon by marryinu: .'i salmon yirl.
In the tradition ciuoted abo\ e. Ai.k'unta'm also u'i^es to man the power to cure
disease b\ means ot" the water ol" life, which tlu shaman sjirinkles on the
sick person.

A number of inferior deities li\e in tlu' House ol' Myths. i'hey mi^ht
be calletl the assisti'.nts of the principal deities. In order to understand their
functions, it is necessary to state that the deities residin<,r in the House
of M\ths ha\'e particular charge of the religious winter ceremonial ol the
Bella L'oola which is called ku'siut, and which corresjionds to the ts'Otsa'eqa
of the Kwakiutl. I ha\ e described this ceremonial, and its importance in
the social lite ot the Kwakiutl. in ;inother |iaper.'"' 'l"he ku'siut is of e(]ual
importance to an understandinji' of the social life and mytholo<j;y of the
Bella L'oola, It is sutficient to say at tliis place that the ceremonials per-
formed durin<; the ku'siut are mostly tlram;Uic representations of myths
ret"errin<;' to the \arious deities, particularly to those of the House ot Myths :
theret"()rc masks representing,^ these deities are used in the ceremonials.
Plates \TI to XIT' show a series of these masks. Fi<;s. i. 2. and 4 (Plate VH)
are Sicnx, Ai.k'unta'm. and Snni.k"ulx"a'ls. The functions ot" man\' ol the
inferior deities seem to refer solely to the ku'siut. These deities and their
t"unctions are as t'ollows : Six'sOk'ilai'x" (Plate \TI. Fi<x. 6) ordains the death
of man and animals. Accordin<j to one statement that I received, there are
t'our deities of this name in the House of Myths. It is his particular duty
to kill those who trans<iiess the laws ol" the ku'siut. This dcit\' is men-
tioned by Jacobsen, who calls him Sek-seik Kallai,' Nusne'ne(i"als (Plate
VII, Fig, 7), or the SnCne'iq of the House ol" Myths, sits b\' himself in one

Verhandlungen der Berliner ("lesellsch.ift fltr Anthropolojfie, Kthnologie und Urgeschichte, iSqj, p. 293.

■' Ri'purl of Ihu r. S. National Mu^icum, iSy;, pp. 311-738.

■ I)r.iwin;;s liy Mr, Kiulolpli W(.-l>er.

' V'LTlianUlungtn dcr lierlincr llesellschaft flir .Vnlliropologie, I'^thnologie and I'ryeschitlite, lS()i, p. 3SS.

iii»As, I UK \i\ I ii()i,()(i\' (ih riih, iii;i,i,.\ cooi.a Indians. .i'

I.KIIH.M- ol' the lioiisL'. ill- pii.'\ L'lits tlidsc who are not initi.itcil in tlu- secrets
of the kfi'siiit Ironi approacliinjj tlie lioiisc. The SnOnO'iq is a fabulous
monster, the peculiarities ot which are desL ''led mi a number of traditions
(see pp. .S3 rt'.). S'anoi.x'inuKa'lt (I'late VII, Fi<,'s. u and 1,^) is a boy vviio
pertornis kfi'siut dances all the time. W'iien the deities resolve to send a new
daiue down to our world, it is conveyeil by S'anoi.xMiuii.a'lt. It is the office
of another deity to sinj^, aecompanyiii",' the kfi'siut dances ot' the ^ods ( I'late
VII, l•'il,^,5). Anu(iat"o'tsi;m is a deity in re,<j;ard to whose functions I have
not been able to obtain detailed information. It is said that he intervenes on
behalf of man when Si;n\ aiul Ai.k'until'm threaten to pimish him. There are
two j^oildesses in the house who also intervene in favor of man when the
principal deities threaten him with death and sickness. Their names are
Snitsinii'na (Plate VII, Fifj. 9) and Aiai.ila'axa (Plate VII, Fi^'s. 10 and n).
They wake man alter sleep. Without their help, nobody could wake from
sleep. Aiai.ilA'axa is at the same time the <,niardian of the moon. Every
month she restores the moon to her full size, and she cleans her tace alter an
eclipse. The moon is called A'ni/Ai.<i;-ila (Plate \, Fif^. 10). The eclipse is
produced by several deities called .kicf-'-i'yosMEm, which means " paintinj^ the
lace black" (Plate X, Fi<i;s. 4-6). It is believed that at this time the moon
performs one of the most sacred ceremonies of the ku'siut, which are thouj^ht
to be \er\ ilan},'erous to the performer. The black paint with which her face
is covered is supposed to be a protection against these dani^ers. Aiar.ilft'axa
cleans olf the paint after the dance has been completed. .:Vccording to
lacobsen,' the Indians say that during- an eclipse the moon (En-kla-loi'-killa)
paints her face black. The same deities are believed to paint and to
clean tlie faces of human ku'siut dancers. Snitsma'na and Aiai.ila'axa also
resuscitate those who are killed by the dangerous performances of the
ku'siut.

While the functions of the beings enumerated here are mostly concerned
with the ku'siut, ot'.ors are more immediately concerned with the aff'airs of
the world. Important among these is K"x'ex'6k'ne'm (Plate VII, Fig. 5).
Sicnx is the creator of man, but his work is supplemented by that of the
god K'x'cx'ek'ne'm. When Sicnx creates a new-born child, K'X"ex"ekMie'm
gives the child its individual features.^ Before children are born, the goddess
named NuOx'qiinialsai'x' or Ser'.semE'ltstas Sp.nxala'oLEla places them in a
cradle and rocks them. After she ceases rocking them, the children are
sent down to our world. She also rocks the young of all animals ; and
when she stops, SEnx sends them down to our w'>»-' ' to be born. At the
same time he ordains that their skins and their flesh shall serve for clothing
and food for man. Nuex'qEmalsai'x' might therefore be called the deity

Verhandlungen iler Berliner (jesellsch.i(t fllr Anthropologic, Ethnologic und Urgeschichte, 1894, p. 112.

33 llOAS, llll. \1\ I IKH OCN 1)1 nil, mi.l A ( iitil A INDIANS.

li;i\ iiii,' I'liar^c ot tliL' biilli ol' all animal |)cin<;s. While she is loekin;; the
eraiile, she sitijjts. —

" xoOsxoOsinaixnimOta nOkOks i.a nOcxi.Ih in;ilsai\ an an an an.
AayiitsOtsk'Ox'ais six 'ixOi.ay;! ink'tC'ts'at.s snKiniii;n)k''il ItowasOats ayuwa
sOyOnxsOats an ati au an "

Another deity living' in the House ol' Myths is the niotiuT ol' Mowers,
ealled NomVosqa (Plate X. Fi;;s. 7 and 9), the ilaiiuhter of Sniik;ia'ni.its. It
seems that this last name means " ;;(>in<j; to tiie liyht." This evidently refers
to the laet that the Sun is believed to move on hi^ path towards the west,
t'aee loruard, and eonsequently durin<i- tlie spring months aseends the sky
movinji towarils the riyht : so that Snukpa'ni.its. mox ini^ to the rii,d)t. means
at the same time the spriuiitime. when the sun is moving up the sky.
This is the time when tlowers lie^in to sprout. ICvery sprinj^ Nono'osiia
j,nves birth to all the plants in the order in whieh they beuin to appear.
A shaman is ealled to liei- aid by two olil women who assist her (I'late X.
Figs. H and 11).

Ever\' vear. at the time ol tiie w inter solstice, the deities determine who
shall die ilurinu' the ensuin;.! yeai'. Two beings ealled KakOstsai'oi. Ola
xm.l'noas are placed on the ends of a lont,' plank, whieh is supported at its
centre, and swini^s like a seesaw. 'I'hen all the mei. and all the animals
are ealled to stand near the eiuls of the plank. When one of the swiuiiiiii;;
beings tails down from the plank, the person standing ni'ar it will ilie sooner
thi.n the one staniling at the opposite eiul. The deities have a messenger
caded NutsKkoa'lsika (that means "long ear"), who carries all the news
from our earth up to the House ol' Myths. Ai.k'untiVm ha; two children, —
the tleer, who is calleil Suoo'IkxhUs Ai.k'unta'm. that is. " the loolish son
of Ai.k'nnta'm " (I'late \TI. I'ig. 8). and i.ei;xoni\-is Ai.k'unta'm. I have
not been able to learn any thing in regard to the I'unctions of these two
beings.

W^hile Sicnx and .Vi.k'unta'm are principally concerned with the fates
of mankind, they do not personally interfere with the doings of man. Their
thoughts are carried out b\' foui" brothers, who are called collecti\ely Mas-
masala'nix or ()nlsk-t'mti:ni:m (Plate \'III. Figs. 1-4). These brothers are
jNIai.apa'litsOk" ("the one who finishes his work by chopping once"), Yida'-
timot ("till' one who finishes his work by rubbing once"), Mai.'apO'exoek*
("the one who finishes his work by cutting once"), and li/iiai'lak'. They
ha\e a sister called i/a'ciumOiks. These tour brothers li\e in an ele\ated
room in the rear of" the House of Myths. The\ are ei>gagcd in v'arving
and painting. It is said that they ga\ e man his arts. They taught him to
build canoes, to make boxes, to. build houses, and to ear\c in wood ;ind to

r.itvs. im. \i\ riini.iK.s ni im, mi i \ ((ku \ Indians. ,v<

paint. 'I'Ikv taiiylit liiiii tlic iiKtliculs ot liimtinii, and. accmilinj,' to mmuc,
llu'v niaiU' till- tisli. '1 no Ik'lla L'oDla say. vvlun caivint,' a ik'si;,'n, thai Mas-
masalA'iiix jiixos them tho idea which thi'\ arc woikiii!,' out.

Si;n\ has a ilaii<,duci- namt'd Sp'ix'p'ik'ni.'in. who invfiitod the ait of
woikini; codai-hark. 1 Kt tiniiro is also um-iI in tlio ku'siiit ti'ii'inoiiial, in
whiiii thi' invention ol' tlic preparation ot' ecila -bark is rcproscntcd. This
deity lias an assistant called Oniatosek". who supports the stick over the
cdye ot' which she is breaking,' the hark. When tirst breakinj; bark, she
shouts, ■•.\i.C-tx si;tya'ltxau ti Oniatose'k'stix'" (" Hrin<; to me OmatAse'k'").
After he has been j,n\en to her, she shouts. "Ai.ctx siaya'ltxau ta tipcnk-i.ts "
I '* Hriny me the board on whieli to break the bark"'i. Alter reeeixin^ this,
she diiiianils the eeilar-bark breaker, sayini;, "Al.Otx snukpani.ai'ts ti
sp'e'ktats."' l"'inal!y she asks tor ceilar-bark. saving;, "Ai.Otx k"i.Oll.olEmx'laix*
ti sp'e'k'etstex'." Then she bcjiiins to work, siiiijini.'. —

" K •■t.i .iLk'x'niiwO t Oi.'rnsi 'k iiista l.i Ian s
K st.i nls.mO ts tsi Sp'ONp'OkinK im.is Sin.x.ila o. In."

(" Behiikl me, ye who are not initiated !

I am the t'edar-bark lireaker of Srnxal.i nila.")

It seems that most ot' the Bella L'oola maintain that the Raven also
li\es in the House ot" Myths, but this point ot' their mytholooy is somewhat
obscure and contradictory. Accordin<,r to the tradition ot' a number ol' fami-
lies, the Raven was one of the beinys sent down by Seux to our world to
become the ancestor of man. but at the same time it is told that he invented
certain arts. It is stated that he made the first salmon-trap (ai.tk'u'l). which
is used in connection w ... the salmon-weir.

It is also said tiiat Masmasala'nix attempted to make the whistles for the
winter cerenu)nial, that he was unsuccessful, and that the Ravc! succeeded
in making them ; also that the Raven came down to give the world its
present shape. He institiiteil the festivals of the Bella L'oola. and then
returned to the House of Myths.

Besides all tiiese deities, there are nine brothers and their sister particu-
larly concerned with the observatu.ns of the ku'siut ceremonial (PI .te IX.
Figs. 1-9). The names of the brothers are, Xemxemald'oiJa, Xe'nusiwa,
On.cfomki'likM, (^^o'liitsiwa, Aimala'oi.icla, Ai'umki'lik'.'i. K"lo'lias, (^ulaxa'wa,
A't'mak" ; and of tiieir sister. i/Otsa'aplOi,ana. These deities are painted with
certain designs. Xomxemald'oLla and Xe'mtsiwa are painted with the de-
signs of the lull moon (the former carries a stati" wound with retl and white
cedar-hark) ; Omq'omki'lik'a and (^o'nitsiv.-a, with the design ot the half-
moon ; .\iniala'6i,Ela and Ai^imki'IikM, with the design representing the
stars ; K"le'lias, with the design of the rainbow ; (^ulaxi'wM. with the de-

T)— MINI. .\.M. .MIS. N.M. IIISI., VI 1.. II. .MG., iSyS.

IIOAS. nil. MS IIKil.dliN (U rilK I;KI.I..\ CdOlA IMUANS

siffii of the salnioii-lKMiy lilossom : A't"ni;ik ' lias tlic slia)H' of a kiiiyl'i slier :
ami i.'Otsa'aplCi.aiia is painted with the ilesi<;ii of a sea-lion blaiUler tilleil
with grease. She weais iIml'S ot led ami white ceilai-oaik. The eai\ inu
representing; the kii\i,'fisher has the winys atlaehed to the sides ol' the head,
while the tail r'ses over the foreiuad. Xeiiixeinala'oi.la is said to earry a small
womaM in his arms. Iler name is Nnspo'xta. When the brothers and their
sister threaten to do harm to man. she entreats them to desist. In some
traditions these deities are described as the eiiildren of Al.k'untri'm.'

In one tradition i.\ lsa'a)iK!,ana is described as \ isitinu' houses anil
stealinLT proxisions. .She is then pursued by the jierson whom she has
wron,<,'ed. and returns to the House ol" Myths. The ileities are un.ible to
cure her ; but the jierson who wounded her is called in, and withdiaws his
arrow, whereupon she recovers.' Formerly I had the im]iression that these
ten deities \\ere )iarticularly conc^'ined with the sisau'l." ceremonial,' but this
impression has not been substantiateil by the information I received ilurinn-
the past xe.ir. 'i'he ten deities a]i)iear much i-ather as deities of the kfi'siul.

In the rear ol" the House ol' Myths there is a room named i.ln'sla. in
which the son ot' the deities lives. His name is 15a'i:\oi.la or Snupaaxoi.a'll.
When Si:n\ and Ai.k'unta'm desire to destroy their visitors, they send them
past the door of Ha'icxoi.la's room. The latter then rushes out of his room
ami devours the visitors. He also initiates the Cannibal. Aecordinji; to
the tradition of the tribe Si:'nxi.i:mx-, they acquired membershiii in the
L'annibai Societv in the followini;- n;anner : Ha'icxoi.la came down to the
mountain Siitsi.. where he met with the son of Sicnxalo'i.icla, the first ol'
the tribe. He conducted him up t<i the House of Myths. He took him into
his room, and yave him the name (|]oalaiu'tstimot. He put a snake into his
hodv, which enabled him to pass throuyh the water. When th ■ youth
ajiplieil his mouth to the boily of a person, th.e sn,.l;e tore pieces of llesh
from the body, and devoured it. Then B:i'i:xoi,la took the youth to the
ujijier heaven, past the rent in the sky. ami to the house of the supreme
deitv. (^mi:i its. The two approached the house. bein<r blown tovvartls it by
the Strom;' yale prevailinii' in the open country ot tiie up]ier heaven. 'I'hey
found ()^ima its sitting,'- in Iront of her house ; and she said to Ba'icxOLla.
" Whv don't vou come in ? ^'ou wish tliat your friend should obtain gre.it
supernatural power. Bring him to my house, and I will give him what yon
desire. Sta\ tor a short while where you are. and I will show you wh.it I
am iloing. Watch closely when the post of my house closes its eyes."
After a little while the post closed its eyes. It grew dark at once, and
the tvo visitors fainted, but soon they recovered, ^^'hen the post opened its
eves aii'ain. it yrew light. The visitors remained sitting on the grouml, and

' VertiandluiiKen ilcr Herliner (itselischaft fUr .Vnthropologie, litlinologic und Lirgeschichle, i8ij4, p. 21J4.
■■' Seventh Kep<irt on tlit N(-rtlnvcstern Tribes of Canada, ji. (>.

liMAs, r:;:; m\ rii(ii.()(;v oi riii-; iiki.i.a cdoiA inihans.

smlilinly a stnmi,^ wind bt'niin U> bluw, which rolled tlicin over the piairie
until tliey readied the door of tlie house. Tiien suddenly the wind cahiied
down. 'I'liey remained sitliny on tlie iirouiid near tlie iloorway ; and (^inia'its
said, " Watch closely when the |iost ol' my house closes its eyes." They
were sitting opposite each other, watchinj^- the post ; and when it closed its
eyis. tlu\ were transformed into two stones, but they soon rcii'ained human
shape. 'I'hen (^uiKi'its asked tli'Mii to enter. Now the woman took the
\oiith's blankei. ami ua\ e him another one made of bear-skin set with Iri'^es
ol' reil cedar-baik. .She tolil him that this blanket was to keep him '■ arm,
and that it would ilirect his course, \e.\t she I'etcheil some watei- from the
salt-water |iond behind her house. She sprinkled it o\er the faces ol her
\ isitors, anil tokl the youth to siny about his experiences in the upper heasen
when )ierlbrmin<jj the Cannibal dance. [f she had not sprinkleil the faces
of her \ isitors with water, they woulil have died. She said to the youth,
"\'our country is not far away. Do not be atVaid ot the daiiiierous road that
\()U ha\e to pass. Litter on there shall be many Cannibals like you. Do
not be at'raid to touch the I'ooil that another Cannibal may otfer to you.
\'ou are strong because you ha\ e seen me."" Then (^ima'its sent him back
to the lower sky. Here the <j;ods placed him on the back of a bird
( S(j".\si;n), which carried him down to the sea. As soon as the bird
reached the water, it uttered its cry. and at the same time the youni;- m.in
uttereil the cry of the Cannibal. The people heard it, and said to one
another, '' That tiuist be the boy whom we lost some time ayo." They
connected man\' canoes bv means of planks, and padiUetl out to the place
where the bird was swimmin>; about. They co\ ereil the canoes with reil
cedar-bark anil eaule-down, and tried to capture the youth ; but when they
approached, the bird swam towaids the \illa<,a'. They surrounded it with
their canoes ; but the liird (lew up, and disappeared in the sky. and at the
same time the youth dew towards the \ illa,<;e. When the people latided, he
attacked them, taking hold ol their arms ; and the snake, which was still in
his body, tore pieces of Hesh out ot" their arms. The people sang and beat
time in order to appease him.

In a second room it: the rear ol the House of Myths, next to that
ot' the Cannibal, lives Koko'si.xinn, anothei son ot" the deities. His room is
called \us"6'l\sta. He initiates the OI\-dancer (see Chap. \'I).

The path ol" the Sun is guarded bv a number ol' deities. At sunrise
is stationed the Bear ol" Heaven, Snano's ti Sonx' t"aix' (Plate X, Fig. 2).
He is described as a tierce warrio", who protects the Sun against the attacks
ot his enemies, and he is the cause of the warlike spirit of man. His hair
IS tied up in a knot on top of his head. His mask is used in the sisan'k"

^6 llOAS. IHl. \l\ IlloI.dliV (i|- IHK liKI.lA (OOl.A INDIANS,

ceremonial, ami sometimes in tlie ku'sint. Tlie toliowinu sony belonjis to
his mask and dance : —

NaiKUU) tstxuit ti i|'ny;iki iiitst'.\ix-. Nu ivxi'awcxuui ts'i-n t'.iyOi.K.hit'aix- ay;iti
snano s ti sOnx' I'aix', «a. nan, ai!

("Cry now, as tlioiigli yovi lual left me! I saall tie ii|i my liair, warriors, like
the Hear (if Heaven ")

At sunset stands an enormous post which is called XutOexoa'axtatas ti
SOnx- t'aix-. It supports the sky. and prevents the Sun from tidlinji down
into the lower world. The trail ol" the Sun is described as a bridge which
was built bv Masmasal.i'nix. The bridjie is as broad as the distance between
tlie winter solstice and the summer solstice. The Sun walks, his face turned
towards the west. In summer he walks on the rii,dit-hand side ot" the
brid<re. in winter on the left-hand side of the bridge, which explains the
aryinji heights of the sun in the course of the year. The extreme right
and extreme left of the bridge are called So'eiiU (" the place where he
sits down." that is, the solstices). At each of these points a being is plactd
who is called Ai.k-x-e'i.ni;m (Plate X. Fig. ,v)- It is their duty to see
that the Sun does not tarry too long at the solstice. If in summer or
winter he should be inclined to stay too long or to return too soon, they
rciiulate his course. When the Sun tarries too long at the winter solstice
the people sav. "ex tses pa'nia " ("salmon will be dried late this year").
If he leaves it without tarrying, they say. " ek-Ix- tsOs pa'nia " ("soon we shall
drv salmon"). Three guardians named Xiiqumiqa'otsaix (Plate X, Fig. i)
accompany the Sun on his course, dancing around him all the time. The
halo is called Itwu'xtsia ti Mam, t'aix- ("the cape of our father"). A sun-
dog that appears westward from the Sun is called ALqOi. ti ManL t'aix- ("the
painted face of our father"). The Bella L'oola believe that when it drops
down to our earth, it causes epidemics. During an eclipse the Sun is be-
lieved to lose his torch. The rays of the .Sun are his eyelashes.

There are twenty-four guardians appointed to take care of the sky.
Thev are called Nexolak-ai'x-. According to tradition, the sky must be con-
tinualh fed with firewood. Once upon a time they put too much firewood
into the skv and made it burst. All the pieces except one. called S'ai.-
walo'si-nn. fell down to our earth. The tragments hit the faces of the
twent\-four guardians, and distorted them. They tried to mend the sky, but
did not know how to do it. They went down the river, and came to
.Masmasala'nix, whose assistance they asked. Masmasala'nix gathered up
the broken pieces, and glued thein together. Up to that time the Sun had
staid in the east, but now he began to go on his daily course. At that
time Masmasala'nix built the bridge over which the Sun travels every d.iy.
He placed a wedge in the opening of the sky, into which the Xexolak-ai'x-

r.OAS, Till'. M\ 1 ll<>l.ii(;V OF IHK IIKI.I.A Ci )i tl.A INDIANS.

have to put tlK' tircu(...d. This npeiiiii,-;- is called K-awa'umsta. th;
"mouth kept open by means of a wedye." MasmasalA'nix spoke :^'
sky shall not hurst a^'ain. This wedge shall keep its mouth open."
t'ollowinii kn'siut sonu refers to these deities : —

Ai'mats tS mnatsai tQsxls ti sOnx'tsgi t';iix .

AieLX t:T mnatsai' Oi. ti S'ai.walo sEtns ti Sonx' t'aix-.

Ski yalxtiix ti si Ixiio ta mnatsai'.

Ska aiiOga wa Kxi-.mO x ti Ka<va'umstask' ti Sonx t'aix' ta nin.itsai .

( iv cliild pcrislieil like tlit- sky wlien it lirnke.
Co to S'ai.walo si;m of the sky, my cliilil !
Cladden my heart, my ihild!
Sit down in the moulli nt the sky. my iliild I ")

It IS,

• The
The

Our world is called A'neko'ui, or C^jjnk-i'lst, that is, " the land below."
It is an island swimmintj in the boundless ocean. In the tar east a giant is
sitting with legs apart, who is called Ai,ep!alaxtnaix-. He holds a long
stone bar in his outstretched hands. The earth is fastened to this stone bar
bv means of two stone ropes. Sometimes he gets tired, and moves his
hands to take better hold of the stone bar. Then we have an earthquake ;
and the Bella L'oola say, " SnCMiik"pstak-imtoLs," that is, " he takes hold
of our world." When he moves our earth westw-ard, we have epidemics.
When he moves it eastward, all sickness disappears.

In the ocean lives a being called SeLsats, who twice every day swal-
lows the water of the sea and gives it forth again. This is the cause of the
tides. A mask representing this being appears in the kn'siut ceremonial.
He is represented as a human being, the face of which is painted with
white stripes, which symbolize the various levels of the sea.

The world below us is the country of the ghosts (koLk"LolE'mx-)- If
is called Asiuta'niiiii. Descriptions of the ghosts" country are principally
obtained froin shamans who believe they have \isited that country during a
trance. According to the statement of an old woman who believed that as
a little girl she had \isited the country of the ghosts during a trance, the
entrance to the country of the ghosts is through a hole situated in each
house, between the doorway and the fireplace. The country of the ghosts
stretches along the sandy banks of a large river. There is a hill behind
their village, the base of which is covered with sharp stones. When it is
summer here, it is winter there. When it is night here, it is day there.
The irhosts do not walk on their feet, but on their heads. Their language
is dit^'erent from the one spoken on earth. The souls, on reaching the lower
world, receive new names. The village of the ghosts is said to be sur-
rounded bv a I'ence. Thev have a dancing-house, in which they perform

38 noAs, rill--. m\ iikhocn oi- iiik i;ki.i.\ cooia indian^^.

tlK'ir kn'siut. It is just below tlic huiial-placc ot" i-acli xillayt.'. Tlic clancin^-
limisc is \cr\' large ami loiiy. It lias Ibui' lircs. The woineii s^iy on the
flooi of the house, wiiiie the men sit on an e!e\ateil platlorm. 'l"he houses
ha\e iloors, hut the yhosts who first reaeii the lower world enter the house
throuji'h the smoke-hole. A lope ladder plaeed in the smoke-hole tacilitates
their entranee. Two men stand at the toot ot" the ladiler. They are ealled
Anoei.'axsai.ai'x". For a peison who has once entereil the ilaiieint,f-house
there is no return to oi r earth. 'I"he souls are at liberty to return to the
lower heaven, which they reach by ascending the rope ladder. Those who
return to the lower hea\ en are sent back to our earth by the ileities. to be
born as children in the same ti'mih' to which they belonged. 'I'liose who
enjoy lite in the country (jl' the ghosts, and who ilo not return to hea\en,
ilie a second il ith. and then sink to the seconil lower worlil. Irom which
there is no return.

I received another description trom an old man. He stated that he
reached the country in his canoe. lie saw two trails, — one the trail ut' the
li\ing. one that ot" the dead. He followed the trail ot' the dead, and reached
a \illage in which there w;is a dancing-house. The language ot the ghosts
ditiered trom ^hat of the living (see p. 42).

The Bella C'oola Ix lieve that in the far west is situated the land ol" the
salmon, which is calleil '^ffa'ltoa. The salmon lea\e this country early in
the spring every year, anil ascend the rivers. They are belie\ed to return
to their own countr\' in the tall. The lollowing tratlition is of importance,
explaining the mannei' in which the salmon were tirst brought tiom their
countrv to the ri\ ers of our workl : —

Once ujion a time a man named W'inwi'na li\ed at (^o'nuiutis. One day
he was sitting in iront of his house, looking at the ri\er. He thought, "1
wish tish would ascend this river." At that time not a single salmon \isited
Bella L'oola Ri\er. Winwi'na entered his house ami lay down, thinking
about the salmon, (hie night while he was asleep he dieanit that with the
help of all the animals he hatl made war upon the salmon, tliat he had
vamiuished them, and that since that time the salmon had ascended Bella
L'oola Ri\er. When he uwoke he inxited all the animals to his house,
and told them about his ilreani. They all came, and when they had entered
he shut the door. Then he spoke : " My brothers, I have in\ ited you to
mv house that you may hear what I wish to do. ^'ou shall help me to
obtain what I desire." The Mink asked him in what they were to assist
him ; and he replied, " I want to go to Mia'ltoa. There is not a single tish
in our river, and I dreamt that with your help I vanquished the fish. Let
us make war upon them. I shall certainly take some slaves, and we will
place them in this ri\er." Mink retorted, " I am glad that you are speaking.

U(l.\S, IHK M\ I ll(>|.(»(;\- Ol- 1111. llKl.l.A cool. A INDl.WS.

ill rcuaiil to tliis mattiT. I asked my t'atluT tlic Sun (sec Clia;-). \' ) to yivc
us salmon, and I tliiiik lu- •,'avc you tlu' dream which you told us."

All the birds a<.;reod. and they resolved to start as soon as possible.
Then Winwi'na aski-d Masmasalfi'nix to build a eanoe. The latter complied
with his re(|uest. and made a selt-mo\ iny canoe, to m bich he <fave the names
'• Winaiiitstur.s" and " Kui.kimu'qtstui.s." In the thu'd moon alter the winter
solstice the canoe was completed, and Winwi'na siartjd. accompanied by the
clouds, the birds, and by all the animals. Tiie Hermaphrodite was sittinj,'
in tile stern of the canoe. They went down the fiord ; and when they passed
the \ iiiaiic of Bella Bella, they saw the Cormorant sittinj; on the beach, who
asked to be taken aiont,^ as a passeniier. They travelled westward for a lon<j;
time, and finally they reached the country of the Salmon. They saw that
there were no trees. The country was a vast prairie. A larjj^e sun was
shining in the sky. Soon they descried the villajje of the Salmon. They
sent out the Raven as a spy. When he returned, he told them that in the
cveninti- the Salmon were in the habi; of playing on the beach. Mink suij-
gested that this would be the best time for carrying some of t'.eni away.
Then the Crane (accordiny- to another version, the I lawk) said, "I shall carry
awav the Sockeye Salmon." The Wren said, "I shall carry away the Hump-
back Salmon." The Kinyfisher (according- to another version, the Crane)
said, '• I shall carry away the Dog Salmon." The Raven said, " I shall carry
awav the Silver Salmon." The Fish-IIavvk said. "I shall carry away the
Olachen and the Salmon Trout." The Cloud said, " I shall carry away the
Spring Salmon." I'inallv the Cormorant said, " I am only a passenger, and
I will take whatever I can get." The Mink remarked, "I will not say what
I am going to carry away : I onlv want to tell you that you must each take
one male and one female. Now start. You are invisible to the Salmon.
When vou iiii]iroach them, they will not be able to see you, just as we
cannot see the ghosts, ev en when they are walking by our side." Tliev left
Winwi'na to guard the canoe. Then all the birds and the Mink took each
one male and one female child of the various kinds of fish. When they
carrietl them otl', the children fainted, as though their souls had been taken
away. Their bodies remained at the place where they had been playing.
The Salmon did not see their captors, and did not know why the children
were fainting. The birds retiirneil to the canoe, carrying the fish. Then
Winwj iia said, " Let us go on and see what is beyond the country of the
Salmon." Soon they arrived at a place called Q()alc-'nia (this name is not
quite certain), in which vast numbers of berries were growing. Here the
Hermaphrodite went ashore, and picked all kinds of berries, which she
carried into the canoe. Then they returned home, For seven months thev
bad staid in the country of the Salmon. They reached the coast shortly
after the winter solstice (r). ^VIlen they passed Bella Bella, the Cormorant

40 iioAs, rnK Mvrii()i,n(;\ (ii rill. iii:i i \ cooi \ inmians.

siiiil, "This is niv Ikhik'. I will yi) ashori.' hcic." !Ic \vi nt, ami took alonj,'
the Salmon wliicli lie had eapturi'd. Ever since that time there are salmon
at Bella Bella. 'Phe others travelled on, and came to the mouth of
Bella L'oola Ri\er. Then they threw all the various kinds oi Hsh into the
water. The Salmon lumped, aiul heyan to aseenil the ri\er. Then Winwi'na
arose in his eanoe and told each at what season he was to arrive. Ik-
scattered the berries over the mountains ami throui;h the valleys, and told
them at what season to ripen. Alter he had done so, he invited his com-
panions into his house, and i^ax e them a feast.

In this tradition the birds and animals are not called by their ordinary
names, but by mythical names. These names are as toUows : —

INia.lSH. oKlilNAUV .\ Wll . M\ IHH. \l. NA.MK.

S|iring s:ilnuni .uiii. I'ult'O IxtimOt

SockcNe silmiin sriml. n.unliakanCixti ni 'ni ("vtTy Ion:;")

Humiiback salmon kapai amikin iiiai x'.

Dog salmon t!lf siaia Itoa ("lair weatlu-r")

Silver salmon wa'is k-!iistOstosailai\ (" makiriiliimseli' liiMiit.tiil ')•

S.ilnion (sp. ?) 0'si|)'a(i

Cloud sk-!cnoas tsa koak' ("loiif; IkuhI ")

Hawk (?) stsixts'Ex aniiklk-iiitsaix ("looking down into water")

Wicn m6xat'a'lai|a i.'ikma lui.aix- ("jiiinpiT ")

Crane xaqM'ns niasaxe lian

Raven ([oa x i.xoa xoa(isai laix ("rising early")

Cormorant i.'o pana k'o.i k'oag ila

Hcrmiphrodite sxints ai a'ya o

According to the beliet' ot" the Bella C'oola, Winwi'na's canoe arrives from
the country of the Salmon every year. It stays in the country of the Bella
Coola for nine months, and then returns to the country of the Salmon. At
the moment when it leaves, another canoe, which is named " Xo'ak'nEm" or
*' Nunuk-au'tsncm," which brings the kn'siut ceremonial, arrives Irom the
country S'anok!pta']tua. The canoe reaches a distant point ol land before
the departure of the canoe of the Salmon. Alter four days it reaches a
nearer point of land. Four days more, and it is seen at the point ot land
nearest to the mouth of Bella Coola River. Another tour days, and it reaches
the mouth of the river. The Indians believe that there is a house named
SnVaniLtEnank- at this place. A post is standing in the water in iVont of
the house. It is called SnutC-xoalaaxtstEna'nk'. In the house live three men
who are named Xaapsui.aaxai'x-, A'mi.tag'ilis. and Tix-ti-k-'a'nKmOm. The
canoe is tied up in Iront of this house. As soon as it arrives, the kri'siut
ceremonial begins. At the head-waters of Bella Coola River, forming the
watershed between Bute Inlet and Bentinck Arm, is a mountain called

lioAs, rill': Mvrn()i.oi;v ok rui', hki.i.a cooi.a Indians.

Sm;i\ I'liii, that is considcri'il .1 human bcinti. It is sail! tliat his children
make ihc canoe <,'() up Peila L'oola River with tlie rising tide. A'ii\umk-ila.
Thi" canoe travels the distance from the mouth of the river to the mountain
Smay^.'na in a single tide. The canoe " No'ak-nicm" stays for four months.
Then tiie canoe " Kunkunu'(itstuLs" returns from the country of the Salmon,
while " No'ak-nicm" leaves ayain. It is said that all the <,'ods of the House ol'
M\ths come to the villa<;es of the Hella Coola in the canoe " No'ak-ni;m."

The arrival and the departure of these canoes are strictly rcj,ndatcd
according,' to tlie calendar ot the Bella L'oola, which lor this reason should
be explained in connection with their beliefs. The Hella L'oola divide the
vear into two parts, which are separated by the winter and summer solstices.
The solstices are periods of indefinite lenj,nh, between which tive months
are counted. Each solstice is reckoned, therefore, as approximately six
weeks. The names of the months are as I'oliows ; —

.SeKnit (?i '////(■;- sti/sliit-)
SxOIk inxFtiKm
Al.ao nstiniOt
.Sia(|'n 111
Si'iio Ix'
Sino'moak'

Sen lilt {siimiii'-r sii/\!iii-)

Si i.xiini

Sexexe mut

SimnhVlsKiiitKiiKm

'I'si sit.ikn ns tsE.iii Ananlikiits'ai x'

iKiinii ill

'i'he canoe " No'ak'nicm " arri\es, and •" Kunkunu'iitstui.s " leaves, in the
month Sinui.li'lsi-.mtKnKm. The canoe '• Xo'akMiKm " leaves, and •■Kun-
kunu'iitstui.s"" returns, in the month SxOlic'mxM:ni:m.

At the moment when the canoe ■* Xo'ak"ni-;m "" arrives, a deity called
Anaulikuts"ai'x- (Plate XII, Fij^s. i and 2), who is believed to live in a cave,
opens the door of her abode. There is one deity of this name to each vil-
laye. Her cave is called Xuskesio'tsta. It is said that one Anardikuts"ai'x-
lives on the mountain Sqtsi,. Her house is described as a larue hollow
bowlder suspended from the top of the mountain by means of a rope. Each
Anaiilikuts'ai'x- has an older sister who is called Nutse'xEnEm. When the
canoe '■ Xo'ak"ni-:m '" appears, and she opens her door, she steps outside and
stands in t'ront of her house, dancing-, with tremblini,^ hands. When a person
sees her. he faints. His soul is taken into iier house, and is initiated into
the secrets of the ku'siut.

A particular XuskOsiu'tsta is believed to be at the loot of the creek
Anonk". on the northern side of Xorth Bentinck Arm, near the mouth of
Bella L'oola Ri\er. A woman called Nustsxoaxlo'stx\iii, lives there. She is
described as emaciated, of black skin, and as wearing a black blanket. A
certain chief who lived lorg ago was the Hrst to see her. He was initiated
by her. and after his return he performed a dance, and told what he had
seen. Then he died.

• )— MIM, AM. Ml>. NAl. IMSl., VIII., II.

lS()8.

ill ,,

•11

42 BOAS, nil-. Mvnii'i ocv 01 ihk hki.ia cooi a indiws.

I'Ikt..' is ji sj.iual .icitv \\li«> initiati's tl.c sliainaiis. His iiaim- is i.ai.a-
ia'ii. or Sxai'cxoax (i'iatt \1. Ki.-;. '))• Ho iivos in tlu' woods. lie carries
a wooden wand wound with red cedar-bari<, wiiieh lie swing's in his liands.
producin-r a sinjiin;: noise. Around his aeei< lie w.ars a hir-re rinu made
of strips of bear-skin and red eedai nark, lie sometimes plays in jionds
whicii are believed to be in certain mountains. When he jumps into the
water, it boils. When a woman meets him. she be,<rins to menstruate : when
a man meets him. his nose beirins to bleed. When initiatinj,' a person, he
touches the chest of the latter with his wand, and paints his lace with
tiie desitrn ot' the rainbow. Then he swin.Lis his wand, the noise of which
causes the person who hears it to faint. He creates sexual desire in man
and animals. A shaman who was initiated by this beinj,' told me that he
verv often sees i.ai.aia'ii., who tells him who will die aid who will fall sick.
Sometimes he sees that the body of a person is black. Others he sees
dancin-,^ on their heads. These are sijjns that they will die at an early date.
1 obtained from this man the description of the visit to the country of the
ghosts, quoted before (p. 3cS). He told me that when reachin-. the country
of the dead, he saw the ghosts of his deceased relatives sitting' in the house.
When they saw him. they be,o;an to weep, and said. " Don't come here. We
don't want to see you so soon." While they were speaking to him. the
chief'f speaker entered the house, and called all the people to come to the
danclnii-house of the ^diosts. One of the ghosts painted his face black and
whte. and tied lonj,' strips of white and red cedar-bark in his hair. The
peep., \vere called four times. Then they started to .yo to the dancin.y-house.
Thj entrance to the door was over a narrow plank. When he had just
stepped on the plank, he suddenly saw i.ai.aia'ii., with his lar<ie neck-rinu
made of red cedar-bark and strips of black bear-skin, who took hold of
him. turned him round, and told him to return to his own country, because,
if lie s'lould once enter the dancin.<j:-house. he would not be able to return.
Then he revived ; and from that time on. Lai.aia'ii. was his supernatural

helper.

A. jacobsen describes this spirit as follows:' —

••The most prominent amonfr the spirits of the shamans is Kle-klati-C-'ii
I I.ai.aia'ii. I . lie lives in the woods, where the youth who intends to be
initiated tries to Hnd him. When the spirit meets him. the youth faints.
When he recovers, he be«rins to sins,' a sontr. the tune and words of which
have been ,uiven to him by the spirit. Now he has become a shaman, who
uses this son<r in all his incantations ; but he does not retain it throu<>;hout
life, because he meets his L^iardian spirit almost every year, and then he
receives new sonys. The Indians belie\e that Kle-klati-o'fl has human shape,
but he is clothed in cedar-bark, and wears a yreat many rings of cedar-bark.

' \-i^rha^insei7ilt.T Herlincr C.eselkchaft fUr Anthropologie, Ethnologie und Urgeschichte, 1S94, p. 104.

IIOAS, rill', MVI'lloi.OCV ()|- IIIK IlKI.IA CoolA INHIANS.

Some ol' these- ho uivcs to tlic shaman. ... A thiul spirit is tiic Skaia
|Sxai't:xi)ax|, wiiich is heiicMil to li^c in rivers, and to have the siiape ol a
salmon. Wiun a shai'.an who is iiis] ired by this spirit makes an incanta-
tion in a iiouse. sinniii',' and daiieiu',', as all the shamans do, whoever
approaches the iioiise and iiears tiie sonLt turns back. They lieiieve tliat
whoever passes the Iiouse ihuiriL; the incantation will be punished with death
by the spirit Skaia."

I believe this spirit is identical with i.ai.aia ii., who. as stated before,
has the seconil name S.vai'exoax. .\ccordin<; to Jacobsen, some shamans
are mitiated by the _<rhosts. lie says that the ;;hosts are believed to have
bald heads and blue laces. I am under the impression. h,)wever, that the
people initiateil by them are not shamans, but ko'siut ilancers (see Chap. \'l).

Another bein^- who initiates shamans is described in the ibllowinj;- tra-
dition : —

Once upon a time there was a man and a woman who had four sons.
The three elder ones died. Then the lather and mother and the yo.m<;est
brother were v ery unhappy, and the old people cried for «,nief until they
dieil. The vounji man was now left all alone. He left his village, intenil-
inu to L'o awav and never to return. lie pulled his blanket over his head
and walked on. Sometimes he would stop to pray. lie lived on the meat
of mountain-iioats which he shot. He built a small hut hi,<,di up on the
mountains, and dried the meat. He was cryinj;- anil praying all the time.
He jiraveil to the Sun to ,ij;ive him a ,>,nft which would restore his hap-
piness. One dav earlv in the morninji he ascended the mountain. He
addressed the rising- Sun. sayini;, " Look at me, how unhappy I am." After
he had y'one a short distance he came to a ravine. The bed of the ravine
was filled with pretty pebbles. There he met a beautiful man, who w'.s no
o*her than the Sun, who had descended from the sky. He had caused the
water of the creek that runs through the ravine to disappear. When the
vouny man saw the stranger from a distance, he thought. " He seems to be
looking for me." He went nearer ; and when they met, the Sun said, '• 1 am
the one to whom you are praying all the time, and I came to help you.
Now be happy. When you open your mouth and sjieak to me. I know
\()ur thoughts at once. I help those who address themselves to me. Take
this." With these words he handed the young man a switch carved in the
shape of a man. The Sun was carrying it under his arm, the point of the
switch directed downward. "Fold your arms and hold this switch to your
chest, and then return to the village. When you approach any one, hide
the switch under your arm. Vou will find a person who wears a nose-
ornament of beautiful green color. Then you must try to hit the ornament
with this switch, and throw it to vour right side."'

IIOAS, I'lll, M\ I'lim IX.N <>1 lilt lll'.M.A ((Mil. A IMHANS.

Ill- walki'il oil. ;iiul aUvv .1 wliili.' lu' i\(itiii.'il ;i man sitting; :it a tlistami'.
Then he liid the switcli iinik'r liis arm. WIumi lu' lami' luai. lie saw iliat
tlu' niiin wdii' a lar^'o nn'fii nnsi'-riiiL:. He hit it with Ins s\\ iteh, anil threw
it t(( the rii^ht-hanil siile. 'Plieii the man said. " ^^lll have attained me as
\()iir suiHinatmal helper. ^■llur name shall lie S'a'tKina | tVitm ' a'tema,'
*ilcad'|. Many people have seen me. hut nohoily has done what you did.
ir vou had not struck my nose-ornament, you would have died on seein;; me.
Vou shall lia\e the power to heal the sieW hy the toueli of your liaiuU.
Whenever a person dies and is put into a box. after the box has been placed
in the burial-zfound. >.'o there. Vou will find me sitting,' on the cothn. It' then
you knock the nose-rinj,' tVom out of my nose, I sh.dl leave, and the dead
will revive. He will break the box. and will arise."

Then the youni,' man I'elt very <r|ad. lie returned i.) the village, and
bv tollowinji the instructions of the spirit he resuscitated the dead. lie was
given many blankets, and the men whom he had resuscitated <;av e him their
dauiihters in marriage.

Other shamans are initiated by i.Vtsa'aplLi.ana. The same man who
•Mve me the recoril ol his supposed visit to the country ot the j^hosts
(see p. 3!S) told me that at another time he saw i.'ctsa'aplci.ana llvin<; in the
air outside of his house. She wore a ring of red cedar-bark around her
neck. She was turning round all the time. Songs were coming from all
parts of her bodv. Although she did not ojien her mouth, it souiuled as
though a yreat manv people weie singing. She gave him a song. or. as the
narrator expressed it. "she threw a son^ into his body." .\t that time he
was sick, surtering I'rom a wound in his leg inflicted by an axe. He said
four days alter me 'ting the spirit he was, able to walk, and since that time
she has assisted him in curing diseases.

The si'siui. is another helper ot' the shaman, and the means of curing
disease (see p. 2.S). It appears that it obtains its supernatural power t'roni
the fact that it lives in the water in which the supreme deity washes her
face. When a person sees a si'siui., he should throw sand on it, by which
means he will be able to catch it. Its skin is so hard that it cannot be
pierced with a spear or knile. The person who catches it should not try
to cut it with his knife, but should stretch his hand backw.-ird. and thus he
will find the leaf of a holly, which is the only tiling that can cut its skin.
He should not touch the si'siui. with his hands, but hold it with hcm'ock
twii^s. He should wrap it in white cedar-bark and tie it up in his blauKCt.
If it is not thus tied up, it will disappear. It must not be taivcn into the
house, but should be placed in a small box and hidden under stones, or
buried in a hole under the root of a tree. It is a most potent means of
curiuLT disease. Sick people will buy small pieces of the s siui., lor which

IIOA-, IMF, MS IH(H,n(;N oK TIIK IlKM.A COOIA INHIWS,

tlu\ i>ii\ hiju'l) prices. The piece is thrnwti into watit, in which it is
kept tor tour days. Then the water is used lor washin),' the body. It' a
healthy person uses this water, he will live to an old aye. Sick persons
chew the white cedar-iiark in which it is wrapped up. in order to rej^ain
health. Thc\ must not swallow the cedai-bark. but only the saliva that
gathers in their mouths. .\ person who has chewed the cedar-hark becomes
invulnerable. Tiie eye ot the si'siui. is described as about a toot in diameter,
and as transparent as rock crystal.

T()A'lai.'it is the spirit who protects the mountain-j,'oat himter. He
himselt' is in\isible ; but jireat hunters sometimes see his hat, his tiioccasins,
or his mountain stafV mo\ing about. The lollowing tradition describes some
ot his characteristics : —

The RiiMii and the Lynx lived in one house, each occupying one side.
Karly m the morning the Ra\en went out t(» catch salmon with the harpoon,
lie was very successful, and carried the tish home. To.l'iai.'it watched the
Raven, who. when he .irrived I'.t the house, roasteil his .salmon. The children
ot' the Lynx were sitting near by. and lot)king at the iiaven while he was
roasting che tish. They wished to pariicipate in the meal, but he did not
give them anything. Then the children were very sad. Now the Lynx
made up his mind to make arrows and to go hunting mountain-goat. lie
went out anil cut some wood for his arrows ; then he told his witV- to make
a (]uiver. which he called Ts'o'lapicla. .She did so, and wove a i]uivcr of
cedar-bark. The I^ynx was (piite impatient for the sun to rise, so eager was
he to start lumting. Early in the morning he arose antl ascended the
mountain. When he reached the limit of the trees, he sat down on a tiat
rock and looked foi- goats. Then he saw the start' of a man who was com-
ing down the mountain. He did not see the person himself He thought,
"Who is that.' Who may be lumting here?" The stick approached him;
and when it came near, he saw Toa'Iai.'it, who wore a large hat. His hat
was named (^I poi. (that means a "barren mountain-top"). Toa'lai/it
reached the Lynx, anil sat down opposite him. Neither spoke a word.
After a while Toa'Iai.'it aiose, took the arrows of the Lynx, and said, " How
beautitui these arrows are !" He took up one at'ter another until he had looked
at all the four arrows of the Lynx. Then he asked, " Who made these
arrows?" The Lynx did not rejily. Toa'Iai.'it asked again. "Who made
these arrows?" Then Lynx replied, "Toa'Iai.'it made my arrows." Then
Toa'Iai.'it was very much ple.ised. and said, "Is he the one who made vour
arrows?" — "Certainly," replied Lynx. Then Toa'laL'it took his arrows and
threw one alter another tlown the inounti'.in, and said to the Lynx, "Now go
down the mountain and look at your arrows. It" you spoke the truth, everv

ii(».\s, nil'. MVTiioi (>(,\ (II nil. iii;i I » cckh a imhans.

niu' iiT tluni will li.iM' killiil a laiu'i' mniiiitain-puit." Tlu- l,\n\ iK'sci-iulcil
the inuiiiitain. aiul ^a^v that every <>ik' <>! his arrows hail killiil a t.'iiat. Then
he was jjlail. because now he hail tooil ti>r his ehililren. lie iimiped and
danced tor joy. And 'I'oa'lai.'it said. "I am 'I'oa'lai.'it. I am so called
because I am the mnuntain-j,'i>at hunter. Now return to \oui villaj^e. I'mni
now on. I am your suiHTnatura! jiroteetor. The next time \ou ^'o huntinj,'.
and you do not liiul any mountain-t:oats. sit down and throw yoiir ariows
down the n»ountain. Kver\ one will kill a j;oat. Hut do not lose those
arrows. IT \ou s'-.ould lose them, you would never kill another mountain-
jioat." The mountain-piats were so larj,'e, that l.yn\ took mdy their I'at.
which he put into his ipiiver and clind>eil down the mountain. He arrived
at his iiouse in the afternoon. lie lelt his ([uiver outside, and the Ka\en
saw him eomini.' in. The Lynx sat down by the side of his wile. He did
not sav a word. His wife and his children also received him in silence. In
the evenin;:. when it was dark, he said to his wile. " C»o and letch my
qui\er. It is haniiint: outsiik' on a stick." Slu' went tluri' and trieil to lilt
it, but it was too heavy. She returned to her husband and told him that shi'
was not stronj; enou;;h to lilt it. and asked him to tetcli it himsi'll". He said,
"It is not heavv." He went out himsell' and brou^^ht it in. He opened
it and took out the lat ; and he ^'a\e some of it to his children, but he <lid
not j,'i\e an\ to the Raven's children. Then the Raven was very sad. .Niter
a little while, the Raven's children bej^an to cry. because they wanted some
ol the lat.

Karlv the next mornini,' the T^vn.x went to letch the meat ol" the moim-
tain-iroat. The Raven watched him. and saw where he went. When he
saw that the I.viix had killed mountain-^oats. he made up his mind to i;o
huntini,' too. He told his wile to luake him a ijuiver while he went out to
cut wood lor his arrows. In the I'veninu the ipiiver and the arrows were
done. In the alternoon the Lynx came home, briiiLjinn the meat ol' tlie
moimtain-fjoats. Karlv the next mornini; the Riven started. rollowiiiL,^ the
tracks of the Lynx. He reached the place where the Lynx had sat down,
lie sat there, ami placed his arrows by his side. He looked .around lor
mouiitain-^oals. Alter sdine time he saw a st.itV moviuL; aloiiLf in the dis-
tance. It approacluii. ami soon he saw a man coming down the mountain.
It was Toa'lai.'it. He reached him, and sat down opposite the Raven. They
did not speak a word. Alter a while Toa'lai.'it arose, took up the arrows,
and said, •• Man, vour arrows are beautiful. Wlut made them.'" The Raven
did not replv. Then Toa'lai.'it said ai,Min, •' Tell me who made your arrows."
Then the Raven answered, " Tiie name ol the man who makes my arrows
is Raven." Then Toa'lai.'it took the arrows, threw them down the mountain.
and said to the Raven. •• \'ou are iiadi" And he turned back, and ascended the
mountain. The Raven went down the mountain. trviiiL; to lind his .arrows.

IIOAS. IIIK MN IllolnCV (»!• I Ml, 11I.I l.\ ((tol \ ISItrWS,

TIr-v liiiil hit a >t(>iu'. and tlirir points won- biokt-n. ilr staiil fliort' some
time, and when it was nearly dark lu' ii'turncd hnnn'. Hcforc Ik' rt-achcd
his hoiisi', lu- cut his own belly and took out sonu' of tlu- tat iVoni his
intestines, lie eut it in ti\e pieei's. and ti'|>iaeed his intestini'.. lie put the
tat into his <|ui\er. When he reaelu'd his house, he hunu the (|uiM'i up
outside, and entered, lie imitated everything; the Lyn\ h.id done. When
it jjrew dark, he told his wife to t'etch his (piiver She brou^'ht it. aiui lie
told her to open it and to teed his ehildren. She took the f.it out, plaeed
it on a stiik. and put it near the lire ; and as soon as it ;:rew warm, tiie
Ra\ en crieil. "Tttt ! Don't put it so near the tire. I lee! sick when \(>u
tlo so." lie jumped up, took holi! ol' the tat. ami put it iiaek in his belly.
The Lynx said. " Formerly I I'eil your children, but you were the tirst not
to treat me jiroperly. You did not <rive any food to my children." Then
the Lynx took some I'at, luul t1u;i<; one piece to each of the Ra\ en's chil-
dren. He cut some meat and ;rave it to them also. Then the Ua\en said,
" I will i;i\e you one of my children, that it may ^row up in company
with yours,"

It is said that the tormer spirit To.Vlai.'it was killed at one time b\ an
Indian who took his place. This tale is recorded in Chap. IV. It belon<;s to
the tribe of the villa<,'e Nusxi'ql. A similar tradition is told of Astas.'
by whicii name the Carriers call the Ravci-. their principal culture hero.
Many trailitions referring t Astas are common to the Carriers, the Bella
Coola, and the .\wi'k''C-no\ of Rivers Inlet.

The Bella Coola believe th.it a beinj; called k"tsOs is the lather of all
mountain-jjoats. When a hunter meets him, he thinks he sees a kid. Then
he should close his eyes and open them af,'ain. If the animal is K"tsos, it
will appear in its real shape as a buck of enormous size. The hunter
should then ascend the mountain. If he should descend, he would fall
ami die.

The thunder-storm is produced by the Thunder-bird, who lives on the
mountains, in the company of a number of spirits, who are considered his
particular I'riends. The Thunder-bird himself is represented by a black
mask with red nostrils. The nose is stronjjly curved, the foreheiid bulj,a's
forward, and the chin protrudes almost as far forward as the nose ( Plate XI,
Fiy. I). His herald is called Ai.xula'tKnum (Plate XI. Fijr. 2). His face
is painted with orange and blue stripes, and he carri 's a speaker's staff,
which is painted with spirals of the same color. He watches the door of
the Thunder-bird's house. In his house live the Rabbit (Plate XL F'n^. 3) ;
the Owl. who is considerecl the rival of the Thunder-bird (Plate XL Fij,'. 4);
the Mountain, LC'qots (Plate XI, Fig. 5) ; the Raindrop (Plate XL Fii;. 6).

' Vtrli.iiullmini'n cIlt llcrliiRT Cescllschatt (lir AiuliropoKyic, Ktlinolojjic iinil rrt;c-ichiiliti;. i.ic)4. p. 30).

48 I!l)AS, IIIK MVrilOl.Of.V Ol' I'HK IlKI.I.A CdOl A INDIANS.

'I'he Thundcr-biicl aiul liis companions appear in tlu- kfi'siiit (.eicmonial.
Wlu-n they enter tlie house, a dancer apjiears wlio carries an instrument in
the shape of a bird-rattle ( Phite XI. Fii;. 7). whidi is provided witli liolcs
in its lower side, and has a loose back. This implement is tilled witli
cedar-bark and canle-down. and is shaken by the dancer. The ea,Lrle-do\vn
is thus made to tly about in the house, symbolizini,' the wealtii and power
ol' the Thunder-bird.

IV.

In the precedinij; pajics I have summarized the principal features of
Bella L'oola mvtholoiry, which are characteristic ot the traditions ol tiie
whole tribe. Besides these, there are other groups ot" uad'tions which are
verv conllictiuij;. One reason for the existence ot" numerous contradictory
traditions must be looked I'or in the peculiar social oriianization ot" the Bella
Coola. In t"ormer times, when the tribe was pojiulous. the Bella L'oola
inhabited a great many villaiies. The inhabitants of each villa<,a' are con-
sidered the descendants ot" a number ot" mythical ancestors who were sent
down bv Sicnx. Each ot" these villatic communities has traditions ot' its own.
which are its propert\ . and wliich are not well known to the rest ot" the tribe.
Manv ol' these traditions refer to the orii,nn of our world, and for this reason
a number of the most important myths differ in various villayes. Indications
of such eontHctini,' ideas may be found in the traditions recorilei! in the
precedinti pages. To mr.kj this subject clear, it is necessary to describe
somewhat fullv the traditions belonging to a number of village communities.
Before recording these traditions I shall enumerate the villages of the tribe.
The following list is the result of repeated inquiries. In it the names and
locations of the villages are given in consecutive order from tin.' mouth ot
Bentinck Arm upward along Bella Coola River, and the names of the
mvthical ancestors ot' the \illage comir.unities have been addeil where these
have been ascertained.

X'li.i.vcK. Location. .Xnckstoks.

1. Q'o.n'Lna At the bay ol' tlv nanic.

Sr. i.ia

.At the entr.iiirc of .'^niith Ilciiliiu k .\rni. 'I'ritosO'iix.

,Si lusiiuj'k'as, NuMio.i'-

3. Nus.vC-'.j! On N..nh Ilcnlin.k Arm. -^ ^' "^'^•- ^x iiits. ami

' ihcir sister l'','ni.'al.ana.

4. iVisUa Attheenu,<nr.nf the valley..i.ennigon^^j^,|,,,,^^^. y^.o'lk",

the north sKle ot the tnouth ol I.ella ■ ^i,,,,,,- ^|,i,-/,
Coola Kivei. (

5. Ar.ila .XI. 1 he present mission at the north si.le of \ ^-^J Snnxnaia'ls, an.l

Bella Coola River, near its ni,,utli ^ ,,^^j^ ^j^,^._. Xn,i.ii'tsta .

iioAS, riiK M\rii()i,(i(;v oi' iiii', iii;i.i .\ ((ku \ Indians.

\i; 1 Alii:.

(}. ( lhuia.\ niikc'ip

7. 'r\'L''i\ t>kinic

S. Sulkii't.i

t). Sa'(|ta

10. StNki.-'ii.

11. (J'o'iiKiOlis

16.

l.S.

19.

20.

r.ioiiio'di.

Sml'l'lk'

Xuk'i'ts

Nusa'lsKm

.XsK.'ni'.nC'
Xuc|a'aMiiats

'I'sNoaxiia'tiO
NuMlli-.'lst

N'iii.l.O'i.\

j;. StU IX'

^,v

Snu'i.'i.lai

^4-

Sii'.,v.

-5-

(J'lia'px

26.

Nn'iku

- "■

.\sc'ix

28.

Sol SI.

2(J.

srusi|

T -NUM.

AM. Ml ■-. \.\

I.IIL'ATION. .\n\ t^lIlK-;.

North Mc, al iiioiuli of llclla Cooki
RiviT, aliovc .No. 5.

Ndilli side, ,11 moiilli ol liclki t'.jola
River, above No. (>.

North side, at mouth ol' Itell.i (dohi
Kivfi-, al)OVe .No. 7.

North side, at mouth ol llella Coohi
River, aliove No. S.

South siiK', near mouth ol' 'elhi Cnola t,,. «,

. t I ee I.
River. ( "

South side, ne.ir mouth ol' lieUa I'oola \ ■'^'^■'i"'''''^'- » »'iii'r''iinki-
River, ahove No. 10. j I'k ^L ^'ihI their sister

f Sxeiiia 11a.

(Nos. 4"ii jointly are called Nuxa'lk !.)

f \'iiyo'lkumai, .Viuixe'm-
j laix',Sr.iixalo'oi.la,aiul
^1 their sister Nusk i'm-
[ 11a I..

I No'akila, rsxi.Kmi.ma-
kai'x', and their sister
' Snutk'ana'ls.

( )n llella Coola River, ahove No. 15. i.ukiai'x'.

( )n liella Coola River, aliove No. 14. i.xiiinti ne'ni.

.\t junction of Nusa'tsiin .md llellaCoola i ,, - , 1 -
,'■ < ( ixos-unk ma ne.

Rivers. (

On Kella Coola River, aliove No. 15. I'/niask in 1'/ .Vi.ii'eex.i'.

(In Reiki (,'oola River, ahove No. 17,

.Miout one mile above Nuxa'lk I.

( )n liella Coola River, ahove No.

i .Viiiitapak Kiiiidai'x', Is-
yfi'yot, one more man,
( ,ind their sister.

(In llella Coola River, above .No. 18.

( )n liell.i Coola River, at foot of Mount I ... . , .
V- _ , 1, . 1 V- '1 1 oto sK ma.

.Nusi|Ii'. 1st, above .No. [9. |

1 Sxuinxuinlai'x , So'nx-
()n llella Coola River, above No. 20. mai, Sinoxi'ai., and

( their sister (,>anaatshi'(|s.

I .Vi.lix'imOt sis ti Sonx

I t'aix', Sexe'ni, Xe'm-

28 miles above mouth of Bella Coola / tsioi .Vnuxe'm, Kes-

Ri\er, above No. 21. 1 nii'o. Nulseiio'ax, and

I their sister Kemiowa'-

' n.i.

I In liella Coola River, above No. 22.

On llellaCoola River, abo\e No. 2,^.

.\t head of South lienlinek Arm.

(Nos. 25-27 jointly are c.illed 'ITi'lio.)
.\l mouth of Salmon River, Dean Inlet.
Mean Inlet.

vol.. 11. SKl'l., 181)8.

50 r,(x\s, I'ur. mv ihoi.ocn' oi' i'Hk hki.i.a cool a indiws.

It is \ CIV roiiiarkiihl tliat. besides tlio aiucslors ot" tlic xilla^es (.'iiimi-
ciatctl luTc. tin. Holla Coola state tiiat tiu' Sun created a lumibcr of men
when he sent down to a mountain on Skeena Ki\er, and tiiat tiiev became
the ancestors of a part ol" the 'I'simshian. Another yroup oi" men was sent
ilown to Inite Inlet, and later on mijirated to Bella L'ool.i River. The names
ol' these \ il!af;es and men are as follows : —

\"ii 1 A(;k. ANtK.>idHs.

Nusci.i'iit-- (Skceii.i KivfO Tfiio'innor, A'lir-ti.-, S\c/y;i, aiiil tliiir

sislci K 'imiriia'n.

N:i'iis (liiili.' Iiilol) Nrinalskuii, An(i\cma'a\(jts, Spa'D-

paMiiaix . ( >'iiR'ark a-.

The t'ull traditions rel'errinu; to them will be found at the enil ot' this
chapter. Each of these ancestors, when sent down to our world, receixed a
salmon-weir, which was placed across the ri\er at the locality whci'e tin
built their villatre. 1 .>hall now relate a number of traditions ol' the \arioi.
\ illayes.

TKADiriON ()i- Sk'i.ia.

In the be<;inninii our workl was dark. At that lime Totoss'nx descended
from heaven, and reached our world on a mountain near the river Wa'k'i-
ticmii ( Fraser River). Here he built a house, in wliich he lived in the
companv of the Raven. The latter had a black canoe which was called
'• Raven." The two resol\ ed to travel in order to find people. They de-
scended the ri\er imtil they came to the sea. After some time they reached
a house which was covered inside and outside with abelone shells. The
totem-post of the house was also covered with shells. It shone like the
sun. They saw a canoe on the beach, and this too was completely covered
with abelone shells. A chief, whose name was PidxanC'mx- (""abelone man"),
invited them to enter his house. As soon as TotosO'nx reached this place, the
sun rose. If he had not found tlic place of the abelone chief, there would
be no sun. Totoso'nx did not wish to stay. lie looked :it the hoi-.se, and
saw somethinjr turning about on top ol it. When they came nearer, he saw
that it was a Mink, which was running about on the roof. Many jieople
were insiile the house. When Totoso'nx ajiproached and saw the beautifid
canoe, he wished to have it. lie oU'ered the chief their canoe in exchange.
This olVer was accepted, and Totoso'nx travelleil on with the abelone
canoe. The Ra\ in staid with the abelone chief. Totosr/nx continued his
travels, following the course of the sun. First he travelleil southward,
and came to the post which stands in the west of our world. From
here lie travelled on. and reached the copper country, which is situated

!!().\S. IIIK M\ rilOIOC.V Ol' rilK HKI.I.A cool. a INDIANS.

a littli' rarthcr to the noitli. Wlicn lie saw tlic country Iroin a distance, it
looked like tire. When lie came near, lie saw a house which was built
of copper. On the beach there was a canoe, which was also made ol' copper.
'I"he chief was sittinj^ in front ol" the house, and imiteil him to come in.
A car\ ed post in the shape of a man was standini;- in front of the cliiel 's
house. It also was made of cojiper. Then 'I'otosoiix olfereil to exclian<ie
canoes with the clii'M. 'I"he chief took the abelone canoe, wliile 'Potosn'n.v
took the copper canoe. 'I'lie chief also <fave him a larye bo.\ made of
copper, and he yaxe him his daughter i.a'liay ts in marriaue. Hesides this,
he "live him olachen. which was to serve as food for his dauyliter. In the
copper box were ail the whistles and other paraphernalia of the sisau'k*
ceremonial. He tra\elled on, and reached our country in the north. When
he arrived, the sun bej^^an to shine tor the first time. lie met a chief, to
whom he <,ra\e the sisau'k* whistles. Wherever he met people, he presented
to them the whistles of this ceremonial. Thus he met the Ilaida, the Tsim-
shian, tiie (iit'ama't, the Gitio'p, the Xa'cxaes, the Ilo'iltsuci.

He travelled on. and reached Wa'nuk ( Rivers Inlet). There he threw the
olachen into the water. They multiplied, and since that time there have been
manv olachen in that river. He travelled on, and came to Nux'T'ts, to
So'mxOi,, and to Ts'i'o, on tiie lake above Rivers Inlet, He <;av e the chiefs
of these places the sisau'k" whistles. He arrived at AsO'ix, in Talio'mx'.
Here he left whistles and olachen. He diil the same at C^^oa'px and
Nu'ik"! in South Bentinck Arm. 'J'hen he travelled down the tioril to the
little island Qi;'nk-ilst. at the mouth of .South Bentinck Arm. Here he left
the sisau'k* whistles. I*"inally he came to Sic'iJa, near the entrance to South
Bentinck Arm. He liked this place very much, and was surprised not to
see anv people. He travelled on, and reached the mouth of Bella Coola River.
Here he staid foui- winters. He used his whistles, and performed the sisau'k"
ceremonial. .\t the end of this time a quarrel arose between him and the
chief at Bella Coola, theretbre he turned back. When he came to .Sic'Lia,
he stopped and built a house. The house resembled in shape that of the
chief i.a'lia. He called the house " i.a'lia." His wife, the daughter of the
chief of the copper country, had many children. They increased rapidlv,
and became the tribe Si:i,ia'mx". He invited the neighboring tribes to a
least. He pertbrmed the sisau'k" ceremonial. He never gave feasts in
honor of his youngest son, Sn:'nxag"ila.

SK'nxag'ila was dissatisfied with the way in which his father treated
him. He went to bed. and for four days cor' 1 not be induced to rise. On
the fifth day he rose early in the morning and left his father's house. He
lay down on a point of land, crying. There he staid all day. For four days
he staid at this place. At midnight he returned home and lav down in his
bed. He would not be iniluced to come ilown to the tire in the middle of

52 lUIAS, I'lIK Nn II fol, OCA' Ol' rill', t.ki.i.a cool, a indi.ws.

tlu' liousr His iiintluT said to lu-r liusbiiiul, '• Do you know what ails our
son r ■■ .\ttiT lour (la\s lu' Iclt tlu- liousi- ayaiii. ami lay down on the point
ot' land. IIiMi.' lu- ll'll asleep. Sudileniy. at niidni>;ht. he felt somebody shak-
in<;- him. sa\ inu'. " .V'ise I I am iroinuf to >/\\ c you supernatural .^it'ts." When
he looked [\\\ he saw ,i ynuny- Seal standing; beside him. The youth arose.
When he looked up auain. he saw the Seal's house on the water. It had risen
tVoni the bottom ot" the sea The house was lull ot" loons, one of whieh was
sitting on a pole in front of the house, crying continually. Sic'nxa<i-ila and
the Seal eiiiered. and inside there was a lar^e tire. It was as briiiht as
thoujrh the sun were shiniiiLC from out of the water. They approached the
house. In t"roiit of the door was a monster. K'"i'l,\'ta (Plate XI. I-'iy-. S).
At the threshold was the monster Sk-amtsk-. Sn nxa^'ila and the Seal
entered the house throii<:h the root', thus axoidiui;- these dangerous creatures.
(^onir)'(joa,' who wore a hat of enormous size, was sittini^ inside. lie was
tlie chief of the house. In tlie riiiht-hand rear corner of the house he saw-
two men sittini;-. The name of one ot' them was Xunu.\emalslai'.\'. .\nother
man was siltinu- in the left-iiand rear corner, beating- the drum. His name
was Bic'lipiil. Two otheis were blowing' whistles. They were pert"ormin,ij
the sisau'k' ceremonial.

[vow, Si-i'nxau'ila had seen the whole iiouse. It had become his su]ier-
natural propert\. He lelt it, and the house disapjicarcd under the water.
Then he returned liome. and told his father what he had seen. He ordereil
his lather to sweep his house, ami to strew it with new sand. He in\ited
all the neiy'hborinu- tribes in. anil ilistiibuted a iiieat many presents. After
the festi\al. Sic'nxayila built a house like the one he had seen on the water,
anil he took the name Ax''axsmo'si:m ("the one who in\ites"). His house
was painted with desiiius of wa\ cs, yulls, loons, and of the monsters Sk'amtsk"
and K-'i'lx'ta. When danciuLi'. he wore a cap made of loon-skins.

Fillip [acobsen records another \ersion of this tradition.' He calls Toto-
so'nx '• Wakilmaj."' which is e\ idi'utly a mispi-int for " Wakitmai," which is
the name of P'raser Ri\er, where. accordiuL;' to mv \ersion. Totoso'nx ile-
scendeil from hea\en. Wakitmai is a word borrowed l"rom the Kwakiutl
laniiiiaye, meaniny " the ureatest ri\er." Follo\vin<j is a brief abstract of this
\ersi()n of the tradition : —

Wakitmai ( Totoso'nx ). Omkil ( O'mu'ilis .-). Kamokija ((^"o'moiioya),
and Kvassina ( (ij^)atsi'nas). and theii' sisters Litsemkil ( Le'tsumn-ila .' ) and
Kolil, descended in the shape of ra\ens ■"rom hea\en to Mclla L'oola. At
that time there was no da\ liyht with tiie exception of about one hour every

' Masks represcntiiiL; this hL-iii^ .iiui hi-, wife liavu bet-'ii lij^urcil ill InlcrnatiimalL's .Vrchiv fUr l'',tliiuiKra]>hii'.
\'i>l. 111, I'lalc III, ti^js. I aiui J. 'I'ho sp-^cinicns in {luesliDii arc in llie -Vniurican .Museum oi Natural llislory
(fat, Nos, iSSj anj ,J;;,,).

Vmcr, iSi)5, pp. I, ff.

iKiAs, iiii; \i\ I ii()i,(i(;\' oi- riiK iski.i.a com, a Indians.

5.^

day. ami llic sea i.'Mi'iu'i.'il tar up lU'lla L'oola vallry. At llioir rc'(Hiost.
Ma.Miiasal.i'iiix macli' a scll-moviiii;- canoi.' lor tlu'in, wliicli was callctl " Koo-
koo." 'I'hfv travolk'il tn l'":;iscr River, and tlu'ii coiUiniK'd tlu'ir joiiriioy
soiitlieastward, aci.'i)iii)ianicd l\v their speaker. Alter some time they reaehed
the iunise of Pelkiiaiinv ( l^icixane'mx- ). 'I'hey were invited in, and reeeived
as a uilt tile seerets dI" the sisan'k' danee and some motiier-ol-pearl. ('Tiiere
is no mention ot" the appearance ot' tiie sun.) Alter tour days tliey continued
their ionrney, and readied the house of Klallia (i.a'lia), tiie ciiief of the
coppers, troni whom tiiey received otlier secrets of tiie sisau'k* and some
copper. On returning:, tiiey reacheil Rivers Inlet, and on a small island met
an old woman who was twistint:; branches Irom a tree. When she looked
at tlieir canoe, lu'r eyes assumed the peculiar lustre of mother-ot-pearl. The
woman was tiie crab, wiiose eyes still retain this lustre. Her answers to
their (]uestiv)ns showed them that they had been absent many years, althoui,di
they thouyiit their journey had lasted not more tiian tour days. They draj^i^ed
liieir canoe Irom the head of Rivers Inlet to the lake above, thus creatinii'
till' river which empties into Rivers Inlet. Sea-lions and wh;iles ascended
th '>ufjh this river into the lake. Wakitmai transtbrmed the whales mUo
stone. lie threw iiis canoe-pole at the sea-lions, intending; to drive tliem
back. lie missed tliem, and the jiole stuck in the mountain. It mav still
be seen there. l''or this reason the mountain is called Skallakt (Skolo'k-L),
which means "canoe-pole." He had also received a mastic wand from the
chief of motlier-ot-pearl. one end ot which possessed the power of restoriny'
life, while a touch of the other enil caused death. Hy means of this wand
ii ■ translormed the sea-lions into drithvood. Tiie brothers ccjiitinued their
journey to Tallio (Ta'lic). where tliev met a family. Then tiie brothers
separateil, and Wakitmai settled at Bella L'oola. He married the dau<jiiter
of the cou]ile whom he had met at Tallio. He had a son and a daut;hter,
who yrew up in tour days. Then Wakitmai initiated tliem into the sisau'k*
ceremonial which he had received. He went up to Alkondam ( Ai.k'unta'm),
from wli')m he receivetl tiirther instructions. One of his sisau'k' masks
repiesented liimselt" in the tbrm ot a raven : the other one, the chief of the
mother-ot-pe.irl.

TH.VDiriON OK NlSM .J^I.

The Sun sent down .Sicmsiuta'k'as, Xusqoa'xlanO. their sister E'ni/ai.ana
(•• tlarkness ■'). and the 1 K'rma)iliroilite (Plate XI, l''i<^. to) to Xusxe'cil, which
is situated on Bentinck Arm. The Sun desired that two Bears should assume
human shape and live with them, but his wishes were not realized ; only
tlieir eyebrows assumed the shajie of human evebrows. These two Bi'ais
were living at Mo'asla'i.. Tliere is a cascade at this place, at the foot of

I'.oAs, iiii; \n iiioiAic.v Oh rill', iii.ii a ((mha Indians,

whiili tlu'V i.'iui<,flit salmon. 'I'lu' Hears ohtaiiu'il tlu'ii' all tlu' I'ndd they
iieeiled. One ilay Sicnisiiit.i'k'as went clown the ri\er to see the sea. lie
was sittinir near the mouth ol' the river, and then tiie Sun sent the olaehen
to the river. The llermaphrotlite was the first to see tiu'm. and bet^an at
once eatehinji lish. Il" he iiail not ilone so. tiiere would have been a j;reat
inanv olaehen in this rivei'. Hut women are lorbiiUli'ii to eateh them, there-
tore the Sun <;re\v aiiLrrv. and took away the greater number ol' the tish.
Insteail ol' them, lie sent cohoes salmon. When S|.;insiut;i'k'as reaehed the
sea. he took the name Noiiot\o(iIi;'mai\'. lie went aeross to AiAjhi'M. and
married Xuiiai'tsta. the dauj^liter of isyii'yi't. On the I'ollowiny day she had
a eiiilil, whieh after tour days had y;r()\v ii to be a youth. I lis name was
Xe'mak'sta. Then they all went baek to Nusxe'cil. W'lien thev reaehed
there, the bov wished to ^o up tiie river. IK' earrieil his bow and bird-
arrows alonii'. Wiien he had yone some distanee, he met some jieople who
wore ornaments maile of red eedar-bark and biMi-skiiis. The youth s.iw them,
anil thev ajiproached him. They inviti'd him to lollovv them to tiieir house,
'["hey weie Hears, although they looketl like men. When they liad enti'reil
the house, the Hears invited the youth to sit down. Tiny started a tire bv
strikin<i' toyether two i,neen stones. 'I'hen they said. " We will loast some
salmon." They took some skunk-eabbaye and roasted it ; and when it was
done, thev j^laeed it in a tlish and Lrave it to the boy. \\'hen the bov beLj.an
to eat, he I'ound that what appeared to be skunk-eabba<;e was really salmon.
Their ilish was made ol" the knee-pan ol' a Hear. The youth thouiihl that
the t'ooil they i,'av e him vvoukl not be sutlieient to still his lumber. The
Hears knew his thouyhts at onee, and said, " \'()u will not be able to e.at all
that we have jiiven you."" The youny' man beican to eat, but he was unable
to emptv the dish. When he had eaten, he took a drink ol" water ; and the
i^ears finished tlv ilish. and plaeed four berries (st!i:ls) in it. Ayain the
vouth thouuht. "That is not enou<rh for me;" and the Hears knew his
thoui^hts at onee. When the youth tool; up a berry aiul be<;an to eat, he
saw that .mother one had taken its plaee. and he was not able to emjitv the
dish. Alter he had eaten, he wished to return home. iiut the Hears said.
'* Stav here. You may return to-morrow."" 'l"he Hears showetl him to a bed
on one side of the house, while he himself' lav down on the opposite side,
ivarlv the next morniiii; the Hears said, " Now let us start. We will take
you home."" Hut the one ni<,fht that he had staiil at the Hears" house was
aetuallv a vear. The youth was earrvinjj; his bow, and the Hears wished to
have it : the youth jjave it to them. 'i"hen one of the Hears stretehecl his
hand backward in his beil, and took out a beautiful st.itf made of ervstal.
He said, •'if you want to heal a sick person, touch him with this end of
the staff; but it' you want to kill your enemies, point the other vnd at
them, and they will die. This shall be your supernatural power."" Once

i!().\s, riih, M\ iii()|,(h;\- cih iiii'. i!i:i,i,.\ ('(xtLN indiws.

iiKiit' till' Hear stii'tc-hcil liis liaiul liafkward in his lu'd, and took out soiiu-
(.•a,ij;ii.'-ilc)\vn. whiili lu' ,;j:a\t.' to llic yontli ; and In '^.wc liini a licar-skin
lilankct and said, " If any one should maltreat you wlx'u you return home,
take this down, put it on your left shoulder, anil shake it. 'I'hen it will
Hy up. and when it settles on his skin, he will lidl siek. 'fhen. if vou wish
to eure him. apjiroacli him with the healing- end of \()ur staff, and he will
reeo\er.'" The Mears jrave him the nanu' Stsk-!la, and said. " When vou
arrive at the house of your parents, do not enter at the door. Stav behiml
tile house. Soon somebody will come, and then you mav show yourself.
And when they (ind you. tell them to open the rear ot' the house. There
you shall enter, and yo.i shall sleep in the elevated room in the rear of the
house." 'I'he Mears aeeompanieil him until they were near the villaf,'e. Then
they returned. The youth staid behind the villaire.

•Soon he heard his mother eryiny- in her house. Then he approached
cautiously, and knocked on the wall close to the place where she was sittint;:
but she only cried tiie louder. She thou<;ht that the people were teasing
her. Aiiain he knocked on the wall. Then the woman wiped her face and
stopped cryinn'. She told her younirest son to see who was knockini,^ on the
wall of the bouse. lie ran out and soon returned, sayinj,'. " Mv brother is
standing outside." Then she struck him with a stick. savin<f, •' Why do \(>u
say that ? He died lonjj ago." Then she said to her older son. " C>o out
and see wiio is knockiui,' on the wall." Soon he returned. sa\ in<;. " Mv
y(um,<;er brother spoke the truth. Our elder brother has returned, but he
does not want us to come to meet him. He wants father to open the rear
ol the house." '1 !iis was done", and an elevated room in the rear ol" the
house was prepared. Xo'mak'sta entered, and staid in the room for three
ni<i;bts. His youngest brother always staid with him.

On the fourth evening be said to his youngest brother. "To-morrow I
shall go to Nuxa'lk-. I wish to see my relatives. But I shall soon return.
Do not be sad because I am going to leave." Then he walked along the
nortii side of the fiord, over the mountains. He came to a house at
Ai.xla'xi.. He saw a man sitting behind the house, and adilressed him,
saying. "Tell my relatives that I wish to see them. Let the young women
come out here." The man entered the house, and sot)n returned, leading
two women. When they reached the place v.here Xo'mak-sta was standing,
he said. "Sit down, ^'ou shall see who I am. Look at me well. Now 1
shall stand over there." Then he took his start" and pointed its deadl\ end
towards the women. 'i'hey fell down dead. While they were King there.
he touched their bodies with his hands. Then he turned his start", pointed it
at them, and they a'ose. Now they lovc.i the young man because he bad
resuscitated them, and they wished to i":.rry him. The voung man stepped
behind their backs, went round them, and when he came in sight ao-ain he

Hff!

;'>

ll,)\S. I III. \n I llol r^.\ (U 1 111 r.l I 1 \ I "Ol \ IM'I \^"^

IkuI iisMiiiuil till' -^liaiu' of ;i biMr. His b.'il\ wis lOMTi'd with nil li'ilai-
liavk. Thi'ii llu- wnnuii w\ti' alraid. IK' wiiii i.miiuI tlu'iii. pas-inu luMiiiid
lliiMi hailss. and wluii lu' ii-appoaii'd in liont. lu' liad n-assimu'il liis luiinan
sliapo. Tlirii lu' put sonu' oa^li-down on liis K^lt slionlilcr. and appnwulu-d
thorn. Ill' <.\\n,^k hinisoH". and tin- down li'll cm tlu'ni. At oiui' thoir skin
iH'v-aini- i-omtkI with sons. ;uul ihi'ir bodies inllati'd. lli' wi^nt roimd tlu'in
onco moil', anil lu-ali'd thoni by niiMns ot' liis stall". Whon liiiw had ii'inv-
iTi-d. tiu-v wiTi- liiyhly pliMsi'd with llu- i;ii'at powofs of tlu' yoiiiii: man.
'I'hon ill' said to tlu'in. "Now ii'tiirn to >our lunisi-s." '\'\w\ w. nt. but \i':y
soon tlu-\ bi'^an to lon^- lor tin- Minnie man. TIk'N ritiirm-ii and la\ down
xvith liim. 'Thon he sent tlu-m baik honu' and askod tlu'in to ri'tiirn in

till' I'M'tiiny-.

Ik' si'nt liis I'rirnd to luins;- otliiT woiiu'n. wh.nii hi- si'duii'd in tlu' saiiir
manniT. llo had all the Mumti woiiii'ii ot' tlu' villa-v visit him. Tlu-y all
bore i-hildri'ii to him. .Mut all tlu- women on the north side of the river
had \isited him. lu' swam aeross and did the same to the women on the
south side ol the river. W'iien the jieople learned what he was vloin^. they
resolved to l'<) to his house and kill his mother. 'I'hi yoim-i man who had
led the W(Miien to Xe'iiiak'sta heard about it. and told his Irienil what he
bad learned. He said, " The peoj^le intend to kill \our niotlier beeause
they think \(iu will be sad when \ou hoar about her death. They are
tiirious because yon have seilueed their daughters and wives."

Xow the people prepared their eanoes. and started early in the mornin-.
Thes took alonu all their eanoes, in order to pre\ent Xe'mak'sta Ironi lollowim;-
them. Xe'mak-sta said to his Iriend, "Tell me when they start, but do not
say an\ thini^ abmit my plans. Look anil see il' you ea, oot linil an old
broken canoe that has been placed over the salmon-weir." The youn- man
said there was a canoe of that kind. Xe'mak-sta instructed him to wait imtil
the people had left, and then to take the canoe down and place it in the water.
He also told him to wait tor him at K-tso. at the mouth ot' Hella L'oola
River. The youn<,' man did as he w:is bidden. .\s soon as he placed the
canoe in the water, it was whole like a new canoe, lie landed at K'tso,
where he was met b\- .Xe'mak-sta. who jumped into the cani>e, shook himself,
and assumed the shape of a bear. Xe'mak-sta went up and down the eanoe
once, and then he resumed the shaiie of a man. He said to his trienil,
" Let us Lr<> to .Vnn'sx on the north side of the liord." There tlu'\ landed.
Then he said, "Now I shall run home o\ er the mountains. Watch me as
I run aloiiii', and follow slowly in your canoe, ^'ou will see v.hat will happen
to the people." At that time the trees on the mountains were small. When
thev were near th' shore, .Xo'niak-sta turned round and assumed the shape ot
a bear. Then he ran over the mountains, and reached his home lony betorc
the people were able to -el there. He entered his lather's house and told

iioAs, iiii; MviMioi DCN' (ti' nil'. iii;i,i \ cooi \ imh.ws,

tliiiso within llial tlic poopU- oT Nii\ii'lk- ui-ri- coming', iiifoiuliim to kill his
iiinthiT l)i'i:iu>i' llu'ir iliiii<,'liters wi-ii- all in ln\i> with liim; but ho promised to
\aiupiish his iiuMiiifS witlimit aiiv assistanci'. Now ''u- caiiors wi'iv appioai-h-
in;;. TIkmi Uv simU liis sprakor to tiu' hi-ach, and told hint to warn tin-
cnomifs. When thcv wciv within iu-aiinjj; distance, hi- shonted, "' Do not
come ashore! Tlie sliaman is here and will kill yon." 'I'he people laughed,
and said, "How is that possil)ie ? Me is in our \ illajie." — "You lie!"
rejilied the speaker. "He is here." Knt they did not believe him. 'I'hey
ranged tlu'niseUes in a row. waitin>i Tin the tide to carry iheni in. .\t hi},'li
water tiie sij,'nal was <,nven to land, and then all paddli'd tor the shore, 'riu'n
Xe'mak-sta took his bear-skin blanket and covered it with ilown. lie stood
on the roof ot" his house and shook him.sell'. The down Hew about and set-
tled on the canoes, and all the peo)de lell sick. 'I'hey ^roaneil with pain, and
their skin became sore and swollen. 'Phi. ;; he entered the house and called
his lather and his friends. The speaker shouted. " Dili 1 not tell you not to
come here?" The I'lU'mies were unabli' to propel their canoi's, anil weie
j;roanin<i with pain. Alter a lew hours the youth said to his mother. " Now
watcl; me. I am jioinjf to cure them." He took his stall", and pointed the
healin<^ end in the direction of the canoes. Then all the i>eople recoM'red.
The down llew back to him. and he hid it. When they had recovered, they
shouted, and threatened to kill the youth and his motlur. Thc\ landed, and
were about to enter the house, when he pointed the deadly end of his stalf
at them. They fell down dead. Only one of the people who had staid in
the canoe remained alive. .Vlkr a lew hours the youth saiil to his father,
"Now I will resuscitate them." He touched the chief of (^Vmqutis with the
end of his statV, and he arose. Now the chief otiered the youny man his
dauffhter in marriaue. arul asked him to resuscitate the other people too.
The youth did so, and the people arose, rubbinj^ their eyes as th<uii;h they
had slept. And every one whom he resuscitated leiiuested him to restore
his friends to life too, and they gave him their daughters in marriage.

SicmsiutiVk'as's son had four bovs. 'i'hese yoimg men went up the river
to hunt mountain-goats. They pitched -amp, and then they separated, .and
each went to a ditferent creek. h'.arlv in the morning they ascended the
mountain, and three of the brothers returned in the evening loaded with
game. Hut one of the brothers did not return. The other brothers grew
anxious, and when he did not return on the evening of the following day. one
of them went out to search for him. He followed his tracks, but did not lind
him. The two remaining brothers waited a long time, but neither of the other
brothers re-aiipeared. After two days the third brother went out. He said
to the youngest brother. " Pleasi' stay here. I must go and tind my brothers."
'i'he voung man waited, but his brothers did not return. Two da\s after the

S — MINI. AM. Ml-,, \,\\, lllsr., Vnl.. II.

SHT., I8cj8.

HOAS, rilK. \I\ IIKM.OC.N' Ol' llll. lil.l I \ (iiiM \ |\|)I\\S,

ihiiil hidlluT liad startt'il. ilif y()iinm">l mu' Kit llu' iiiii)i> t(i ix<> in si'iiiili cil"
his hroiluTs; l)ut he did not lollow tlu' trail liis brotlRTs had takfii. Aliri
a wliik- hi' saw snioko far away in the ilistaiife. lie th(tii;.Mt, "Maybe m\
hrotliers afe stavinjr there." He wi'Mt near, and saw a hmise. lie hxiked
in at tiie door, lie saw a wimian staiulin^' in tlie liouse. who liad her bhiiiket
tied aronnil her waist. She was dressing; a hirj,'e skin wliieh was stretelied
()\er a iVanie. 'I'lie \(Hin.<: man thouiiht, " I will yo aiul toneh her genitalia."
lie entered, and wlien she bent down, serapin<.' the skin, he touehed I'.er.
The woman was iViirhtened. She looked back and saw him. She was very
beaiititid. Her name was .\i,mi:iimi:na'm. She talked to the yoiinjii man.
aiui askeil him to lie down with lier. lie lomplied. Then she set belbre
him a dish tilled w ith meal ol" the moimtain-u;oat. and she saiil. " Do not eat
too miieli. .M\ luisiianil will be here soon, and he will try to otler looil to
vdii. but do not be al'raid. 1 shall assist yon. Take eare tliat you do not I'all
asleep, lie will eome baek late in the exeninu. and he wdl j,n\e you mueh
to eat in order to make you sleepy. Take this bai,' and hide it under \our
blanket, and when my husbanil turns his baek. slip the I'ood into it. He
wants to see \(>u eat all he yixes you." Ami sin.' eontinued. "Al'tir he has
leil \()U. he will tell you to lie tlow n to sleep. Then, when you hear m\
husband saving. 'Hwu, hml" imitati his sounds, ll'you should not reply, he
will take his stall" and he will jioint it at you. and you will be dead. lie
alwa\s ties his doj^s to the bed-post. Il you sueeeeil in killini^- my husband,
you may marr\ me."

.\lier a while the man eame in. The woman saw his stall" far
awa\. He was earrxiui: two mountaiii-yoats whieh he had tied to his
belt. The man was no other than Toa'lai.'it. Now he eame in and saiil
to his wile, "Somebody has been to see you." He sat ilowii and said. " .\
man is here. He sleju with you. therel'ori' you did not tell me." — " ^'es."
she replied, "it is true." Then Toa'lai.'it made noluiilier remark. Alter a
while he ordereil his wile to build a lari;e lire. He intended to eook the
meat, and to set it before the \ isilor. He eaived one of his mountain-tidats.
and he ordered his wile to heat stoiu's in the lire. Then they roasted the
neek of the j,'oat on the spit, anil Toa'lai/it eut the I'at and put it in a dish.
Then he set it belbre the man. Toa'lai.'it wateheil to see il' he was eating-.
The man tried to leave a part of the food in the dish : but 'l"oa'lai/it went
up to hiip and said, "Why do you eat so slowly? See how fast I am eat-
iny!" And he devoured a lar^e dish lull of meat very rapidly. He swal-
lowed it without ehewinu^ Toa'lai.'it next took the fat of the mountaiii-iioat
and plaeed it in a dish, which he yave to the youniL;- man. He emptied it
into his bajj;. Next he yax e him a piece of the brisket; and when Toa'lai.'it
turned awav, he hid it in the bai,'. Toa'lai.'it was watehinu- him all the time,
but cverv now and then his wife spoke to him in order to induee him to

IIOAS, I UK MS IlldHiCV (W rill. 111:1 I \ (ool \ INDIANS.

In.ik in anotluT iliii'ition. Now they liad linisln'tl eating. Ttu'M To-VIal/it
showi-il till' VDiin;; lUim the place where lie was to lie down, lie tolil iiiin
to ^'o to sleep (|iiiekl\, lieeause he hiinsell" was very tireil to.j,. lie said to
him. " Do not trouble to arrange Nour bed. Noii are too tired." 'I'hen he
led his two do^'s to his own bed. and tied thini to a post. His dojjs wore
wohes. lie tied one to eaeh side. Now 'I'o I'lai.'it lay down, and soon he
shouteil, '• Ke I ■' .\s soon as he hail ilone so. the yoiini,' man answered in
the same manner. .Xlter a while. To i'lai.'it uttered the same er\. and the
yoiin;,' man replied. When it was almost daybreak, the Nounj; man heard
Toa'lai/it snorin<;. lie shouted, " Ke ! " three times, but 'ro''lai,'it did not
replv. Then the woman whispered to him. ■•.\risel Take his statl" and point
it at him." 'I'he voun*; man did as he was bidden. .\s soon as he pointed the
stall" towards Toa'lai/it, the latter died. The woman ordered the yoim<f man
to Tree the do<,'s. ,\s soon as he had untied thetn. tlie\ bit otF the head t)t"
their tornier master. The younjf man had \ aniiiiisheil him.

Next to Toa'lai.'it's house there was a deep precipiee. The woman said
to the yoimu miin. "Throw To;Vla',*it's body down this preeipiee." While
he was doiny so. he looked dov- .nd saw his lost brothers lyinj^ in the abyss.
It the \()un^'est one hail not louehed the woman, he would have died too.
Then the woman said, " Now your name is Toa'lai.'it. and these do<js shall
be your do.i,'s. and this statl' shall be your statl", and this quiver shall be your
i|uiver." And when it <;re\v day the woman said to him, ".Ascend the moun-
tain and sit down there. When you see a j;oat, shoot it with one of your
I'our .arrows. If your aim should not be true, your arrows will turn and hit
it. anywav. When you in> huntint^ on the mountains and do not see any jioats,
take vour staff and point, and lor each time you point you will have a f^oat.
.\nil take m\ dead husband's hat and his blanket and his belt. You must
not carry the "joats on your back. Carry them at your belt, one on each side.
You will be able to carry them be they never so heavy." On the followinj^
dav the man started, lie killed a larj^'c ;^oat and hunu it on his belt. .Soon
he returned home. Then the woman sai.l. " Now you are just like Toa'lai/it.
You must sleep with me t"or four nii^I.ts. and four ni<;hts lea\e me alone."
And she said. " It" you see any one who wants to have floats, and feels
\ erv unhappy, you shall help him. You shall meet him, and he will find
many i^^oats."

Tradition ok Akq.i.a'xi,.

Isyn'\-ot. Xom\0'mti;ni:m. Snuxnai.a'ls, and their sister Nuqai'tsta, were
sent down to the mountain Sqtsi.. Xemxe'mtKnRm had a son who was
called Ai.tsi'ax. Their house was called Nuqoaxo'ts wa tk'la'nats. That
means "the raven box." The posts inside the house represent men. The

IIOAS. nil. \n llloiutiN III III! Ill I I A (did \ IMtlANS.

liiiiit is |);iinti'il with till- ili-sij^n of a r;iMMi. Tiny an- tlu' iinci'stois nl the
.\i.i|la'xi. It is >aiil that Niii|ai'tsla maiiiril tlu' mmi h!' Si'.msiiil"»'k'as. tlu-
aiiccHtiir nl' the triln- ot Nus\t'«il,

'rKAIlllKIN Of S isK-ri'ii,.

Alk''ala'Iis. with his thrco brothiTs, was si'iit ilowii IVimh lu-asin tn the
miiimtain Sk ihi'k'i.. Thi'X (Ksci'iuU'd thi' iiKiiinlain and si-ttloil in Stsk't 'ii..
Ilcri' thiv wcic \ isiti'il hv thi' Ka\iii ami his triln'. 'I'lK-y saw that the
j-iopii' of the KaM'ii hail an al>uiulani.i' (»!' abi-lotu' shells, while they them-
selves dill not possess any. 'riun Alk-'ala'lis said to his brothers. " Let us
try to tinil abelone shells." TluN coxereil the botton^ of their eanoe with
mats. I.uinehetl it. went almard. .md starteil. Whenever they met any one.
they hid on tlu' lu-aeh. l*'inaliy the. riaelvd the oei-an ; and alter they hail
travelled a Ion;,' time without liiulinLr abeloni' shells, they intended to return,
but they had lost their way. When tluv tuini'd their eanoe to <ro back,
they seemed to be surrounded by land on all sides. 'I'luy did not know
which wav to turn, anil be^an to ery. Ni^dit laine on ; and when it ^revv
da\'ii:;ht a<iain. tlu'V saw a Kavi'U soaring over the eanoe. lie came ilown
lower and lowi'r. ami tir.ally liiihtid on the eanoe. IK' said to them. ".My
name is ()^i'".\a\sila. I am ^oiny to t;ive you sujiei iialuial powi'r. 1 shall
show you the way you desire to ^'o. You will find a eave in yonder mountain.
Cover your eanoe with mats, and enter it." They did as they were bidden.
They found that the roof of the cive w;is covered with starfishes, which fell
down on their canoe, but they weii' kept from tlu'iii by tlii' mats with which
they were covered.

After some time they emerged into the open. They found themselves
near a beach which was covered with abelone shells. They tilled their
canoe, ami covered their |>aildles and their hats with shells. Then Alk'*;ila'lis"s
brother took the nanu' Winvsl'wala, his second brother took the name
N'uswe'pimx'. and t,;c third one took the name ,Sat!i'ia. Now they were
H'lail. and tliev inepared to return to their home. The Raven, who had staid
with them, jjave them directions which way to <,'o. They returned after a
year's absence. When they were approaching' their v illa^'c. Alk*'ala'lis said
to his vounirest brother, to tease him. " I am sure only vour v\ ile has re-
mained true to voii ; but our wives. I think, have L;iven us up ibr lost, and
have taken new husbands. Winn the brothers arrived home, they I'ound that
only Satli'la's wife had remained true to her husband. .All the others had
taken new husbands. 'I'lien the elder brothers were ashamed. They showed
the people their canoe filled with .ibelone shells. They marrii'd a^ain ; and
.\lk-'ala'lis 'lad a I'lULchter. to whom he >,''ave the name Ai.pi.l.va'nv ui.o'x.

\\n\--. Ilir. M\ II|iiI,(>(;n nl IHi; MKI.I.A CfiolA INDIANS.

I.atiT Oil 111' liiul anotlur iliiiiylitiT. whum In- iMllrtl A'tsta. 'I'lun lii' look
thf iianu' Ix-ialxiMsiii'x'. Ik' ».alli'il his house Tl^'palst. inil tliu painting'
on thi' Inml oT ii ,i'|iirsi'nts a c no»' lalk'il "'rikiin."'

'I'hi- trailiiioii o|' thi' aiui'stois ot' tlic viUayc Stslc'O'ii, is not (jiiitr ccitain.
Hi'sitli's thi' pri'citliii^ li'jxcnd. I irccivod the lollowinj,' one: Is, ii'vOt, Xo'm-
tsivva, XoniNOmal.l'oiJa, and two women. I.otxuinlaix'aia'na and Ar.(|V'xavana,
were sent down to Skola'k-i.. Melorf tliey lelt heaven, Masniasala'iiix had
given tliem thr olaihiii. 'I'luy also carried the nnsxo'mta, thf box in whii h
the dayh^ilit was ke|)t. Their speaker was Kniticnk-ai'x-. lie caused the
oiachen to ilisappear. and hiter on to re-appear. It is also said that when
thev eanie down iVoin hea\ en a eokl wind was blowinj^ down the mountain
SkAlo'k-i.. Then the Ua\en took liis lanoe-pole. ami pusiied it upward
towarils the mountain, thus eausini,' the wind to stop. l'"or this reason the
mountain has its name, which means "canoe-pole."

Theri- is still another tradition ref'errinji to the orijjin of the tribe ol
Stske'ii.. The Sun made one man whom he called (.^^eet ami Kifoi.a'ni. and
he made another man whom he named Aiila'm. He <,'ave to (.i^ect the skin
ol' the bird (.^i/xox. which is sittin;; on the post (tl the House of M\ths for
use in his dances. For four days these men sat at the foot of the pole.
Then they ilescended to our earth, carryirii; the nusxc'mta. which ii.ive them
li<:ht on their way downward. They reached the mountain Skolo'k-i., whence
they descended to Stsk'O'iL. Here they built a house. (.^^eOt saw a man
sittinjj in front of :i house which was built of branches. His name was
(^(.I'lsani.. (.^eOt married his dauiihter. He visited many \illa<ies, where
he married the ilauyhters of the chiefs. Therefore he had relatives in a jfood
many places. He matri-vi at Nuqa'axmats. Snn't'ide, Nuk'l'ts, .VsK'nane,
Nfis(i!i; 1st. NuM.e'ix. Stn'ix-. (^oa'i.na. Delia Bella, and Rivers Inlet. All
his wives j,rave him their houses. 'I'hen he returned to his own country,
while he lett his children with their mothers. He had two men who were
guardin;^- the entrance to his house. Their names wt re C^notsf'tas and
Xaamtotsai'x-.

Tk AniTioN Ol- Ni'se'ex.

The Sun sent two Ravens, ami their sister the Crow, down to i.xts.lC-tx
((Jitamat). They carried the nusxc'mta, in which the sun was kept. The
Raven asked his youn<,a'r brother to break the nusxO'rnta ; but the latter
refused, requesting: his elder brother to do so himself. Then the elder
Raven broke it. After he ha<l thus liberated the sun. he took the n.ime
Kunkunic'm. His brother took the name Xomlai'x-. Then their sister told

' 'riiis is al-i) Ihi- iiaiiu' nf (^lanui il>'s lannc («fc p. 2S).

r.oAs. iiii: Mvriioi.oc.N' oi' rm: iiKi.i \ looi \ imhans.

tlu'iii 111 liMM- tin- fduntn. aiul tn sc-i-k a iu'W luimc. I\iiiikiiiii;'iii wont to
Satsij. w luMo lu- built a lioiisi.' near a lake. 'riu-ii' lu- (.auiilit lu'axors ami
otiicr animals ; luil hv ilosiifil to lind )H'opli.', anil ilcSLi'mli'ii tdwanls tlio
siM. W'Ikmi lu' ivai-lK'd the tiord. lu' nu-t an iMulc with human IJu-o, whose
naiiu' was C^ia'sta. lie askeil him. "Ilow lont; have you been here?" AntI
he rcplieil, "1 ha\ e been lure a lonj; time. 1 am oliler than you." lie
proceetled down Deans Inlet. lie met a biid nameil .Xi.mi'.na'ni, and he
asked, "How lonji' have you lu'en herer" lie also re)ilied. "1 ha\ e been
here a lonu time. I am older than yon." llis iieople, the Sutsi.iv'mx-, were
the sav.-bill ducks. Kunkimic'm asked the bird Ibr a eanoe, that he miuht
proceed down le liord. 'Then the bird made a eanoe lor him, 1 'irnin^ out
a eedar-tree. lie uaxe him a double-blailed paddle. l'"inall\- he reached
XusO'ex. on the smith siile ol Hella Coola Kiver, near its mouth. Here he
built a house. 1 hen a woman named .\i.i:\ma'na came down to this place.
Her blanket was set with small coppers, which made a noise whenever she
mo\ed. She told him to jilace a copper in tVont ot" his house. He met
two women named Xemlaix-'a'na and Xe'mtsiwa in Stsk'e'ii.. He called all
these women his sisters. Kunkuni/m's brother and sister settled in S;Us(i.

Tk ADIllON OK SlCNM.

Yuvo'lknmai and Qoa'x were sent ilown by the Sun to the top ol' the
mountain S(]tsi,. The Sun said to ^■u\■o'lkumai. " ^■on shall ,<iive to the
tribes their lani;uai;es. and xou shall live in Si:n\i.." Wlicn Vuyo'lkumai
came down with his sister, Nusk-j'mnai,, the Sun uave him the names
.\nu\0'mlai\- and Sicnxalo'oi.la.' C^>a'x was very sad. and was sittiiii,^ (jnite
still on the top ot' the mountain S(]tsi.. He did not like the earth, and
wisheil to return to the sky. He hail lost his tire-drill. 'I'hen he assumed
the shape ot' a deer, and ran up the mountain, and while there he found the
tire-drill and took it back. .\t that time there were no trees on the iiioimd.
only small herbs. Yuvo'lknmai took leaves and made a small hut just larue
enough to sit in. He lav down t.) sleep. Very early the next morninj,' he
arose and looked outside. Then . saw a lar^e salmon-weir in t'ront of his
hut. The Sun said to ^'uyo'lklmlai, " Lie down on the top beam ot' the
salmon-weir, and look into the water. I am t^oini,' to place a stick in the
water as lon<i as a cubit. 1 shall put on it t'oiu- abelone shells. It" you
should not tind it in the water to-morrow morninl,^ you may conclude that
there are no people like yourselt' in the world." He did not see the stick
on the t'ollowiui: morninij:. and concluded that there were no people liviuij;
hiiiher uii the ri\er.

' AiiciUrt linu- I uiulirstncil ili.u iIum' wi-iv '.lirt-c ini'ii :inil niu' WMin:m.

lioAs, riiK Nnriii)i.()c,\- oi' i-iir. ni'.ii.A codi a indiws.

f>.l

At that liiiu' till' Sun iliil not shiiu' \c\\ l)ii<;lill\ , aiul tlu- Kavi'ti thoufifht,
"I will asi 011(1 till' risor to liiul a bcttiT Sun." lie iliil so. ami attcr
travi'llin^ a lony tinu' lu' cauK- to a liousc lalk-cl KiiwM'insta . He cnti-ioil,
anil saw tlu' sun-liox iianirini;' iVoiu tlio rool' of tlii' liousi-. lli' cut tlu- lopc
by wliicli till- sun-l)().\ was siis|ionik'il. ami lanii'il tin- box away. .\s soon
as 111' touilii'il till' box. llu' pri'si'nt Sun canii' out ot' it. 'riiiMi tin- Kavon
loturiu'il, ami lie s uii;- a sisaii'k' sonti, ti'llinu' liow iio lilu'iati'd the Sun. lie
took till' name Kunkuiii:'ni. IIo tiaxrik'il on. anil canii' to the house of
\'uyo'lkiiiiiai. to \\ hoiu he ^a\i' his new name anil his sisau'k' sony;. Then
the iK-ople were very jilail that they hail a yooil ,Sun.

\'uy.i'!kuniai was very sail because he had no house. Tiie .Sun knew
his thoughts. One eveninji he lay ilowii to sleep. ICarly the next niornin»f
lie arose ami stood near his salnion-\veii-. When he looked at the miiklk-
of the liver, he saw a briylit liiiht. It was the .Sun, who had come down
the livei-. lli' beckoned to \'uy()'lkuniai. who went to meet hini. 'Plien the
.Sim asked, "W'hv are you sad." 'ro-moirow morning vou shall see a house
like the one you desire to have. I^i) not think vou are poor. I am i,^oinLr
to nive you everytiiinti- you desire, 'ro-moi-rovv morniiiy' vcui siiall see a new
house standing rii;'iit here. It will be vour propertv ."

When ^'uv■o'ikumai awoke next mornini,^ he looked around, .mil saw the
house standiui:; there. It was close to the salmon-vvi'ir. Tlie iVont was painted
with the desiyii ol" the Sun. He entered the house and sat down, and thounht,
"Wiiat shall I eat in my new house.-" The Sun heard his thoughts. When
it L^rew dark, and no t'ood had come to him, he lay down and w.is verv sad.
On the next morninL;, when he awoke, he heard people sinoiny: near his
salmon-weir ; and vviuii the Sun arose, he saw a iarye canoe tied up at the
post ol" the weir. It was tilled with prov isioiis. There wi'ii' tish ot' all kinds,
and berries. It was the canoe " Xo'ak-ni;ni " or " Xunuk-au'tsniMu "-
("brin<,nn,a lood"). :uul the occupants ot" tiie boat yave him the sonu and
dance si]o;i'lxoali:m, and they <,fave him the name Xe'mtsioa.

TuAmiioN Ol- \i K'l'is.

i-xuniticne'iii was sent down by the Sun to Snuk 'isik ")'oi.. He became
the ancestor ot' the Xuk'l'ts. He acijuircd the iiiant (.^>atiwa'!a as his super-
natural liel|ur. The house ot" the i^iant was lull ol" copper iilates, vvhicii
sounded every morninti-. He left his house every morniny- and travelled all
over the world, carrvinii- away to his house women Iroiii .dl the villaoes.
Then he married them. He uave iiis copper plates to i.xumticno'm, who then

' Couipaiv K'awM iim-M (•■ ..pt-ii r.! .nil ni sky ; " lilor.illy. " tnmilli lu-|il i>|h-ii i.v im.m- ot a wi.',li;e "), [i. ((i.
■■ I'lu- I'iUUH- Ili.tl liiiiii;s lilt- kiisiul (sec p. 40).

HOAS. THE MVrHOI.OC.V OK THK liKl.l.A C'OOI.A INDIANS.

took the names ALix'lixuma'k' and Anuk'i'ts'Km. His last name means
" whirlpool," sifj^iiilyinj; that his house swallows wealth as a Avhiilpool swallows
whatever comes near it.

Tradition ok NusQJii'i.sT.

Tnto'sk'ma was sent ilown to the mountain Xusijlic'lst, where he buii. a
lotlirc of earibou-skins. He took the name Xciv.xemala'iii.la. .\t that time
the Raven was travelling all over the world in order to see it" salmon were
living in all the rivers. He met Toto'sk ma, and said to him, "There shall
always be salmon in the river Sa'si.mct."

Tk.vdition ok Nli.i-k'ix.

The Sun sent Sxumxumlai'x*, So'nxmai. Sinoxi'ai. and their sister C^uia-
atsla'qs down troni hea\en. They were the first Xui.i.e'ix. They reached
the earth on Mount Setsk'aiix. They brouf^ht a salmon-weir with them.
Thev lived in an under<fround lod<je, the entrance to which was in the mid-
dle of the roof, the floor beinj:; reached by a ladder. The woman hail a child
who was continually cryinjj. One day, while she was holding the child in
her arms, she looked up and saw looking down the entrance-hole a person
whose throat and face were perfectly white. She nudged her husband, and
called his attention to the person. He looked up, and knew at once that it
was the Snene'iq. He took his bow and arrows, but he did not rise. Then
he spanned the bow, shot, and hit the Snt-nC'iq right in the throat. The latter
rolled down the roof of the house. Early in the morning the man arose,
climbed the ladder, and saw the SnCnO'iq l}ing dead in the grass, his face
turned upward.

The old Sneno'iq lived in the mountains. When her son did not return,
she set out to search for him. She did not find any trace of his body, and
she gave him up for lost. Just below Stu'ix" she sat ilown on a flat rock,
crying bitterly. She cried, " O-uuuu ! " Her cries were so loud that they
were heard far awa}'. Four strong men set out to see who was crying. They
saw her from a distance, and did not dare to ascend the ri\er an\' farther.
They were afraid of her. W'hen they returned and told that they had seen the
Snene'iq sitting on the bank of the river, all the people were atVaid. They did
not know what to do. There was one man li\ing in the \illage who did not
participate in their discussion. While all the others were expressing their
fears, he did not say a word. Early the next morning he put a mat in his
canoe, launched it, and went up the river with his steersman. He was not
afraid. When he reachetl the place where the Snene'iq was silting, he
stopped on the bank ol the ri\er just oppcjsite her. Then the \ oung man

BOAS, TIIH MVTMOI.OC.V OK IlIK I!HI.I,.\ COO!, A INDIANS,

told lii.s c-ompiinion tliiit he was i^oinji; to cross the river to see the SnenO'iq
from near by. lie did so, ami when lie reached her, he touched her feet, and
joined in her wails. After a short time she stopped. Then the yoiinj^' man
said, "I came here because I am your friend." And she replied, "I lost my
child, therefore I sit here wailinjj." Then she arose, took a copper on which
she had been sittin<f, and said, " My dear, you pitied me, therefore I will jjive
you supernatural powers. I will be your supernatural helper. I^ook at my
house. It is \ery larj^e, and beautifully painted. When you build a house,
decorate it in the same manner, and every thinji I have here shall be yours.
You shall distribute it amony j-our people. I am now jjoinjf to Na'us."

The young man returned home, carryin<j; the copper in his mat. He told
his friends what had happened. Upon his request, they accompanied him to
the house of the Snene'iq, and helped him to carry down the presents which
he had received. Then the young man gave a festival, and distributed the
presents ainong his tribe.

Tradition ok Stl'jx-.

The Sun sent down ALli'x'imot sis ti Sonx t'aix-, Sexe'm, Xe'mtsioa,
Anuxe'm. Kesml'o, NutseqO'ax, and a woman, KOmiowa'na, from Nusma'ta.
They came down at a place near sunrise called Ai.titxa'axi.idxs ti Sonx t'aix-.
In their house all the languages were written down, and were distributed
among the various tribes. Nutseqo'ax did not assume human shape, but
remained what he had been in heaven, a wolf. They began to travel down
Bella Coola River. Anuxe'm staid at KoLnalos, near the source of Bella
Coola River. Kesmi'o staid in the country now inhabited b}- the TIaa'nsne
("Carriers"). The others went down towards the sea over the mountains.
Sexe'm carried their house in a small box. Its name was Nuts'axma'Is.
Finally they arrived on Mount Nu'ya. That means " bare mountain." They
descended to the river, and put down the house, and it enlarged until it
reached the natural size of a house. A horse-Hy was painted around the door,
and on each side a sun was represented.

TR.vnrTiox of Sotsl.

The Sun sent Isyn'yot and Xo'mtsiwa down to the mountain Suwa'k'x',
near Nu'i-!k1. Their sister, who came, down with them, v.-as named (^I'qma.
Xo'mtsiwa and Isyn'yot wore eagle blankets. When they left the mountain
Suwa'k-x', Isyn'yot said to his brother, " Let us make canoes. If vou should
finish yours first, come to visit me. If 1 should finish mine first, I will come

U — MKM, .AM, MIS. \.\T. MIST.. Veil,. II. OCT., lSc)3.

6b llOAS, IIIK MV IlIOl.dCA ()!■ THK DKl.l.A Cool, A INDIANS.

to sec you." Tlicii IsyuVnt went down the mountain and settled on the
north side of HcHa C'oola River, at the loot of Mount Scitsi.. where lie built
a house. lie was the tirst to finish his eanoe, and started to '^it to Nu'i.IkI.
lie came to Snuqi.i'ti). a small river on North Hentinck Arm, whore he
erected a post. lie went on. and came to (^a'nul which is opposite to
Snuqi.i'tq. He went on, and came to Snosk"!i„ S\wa\uC'lk-, Stsqoa'sma,
A nui.xum, K-;i'p'ai, and Ts'O'xots. In all these places he erected ]iosts.
Then he saw his brother, who was sittinj; on a loij, wrapped in his blanket.
First he thought that he was an eagle, but soon he recognized him. lie
thought. " Didn't he assume human snape ? Did he retain the shape of an
eagle, which he had in heaven r" Xe'mtsiwa was looking at the river all
the time. When Isyu'yOt reached him. he said. ** Didn't you assume the
shape of a man.-" His brother replied, " No. I could not do so. because
this place is too dangerous. I brought down the olachcn, but it cannot go
up this river." Isyu'yot retorted. " I have taken possession of a great many
places. I erected posts wherev er I went" Then Xe'mtsiwa said. " That is
not right. You ought to take possession of one place onlv, of the one where
you built your first house. Now look at my country." Then Isyu'yot
saw that the river was disappearing under the mountain Suwa'k-x', that it
was impossible to ascend it in canoes, and that no fisli was in the river.
Then Isyu'yot said. " Let us call some people, in order to make this country
inhabitable." Then both arose, and considered what to do.

At this time Noak-i'ia. with his brother Ts'a'k'us and his sister
Si/ax-|.'axta'aK. came down from heaven. They came out of the hole in
hea\en. and intended to descend the river to Nu'i,!i:l ; but NoakT'la found
that the river was exceedingly dangerous, and they did not know how to
proceed. Then he called Masmasala'nix. He wanted him to make a canoe.
Masmasala'nix came down to his assistance, and made a canoe, which
he called " (.^ijaqoa'usaloi,." When they reached the place named A'skMta,
Noak'i'la's brother and sister landed. They became the ancestors of the
tribe of that place. N'oak-f'la himself proceeded down the river, and came
to the place where it disappeared under the mountain Suwa'k'x'. Then he
asked Masmasala'nix to break the mountain, in order to open a way for the
river. The brothers Masmasala'nix tried to split the mountain by means of
wedges, but they were unable to do so. Then NoakT'la called the hauhau.
It came, and pecked the mountain with its beak, intending to break it. but
it did not succeed. Then he called tlie xtsaltsalo'siim, which is also called
si'siui..' a snake which lives on the mountains. It crawled about on the
mountain Suwa'k-x" ; and where it crawled the mountain split in two, making

'The si siul. is (lesirilifil as siniil.ir tu :i lisli. It h.is only une head; while .imoiiK the Kw.akiutI it is
repTescnted as having mie liead at each ciid, and one in the middle. I'he llella Coiila say that when tirst seen it
is viry small, l)Mt biennies lart;er and lar;;er when l)ein;; liiiiked at (sec also pp 2S. 44).

iioAs, THK \:viii()i,()(;\ oi' riiK iu'.m.a cooi.a Indians.

;i passiigL- lor the watLMs of tlic river. 'I'lieii Noiik't'la clescciulecl the river
and met Xo'nitsiwa. Now Xe'mtsiwa was happy, because a way had been
opened for the river, He tlire- " his ea-,r|e dress, ami became a man.
Isyn'yrtt returned to Niixa'lk-. ucscendants use the eayle mask and the

ea<de blanket.

'Pkadiiion ()|- .Satsci,.

In Satsi] lived the chiel', Smawu'n, who had descended from heaven to the
mountain Ynlyubj'mL. The name of his youn<j;est son was Ai/o.sqKmnai'x-.
This younjj; man had a son, whose name was So'nxuak-as. He wished his
son to marry, but the hitter refused to do so. Often his father invited ■,nrls
to the house, but he refused them, and sent them back to their parents.
Fin.illy his father grew anf,'ry, and said to him, " Leave my house, if you do
not want to marry, and yo wherever you please." Then the boy became sad.
lie went into his room and lay down. lie staid in bed tor four days, because
the words of his father had hurt him. Then he arose and ascended the
mountain behind the house. After travelling a long time, he came to a river.
He followed the course of the river downward. After some time he heard
a noise like that produced by the striking-together of two sticks. He crept
up cautiously to discover its cause. When he came near enough, he ,^.,w
a log lying on the ground, which was turning all the time, but he saw no
li\ing being near by. He also saw an axe chopping it, as though a man
were building a canoe, but he did not see any one. lie saw the canoe being
finished with marvellous rapidity, and then moving towards the water. It was
sliding over a number of sticks that were lying on the ground, but he did
not see any one placing the sticks under the canoe. The young man followed
the canoe cautiously. Now it reached the water. He looked down the river,
and some distance away he saw houses from which smoke was rising. The
canoe went down towards the smoke, and landed. Then he saw fbur men
come out of the houses, launch a canoe, and go up the river. They went
past him up the river. When they had reached a place a little above him
on the opposite side, they started to cross ; and he thought. " It looks as
though they were coming to see me." Soon the canoe landed, and one of
the men said to him, "Come aboard. We have known for a long time that
you were coming to pay us a visit." He accepted the invitation, and they
returned to the village. The name of the chief of the village was Ila'mts'it,
one of the ancestors of the Gitlop. Musmasala'nix had been making a canoe'
for him, but had remained invisible to the young man. Thev went down
the river Sxstswax. They landed near the Village ; and when thev entered
the house, the young man was told to sit down on the right-hanil side of the
rire. They gave him to eat ; and after he had finished eating, the chief arose,

r>s

i!().\s, iii|-, M\' nioi.ocN oi' iiii'. i!i:i.i..\ cooiA Indians.

took liis lour iliiuii'liti-'is. ami placed thi'iii ())i|ii)sito tin.' yoiini^j man. on tlu' lelt-
hand siik' of tlu' liic. Tiu'ii tlu' chict' saiil. "I knew ti)at yon were <j;oint,^t(i
visit nie. anil that voii lolt \(Uir honie hei-ause your tatlu-r scolded -yon. Here
are my dan-iiiters. Point out tlie one whom \(>ii wish to marry." lie selecteil
the second one. Her room was in the rear ot" the house. 'I'he iVont ol" the
room was painted with the ilesii:n ot a wiiale. Tiien the cliiel' sent iiis
dau<;hters hack into their rooms. He saiil, " II you had selected m\ oldest
ilauyhter. I should ha\e <ji\en you all my traditions ; but since you selected
the second one. I am ijoinu to yixe you part only. Now return to \(iur
lather, anil tell him to come to letch my ilaiiy:liter."

The younj,^ man returned, and alter a day's journey reached his lather's
house. Alter he had staid there one day, his lather and his tribe went to
tetch the j^irl. 'I'hey carried much property, which they intendeil to yixe to
Chiet" Ha'mts'it. When they arrived at the \ illajic. they staid outside the
house, and the cliiet told his family tradition, as is the custom amonj;' the
Bella Coola. Then they were married.

While they were sitting- in the house t'eastin<j, they heard whistles in one
of the rooms. Alter a while the sound stopped. Then Ha'mts'it said,
" Now you observe that I am a true chiet'. These whistles helt)n<;- to me.
I liive you this box containiny' my dance ornaments, the whale paiiitint;-, and
the whistles. Don't be afraid to sound the whistles. I'se them durinir the
sisaii'k". I am the only one who uses whistles in the sisau'k*. ^'ou are
usinii; whistles in the ku'siut, but not in the sisau'k'." Then he i;a\e him
one side of tlu' river, so that the middle line formed the boundarv betw>..n
his own country and that of the youny man. 'I'hen he filled with irrease a
larjie ladle, which was carved in the shaju' of a raven, and ^jfave it to the
chief He said. "Heretofore 1 useil this spoon in my feasts, but now it
belonys to vou."

'I'hey staid there for four days, but the ^irl did not come out of her
room. On the tilth day Ha'mts'it sent them back. Then thev prepared their
canoes, and Ha'mts'it brought the ^irl out ot" her room. .She carried four
small stones. Ha'mts'it said, " I want my daii,<;hter to have two ol' these
stones on each foot. They shall be her slaves, and they shall assist her
when she distributes property."' Then they returned to their own village,
and the youiiLT man built a larne house.

TuvDii'ioN ()i- .\\()riii:i< \'ij.i..\i;i:.

The Sun sent ilown an eagle named Anutapak'icm.ilai'x" to Mount
Ts'iclk t ("eagle"). With him came Isyu'yOt, one other man, and one
\voman whose name I have not been able to learn. The eagle took the

' It seems tli.'it llifse stuiies wurt' ititendcil Ut s)inlii)lizu fcriKtle slaves, e.icli stone representing a slave.

KOAS, IIII', NnriloI.oCN ol IIIK liKl.l.A COOl A INDIANS.

iiiiiiK' Sikulkultso't, ami built a house. licloii' he eanic down iVoni hcavi'ii,
ill' wrote down the liui^majios of all the (litVerent tribes, the cries of the
animals, antl the son^s of the birds, and distributed them. lie had a cliikl
whose hair w;is as white as an eairle's head.

Tkadition ok Nisq^v'i'Ts.

'i'iie Sun sent ilown '["c(io'innoi„ A'uste, Sxo'ya. and their sister K-jmii.-
(la'n. Teqo'mnoi, did not want to ufo to Hella Coola. He preferred to yo to
Nusija'pts, which is situated on Skeena l^iver. Theretbre tlie Sun took him
down to that place, 'i'he .Xusma'nit (the Tsinishian) saw the place Nus(ja'|its,
which is situated on a small lake, and desiretl to have it for their own use.
Then Tecio'mnoi. became anjiry, and tbuyht with the 'i'simshian. They killed
Tc-qo'mnor.'s brothers. Only Te(|o'mnoi. himself and his sister K"imii.(]a'n
were saved. They were very sad, and went up the River Nusqa'pts to return
to the .Sun. ^\'hile TOqcVmnoi. was walkinj;- up the ri\cr, he met a Hear,
who saiil to his sister K'iniii.qa'n, "I want to marry you." — " \o," she said,
'• I do not want to marry. If I should lie down with you, I should alwa\s
be thinkin<,f of my brothers." They came to the source of the river. They
saw a person approachinjj from a distance, and soon thej- recoj^ni/ed the Sun.
He asked, " Why did you come here r Are you unhappy ?" — " Yes," replied
K-imii.qa'n. " My brothers have been killed, and therefore I came up the
river to see you." Tiien the .Sun said, " We will yo up to heaven." He
took her up and married her. The next morning the woman had a son, who
was called Sqoi. ("wasp"). It grew niiiht, and it u;rew day ai^ain ; and the
boy had grown very much, so that he was quite tall. Then the Sun said to his
wife. " I want you to return with your son. If the people want to attack
you again, tell the boy to use this bow, and let him shoot upward, makinij a
chain of arrows which will reach downward trom the sky."

Then K-imii,qa'n and her son returned to the earth. One morning the
boy went out to play with the other ciiildren of the village in which thev
were living. Some of the children pushed him, and the boy said, " Don't
do tiiat. else my father will be angry. He told me so." Then the children
laughed, and said. "Who is your father.'" Sqol, replied, "The Sun is my
father." One of his playfellows retorted, "How is it that your father is so
beautiful and you are so ugly ?" and they all maltreated him. He cried, and
went back to his mothers house. He said, "I am going to shoot my arrows
toward the sky, that my father may know how the people have maltreated
me." Early the next morning he took his bow and shot an arrow towards
the sky. It stuck there. Then he shot anotiier one. which hit the notch of
the first arrow. Thus he continued until he had made a ciiain of arrows.

7°

lUlAS. riir. M\ lll(»l.(Hi\ t)l' IIIH lll'.l I.A lOOl.A INDIANS.

Tlu-n lu' cliiiihed up to the sky, went to liis I'atlKT, ami saiil, " My play-
t'ollows inaltiiMtod me." Alter lie hail reaehed his father's house, he irathereil
up his aiTows. 'i'he Sun said to his son, " 'i'o-morrow I shall punish those
who maltreated y u." Then he stretched his eyelashes ilown to K'imii.i|a'n's
house, ami told his boy to ilescend alon,u them. Early the next morninj^ the
Sun looked at the house ot" the people who had maltreated the hoy. Then
he wiped his forehead, and the perspiration loll upon the house. It eauyht
tire at onee. The tloor of the house became red-iiot. and the peojile rushetl
outside. They jumiieil into the water, but the water be^an to boil. Oidy
K'imil.i]a'n"s house did not burn. She stepped out of the iloor, looked at
the people, and said, •' I am t,dad to see that you are bein<; punished." Tlie
peojile perished in the water ot' the lake. Then the Sun wiped his lace
a>jaiii, and the tire ceased to bui n. Now the people who hail escaped knew
that the boy was the Sun's son. They treateil him kindly, anil since that
time the\ ha\ e increased in number.

Tkadition oi' Xa'i s.

.\noxema'a.\ots, Spanpai.tnai'x", C)"meai.k"as, 0"meai.mai, and Xana'tskuii.
were sent down to Xa'iis. 'I'iiey ilesired to move to Nuxa'lk' I, and tra' elleil
o\erlanil until they reached the mountain Xusqlic'lst, where they found stones
lor makinji axes. At that time the bird QJc'lx''ana was livinjr on NuscjlE'lst.
He was frifxhtcned away by the arrival of Anoxema'axots and his brothers,
and went to Mount Smaya'na, whicii is between the headwaters of Kiny-
combe Inlet and Mella ( ooia Rive.. lie made the salmon ascend Bella
Coola River up to Mount Smaya'na.

One winter Anoxema'axots's brothers went out in their canoe to fish by
the liyht of torches. Suildenly an avalanche came down Mount Nusqli/Ist,
bur\in<i the village anil kiliinj^ Anoxema'axots. One man who was li\inij; in
this villaLce had a post to which a copper was fastened, llis house was not
destroyed by the avalanche, and when the brothers returned they heard him
siioutinir, and duir him out.

I obtained another curious trailition referring to Xana'tskuii.. Xana'tskuii.
Ii\ed at Xa'us. which is near Kinycombe Inlet. His brothers were (.^o'mo-
qoya and (|()atsl'nas, the Raven. His sisters were Xupicixane'ta and
PiilxanC-'xas. They left their iiome and travelled for a ionij; time, until they
reached So'mxoi.. on the lake above River's Inlet. There they found a small
river. The Rav en thouitht, " Why is this river so small, and the lake so
larger" The Raven went up the river and disco\er-'il the cause. He found
that the Bciiv ers had il:immed the whole river. He broke the bea\er-dams.

HOAS, TIIK .\n llln|.(i(i\ ol |l|K IIKIIA Cool A INDIANS. 71

ami tlu' ri\cr incri'iiscil very iiuicli in size. He s:i\v tlu' Ik'iivcrs swiinminin
In ill tlic liviT. iiiul Ik' (.■iiii';lu them. 'I'licn they went down the river.
When tlicy rcacheil its mdiitii. Xana'tskuii. took out a small house, wiiich
he put down. It increased in si/e :,t once, and became as lar;:e as a real
iiouse. He placed a post in front of the house, and put an eayle on top
ol' it. 'I'hey settled at this place.

'I'he Ka\en. however, wished to tra\el all over the world. lie spread
his winys and departcv'. Alter some time he saw a copper. lie alifrhteil
on top ol" it. and sat there with spread win^s. His win-.^s measured one
lathom. 'i'he chief of this country was named Tai'taim ("copper"). He
heard the noise of tlie Raven alio;htin<i. He arose and went out. He said
to the Ka\en. "Why do you sit here.- Come into my house. If you so
desire, you may ha\ e this whole country for xour own." The Raven entered
the house. The interior ol the house shone like tire. He was made to sit
down in the rear of the house, and was treated well. They offered him all
kinds of food, but he did not eat. Early in the mornincr. however, he ate
copper plates. Tai'taim <j;ave the Ra\ en the sisau'k' dance, and i^ave him the
names r.a'(]oa<,r'ila and Tai'taim.

Tnen the Ra\ en returned. When he reached the house of his brother,
he gave him two copper plates, asking him to use them as ornaments, and
told him to use the Raven mask w 'len dancing the sisau'k'. Following is
his sontr : —

,j:^#-

-•— ♦

A - h.u - yn - hii - \.\ Ik- - y;i - l.ii . ya hai - y,, . lai - ya ya •
Ts'i ilCna yOdannxui alKiisoiaiya tsOnaueaxteg'ina.
Al.'aik"ts nx'auts (|()wisiit'aix- >it'aiil'iitsiitstki snuostxinistski.
AsxmalOsiit'a x ta 1 a liasiit'ax,

Then the Raven went up the river again. He saw a place which looked
green and blue all over, and he desired very much to obtain possession of
this beautiful color. When he came near, he saw that the ground was
covered with abelone shells. He alighted. The chief of this countrv was
called Piclxanc-'mx- ("abelone man"). He saw the Raven sitting on the
shells, and invited him to come into his house; and he ortered him the shells,
saying that he might use them in his dance. Then he gax e the Raven hi.s
hat. It was covered all over with abelone shells. He told him to wear his
hat while dancing the sisau'k-, and gave him his name. Nonukomo'tslaix-.
Then he sent him back. When he reached his brother's house, he gax e him
ix great many abelone shells.

\u^\<. iiii: M\ I iioidcv (»i iiii: i!i:i,i \ cnoi \ imhans.

Then lio saiil to Wis sister, I'i;l\aiu '\;is. " Aiioiiipany iiu' tn Asf'.- " (on
Soiitli Hcntinck Arm). 'I'lu'V starti'il. and soon lami' tn 'rs'i'o, a laki- a littu
abdVi- Asr'jx, lie tonk aloiii; tlu' ca^lo whiili \\ as on tlu' pok' in liont ol

ahovi- Asr Ix, lie took aloni; tlu' ca^Ii' wlmn \\ as on tlu' pole m Iront ol
liis litdtlier's house. 1 K're they loiuul thi' ehiel, .\t'i:'ntsit. wlio in\ileil them
to aeeomjiany liim to his own river, eallinj^ t'le Kaven liis hrothei-. Miit
At'i:'ntsit coveted the Raven's abelone shells. Therelore the hitter lett liim.
lie saw that the branches of the trees interloekeil above the w.iter of" tlie
river. lie spread them apart. 'I'lien lie went down the river. Near its
mouth he saw smoke rising tVom a place. lie was afraid to <;o there,
thinkint; that the people mij,'ht attack liim ; tiieret'ore he staid some distance
iKim the \illa<ie. lie put up the pole surmounteii by the eajjie, and he took
tJK' name Nn'kunai.aix*. Then he <;ave his sister the name NaayalxMi.aix"
("making yood trail"). He ailorneil both his houses with the abelone
shells. .\ chief nameil .\i.k'unta'n. iiveil at Xokoa'koa'sta, on this river,
opposite the place where the Raven had built his house.

One day the Crane alijihteii on top ot' the Raven's house, anil was cryin,i,^
The Raven thoutrht. "What is cryin;,' on my house.*" Then the Crane
replied, " I am yoin<,' to <;iv e you supernatural powers." The Cra-ie, inv ited
by the Raven, entered, aiul saiil, •* Don't speak to me, just look at me."
the eveninf,^ the Crane went liovvn to the river, lie took the Raven's canoe
and caught jilenty of tisli, so that the canoe was ipiite lull. Then he retuined
to the house. The Eajjle on top of the pole saw the canoe tilleil with salmon,
and shouted for joy, *' Tititi t i tititi I" Then the people who iivetl on the
opposite side ot' the river iieard the Eayie, anil asked each otiier, " Why-
does that Kaj,de cry early in the minriini: ? " They crossed the river in their
canoes ; and when they tbunil all tiie tisii, they knew that the Raven w.is a
successl'id rislieiinan. Kvery nii^ht the Crane went to catch tish. One eveniiii,'-
he went down to the beacli, anil saw an object of very larj^e size moving'
up towards the river, lie thou<fht, "1 will harpoon it." lie struck it. and
when he hauled iii his line, he saw that he had cauyiit K'i'lx'ta ( IMate XI,
V'lii. .S).tiie sea-monster whose skin is covered with pitcii. All kiruls of ani-
mals were s^lueii to its skin. Then the Ciane returned to the house, and "^ave
tlie sea-monster to the Raven. It was to be his supernatural helper. Every
time the L'rane arrived, the Eaj^le crieil, and all the people knew that lie
iiad cauLcht an abundance of fish.

.Another day tlie ("rane went down to the sea attain to catch tish, then
he heard a noise as thouifh some one were usiiii;' a hammer, anil he diil
not know what it was. The noise sounded nearer and nearer. l'"inallv he
saw a larue canoe with many people, who were sinijin^ and beating time,
'i'lic Crane thout^^lit, •' 1 wisli tliey would come near I " The canoe reached
the point where he was sittini: ; then he cast his hariioon. and made last the
line. The people did not know wiiat lulil them, and thev maile many eflbrts

iioAs. nil, MS rii()i,()(;v ()|. nil; hkm.a cooia Indians.

7,^

to frit- tlu'ir liinoi'. Hiit tlu' v'niiu' liaiili-d in his line, and piilio.I the ian(ie
ashore. Thin the Crane said to the eliief ot" tiie eanoe. " I caiif,'ht your
canoe." 'I "he eliiel" repiieil. " It yon ha\e succeeded in doinjj so, yon have
ol)tained me as your supernatural helper. This is the canoe ' N.Vak-nKm.'
We carry I'ood all over the worlil. What do you wish to have ? Do you
wish to have my box ? You may have it. It is always lull." But the
Crane did not reply. He wished to have the chiefs son),'. Alter a while
the chief asked. " Do yon wish to have my sonj; }" Then the Crane replied
in the atlirmative, and the chief j,'avc him the names K-a'mspoxtamem and
Spu'xpuxtemem.

The Crane returned to his house, and san;; the son^' which he had
olitained. The canoe returned to its own country. When the Crane
approached the house, the Eaj,de cried with a ditTerent noise, because he
knew that the Crane had obtained supernatural power. Then he entered,
and said to the Raven, " F have found supernatural power, and captured a
lar<j;e canoe ; and the chief of the canoe <,Mve me his son-,' and his dance,
and he told me the name of the canoe. Take what I have found. The
dance is called sqoa'lxoalEm. When you perform this dance, use my mask.
You shall never cease usinj,' this dance, and you shall <;ive it to your
children, and to your children's children."

Before I bej,nn to discuss these le','ends, I will jrive a number of tradi-
tions in detail, some of which illustrate the beliefs set forth in the preceding
remarks, while others furnisii important points of view for an investi<'-ation

on the origin of the mythology of the tribe.

Thk Salmon.'

In a place named K-'i'pots. near Sicnxl. on Bella Coola River, there
used to be a salmon-weir. A chief lived at this place whose name was
Sir j'klpt (••satiated") and Si'Lniak- ("salmon-weir"). His wife's name
was Atsquto'i.. One day she was cutting salmon on the bank of the river.
When she opened the last salmon, she found a small boy in it. She look
him out and washed him in the river. She placed him near bv. entered the
house, and said to the people. •• Come and see what I have' found in my
salmon!" She had a child in her house, which was still in the cradle.
The little boy whom she had found was half as long as her fore-arm. She

si>s hi:";^^;!ioit w, •^r:^is;sr.::^:t/™'^;viiin^^ ""'- ""■ "'"■ "^ ""- ''- ^°""« "'"" -"^

1(1— MKM. AM. Ml-.. N,\l, lllsl., vol.. ||.

IS.)8.

iioAs, iHK Mvmoi.iK.v oi nil. iii:i,i,.\ cdoiA Indians,

carrii'il him into tlu' lioiisi-, aiul tUv poopk' ;ul\ i>>i'(l Iut to t;iki' jjood cart' ot
him. Slu' luiisi'd him with her own hab\ . When the people weie talkinjf
in the house, the hahy hmketl aioiiiul as thoii<,'h he nnileistooil what they
were sa\in^. On the lollowin<: ilay the people were sniprisetl to see how
nuieh he hatl ^rown, antl in a few days he was as tall as an orilinary child.
I lei own baby also ^lew up with niai\ell;)us rapidity. She yave each ot"
them one breast. Alter a few ilays tiiey were able to walk anil to talk.

'I'lie boys went to play on tlu' bank ol the river, and the Salmon boy
said. " Let us make a little hut and play there. Wt . ill make two-pointed
arrows and shoot birds." When the hut was completed, he sent the other
boy back. lie askeil his friend to reuirn at noon, and instructed him to
shout when appr )aehin^' the hut. He saiil, '* N'ou must always shout before
you enter this hut. It you should e\ er lor<;et to do so, I shall die. Then
you must carry me to the water ami place me on sticks. Then watch
from a distance and see what will happen." Then he hid in the hut
while his companion departed. At noon the latter returned in his canoe.
When some distance from the hut he shouted. Soon he reached there, and
found the hut lull of birds, which the Salmon boy threw into the canoe,
almost tilling,' it. The boy returneil to his lather's house, and the people
helped him unload the canoe. They built a larj^e fire in the house, heated
stones, and boiled water, in which they cooketl the birds. On the I'ollowing
day the Salmon boy went a^^ain to his hut to shoot birds, but he did not
catch any thin<j. The day after, he airain .isked his friend to come in his
canoe to meet him. The hut was full of birds, and he tilled the whole
canoe. Thus he continued filling the boy's canoe with birds on alternate
days. The people of the town were well provided with meat.

One diiy when the boy approached the hut in his canoe, he did not
shout. lie landed without makinjj: any noise, and went ashore. Sudtlenly
he opened the door of tlie hut and saitl, " Let us go home." When he
' "ked about, he saw a salmon lyinj,' on the Hoor almost dead, and quiver-
nil it was vomiting pieces of quartz. Then the boy was afraid. He
rneil to his mother, and said to her. " I for<j;ot my brother's command,
..nd opened the door too quickly, and found him dead." The people went
to the hut, carried the salmon to the water, and placed it on sticks. The
boy watched from a distance. He saw a canoe cominy up the river, which
was manned by many peojile. He thouj^h., " It looks as thouj^h they were
comin<j; to see my brother." When the boat reached the place where the
dead Salmon lay, one of the occupants of the canoe said, " We come to fetch
you." — •' Hm I" said the Salmon. He arose and went aboard. Then his
brother shouted, " Wait for me ! I will join you." The Salmon boy said to
the steersman, *' Keep near the bank of the river." The boy ran down to the
bank and jumped aboard ; tiien the canoe turned, going down the river. The

IIOAS, IHK M\ I llOI.OdV (•!■ IIIK IlKI.I A (doi. A INDIANS.

r)thcr pi'opk- in the canoe witc iiiiahlc to see him. 'I'lu-y procci'ilt-il il<ivvn
the river, and finally arrived in the country ot the Salmon. Wh. n thev
lanileil, they iliscovererl the hoy. One ot" them saiJ, " Is not th. Sprin^f
Salmon his mother?" The Salmon i)oy replied. "He is my brothr-r."

The next day they proceeded on their journey, and the Salmon boy said
t(. his brother, '• Do not be .ilraid when wc reach the shore of' the next
country, which is not far from here. There is a stron;,' smell. 'I'ake a long
l)reatli bel'ore we reach it, and cover your nose with your hands." Then
they reached the country of the Smelt. There was an overpowerinf,' stench
ort' the coast ; but he obeyed his brother's commands, took a ionj; breath,
covered his nose with his hands, and thus passed unharmed. Now the
Salmon boy saiil, •' Do not be afraid when we are passing the next place.
Something will fall upon us like snow. Then shake yourself, that you may
not be harmed." Soon they reached the place of the Herrings, and scales
were falling in great numbers ; but the boy shook himself, and the scales did
not harm him. Now the Salmon boy said to his brother, "The next place
that we shall reach is a very good one." When they reached the p'ace,
they found every thing covered with grease. It was the village of the
Olachen. Then Mie Salmon boy said, "We are not very far from another
village. It stands on a nice opening, and is a beautiful place to look at.
You will see many children playing behind the houses." Soon they reached
this place. Here they landed, and the Salmon boy ordered the other peoph
to go on, while he himself staid there with his brother. It was the country
of the Salmon. It was a large country. In the first house lived the Spring
Salmon, in the second house the Sockeye Salmon, in the following the
I lump-back Salmon. The Calico Salmon, the Dog Salmon, the Cohoes
Salmon,— all I ved there. Many canoes were on the bank of the river.
Now they found the children who were playing behind the houses. One of"
the children s -id, "I :,mell something strange that does not belong to our
country. It s,: ells just like the country where we go every spring." They
did not see the boy.

The two young men were passing by the houses, and looked into the
doorways. There was a house in the centre of this town ; there they saw
a beautiful girl sitting in the middle of the house. Her hair was red, and
reached down to the Hoor. She was very white. Iler eyes were large', and
as clear as rock crystal. The boy fell in love with the girl. They went on,
but his thoughts were with her. The Salmon boy said, "I am going to'
enter this house. You must watch closely what I do, and imitate n^e. The
Door of this house tries to bite every one who enters." The Door opened,
and the Salmon jumped into the house. Then the Door snapped, but missed
him. When it opened again, the boy jumped into the house. Thev found
a number of people inside, who invited them to sit down. They spread

IIOAS, rilK MVll.OlAHiV (•!• I'llK liKl.l.A (.(tdl.A INDIANS.

food lu'toro tlu-ni. but tin- boy did not like their lood. It liad a very strong;
smell, and looked rather curious. It consisted ot" alfiiv tliat <jro\v on h)ys
tiiat lie in the river. When the boy did not ':ouch it, one of the men said
to him. •• Maybe you want to eat those two ,.!iiklren. Take them down to
tile river and throw theiu into the water, but do not look." The two chil-
dren arose, and he took them down to the river. Then he threw them
into the water without lookinf,' at them. At the place where he had thrown
tliem down, he found a male and a female Salmon. lie ^ook them up to
the house anil roasted tliem. The |H-ople told him to jireserve the intestines
and the bonis caret'uUy. After lie had eaten, one of the men tolci him to
carry the intestines and the bones to tlie same jilace where he had thrown
the children into the water. He carried them in his hands, and threw them
into the ri\er witliout Iookin<i. When he entered the house, he lieard the
children tollowini;: him. The Ljirl was coverinji one of her eyes with her
hand. The boy was limping, because he had lost one ol his bones. Then
the people looked at the place where the boy had been sittinijr, anil the\
found the eye, and a bone from the head of the male salmon. They ordered
the bov to throw these into the water. He took the children and the e\e
and the bone, ;inil threw them into the rixer. Then the children were
hale and well,

After a while the youth s.aid to his Salmon brother, "I wish to go to
the other house where I saw tiie beautiful gii'l-" They went there, and he
said to his Salmon brother, " Let us enter. I should like to see her t'ace
well." They went in. Then the man arose, and spread a caribou blanket
tor them to sit on, and the people gave them food. Then he whispered to
his brother, "Tell the girl I want to marry her." The Salmon boy told the
girl, who smiled, and said, "He must not marry me. Whoever marries me
must die. I like him, and I do not wish to kill him ; but if he wishes to
die, let him marry me. He may lie down by my side, but he must not
cohabit with me. Tum ad litus iit, ubi lapides duos sustuHt longos ct
rotunilos. Cum ad\ esperasset, la|iidibus sub bracchio celatis cubicidum
ingressus cum uxore decubuit. Salmonaceus puer autem cum cum ingre-
dientem vidisset, cum prorsus pcrisse existimabat. Deinde adidescens ille
cum uxore coire conabatur. sed eum his verbis repellebat : ' Num mori
cupis "' I'^ac tinem orandi. nam tui me miseret." Tum ille respondit : ' \um
me mortalem tantum. unum e muitis, esse putas r Immo iliac orcae similis
ego sum. Xumipiam igitur moriar." Sic postciuam adulescens iiupetraxit
ut muliev, precibus superata. eum secum coire pateretur, statim unum e
lapidibu mulieris in \aginam inseruit. V^igina autem dentibus armata est
qui lapidem momorderunt et molebant ilonec prope detritus est. L'um
adulescens haec animadvertisset, lapide hoc exempto alterum in locum eius
in vaginam condidit. Dentes iam jirope consumpti eiant qiiam ob rem

Hu.\.S, THK .M\riI()|,(l(;V OF IIIK llKl.l.A C )(»1.A INDIANS.

lapidcin hue illiic toiqiicrc intipiubat iiec dcsiit diim piorsus cos sustulissct.
Qiioil cum tl'cisset, hoc hipidc item remoto pencm iani inseruit. Ilunc
mnlicr anipuit scd nihil ci nocuit, denies cnim iam nuili fucriint. Mox
ad'ilcsccntis amorc flayrans niulier cum c Iccto siir<,'crc non paticbatur. Ite.-'i
nostridie mane cum ceteri moitalcs e Icctis surrcxissent, mulicr ipsa c cubi-
culo exiit ..cd virum Iccto hacrcre co>j;cbat. Turn salmonaccus pucr pcrter-
litus cam intcnouavit : 'Occidistinc fraticm meum ? Coiitne tecum P'
Respondit mulicr : ' Sane mecum coiit ncc mortuus est.' Puer autem ci
credere nolebat, scd cum cubiculum inj^rcssus esset fratrem vivum et inco-
iumem vidit."

The woman was the Salmon-berry Bird. After one day she sjave birth
to a boy. and on the following day she gave birth to a j^irl. She was the
daughter of the Spring Salmon.

After a while the girl's lather said, " Let us launch our canoe, and let
us carry the young man back to his own people." He sent a messenger to
call all the people of the village ; and they all made themselves ready, and
early the next morning they started in their canoes. The voung man went
in the canoe of the Spring Salmon, which wa.- the fastest. The canoe of
the Sock-eye Salmon came next. The people in the canoe of the Calico
Salmon were laughing all the time. They went up the river; and a short
distance below the village of the young man's father they landed, and made
fast their canoes. Then they sent t.vo messen '-s up the river to see if the
people had finished their salmon-wcir. Soon iney returned with information
that the wc'r had been finished. Then they sent the young man and his
wite. and th ;y gave them a great many presents tor th-j young man's father.
The watchman who was stationed at the salmon-ueir saw two beautiful
salmon entering the trap. They were actually the canoes of the salmon ; but
they looked to him like two salmon. Then the watchman put the traps
down over the weir, and he saw a great many tish entering them. Ik-
raised the trap when it was full, and took the fish out The young man
thought. "I wish he would treat me and my wife carefully;" and his wish
came true. Tiic man broke the heads of the other salmcju, but he saved the
young man and his wife. Then he carried the fish up to the house, and
hung them over a pole. During the night the young man and his wife
resumed their human shape. The youth entered his father's house. His
head wa,^ covered with eagle-down. He said to his father. "I am the tish
whom you caught yesterday. Do you remember the time when vou lost me r
1 iiave lived in the country of the Salmon. The Salmon accompanied me
here. They arc staying a little farther down tlic river, [t pleases the Salmon
to see the people eating Hsh." And. turning to his mother, he continued.
" Vou must be careful when cutting Salmon. Never break any of their
hones, but preser\ e them, and throw them into the water." "'J'he two

78 BC^AS. THF-; MVI'HOI.OCV OF I'HK ISHI.I.A COOI.A [Ni)IA\S,

children of the young man had also entered into the salmon-trap. He put
some leaves on the fjjround, placed red and white cedar-bark over them, and
covered them with eagle-down, and he told his mother to place the Salmon
upon these.' As soon as he had given these instructions, the Salmon began
to come up the river. They crossed the weir and entered the traps. 'I'hey
went up the river as far r.s Stfi'ix', and the people dried the Salmon
according to his instructions. They threw the bones into the water, and the
Salmon returned to life, and went back to their own country, leaving their
meat behind. The Cohoes Salmon had the si'.v/est canoe, and therefore he
was the last to reach the villages. lie gave many presents to the Indians.
He gave them many-colored leaves, and thus caused the leaves of the trees
to change color in the autumn.

Now all the Salmon had returned. The Salmon-berry l^:d and her
children had returned with them. Then the young Uian made up his mind
to build a small hut, froin which he intended to catch eagles. He used a
long pole, to which a noose was attached. The eagles were baited by means
of Salmon. He spread a mat in his little house, and when he had caught
an eagle he pulled out its down. He accumulated a vast amount of down.
Then he went back to his house and asked his younger brother to accom-
pany him. When they came to the hut which be had used tor catching
eagles, he gave the boy a small statl". Tiien be said to him, '' Do not be
sorry when I leave you. I am going to \isit the Sun. I am not going to
stay away a long time. I staid long in the country of the Salmon, but I
shall not stay long in heaven. I am going to lie down on this mat. Cover
me with this down, and then begin to beat time with your sUxiY. You will
see a large feather Hying upward, then stop." The b(jy obeyed, and e\ery
thing happened as he had said. The boy saw the feather flying in wide
circles. When it reached a great height, it began to soar in large circles,
and finally disappeared in the sky. Then the boy cried, and went back to
his mother.

The young man who had ascended to hea\en found there a large house.
It was the House of Myths. There he resumed his human shape, and
peeped in at the door. Inside he saw a number of people who were turning
their facjs toward the wall. They were sitting on a low platform in the
rear of the bouse. In the right-hand corner of the house he saw a large
tire, and women sitting around it. He leaned forward and looked into the

' This custom prt'vails up to this day. When the first salmon are caujjht, a slick wouiul willi rcti cedar-ljark
is stuck into tlie j;rountl at the bank of a river. {.\ specimen of this stick is in the .Museum, (at. \o. (j^Iift.) .-\
line is att.iched to it, and the salmon, after they h,ave been cau(;lit, are slrun^ on this line, which lies in the water.
Then the Indians sjiread leaves of sl.unk cabbaj^e tin the ground, which are covcrcil with a large coarse mat made of
cedar-bark. On this mat red and white cedar-bark is pl.iced as a pillow for the salmon. The people say " ha(iulo i "
(meaning unknown, said to be an archaic expression!. Then they lake s..iall strips of ceilar-bark ami offer them lo the
salmon, saying, " Kp'ax ni.t'ai'x* tp^mxami'lau " ("Take this, salmon : " (|am.xamelau isan archaic name for the salmon),
N'e.\t they strew eagle-down over the salmon, which is placed with its head on the cedar-bark. .Ml the salmon that
have been caught are iaitl siile by side on the cedar-bark. Then Ihcy are carried up to the house and roasted.

■V.

liOAS, THK M\ THOl.OdV OK THK HKl.i.A COOLA INDIANS.

house. An old woman (lisc()\ cred him. and beckoned him to come to her.
lie stepped up to her, and she warned him by si-rns not to jjo to the rear
of the house. She said, " Be careful ! The men in the rear of the house
intend to harm you." She opened a small box, and gave him the bladder
of a mountain-goat, which contained the cold wind. She told him to open
the bladder if they should attempt to harm him. She said that if he opened
it, no tire could burn him. She told him that the men were going to place
him near the fire, in order to burn him ; that one of them would wipe his
face, then tire would come forth from the floor, scorching every thing. The
old woman told him every thing that the people were going to do. Iler
name was SnQi.k'ulx-a'ls, or Ai.q'oalai'.xElx-. Now the man in the rear of
the house turned round. He was the Sun himself. He was going to try
the strength of the visitor. When he saw the young man, he said to
Snui.k'ul.x-a'ls, "Did anybody come to visit you ? Let the young man come
up to me. I wish him to sit down near me." The young man stepped up
to the Sun, and as soon as he had sat down, the Sun wiped his face and
looked at the young man (he had turned his face while he was wiping it).
Then the young man felt very hot. He tied his blanket tightly round
his body, and opened the bladder which the woman had given him^ Then
the cold wind that blows down the mountains in the winter was liber-
ated, and he felt cool and comfortable. The Sun had not been able to
do him any harm. The old man did not say any thing, but looked at his
visitor.

After a while he said. " I wish to show you a little underground house
that stands behind this house." They both rose and went outside. The
small house had no door. Access was had to it by an opening in the centre
of the roof, through which a ladder led down to the floor. Not a breath of
air entered this house. It was made of stone. When they had entered, the
Sun made a small fire in the middle of the house ; then he climbed up the
ladder and closed the door, leaving his visitor inside. The Sun pulled up
the ladder, in order to make escape impossible. Then the house began to
grow very hot. When the boy felt that he could not stand the heat any
longer, he opened the bladder, and the cold wind came out ; snow began
to fall on the tire, which was extinguished ; icicles began to form on the
roof, and it was cool and comfbrtable inside. After a while the Sun said to
his four daughters, "Go to the little underground house that stands behind
our house, and sweep it," meaning that they were to remove the remains
of the young man whom he believed to be burned. The}- obeyed at once,
each being eager to be the first to enter. When they opened the house,'
they were much surprised to find icicles hanging down from the roof.

They climbed down the ladder, and the youth, looking up, saw their
genitalia. When they were coming down, he arose and scratched them.

8o BOAS, TlIK MVIHOIOC.V OK THK MKI.I.A COOl, A INDIANS.

'i'lio y(>iiii<jfst <;irl was tlic last to step iIdwii. Tlic f^irls cri. .1 wlioii the
youth toiiclifcl tlicni. and ran away. Tlie Sun licaicl their screams, and
asked tlie reason, lie was much surprised and annoyed to hear that the
younjj man was stiil alive. Then he dc\ ised another way of killing his
visitor. He told his daughters to call him into his house. They went, and
the youHjij man re-entered the House of Myths. In the eveninji he lay
down to sleep. Then the Sun said to his dauj^hters, *' Early to-morrow
morniny climb the mountain behind our house. I shall tell the boy to
follow you." The yirls started while the visitor was still asleep. The jjirls
climbed up to a lall meadow which was near a precipice. They had
taken the form of nountain-j^oats. When the Sun saw his ilauyhters on the
meadow, he called to his \isitor, saying, " See those mountain-goals !" The
young man arose when he saw the mountain-goats. He wished lo kill
them. The Sun advised him to walk up the right-hand side of the moun-
tain, saying that the left-hand side was dangerous. The young man ciirried
his bow anil arrow. The Sun said, *' Do not use your own ;irrows I
.Mine are much better." Then they exchanged arrows, the Sun gixing him
tour arrows of his own. The pijints of these arrows were made of coal.
Now the young man began to climb the mountain. When he came up to
the goats, he took one of the arrows, aimed it, and shot. It struck the
animal, but I'ell down without killing it. The same happened with the
other arrows. When he hatl spent all his arrows, they rushed up to him
from the four sides, intending to kill him. His only wa\ of escape was in
tlie direction of the precipice. They rushed up to him, and pushed him
down the steep mountain. He fell headlong, but when he was halfway down
he transformeil himselt" into a ball of bird's down. He alighted gently on a
place co\ered with many stones. There he resumetl the shape of a man,
arose, and ran into the house of the Sun to get his own arrows. He
took them, climbed the mountain again, and loiiiul the mountain-goats on
the same meadow. He shot them and killed them, and tiirew them down
t' precipice; then lie ii'turned. He found the goats at the loot ot" the
precipice, and cut off their feet. He took them home. He found the Sun
sitting in front of the house. He offered him the teet. saying. " Count them,
and see how main' I iia\ e killed." The Sun counteil them, and now he
knew that all iiis children were deail. Then he crieil, " Vou killed my
children I" Then the youth took the boilies of the goats, ritted the feet on,
anil threw the bodies into a little river that was running past the place
where they had lallen down. 'i'luis thcv weie restored to life. He had
learned this art in tlie countr\' of the Salmon. Then he said to the girls,
" Now run to see yf)ur father! He is wailing for \ou." The\' ga\e him a
new name, saying, " Si."i:'mstalalost'aix' has restored us to life." The boy
followed them, 'fhen t!ie Sun said, when he entered. "Vou shall marry my
two eldest daughters."

H().\s, iiif; m\ riioi.ocv oh I'liK uki.i.a cooi.a Indians.

On the next mornin,^ the people arose. Then tlie Sun siiici > them.
•'What shall I do to my son-in-law?" He called him. and said. "Let us
raise the trap ot" my salmon-weir." They went up to the river in the
Sun's canoe. The water ot" the river was boilinj,'. The youth was in the
bow of the canoe, wiiile the Sun was steering. He caused the canoe to
rock, intending' to throw the young man into the water. The water tormcd
a small cascade, running; down over the weir. He told the young man to
w.alk over the top of the weir in order to reach the trap. He did so.
walking over the top beam of the weir. When he reached the baskets,
the beam feli over, .ind he himself fell into the water. The Sun saw him
rise twice in the whirlpool just below the weir. When he did not see him
rise again, he turned his canoe, and thought, "Now the boy has certainly
gone to Nusk'ya'xek-." The Sun returned to his house, and said to his
daughters, " I lost my son-in-law in the river. I was not able to find him."
Then his daughters were \cr\- sad.

\\'hen the boy disappeared in the water, he was carried to Nusk'va'xek- ;
and he resumed the shape of a salmon while in the water, and as soon as
he landed he resumed human shape and returned to his wite. The Sun saw
him coming, and was much surprised. In the evening they went to sleep.
On the following morning the Sun thought, " How can I kill my son-in-
law ? " After a while he said to him, "Arise ! We will go and split wood
tor luel." He took his tools. They launched their canoe, and went down
the river to the sea. When they reached there, it was perfectly calm. There
were many snags embedded in the mud in the mouth of the river, some of
which were only half submerged. They selected one of these snags a long
distance from the shore, and began to split it. Then the Sun intentionally
dropped his hammer into the water, and thought at the same time, " Do not
fall straight down, but fall sideways, so that he will have much difficulty in
finding you." Then he sat down in his canoe, and said, " Oh ! I lost my
oi; hammer. I had it at the time when the Sun was created." He looked
down into the water, and did not sa\- a word. After a while he said to the
young man, " Do you know how to dive .= Can you get my hammer .- The
water is not very deep here." The young man did not reply. Then the Sun
continued, " I will not go back without my hammer." Then the boy said,
" I know how to dive. If you so wish. I will try to gel it." The Sun
promised to give him supernatural power if hevas'able to bring the
hammer back. The youth jumped into the watei. iv.\d then the Sun oixlered
the sea to rise, and he called the cold wind to make the water freeze. It
grew so cold that a sheet of ice a fathom thick was formed at once on top
of the sea. "Now," he thought, "I certainly have killed you !" He left
his canoe frozen up in the ice, and went home. He said to his daujihters,
"I have lost my son-in-law. He drifted away when the cold winds began to'

II — MKM. AM. MI-

NAT. HIST.

OCT., IS9S.

!().\S, IIIK MV IIIOI.OCV OK Tin; I'.Kl.l.A COOI A INDIANS.

blow down tlu- mountains. I lia\ o also lost my littlo hammer. " lint when
he mentioneil his hammer. I)is dauiihteis knew at once what had happened.
Tlie youny man tound the liammer, and alti-r he liad obtained it he was ^()in<;
to return to the canoe, but he struck his head a<,'ainst the ice. and was
unable tt) >;et out. lie tried everywhere to find a crack. Finally he found
a very narrow one. lie transformed himself into a fish, and came out of the
crack. lie jumped about on the ice in the t'orm of a lish, and tinallv
resumed his own shape. lie went back to the Sun's house, carryinj,' the
hammer. The Sun was sittinjj in front of the tire, his knees drawn up, and
his le<,'s apart. His eyes were closed, and he was warmini; himself. The
youn,i,r man took his hammer and tlirew it ri>,'ht a,i,'ainst his stomach, saving,
•' Now take better care of yom- treasures." The youni;- man scolded the Sun.
saying. "Now stop tryini,' to kill me. If you try ajjain. 1 shall kill \-ou. Do
you think I am an ordinary man r Vou cannot conijucr me." The Sun ilid
not reply. In the evenin<x he said to his son-in-law. " I hear a bird sinj^nni;.
which I should like very much to have." The youni,' man asked. " What
bird is it "- " The Sun replied, " 1 tlo not know it. Watch it early to-morrow
morning." The youni; man resohed to ciitch the bird. \'er\- earlv in the
morniny he arose, then he heard the bird sin,<iin,ti: outside : —

111

He knew at once that it was the sku'lati:n ("ptarmigan".'). lie left the
house, and thoutiht, "I wish you would come down I " Then the bird
came down, and when it was ([uite near liy he shot it. He hit one of its
wini,'s. intendiui,' to catch it alive. He waited for the Sun to arise. The
bird understood what the younii man said, who thus spoke: "The chief here
wishes to see you. Do not be afraid. I am not ,i(oin<i: to kill you The chief
has often tried to kill me. but he has been unable to do so. You do not
need to be alraid." The youni; man continued. " When it is dark I shall
tell the Sun to ask you to sit near him, anil when he is asleep I want vou
to peck out his eyes." When the Sun arose, the youth went into the house
carryinij the bird, sayiny-. " I have caught the bird ; now I hope you will
treat it kindly. It will awaken us when it is time to arise. When vou lie
down, let it sit down near you, then it will call you in the mornint,'." In
the eveninir the Sun asked the bird to sit down next to his face. When he
was asleep, the bird pecked out his eyes without his knowiufj it. Karlv in
the niornint,^ he heard the bird singinij. He was going to open his eves, but
he was not able to do so. Then he called his son, saying. " The bird has
blinded me." The young man jumped up and went to his fither-in-law, and

liOAS. IIIK .\n lll()l,()(;\ Ol' IIIK HKI.I.A cool, A INDIANS.

siiiil, " Wliy dill you wish for the bird ? Do you think it is <,'ood ? It is 11
bad bird. It has pcckt-d out yoi.r cyi-s." Ik- took tiio liird and carried it
outsido, and thanked it for havini,' done as it was bidden. Then the bird
Hew away. Wlien it was time tot the Sun to start on liis daily course, he
said, " I am afraid I mi<,dit fall, because I cannot see my way." For four
days he staid in his house. He did not eat, he was very sad. 'i'lien his
son-in-law made up his mind to cure him. He did not do so before, because
he wanted to punish him for his badness. He took some water, and said to
his tather-in-law. *• I will try to restore your cyesi<,dit." He threw the water
upon his eyes, and at once his eyes were healed and well. He said, " Now
you can see what power I have. The water with which I have washed my
face has the power to heal diseases. While I was in the country of the
Salmon, I bathed in the water in which the old Salmon bathed, in order to
regain youth, therefore the water in which I wash makes every thin<j younjr
and well." From tiiis time on. the Sun did not try to do any harm to the
youn<^ man.

Finally he wished to return to his father's village. He left the house,
and jumped down through the hole in heaven. His wife saw him being
transformed into a ball of eagle-down, which floated down gently. Then her
father told her to climb as quickly as she could down his eyelashes. She
did so, and reached the ground at the same time as her husband. He met
his younger brother, who did not recognize him. He had been in heaven
for one \ear.

TiiK Snknk'IQ;

Once upon a time there was a youth whose name was Anutxo'ots. who
was playing with a number of girls behind the village. While they were
playing, a noise like the cracking of twigs was heard in the woods. The
noise came nearer and nearer. The youth hid behind a tree, and saw that a
Sncnc'iq was approaching. She was chewing gum, which caused the noise.
He advised the children to run away, but they did not obey. When they
saw the gum, they stepped up to the SnC-ne'iq and asked her to give them
some. The SnOne'iq gave a piece of gum to all the children, and when she
saw Anutxo'ots, who was advising the children to return home, she took him
and threw him into the basket which she was carrying on her back. Then
she took all the other children and threw them on top of him into her
basket. After she had done so, she turned homeward. Then Anutxo'ots
whispered to the girls to take off their cedar-bark blankets, and to escape
through a hole that he was going to cut in the basket. He took his knife,
cut a hole in the bottom of the basket, and ♦ell down. The girls also fell
down one by one until onlv one of them was left.

11(»AS, TIIK MN lllol OC.V OK IlIK IIKI.I.A COOI.A IMHAN'S,

All tlic cliililron rt'tunu'd lioiiu' aiul tnUl tlu'ir |),iii'nts wliai had hap-
pened. 'I'lu- miitlu'r t>t' the yirl who hail not been able to escape bej^an to
ery, moiiiiiiiii,' lor Iut daiiLrhter. Slie crieil tor I'oiir ilays ami tour ni<,dits.
'I'hen her nose beiran to suell. liecaiise she liad been nibbinj; it all tlie
time. Slu' hail thrown the nineus ol her nose on tlu' irroiind. Now when
she lookeil down, she saw that soniethinji was inovini; at tin- place where
it had liillen. She watched it iVom the corners ot" her eyes, anil soon she
discoxered that her nnicns was assnniiiiLr the shape ol a little child. 'I"he
next time she looked, the chilli had yrow n to the size ot' a ni'W-born baby.
'I'hen the woman took it up. and the child bcLcan to cry. She carried it
into the house, and washed the baby tor lour day^. Then the child, who
was very pretty and had red hair, bei^an to sjicak. anil said. " My lather.
the Sun. sent me to ask vou to stop crsin^. I shall lto out into tlu' woods,
but pray don't cr\\ tor I am sent to reco\er xour dauLjliter. I know where
she is. Make a small salmon-spear lor me, which I shall need." 'I'hus
spoke the bov.

'I'lu'ii the woman asked an old man to make a salmon-spear, which she
.i;a\e t<i her son. I lis mother ^a\e him ear-rinys made ot abelone shells,
and the boy played about with his sjiear, and always wore his ear orna-
ments. One da\' when his mothei' was cryinj; a^ain. tlu' boy said. " Mother.
1 ask you once more, don't cr\', ibr m\' lather the Sun sent me down to
briny back your daughter. lie will show me where she is. 1 shall start
tn-d;iy to recox er m\' sister liom the SnC-ne'lij. who stole her. Don't worry
about me." Then the boy went uji the ri\er (^)a'l,na. At'ter he had gone
some distance, he came to a tree which overhung the ri\ei'. lie climbed
it, and looked ilown in order to see it" there were anv fish in tlu' water.
Soon he heard a noise some distance u]i the stream, and gradually it sounded
nearer. Then he saw the Snene'iq coming down the river. When she
reached the tree, she stopped and looketl down into the clear water. She
saw the image of the boy. who was sitting on the tree, and thought it was
her own letleetion. She said, " I low |irett\ 1 am I" and she brushed her hair
back out ol' her lace. When she did so. the boy 'iiiitated her moxements
in order to make her believe that she was looking at her own rellection.
When she laughed, he laughed also, in order tn deceive her. Mut at last
the Snene'iq looked upward, and saw the boy sitting in the tree. Then she
addressed him with kindl\' words, and asked him to come down. She said,
•• What did your mother do in order to make vou so pretty r" The boy
replied. '• "^'ou cannot endure the treatment I had to undergo in order to
become as ]iretty as I am." The Snene'iq begged, " Oh. come down and
tell me. I am willing to stand even the greatest pain in order to become
as pretty as \-ou are. What are \'ou doing up there r" Then the boy
said. •' I was watching lor salmon, which I desire to harpoon with my

>*kL.

IIOAS, lllK \1\ 1 H()|.()(,V ()!■ nil', lii;i,I.A CdOIA INDIANS.

«^

salniiiii-spL'iir." 'I'hc Snr-nt'-'iq ropi-ati-il, •• Oil. come down, iiiul do witli iiu-
whati.'\cr you please in ortler to make luv as pretty as you are." 'I'lie boy
replied. "I ilon't believe you ean endure the wouiuls that I have to intlict
upon yon." She replied. "You may cut me as much as you please. I want
to become as pretty as yon are." Then the boy climbed down the tree,
and the Snene'lc] asked, "What must ue do first?" He said. "We must
i^o lip this river .\niii.\n'm\me to tiiul two stone knives with whicli my
mother used to cut oil' my iieail." They walked up the ri\er, and I'ouiul
the stone knives. Then the boy said to the SnCnr'n], " Now lie down on
this stone. Put your neck on this knire." 'i'he SnOne'iii diil as she was
bidden. Then the boy took the other knit'e, told the Snenc'ui to shut her
eyes, anil cut oH" her head. The heail jumped back to the bod\. and was
about to unite with it, when the boy passed his hands over the wound, and
thus prcNcnted the severed heail Irom joining the bodv .iLcain. Thus he had
killed her.

Then he went to the Snene'iii's house. lie louiul his sister whom the
Sneiie'iii iiacl killed and smoked over her tire. He took the bodv down, .ind
patted it all over with his hands. Thus he resuscitated the j^nrl. On looking
around in the iiouse. he I'ound the dried bodies ot' other children, whom he
also hrouiiht back to lite. Then he took the i^irl and the otiier children home.
Now the boy was irrown up. His mother was ver\ ylad. She wanted
him to marry. She selected a j^irl to be his wile. The\ built a house. He
ordered his wile to sleep in the bedroom on the ri<,dit in the rear corner of
the iiouse, while he iiimsell' slept in the left-hand rear corner. Alter tour
days his wile had a son. who <,new up very last. (.)ne day the youny man
s.iid to his mother. " Do you know my name .'' Do you know whose son
I am?" His motiier replied that she did not know. Then he said. " Mv
name is • Son ol" the Sun.' It is now time lor me to return to mv father.
Don't allow any one to harm my son. for I shall yuard him ; and don't feel
sorry about me when I disappear. Now <,'() and Leather some ea<,de-dowii.''
His mother went from house to house. bej,rLrin<,r the jieopie to i^ive her some
eagle-down. The people brought it to her house. Once more he charged
his mother to guard his son well, and he threatened to take revenge upon
any person who should harm him. He continued, "Don't mourn about me,
f.r to-morrow I shall go home to my father, who sent me to recover vour
ilaughter. He heard y<ni crying, and wanted me to come to your assist-
ance." His mother replied, "1 shall try not to mourn for you, but you
know that I have loved you ever since you were born. I love you now on
account of your works." Then the son ol" the Sun continued, " My son
siiall take my name."

On the following morning he carried the eagle-down out of the house.
He placed it on the ground, and all the people assembled to see what

8ft

iioAs, iiii: \i\ lllo|u(,^ III I hi: ni:i i a cooi \ Indians.

wmild liMpju'ii. Ill' lokl lii> hoy t<i l)iMt tiiiu' nii ;i board, ami at oiiif tlir
iaj,^li-tlown lK%'an to asi-i-iui to tlu' sk\- iiki- snioki-. \\c jimipi'd into tlic
down and was wal'ti'd ii|nvard. Tlu' poopk' notii-i'd a strong wind lilowiiii,'
iijiwaid, iinil till.' yoiini; man had di.sai)|>iari.ii.

Till, SMCNK'it^.'

Onii- upon a tinir tlir pi'opli' ol (^Wrnqntis lomul that tlu' liodiis I'loni
tlii'ir hmiai-L.nound s\ i iv hcinLi' lanii'd away. 'I'iu'y aciiisni oni' anotluT ol'
idlibin;; tiic <;ra\i's. In oni.' ot their liispiiti-s a man In the nanio ol' Kxiia'nai.
arose and s.iid. " I do not tiiink that any human bein^ is rojihinj,' our "fravc-
yards. Our ancestors told us that the Snene'ici (Plate \'II. Ki^r. -) e.irries
away the i)odies. 1 will jjretenil to be dead, and you shall l)ur\ nie. Then
[ shall diseo\er who is carrying away the boilies." llis sister be<,'j,a'd him not
to do so. but he persisted. Then the tribe aj,'reed to it. Thev jilaeed him in
a box. and earried him to the j:ra\ ey.iril. '['hen his sister and all the women
be<.'an to wail, as is eustomary. " Ananai' (jamatsai' I " (".\nanai. mv dear!")
In the e\enin<r one of Kxua'nai.'s I'riends hid near the !,rr.i\e. Alter a while
he saw a lar«,a' black bein-- approachin«i the !,Ma\e. It was the Snenc'i(|. who
broke the box. took out the man. threw him into the basket that he carrieil
on his shoulders, and starteil to yo u|i the ri\er. Then Kxua'nai.'s friend
shouted. "Ilolil on to the branches of the trees I We will tr\- to rescue
you." Then he ran back to the villajrc and aroused the people. The\ took
up their torches, and started in search of the tracks of the SnOnO'ici.

Kxua'nai. watched his opportunity, anil when he saw the branch of a
tree o\ erhan-jiny; the trail, he held on to it : but the SnenO'ii] pulled with all
his strenyth. thus compelliiiL; Kxu.i'nai. to let j^o his hold. 'I'hen the 8nen0'u|
fell down torward, his basket tumbled over his head, and the man dropjied
to the ^n-ound. Then the SnCnc'ic] broke wind and the man bejran to smile.
The SnCnO'iq ()bser\ ed that he was mo\ in,<r, and said, " Is this a dead
salmon :-" (qamxamilau' nucpiawaxa' : he called the man a salmon.) The
SnOnC-'iq put his hand on the man's chest, in order to feel if the latter were
breathin<,^ Then Kxua'nai. kept perteetiv quiet, and as soon as the Snene'i(|
felt re-assmed that the man was dead, he threw him into his basket and
went otf a^ain.

When the day dawned, the Snenc'li] arrived at his house. Thei. he
placed the m.in on the tloor. Kxua'nai. blinked with his eyes, and saw the
old SnOnC'iii. his wit'e. iind his two younjr ones, sittinjr round the tire. On
the left-hand side of the door there was a harpoon. He resolved to trv to
take this harpoon if he should succeed in makin<,r his escape. Then the

,' '. P"l''''^l'."l """thfr viTsi.m ..f this !c«c-ii.l in W-rianillunncn di-r licrlincr ( ii-sf ll.clull f(ir Anlhropolosiie
tthno.ogie unci L iKcschichte, r"(|j, |)|). ayo, 2i>i. "^ *

IKIAS, Mil: MS I llol.iHIS- ()!• JIIK IIKII \ CoiilA IMHANS.

»7

yoiiny Siunr'it|s stcppoil up In tlie man, took lioUl ol' his tostiili-s. ami saiil.
" TIk'sc will hv our car ornanients." Hut the olil Snrnc'iti niiiarkcd, "Don't
say that. I am not sure it' this is thr ri^'ht kind of salmon. I lu-vi'r lanyht
anytliin^r ji^e it. It was so lioavy that I was har<IIy able to reach our house."
lie sharpened his knife, spread a mat on the lloor close to the man, anil
placed the latter on it. 'i'hen he blew on the man's chest, as the Indians
do when they beyin to cut a bear. As soon as he bej,'an to cut. the blood
flowed. Kxua'nai. jumped up, clapped his hands tof^'cther. and the four
Snene'ii|s were so much fri'-htened that the\ all fainted. Kxua'nai. took the
harpoon and ran out of the house down the mountain. When he had almost
reached Miiipda River, he heard the .Stiene'i(|, who was |nirsuin<,' him. The
monster was about to overtake him. Then the man jumped into the river,
for the Snene'i(| is unable to swim. Finally Kxua'nai. went ashore ayain,
and reached his own \illa<;e.

lie invited the people to his house, told them of his adventure, and
proposed to them to kill the Sneni:'i(|. lie told the people to j^rather to;,rether
all the cast-otf cedar-bark towels and cedar-bark blankets that la\ under their
houses, and to take a lar<,'e bucket full of urine. They did so, took tiieir
bows and arrows, and went up the river until they c.ime to Nui.i.e'ix. The
SnenO'iq's house was on top of a mountain near bv. They climbed the
mountain, and when they approached the house they saw the Snene'i(i sitting,'
in front of his house. When he looked at them, li<,'htnin<,^ came out of his
eyes and made the peojile taint. Nevertheless they continued to climb the
mountain. They attacked the SnOnO'iq with their bows and arrows, and he
letired into his house, shutting,' the door behind him. Then thev tieil the
ceilar-bark lilankets and towels, which they had brou<,du alorii,', to the ends
of loni; poles, ignited them, and pushed the burnin<,r cedar-bark into the
SnCne'i(i's house. They poured the urine into the house. The poisonous
smoke of the old cedar-bark and of the urine made the Snene'iq, his wile,
and his children sick. They befj;an to cou<,'h and to sneeze, but very soon
every thin<,' was quiet. Then Kxua'nai. and his friends opened the door and
took oti" the roof boards, and they found that all the Snene'iqs were dead.
The people went into the house, and took ail the wealth that was there
accumulated. Then they returned home.

'fiiK SNENic'iq.'

In early times the people in Xui.i.O'ix lived in under<,n-<)und lod<,'es, the
entrance to which was throujrh a hole in the middle of the roof. One niifht
a woman was awakened by a noise on the .roof of the house. On lookin<--

' I piil'lishccl another version of this IcKend in Verhan.llunKen iler Berliner (Jeselischaft fUr Anthronoloirie
hthnolOKie unci L rgeschiehte, isij4, p. 2SS. ' *• '

88 iioAs. IIII-, Mv iiit'i ()(;\ III nil. nil i \ (Odi \ imhws

ii|). >lu' saw soiiu'thiiiy lodkinjj il<i\\ ii tin- (.iitiaiKc. 'I'lun she aroiisid lu-i
hiisliaiul. Ill thiiiio;lu that an l-iu-i)i\ was ahniit to iittavk tluiii. lit- diil
not arise, but took liis lio\\ ami anow. s\ ImlIi la\ near by. ami shot. lie
hit the throat <»>' the supposeil enemy. ai\il liearil him rolling: ilown the nxtf
ol" thi' lidiiM'. As soon as it lth'W daylight he went nut. imi lie diil nut
timi any ti)in<:-

On the ne\t ilay one ol (lie people of tlie xilla^^e wint up tlie ri\er.
lie lieaid lomi wailinj; some distance up liu' ii\er. The eries were so loiul
that they I'rijiiiteneil liim. ami he retiirneil. IK' reported to his Irieiuls what
he had hearti, ami a ^rvM many men went up the river, but they were all
iVi'.'htened by the noise. Finally a younju' man by the name ol Koanatoi.ai'x*
otl'iK ' 1 ^'o ami see what was causinj; the noise, lie went up tiie ri\ii in
his e, ioe. iiceompanii'd by one Iriend. ami they saw a lar^'e Sneni'ii) sittinj,'
on a flat roek. .\s shoti as the youn^' man saw her. he bi^an to imitate
her wails. Then the SnOnC'lt] saiil. " t'ome here I I am ulad that you join
in my wails, tor I lost my son. I will return your kindness. My son, whom
I lost, had a house on this mountain. Vou may l.'" •ii^i\ take e\ery thini.'
that \(>u see theri'." Then the Smiu'u| arose, took a eopju'r on whiili she
was sitting, ami presented it to the younu man ; ami slu- tolil him that in
her son's house he woulil liml a \ ariety ol masks, whieh lu' should usi' in
the kfi'siut. She -ajil, •• | am f^oiny to leave this countrv now. ami shall yo
to Na'us." The viiunu man returneil. .md showed the copper to his lather,
lie invitetl the people to jiccompanv him to the SnOne'iq's house. 'i'hey
started, ami airiveil at the place wlute the Sni'ne'i(| had been sittin<r.
Tlu're they searched lor the tiail up the moimtain. AtU'r looking tor some
time, they I'ountl tlu' body ol the youui,' Sn*ine'i(j. the arrow still sticking u)
his throat. lie had dieil while trying to return to his house. Thus they
discovered the trail. They covi-red the body vvitli bushes, and climbed u)i
the mountain. When Koanato!.ai'\' enlereil the house, he lound gitai
(juantities ol meat, tallow, grea.t numliers of skins, ami m.inv masks. lie
cairied these home, and distributeil the meat and the skins. In w inter, w lien
ilancing the k I'siut. he used the masks whicii he had liiund.

Tin: Snknk'ici;'

Once u])on a time liiere was a girl wiio askeil her niotlicr t'oi- >ome
mountain-goat tallow. Iler mother did not give iiei any, noi] she began to
crv. Finally the girl said. " II you do not give me am tallow, I shall crv
all night." Then the mother took up a pair ot tongs and struck the girl,
.saying, " It' you do not sto|i crying. I shall turn you out ol the house, and

'I putilishcil Mnmlicr vii^iun "1 thi- Ic^jciid in V'erh,inillun>;eii ilcr lIcrliniT I ifM-llstliaft fur .Viuhro|Hil()>[ic,
Ethnologie und L'rKeschichtc. IMW. pp. a."." ff.

HoAs, nil; .M\ nioi.cKiV m riii, hki.ia (ooi a inkians.

till Siv"no'i«i will come ami take you away." 'i'heu the j-iri cried. *• I wish
the SnOm'-'icj would conu miuI t.ike inc." All o|' a siidiKii tluy heard xmie
one tryiiif,' to open the iloor. mil savin-,'. •• C'onie here. I will give you some
tallow." The -^'irl said. "Now I shall j,'et what I -lesire : " but her mother
warned her. s.i\in^'. •• Don't yo. I think that is the Snrne'ii). I will j,'ive
\ou some tallow now." Hut the girl refused to obey. She ran to the house
door and opened it. The SnOne'lii took her, threw her into her basket, and
carried her to her house. She spoke very kindly to her, and otlered to letih
her little sister as a playmate; but the girl asked her I'or the tallow which
she had promised. While the SnenO'ii| was gone to get the tallow, the girl
telt somebody touching her rabbit-skin blanket. She looked around, and saw
an old woman sitting just behind her on the tloor of the house. The old
woman said. " Don't eat the tallow that she has gone to fetch. It is not
mountain-goat tallow, but it is the fat of dead people. Also d!)n't touch anv
of the berries that she may bring you. for they .ire insects, and if you eat
them a root will grow I'rom your baci--. and you will not be able to move.
1 ate from her food, and ;i root grew from my back into the ground, so that
I cannot move. If she offers to bring your little sister, ask her to do so, and
then I '-ill show you how you may kill her. There is onh one box in
which she keeps food that you may eat. It stands in that corner. Ask her
to gi\e you tbod from that box."

After a while the SnOne'ii] came with a small basket of berries. She
said to the girl, I have been picking berries for you. Now eat. They are
good and sweet." But the girl refused, saying, "Those are not berries, those
are insects, and I don't eat them." Then she threw the basket into the tire ;
and as soon .as what seemed to be berries touched the tire, thev began to run
in all directions. Next the Snene'i(] went to fetch some tallow. When she
brought it to the girl, the latter said, " I diiu't eat man's fat, I want to have
mountain-goat tallow." Then the Snfine'iq was surprised. She said, " I will
go now and fetch your sister." The girl encouraged her, saving that she
felt lonely.

In the evening the Snfine'iq started to fetch the girl. Tiien the old
woman addressed the girl, saying, "Now you must kill the Snfine'iq. If \ou
don't do so, you will never return to your home. I was carried away by
her. I ate of her food, and no.v a root holds me to the ground; and if anv
one tries to cut it, I must die. If you stay here more than four nights, a
root will grow from your back, and fasten you to the door of the house. It
is easy to kill her." The girl replied, "She is so large, and I am so small,
how shall I accomplish such a feat r " Then the old woman continued,
" Do you see the mountain-goat horns in that corner of the house ? Take
ten of those, and put one on each ringer, and one on each thumb. When
the SnCne'iq comes back to-morrow morning, stand at the door of this house.

li — MKM. AM. MIS. N.^r. Ills

HIT., LSg*.

I!(1.\S. IHi: MVIIIOI.OCN (»|- liii: IlKl.l A cool, A INDIANS.

so that slu' will sco yoii. jMit tlio inoiintiiiii-uoat lui ns on so tliat tlioy cannot
iiill otV, aiul tliin open ami closi- your hanils anil siny-, • ^'i. yi. yj ! Open
your eyes, close your eyes, anil fall ilown, open your eyes, close M)ur eyes.
anil t'all down ! " Watch to-ni,<rht. that she may not surprise us."

On the tollowini;- niorniiiir. as soon as the Snene'ii] came in si^ht. the
,i.n'rl put the horns on her tinkers and tiuimhs. and stood in the doorwav ; but
the old woman instructed her to wait until the SnenO'iq h;ul climbed halfway
up the steep mountain-side. Then the jj;irl bej^an to siny. and openi'd anil
closed her hands to the rhythm of the tune. Then the Snene'iii cried,
" Please don't do that, if 1 fall down, you will never be able to come down
the mountain." But the yirl kept on sinyiuii until the .SnenO'iq fell back-
ward, and rolled down the mountain. Then she entered the house .and told
the old woman that the SnenO'iii was dead. The old woman instructed her
to climb liown the mountain, and to look tor the body of the Sneno'ii]. and
burn it. and to blow the ashes to the four winds. She obeyed, and the .ishes
were transformed into moscpiitoes. Then tlie -.nrl returned to the house.

Now the old woman askeil her to briui; some cedar-bark. When she
had received it. she made four baskets. .She told the <,nrl to put meat,
tallow, and blankets into these baskets. The meat and the blankets which
she put in became exceedmuiy small, so that she was able to place \ ast
amounts in the baskets. Then the woman instructed her to enter the secret
room in the left-hand corner of the house. There the i^irl found red cedar-
bark for all the various dances, and a yreat nuriber of masks. .She put
these into one of the baskets. Then the old woman sent her home. She
went, carryiuii' the baskets.

When she came to the rear of her father's house, she put down the
four baskets, and went to the street. There she ^v.ls found, and led into the
house. She told her lather to send a man to fetch the four small baskets
which she had left behind the house. He sent four strouii nwn. but they
were unable to lilt the baskets. Then she went out herself, and returned,
carryin.ij; all of them. As soon as she placed them on the lloor of the house,
the baskets yrew to an enormous size. She took out the me.it, the tallow,
and the bl.mkets, and her father distributed them amoni,^ the people. In the
winter dance she used the masks and the cedar-bark that she had obtained.

Tin; R\\ i:.\.

There was a widow with a beautil'ul daughter. The Ra\en married the
widow, but soon be!,ran to covet the dau,<,diter. and to think how he could yet
possession of her. Xow he had devised a plan. lie did not hVhl a lire
in his house for two days, until the i,nrl betj:an to comi)lain of the cold. Then
he otfered to ,o(, to yet hrewood. First he wen! to the alder, made a cut in

liOAS, Till.; MVI11()I,C)(;V OK I'lII-. IIKIJ.A lOOI.A INDIANS.

its b.iik. ami askod, "What do you do when you aiv thrown into tho lire?"
Thi Aider rtiiHcd. " I burn very (juietly and steadily." Then the Raven
retorted. " Vou are not the one whom I want." \e.\t he went to the pine,
made a cut in its bark, and asked. •' What do you do when you are thrown
into the tire P " The Pine retorted. "My nose runs and the lire crackles."
" Voti are not the one whom I want." said the Raven. lie went to the red
cedar, made a cut in its bark, and asked. " What do you do when you are
thrown into the tire.-" Turn Thuya respondit. "In ^Tenuum mulierum
insilio (piae forte prope iynem sedent." " Forsitan." inquit corvus. " te
velim. Nisi ijuem meliorcm invenero, re\ ertar." Cum ad Pseudotsuj^am mu-
cronatam venisset. ex corticc eius (juaesivit. " (Jjiid tu lacis. cum in ionem
iniceris.-" "Si me crectum ponis." respondit cortex, "recta puellarum in
.tiremium incido quae prope iiiucm sunt." " Te demum." inquit corvus.
" cupio." e'um corticis frusta adscidisset ct ea orasset ut sc adiuvaret in
puella potienda. ea domum tulit et in focum imposuit. Cum i^nis contlatus
esset. puellam hand procul sedere iussit ut se fovere posset. " Primum
teruus." incpiit. " postea pectus in i.^nem converte. Deinde conside et pedes
extende ut connnode refovearis." Dum sic sedet. in premium eius cortex, ut
promiserat, incidit ut fjcnitalia ureret. i'uellae lamentanti corvus. " Reme-
dium optimum." inquit. " c;-i,Miovi, quod tibi statim medebitur. Ilerba autcm
in silvis est cuius erecta stirps semper sursum deorsum movetur. Ilanc tu
quaere et cum invcneris ei inside." Cum puella eius dicto oboediens exisset.
corvus ipse domo egressus se in silvas abdidit et arena se ita texit ut penis
tantum emineret. His comparatis optabat ut puella ad se veniret. quod cum
lecisset. quasi (piendam stirpitem sursum deorsum se nioventem vidit. sed
cum dili^a-ntius inspexisset et corvi oculos .i<,mo\ isset, eo vehementer verbe-
rato domum rediit. Sic corvus misellus firaviter spe deiectus est.

Then he planned what to do next. At this time Mo'xmuk't (a bird
livini,r on the mountains) invited all the people to a feast. The Raven was
not invited, and he planned how to obtain the food that tlie\- were preparing.
lie pretended to be sick, and said to his two children. "It is ridiculous
that Mo'xmuk't pretends to be a chief. lie has nothino- but leaves to eat.
But you had better go and see what kind of food lie is' preparing." Then
the two young Ravens went, and saw that he was broiling meat. Vhen ihe
tood was almo.st done, the Raven arose, and crept steaithilv behind tiie house
at which all the guests were assembled. By this time the meat was done,
and the people were placing it on long planks. Then he cried. " Win.a,'
ex-:i, Cx-a, Ox-a, Oxm' ! " Then the people stopped, and
.0 IS crying there?" But the Raven ran home as quicklv as
possible, and lay down by the side of the lireplacc. He asked his children
to strew ashes over his bod' so as to avert suspicion of
house.

saul

his having- left the

BOAS, THK MVTHOI.OCN Ol TIIK IlKLl.A C< )OI,A INDIANS.

Xow tlic pt'(>|ile stnt two iiiessciificrs to tlic RavL-n's liousc, in order to
set- if Ik- iiiijj:lit liiivc uttoieil the cries ; hut they saw him iyinj,' clown near
the fireplace, and noticed that he was covered with ashes. Then the
mcssenfjers returned, and reported what they had seen. The people dis-
cussed the nieaninu of the cries, and finally resolved to send to the Raven,
who was renowned on account of his experience, and to a.^k his opinion.
Two messenfj;ers went to see hini. \\'lien they asked him, he said, "Those
ciies mean that your enemies will come to kill you. Escape while there is
yet time. Don't stop to take your food alonjj^. hut run away." The people
followed his advice. He said, "I cannot join you, because I am sick. It
does not mattei whether the enemies kill me or whether I die of disease."
As soon as the people hail left, he ai'ose, took all the meat, and hid it near
his own house. On tiie tollowini^ mornint; the people returned, and saw tiiat
the villaj^e was undisturbed, only tiie meat had disappeared. Thej" looked
askance at the kaven, suspectinj;; that he had stolen their meat.

On the followinji day the Raven thought, "I will go to visit the Deer."
He went there, opened the door of the Deer's house, and said, " At what
season are you tattest .' " The Deer replied, " At the time when the people
ha\e dried all their rish." Then the Raven left him, and returned at the
time when all the fish had been dried. He said, " i.Oqumai'. come! I want
to speak to you. Let us go up the mountain, and let us tell about our
ancestors." They went up the mountain ; and the Raven said, " Here is
the place where I am accustomed to sit and to bask in the sun. Let us sit
down here." It was a meadow near a steep precipice. The Raven induced
the Deer to sit down near the precipice, while he himself sat down a little
farther back. Now he supported his head on his hand, and began to cry.
•' How long your forelegs are. how long your forelegs are !" Then the
Deer looked at him. The Ra\ en said, *' Now you must cry next." Then
the Deer began to cry. and sang, "How gray your nose is !" And the
Raven retorted, singing. "How long your nose is !"

Thus they continued for some time. When they had finished crying,
the Raven asked. " IL)W long have you been in this world.'" The Deer
replied. " It is a long time that 1 have been here. Tell me first how long
you iia\ e been liere." Then the Rav en said, " I became a man when the
mountains began to rise." The Deer retorted, " That is not so long. I am
older than you are. I became a man before the Sun gave the woild its
present form." Then they began to cry again ; and this time the Deer sang,
" How ugly his foot is I His foot is all covered with scars." Then the Raven
grew angry, inisiied the Deer, and thiew him down the precipice. Then
he assumed the sha]ie of the Raven, and Hew down the mountain, crying,
"QpaxI" lie ate part of the Deer's meat, and concealed the rest under
stones.

liOAS, IIIK M\lll()l.()(;\ OF THE liKl.I.A COOl.A INDIANS.

Then lie rctiinieil lionie iuul lay down. He thoiiglu, "What shall I do
next ?" lie made up his mind to travel. After some time he reached a house
the door of which was open. He stepped in and looked about. He saw that
the house was full of dried fish, which was moNinfj as thoufjfh women were
working at it : but he did not see anybody. Then he went out and called
his sisters StsuwaastE'lqs ("crow"). Nuk-'OxnE'm ("mouse"), XMlx* ("<i,uir'),
and K-'Cxwa'tis ("rat"). lie told them what he had seen, and asked them
to help him carr\' away the jiroxisions. He said, " I do not see any people;
but implements mo\ inj^- by themselves are at work on the provisions." They
entered the house, and the Raven took the tish down from the dryinji'-
frames. and asked his sisters to pack it into baskets and to carry it away.
Alter he had thrown all the tish down, he descended to the Hoor of the
house, and intended to go out ; but he felt himself held by arms and feet,
and was beaten without mercy. His sisters were treated in the same man-
ner. They were taken, and their private parts rubbed over his face. Then
he found that the Echo inhabited this house.

He returned home, and thought what to do next. He was hungry, and
was glad when, after a little while. Maxuatla'laqa (a small water-fowl)
invited him to his house. He accepted the invitation, and sat down near
the fire. Then Maxuatla'l.iqa took a box, held his foot over it, and cut his
ankle with a stone knife. At once salmon-eggs fell down into the box,
filling it entirely. The Ra\ en ate. and carried home to his sisters what was
left ()\ er.

On the next morning a woman named K'uela'is ("young seal") invited
him to a feast. He sat down near the Hre, and she took a dish. She cleaned
it, placed it near the Hre, iind held her hands o\er it. Then grease dropped
down into the dish, tilling it entirely. She gave it to the Raven, who ate
heartily, and took home to his sisters what was left over.

On tiie following day the bird Aix-'a'xone invited iiim to a feast. He
placed a box near the tire and sang.

-—-^ir-^

Aix

a - xo-ne xo-nO xo-nc

At once the box was full of salmon-berries. The Raven ate. and carried
home to his sisters what was left over.

Now he resolved to invite Maxuatla'laqa. On the following day the
bird came. Then the Raven took a box. put his foot into it. and cut his
ankle, but nothing came out of it; and he said to Maxuatla'laqa. "Go
back ! I have nothing to give to you." In the evening he made up his
mind to invite the young Seal. He felt of his hands all the time, to see

iioAs, riiK M\ iiKti.otiv Oh riiK i;i;i,i,A tool, a Indians.

it" tilt were drippini,' tVom them. On the next mornini,' he invited her. lie
|il;iee(i a mat tor iier near tlie tire, took a ilish, cleiineil it. ami jiLiced
it (in tlie mat. 'I'hen iie lu-lil iiis iiands oxer tiu' ilisli. bnt not a partiele
ot" tat drippeii out ol" tiiem. I lis iiaiuls. iiowex er, were Inirnt to a erisp by
the heat ot' tiie lire. Then lie sail! to tiie Seal, "(io iiaek ! 1 iia\e no tood
lor yon." 'I'hen lie in\ iteit tiie hiril Ai.v'a'xone. He plaeed a hox near the
tire, anil tried to siiiLT the birtl's sont; ; Init tliere was oidy a single heriy in
the box. He eontinneil. bnt did not sueeeeil any better. I'inaiiy he saiifj
" niK.nk"." and the box was lull ot' exerements.

On the lollowini; tlay he made up his miiul to marry the soekeye
Salmon. He said to his sisters. " Let us yo to the Salmon eountry. 1 want
to marry the soekeye Salmon." His sisters went with him in his canoe
•• Tupa'nk'i.." 'I'hey tra\elled westwaril. \\'hen they reaeheil the eountry
ol' the Salmon, lie told his sisters that he intemleil to carry away tiie ciiief's
daughter, and he ordereil tiieiii to niaki- holes in the canoes ot' ail the
Salmon by pulling out the tilling; ot" the knot-holes. Then they went up to
the house w lieie he was in\ iteil. and teasted. Alter they hail e.iten. the
Ra\en prepared to cany to liis canoe tiie food that was lel't o\er. He said
to the cliiel "s dauuhter. " Will you please help me to carry my tood to the
canoe?" She did so, accompanying; him down to tlie beach. He went
aboard, and asked the <jirl to step into tiie water, in order to reacli the
canoe more easily. He induced her to step farther and tiirther. and linally
took her into his canoe. Then his sisters struck the sides of the canoe
'• Tupa'nkM. " with the palms ot' their hanils, anil it went ot" itscll. 'I'lie
SaluKin rushed to their canoes in order to pursue them ; but alter tlie\ hiid
<i:one a short distance, their canoes I'oundered.

The Ra\en and his sisters carried awa\' the \ounif woman, and reached
their home sateU. 'I'lie woman had beautilul loiiy hair. Iler husband asked
lier. " Where did \du yet that long hair .' " She reiilied. " 1 iiulled it and
maile it yrow." Then the Ra\cn said. "Oh, please pull my hair too, and
make it <irow I " — "No." she said, "I don't want to do it. It I should do
so. X'our hair would become entan<,ded m the salmon then' dr\iny o\er
the tire, anil you \Miuld pull tlu'iii down." I?ut the Ra\eii insisted, h'inally
she grew anyiy. and said, " Well. I will ])ull Nour hair." She ilid so, and
the Raven t'ouiid tliat it readied down to his shoulders ; but he was not
salished, he wanted to lia\e it lonyer. Then she pulled it until it reached
down to liis waist, but still he was not satisfied. He insisted, until finally
she made it as long as her own hair. Then the Raven arose, intendintf to
show himself to the people. While he was lioiny out ol" the limise. he
mo\ed his lie.id from side to side. S(» that his hair llew about. W'^lien he
passed untler the ilryinu' salmon. the\ became iMitaniiled in his hair. He tried
to pull it out, and linally succeeikil. Then he went out and showed himself

t v'lL

lUiAS, rilK M\ IllOl.CHiV OK rilK liKM.A COUI.A INDIANS.

to tin- ]H'n|iIi.". Soon iio i-L'-cntfrcil ; and since he was still movinji: his head
tVoni siiie to side, his iiair a<j;ain hecanie entaniried in the salmon. He tried
to disenj^ajje himself, hut found it very dillicult. Then he grew impatient,
and said to the salmon. " I lion't want to catch you a second time." and
threw them out of the house. Then his wife arose and said. " I refused to
make your hair lonj;. hut you insisted. I knew that you would maltreat the
salmon." With this she jumped into the water, and all the salmon followed
her. They swam back to the country of the salmon, and the Raven lost his
lonti hair. Tiien he was verv sad.

Tin: Mink.

Once upon a time there lived a woman named Nf5spusElxsak-ai'x- at
Ts'o'qoO. some distance up Bella Coola River. She refused the otier of
marriaf-e from the young men of the tribe, because she desired to marrv
Smai'yakila. the Sun. She left her village and went to seek the Sun.
Finally she reached his house, and married Smai'yakila. Alter she had been
there one day. she had a child, who was named T'otqoa'ya. He grew \ erv
quickly, and on the second day of his life he was able to walk and to talk.
After a short time he said to his mother, " I should like to see your mother
and your t'ather ; " and he began to cry. making his mother feel homesick.
When Smai'yakila saw that his wife felt downcast, and that his son was
longing to see his grandparents, he said, " Vou may return to the earth to
see your p.uents. l^escend along my eyelashes." His eyelashes were the
rays of the Sun, which lie extended down to Ts'e'qoO. They descended
along iiis eyelashes, and came to Ts'o'cioO, where they lived with the
woman's parents.

T'otqoa'ya was playing with the children of the village, who were
teasing him. saying '-at he had no father. He began to cry, and went to
his mother, wiiom he asked for bow and arrows. His mother gave him
what he requested. He went outside and began to shoot his arrows towards
the sky. The first arrow struck the sky and stuck in it ; the second arrow
hit the notcii of the first one ; and thus he continued until a chain was
formed, extending from the sky down to the place where he was standing.
Then he ascended tiie ciiain. He found the house of Smai'yakila, which he
entereil. He told his father that the boys had been teasing him. and he
asked him to let him carry the sun. But his I'ather said. " Vou cannot do it.
I carry many torches. Early in tiie morning and late in the evening [ burn
small torches, but at noon I burn the large ones." T otqoa'ya insisted on his
request. Then his lather gave him the torciies. warning him at the same
time to observe carefully the instructions tiiat he was giving him in regard

11;'

1U)AS, IHK MVIIIOI.OCV OK IIIK l!i;i.l. A Cool A INDIANS.

■ J

to their use. Karly tlic iic\l iiioniini,'. T'otiioa'yii staitcti on tlic (.(Uirsc of
the sun, canvin^f the torehes. Soon lie orew impatient, and lighted all tiie
torches at once. Then it i^rew very hot. The trees he^Mn to burn, and
many animals jumped into the water to sa\ e themsehes. hut the water be^an
to boil. Then NOspusEJ.vsak-ai'x- covered the people with her blanket, and
thus saved them. The animals hid under stones. The ermine crept into a
hole, which, however, was not quite larye enough, so that the tip of its tail
protruded from the entrance. It was scorched, and since that time the tip
ol' the ermine's tail has been black. The mountain-uoat hid in a ca\e, hence
its skin is perfectly white. .\11 the animals that did not hiile were scorched,
and therefore have black skins, but the skin on their lower siile remained
liirhter. When S-nai'yakila saw what was happeninjj, he said to his son,
"Why do you do so r Do you think it is i,n)oil that there are no people
on the earth I " '

Smai'yakila took him and cast him ilown from the heavens, savin",
•• Vou shall be the mink, and t'uture <,'enerations of man shall hunt vou."

Then .Smai'yakila causVd the waters to rise, so that thev covered the
whole country except a few mountains. The mountains S(|tsi.. Sniai.. and
Xusq!i:'lst on Bella Coola River, and SimsKmta'nC- near Mella Bella, were
not covered by the waters. The iV'lla L'oola and Bella Bella tied their
canoes to the tops of these mountains, and for this reason thev were not
lost. The Ki'mxkuitx tied their canoe to the mountain Suwak-. 'I'lie
Talid'mx' tied theirs to the mountain Asts'i: le'k'i.. Some of the canoe ropes
broke, and the people driited away to distant countries. The delude extend-
ed over the country of Skeena Ri\er ; and the people of Xusma'mt, the
descendants of Toqo'mnoi., drit'ted away tVom there, until finall\ thev
succeeded in tyinu; their canoe to the mountain Sqtsi..

Finally Smai'yakila caused the waters to subside, and the peojile
descended from the mountains, and rebuilt their villages. The peojile of
Xusma'mt returned to Skeena Rivei, and told their descendants tiiat. since thev
had tied their canoe to the mountain Sqtsi., the mountain belonyed to them,
so that they claimed two countries as their liome. -the Bella Coola coantrv
and that of the Tsimshian. I think that one of the canoes drifted into the
country ot' the whites.

After the water had sidisided. Smai'yakila said, " I shall n-pt make
another del ULre. and I will make the world beautitul." He told the porcupine
that its meat shoidd serve as food for man. and that the soup made of its
meat should strentrthen man. and prevent him from fallinji- sick. And he
said. "Your quills will be used for piercing; the ears ut women when thev
want to perforate them for the use of ear ornaments." And he yave the

lai a tclil'^iixk'a k''.'is l.'K m^taialns '■

i;()As, rill': m\ i iioi.i i(;\ oh iiii; i;i;i,i..\ cool a Indians.

niiiiten its ticiiiitit'iil t'lir. ami told the people to use it lor lilankets ; aiul lu-
taiii^lit tiu'in to make blankets of lynx antl marmot skins ; aiul lie told tlu-
moiintain-uDat that man should use its iiai:" lof spiiiniiiij: and weaving, aiul
that he should eat its meat ; and he told the hlaek bear that people should
use its skin, and that man should eat its meat, while he rf)rbade the women
to eat bear meat ; and he told the fjrisly bear that its skin should be used
lor blankets, and that its meat should be eaten by men antl women.

Then the Ra\en instrueted the jieople in the ku'siut ceremonials, while
to ochers he tauyht the sisau'k*.

Till- Deick.'

The Deer said to his son T"o'|iJwas, " Let us yo in our canoe to letch
fuel." Tiiey launched their canoe, and paddled to the place where they were
goiiiif to cut wood. The Deer went ashore, while his son remained in the
canoe. lie carried his stone hammer and his wed<jes to a larjj^e tree, which
he be<,ran to tell. Alter he had let't. two men and one woman passed by in
their cance. They stopjied al()n<,'side of the Deer's canoe, and one of the
men touched TV/pewas. feelinji- all over his body, and said to his companion,
" He is <,rood to eat."

The Deer, who was workin<f in the woods, thought he heard a noise
near his canoe ; but the man stopped speaking, and it was quiet again.
Therelore he thought he had been mistaken, and continued his work. After
a while the strange canoe went on, and passed out of sight, behind a point
of land. When the Deer had finished his work, he carried the wood to his
canoe. He said to his son. "Did any people come here r I thought I heard
some noise." — "Yes." replied TVVpewas. "there were two men and one
woman ; and one of the men touched me. felt all over mv bodv. and said I
was good to eat." Then the Deer grew angry. He said, turning his tace
toward the direction in which the eaiioc had disappeared. " \\'h\- do thev sav
so? — those people who whistle through nose and anus, those long-tailed
people." Then he returned to the woods to get more wood.

The woman in the strange canoe heard what the Deer said, and she
remarked to her companions. "The father of that boy who vou said is good
to eat is scolding us." Her name was Xutsekoa'lsik-an. which means " long
ear." She induced her companions to return. When thev reached tiie
canoe, they took hold of T'o'pewas and killed him. biting him in the nape
of the neck : then they devoured him.

Soon the Deer came back and found that his son had disappeared.
Then he cried. The tears ran down his face. He threw the mucus from his
nose down into the bottom of the canoe. Then he said to it. " Where is mv

' See alsi) \erli:iiulluiij;en ilcr llerliner tlesellscliaft flir Antlirupoliijrie. KlhnoloKie unci frtjeschidue, ini,;. pp. i()3 ff.

13— MI-.M. A.M. Ml>. N.M. Hl>l'.. Vlll.. 11. (ICT., iSljS,

i!(»As, iiii: M\ rii()i.i»t.\ 111 iiii; iiki.i.a iooi.a imhans.

sun.-" It iliil not ri-ply. ami lu> aski-il tlu' thwarts. Ilr aski-d tin- liDarils
ill the hottom ol tlio fanoe. ami he askoil tlif i-anoc lino ; hut tlu'v did not
ri'plv. IK" askoil tho knot-hcU-. it answoioil his (iiiestion. sayini,'. "Thosi'
IH'opii' wlidin \<iii ajiusi'il iiavt.' ii'liiiiiril. anil ha\f (.ati'ii him." Tlu'ii tin-
DciT was \ ory sail. Ik' paiKlii'd (tn, mil laiinii wlu'if he wi'iit. IK' sany;
while ho was padillitii^. —

"AiiiixiK' k'iit-..iiK' H.i>i.M\ ifi inii.il-..ii' .uui^w.l'i .ix'ik-. aiuisw.i'i..i\'tlL'."
(" It is calm, it is i.ilm, Iml my iliilil is diMil,")

When he was roumliiiLT 'i pnint dl' iami, he ilisec>\eretl many people. Then
he stopped simiiny; and nihbeil his eyes, in ordei' In brush away the tears.
Now he saw a larye village. Smoke was risimj from one ol the hous<'s
where a least was yoint;; on, .Ml the people hail assembled in this house.
They had built a larye (ire. on whieh they were heating stones. Two youn^-
men eame out of the house ami diseo\eied the canoe of the Deer. Tlii'y
returned, in order to rejiort to tiie host that a stranyer was eomiuLC. The
host told the people to wait beloie lu-^inninu; to eat, because he desired to
invite llu' stram;er. When he came near, a pi'rson recoj;ni/eil him, and said,
"Oh, I know iiim. lie is a very yooil dancer. invite him, by all means."
The host sent a iiussen^er to the beach to call him. 'i'he Dei'r went asliore
and entered the housi'. On lookiny' round, he discovered his son's blanki't.
'i"he host sent three messengers to the Deer, whom iii' told to sit down
near the door. "We are informed that vou aie a !,'ood dancei', and we wish to
see you dance." 'i'he Deer did not reply, lie was sad because he had seen
his Son's blanket. .\fter a slioi"' while he said, "I low can I d.ince r .\ll
my paraphernalia are at home. Il they were here, I should be ^lad to dance.
I have Tio danein<,f-ajiron." 'i'he messeiii^^ers asked. " What do yim wear when
vou are dancing' r" — " 1 wear knives m.idc of mussel-sliells tieil to m\ arms."
'i'he messenfjers went and searched for shell knives, but they did not linil
anv . I'inally it occmred to them that an old woman who liveil in the v illai;e
was in possession of some slu'll knives. .\ messenner was sent to the old
woman, who knew at once what they wanted. She ;j:,iw them ten shell
knivi's, live to be tied to each hand. 'I'he messengers sharpened them, ami
the Deer tied them to his hands. They yave him a dancing-apron. 'i'hen
the Deer arose. lie said, "Now I am ready to dance. Pre)iaie vour mats,
ami lie down. Soon you will be aslee]i. .My dance will make vou .-ileep.
'i'ake some boards anil place them on youi' mats, because soon you will
want to rest vour faces on them." 'i'hen he stood up near the dooivvav, anil,
dancing around the fire, he sang. —

"A'\kci tik'asr'iiisnus al.a'i|Ml.i ^llla'o ti svoa'sult wa si 'iiisiii.is ; ai.;i'i|ula sina'o
ti sxoa'xiilt wa sK'nisinas ai.a'(|ula.
'rsOnlsituniK'i.x'ax ski'li nilsaiiai, sxoa'Nulls xoaxu'll."

(" I liave 111) stnry. i liiiv sU'cp is my stmy ; only sloop, my story. .Sliiinlior. chil-
ilroii, sloop ! ")

- UMi

iioAs, iiii, \iN I ii(ii,(k;\ ()I I'iii: i;i,i,i.\ ((mh.a Indians.

9*)

Now tlii'V wiTO iill iislci'p. 'I'luii llii Di'ir cut nil" llu'ii luiuls uitli liis
kiiixi's. Oiilv one olil wnmiin li.ul iidl bi'i'ii (iviTiniiu' with sli'i'p. Slii.' ran
iilxpiit. falling till' pi'dpli', wild iiwokr. ami allaikid llir Dirr. i li' jtimpi'il
out 1)1' tlu' Ikiiisc and ran aion^ tin- lu-aili. puisiii'd bv rmir men. W'hi-ii his
|)iM"siii.Ts Lraini'd iijion him. hr I'linilu'd a laii^r tri-'i'. His pursuers sat tlown
at tlu' loot ol till' tii'i', anil one of tluni said to his eonii'ailcs. "(io honie
and ask tlu' old wonian if she does not know ol' sonu' means ot' gettinj,' him
dowi;.'" One ol' tlu' men went haek. while the otlu'r three staid at the toot
ol the tri'e. watehin^- the Deer. The messi'iiyer told the old woman that tlu'
Deir had elimhed llu' trei', antl asked lur ail\ iee. Then she said. ••Why
don't you sinj;.'" — •• 'I'eaeh me the sony 1 ha\ e to siuLr;" and she sany'.
" Fall ilown. ley- I "

gp=:^irE

licMliiiL;

^ ^ „
a * '■

-X:z

--X1Z

■itcliki .i.| • l(

The younif man retiu-ned ; hut when he reached the tree on which the Deer
was sittinu'. he had t'orjiotten the son<;. Then they sent two men back to
the old woman, ho|iinji that the two would not lorj^et the Sony. Alter the\
had learned the sony. they returned. When they hatl nearly reached the
tree, they jumpetl o\ er a loi^- ; ami as soon as they hail done so, they had
I'ori^otten the sony. Anain they sent back two ol' the yoimt;' men to learn
the Sony-. After the old woman had tiiuylu them the soii^-. shi' ad\ ised them
to continue to sini; it while they were running l)ack. 'I'hey were humminij;
the sonji all the time ; and when they had nearly reached the tree, thev
jumped o\er a loii. Immediately the soiiijf was tur^otten. The\ returned
a<i;ain. Then the old woman said to them. ••How does it hajipen that \uu
.always t'oryet the soni,' r Do you juniii o\ cr a lo,u' : "" When the old woman
heard that they did so, she ^aid. ■ \'ou must yo around the loy." Now the\
rcturneil. hummin<i- the tune all l!ic way. When they reached the loy that
lay over their trail, they went around it. Now they remembered the sony.
They sat down at the foot of the tree and san^ it four times. Then a lejx
of the Deer fell down. They sanu; aijain. and the other le<i' fell down. Xow
the Deer eluui;- to the branches of the tree with his arms. Thev sany- ayain.
and an arm fell down. .\ow the Deer cluny to the branches of the tree
with his only remaining arm. They sanu' at;ain, and the other arm lell
down ; [\ni\ when they sany- once more, the whole both' tell down. 'I'hev tore
the Deer to pieces. One of the men took u)i one of the Deer's lei;s and
.said, " Later on some men shall have one Icy shorter than the other one."
That is the reason why some peo]ile limp.

loo

iioAs, iiii: M\ rii(ii(Mi\ or iiii', iti;i.i \ iodia imhans.

I'm, 1 1 \i 'ii \i .

'I"lu' Hiiu'hiiu li\cs on tlio inimnniin Nusla\i:m, in a \.\v^v liiM'. 1 1 is
cry is •• I laiiliaiihaii I " I lis uiiins arc very lar;,'*.- ami l)i'aiitil"iil. Somi- time
ai,'i> tlu' Wdiuls on till- nionntain won- Inirnrtl. and Uc inowil away Irom it.

I U' iK'w to Niii.o'i.k'oi 1 the north siik' ol' i?illa C'oola Uivcr, whrri- is

a stone pillar similar in ap|icarani.'c to a tri'i'. 'I'lu'ii' lu' |)ut n() liis n'siiji lu i'.
Last yoar he was lu'anl in Niii.o'i.k'oi..

Once upon a time lour nu'ii went mountain-t,'oat huiUint,'. In the e\ (.'nin^
they starteil a lire, and lay down to sleep, tiM'nin<; their backs towaril tlie lire.
One ol" thi'Mi took his niountain-stiek ami placed it uprij;ht at his feet. Then
they all went to sleep. l"'arly in the niornini,'..the man who had placed his
stall' at his leet was awakened by the violent nio\ements ol' his mi^iibor.
lie tuiiuil and looked at his iViend, llu'ii he saw tiiat he was deail. Tiie two
other men were also liciul. lie raiseil his liead ami looked towaril the lire.
Then he saw a loiiy, slim hook comint,' out of the lire. lie did not know
what it was ; but he soon disco\ereiI that it was a lont,' beak. The be.ik
canu' out rartin.1' and tiirtiier. anil now he saw a neck as wiiite as a swan's.
Now it enteieil tiie anus of one of his iViends. Then he knew that it was
the llau'hau who had killed his friends. lie took his bow ami arrow ami
hit the throat of tlie biril. After a little whik' the iu-ad came out ai^ain.
.\i;ain he shot it. Thus he continueil until all his ariows wi-re spent. Then
he took those ol" his friends. When almost all the ariows were usi'il uj). the
sun arose; tiien the llau'hau llew awa\. and the man thouy:ht he hail not suc-
ceeded in killing iiim. b'iyim,' awa\'. the bird shmited "Ibi h,\ haiihaua
nii.ii.ako' I " ("Our name is llauhau!") The fiuu^ men had camped on a
small grassy slope over a iireci)iice. The sur\ i\ ir ci'ept to the precipice
from where the beaks came. Then he saw many dead Ilau'haus lyini^ at the
loot of tlie |ireci|iice. Sniue wire \ er\ lar^'e, others were small. Then lu'
knew tliat he had killed i ^reat man\ , tiiinkiny' that tiu'ri' had been onl\
one of these beinirs. lie returned to the \iliaLie, and told the jieople tiial
the ll.iu'haus liad killed iiis friends, and th.it he had shot them. Tlii'\ buried
tile men. placin<j the bodies in boxes, which were |nit on the lops of poles
which were surrounded b\ a fence.

Till: Woman who makkiicd riii; SriMp.

Once upon a time there was a woman who went into the woods iiiteml-
iny to pick berries. She lost iier way. b'inalh' she readied a ii\er. There
she saw a wiUl-lookiny; man aiiproachini; her. When he came near, she asked,
"Who are your" lie reiilii'd, "Me name is Stump." She asked. "Where
is your Iiounc .'" and he replied, " It is not far from here." — " Do vou know
where my father's villaue is r" >hc asked. lie replied, " I know where it is.

lAtVL '^

iioAs, iiii; M\ iiioi.iKiv or riiK hki.i.a (ooi a immans.

lol

but I shall iKtt ti'll you. I wiint to marry you." 'I'hi- poor yirl did not sec
aiu' way of i'sca|)i.'. ami followeil tlu- Stump. Soon they rraihed a trail which
led towards a patch ol" trees, rmier tiiese trees was the Stump's house.
They enteretl and sat. ilown.

Alter a short time .Stump saiil to his wit'e. " Let us ;fo outsiile. My
head is full of lice, and I want you to louse me." She consenteil. The man
went out tlrst. and his wile was ,i;oin,ii to follow him ; hut when she w.as
near the ilooi', she hearil some one eallinti' her. She sloppeil, and on look-
ini; around she saw a woman who was rooted to the lloor of the house.
Her name was Nus(|ecxtei,pOts.Va.\. She fjave her a brad-awl. anil said,
" 'I'ake this. The lice of which your husbaiul is speaking; arc toads. Use
this brail-awl to catcii them. Don't be fri<fhtened and scream when you sec
tile toads on his heail. If y<ni ilo so. he will c( rtaiidy kill you. L'atch the
toads with this brad-awl, and throw tiieni behinil you. N'ou nuist pretend to
bite and eat tiie toads, but merely bite your nail, that your husband may be
decei\etl by the noise." Then the wom.an went out antl sat down at her
husband's side. He put his head in hei- la|i. and she beLfan to look foi' lice.
Then she saw the toails on his head. She took them up with the awl, threw
them o\er her shoulder, and at the same time bit the nail of her thumb.
.Soon the man said, " What ilo I hear there ? Are you bitini,' tlie toads r"
She replied in (he alhrmatixe. After a while the Stum|'> recpiested her to
stop, and they went into tlie house. Mefore they went to bod he said, " I
am jj^oinii' ;iway early in tiie morninij." When the younj; woman awoke, she
saw that iier husband hail left the house. Then she arose, went to the
woman who was rooted to the tlooi', and asked, " Is there an\' hope of
my esc^ipinij; if I run away ? " She replied, •• ^'ou may try it, Init \ cur
husband is keeping; watch of you. I lis chamber-pot is his watchman, and
it will tell him whate\er happens duriui; his absence."

Late in the evenin"; the Stump returned. Then the woman jirctended
to be \ery happy to see him back home. In the exenin;,' he said attain that
he was lcouilc out early in the mornin;,'. The followinfjf morniny the woman
awoke ayain after her husband had left. Then she told the woman who
was rooted to the lloor that she intended to escape. As soon as she left
the house, the chamber-pot called to its master, sayinj; that his wife was
niakinu; her escape, lie heard it, althoui^h he was far away, pursued her,
and took her back. On the followinjj day the man went away ati'.iin. Then
tlie woman who was rooted to the floor told the younii' wife to t.ike the
lire-drill, and to make holes all round the rim of the chamber-pot. After
she had done so, she ^ave her a bladder tilled with urine, a comb, and a
<,nindstone. Then she told her to run westward, and instructed her how to
use the urine, the comb, and the pindstone. Now she left the house. As
soon as she had left, the chamber-pot bei>;an to shout, but its voice was not

lOi

|Ui\>. I 111, Nh I llol.dia (i| I III, lll.l I A ( (Mil \ INJtl \NS.

s(i IdtuI as iH'litrc. boiiiiiso its rim hail hvvu tirillrii. N\'Vi.Ttluli's«> tlir Stump
luaiil till- viiii'i'. Ill- I'aino hi>iiu'. ami piiixuil his wile. \\'l\iri lu' ap-
ptdacluil luT. sill' tliifw till' biadtliT liilitl w itl> iiiiiu- ci\ it Iut sIkuiIiKt ami ran
away. 'I'lu' iiiiiu' was traiisllu iiu'il into a lal«t', wliiili iktainiil llu' pnrsner.
who !>ail ici ud aroiMul it. Hut xmn hi' binan to I'.iti'li up uitti Iut aj,'ain.
Theu siu' tliri'W titi' icnnli ox it hoi siiouliliT. wliiih was iianslotnu'il into a
thii-ki't. 'I'lii' puisuiT was unabii- to pass it. ami hail to <,'o arouml it. Mnt
al'ti'f a wiiili- 111' bryan lo appmaili hiT ayain. Thi-n siu' thii'w thi' yriml-
st<ini' o\iT hiT shouliiiT. whiih was tiansloiiuiil into a lari.'i' nwnnit.iiii.
whii'h larrii'il Ikt up to Iu'.immi.

W'hi'ii sill' ri'ai'lu'il iira\ m. >lu' I'ouml a trail, whiili siu' I'ollowi'd. Soon
she saw till' housi' oi' thi' .Sun. ami on lookiny throujih a ihink in the wail-
she saw a man (the Sun) sittin;: insiile, who saiil, "Come in." The woman
openeil the iloor. but thi' iloorway was bla/.in;: with fire, so that she liid not
dare to enter. The man told iur to jump thinm^h the tin'. .Slu' di,! so. a\m.\
entered the housi' sateh. Altir a short time the Stump leaeheil the housi-.
lie looked in throuiih a ehink, and tiie Sun told him to enter. 'I'he Stump
walked in. but iu' was eonsiinied b\ the liie in the doorway.

The woman was iiuited to live in a room in oiu' eorner ol' the house.

There sh
lie

with sores
he

le staid, and al'ti'r some time she had a boy. the son (il' the .Sun.

1 I 1 m* . . # t 1 I 11'.'

was called T'litiioa'ya. lie was viry u<.'l\. and his ta<:e was co\ erei
with sores. .Xlter she had st;iid Tor sonie time, the ow ner ot the house said to
her. " Do you lee! homesiek .' " and she replied that she longed to return to
her father. Then the Sun liaili' her to look down, and he showed her the
\illai,'e tVom whieh she had eome. .Slu- asked. "Ilow ean I return ?" Tuen
he told Iur to w;ilk down aloiiu his lyelashes (llu' suidri';un> ). Slu' took llu-
bo\' on her back, ami ileseemled aioiiL;- the Sun's eyelashes. .She reached her

*''iflii'r'< liMiKi' in till' I'vi'iiintr lli'i* niircnt^; .'itifl ti'ii'iiil- vviTe vi»f\- crhwl ti.

bo\' on her back, ami ileseemled alony- the Sun s eyelashes. .She reached her
lather's house in the e\eninJ,^ Her parents and Iriends were \ery <,dail to
see her.

arrows was lornu'U wnu n ri'aeneii tne urouiui. i lu'ii lu' eiimiied up : ami,
alter reaehini; hea\en, lu' went into the .Sun's house. 'I'heie he saiil, " b'ather.
I wish to take your place to-moriow." Tiu' ,Sun eonsinted. but said, "Take
care that you do not burn the |)eople. I use only oiu' torch in the mornin<,f,
and increase the number ol torches until noon. In the alteinoon 1 extinmiish
the torches one by one." On the lolhiwinL: inorninLi- the bo\ took his lather's

IIOAS, llll, \I\ lllnltM.N <)| nil, li|;|,I,\ I udl.A IMtlANH.

IiiicIk'', ami wi'iit iili)!);; tin.' path i>i the Sun; but mtv sodu hi- li;;lit«.'il all
till' torclu'H. It became very Imt nn the earth. The woods bc^iHi t(» burn,
aiui the rocks to eraek. aiul many pinple ilieii. I?iit his mother waveil her
haiuls, and thus kipt her nu n Imusi' eool. 'i'lu' pi'upU' wiio hail I'nteri'd her
house Were sale.

When the Sun --aw what the hoy was doin;j. he cau;;ht him and thiew
liim (low II to the earth, and said. •• I leneelnrth \(ai shall be tlu' mink."

Tin: \V(>i.\ i:s.

There were two ehiets in the \ illa«,'e Si;n\i.. The name ot" the one was
SiCnxalo'i.icla. 'i'he name ol' the other was N'utsxoa'sKnicm. Thev had two
sons, who were j,'amblers. One day when they were playin;,', Sicnxalrt'i.iiia's
son was winninj: all the time. Nutsxoa'si:nKm's son staked all his propertv
and lost it. Finally he lost even his liither's house. 'I'hen he staked his
lather, his mother, his wile, and he lost them. .Vt last he hail not esen a
blanket lell. Then Si:n\alo'i,i:la felt much annoyed. lie tolil the peo|>le to
leave the village, and to mo\ e to another place : and he ordered them to pack
all their property, and to leave Xuts\o;\'si:ni:m's son to starve to death.

On the .ollowinif morninj,' the people took down the walls of the houses,
loadetl their canois. and burnt what they were not able to cair\- awa\'.
They extinjiuisheil the tires, antl deserted the youni: man. His sole propertv
was the set ot" uamblinn-sticks by means of which he had lost his all.
Hel'ore the jienple lett. a friend of the younij man had >••' . .some j,'lowinij
embers and hidden them in the sanil ; anil before lie went aboard he told
his friend secretly where the lire was hidden. As soon as the |ieo|)le had
started, the youth went, took out the ylowin^- embers, and kindled a fire.
He staid there for four days without partakuii;- ol' am food. Then he be'^an
to feel the pan^s of hiuiner. He went out and duj; some clover-roots.
Thus he kept himself from starx iiiLr. He went about in the woods, ^atherin;;
t'uel for his tire, and moss to cover himself durini,^ the cold niyht.

One morninj,'. when he awoke, he found that a hca\ y snow had fallen,
and had extinguished his tire. Then he beyan to cry, and thought, " I wish
I mitfht die, because 1 cannot live without fire I " He lav down a^ain
under the moss, and cried until he tell asleep. The next mornin"- he
awoke, and be continued to cry. I'inaliy he became so weak that he could
hardly move.

One morning when he awoke, he heard the voice of a woman, who
called him by name, and said, "What are yon doiny here.-" He replied,
•• My father and his tribe left me to sta'vi\ I ha\ e been livinj; here for
nearly four months, and I am near death." Then the youny- woman stepped
up to him and said. " My father sent me to invite vou to his house." But

I04

lioAs. riii: M\ nidi.oi.v m mi', iski.i.a cooi.a Indians.

till' \()iiii<j niiiiihlcr roplii'il. " How cim I aiconiitaiiy you "' I am too weak
(.'\ I'll to turn o\ IT in my bod." Tlu' woman rciilic-il, " ^'oll may think so,
but I know \(ui aif able to walk." Tlu'n thi.' younn' woman took an object
^bat lookfil bko a stii|i ot moat iVom licf k-tl breast, anil ij^avo it to tiic
\ oiniL;- man to oat. Wbon bo iiail oalon iiall of it, sho askod. '• Aro you
I'oolinii' bottor now r 'Try to turn o\or." Tlio younj; man oboyod, and lie
Ituinil tliat tiio tood iiad yivon iiim icni'woil strouiitii. Tl on siio mailo bim
oat liio otiii'i- liair. and at'tof iio iiad ilono so sbo askicl iiim to sit up. llo tiiod
to llo so, ami found tbat bo was stronti' onoUL;;b to riso. Tlio younii; woman
_<ra\c bim anothor piooo to oat. and attor lio bad tinisbod bo was ablo to stand
up, '>ut bo was not yot ablo to walk. 'i"bo woman took still anotlu- piooo
iVom bor loft broast, and jj^axo it to bim. After lio bad tinisbod oatinu. tbo
yor.ny man had royainod bis wb.olo stronu-tb. 'Phon sbo pattod bis boail
with both hot" hands, ami oontinuoil pattiiiL; all o\ or his bodv. 'I'lu'ii his
body, whioli bad boon > ory loan, aiiiioaiod plump and till Tbo w oman said.
•' Ndw k't us l;(> to my I'atbor tbo W'oll'. Ho is waitiiiii lor us. IIo told mo
to como and biin<i' you homo at onoo." Thoy wont on, and tbo y<ianii' man
ll'lt stronjior than bo had o\ of boon biloro.

Soon thoy roacbod tho foot of a stoop olitf. Iloro tlu'y stopped, .mil
the younij woman said. " 'I'his is my lathoi's hoiiso. '1 .iko oaro I Tlio iloor
opens and closes its moutii. 'N'ou have to jump in when it opens. I will
i;() in first. l-'ollow mo wbon it opens its UKUitb ayain. When you enter.
\()U will si'o mo sittinu' at tbo ro.ir end of" the house. If' 1 smile at xou.
\()u may oonie and sit down on niy lot't-iiand side ; but if I do not smile,
then stay in the doorway until you aro asked to sit down. Howare of" the
iloo!' I " Now the door opened its mouth, and the yoimi;' woman jumiied
into the house. \Vben it opened its mouth ai^ain, tho younjr man jumped
in, and the door snapped behind bim. Then ho behold the Nounuf woman
sitiiiii: "■'. 'be roar ot" tlio house and ^milini;' at him. lie walked U)i to her
and sat down at bor left side. He saw tbat the bouse was full of iioojilo.
who were f"eastin<.;-. Above oaeh man an objoot was danylin^ that looki'd
likj a wolt"'s tail.

Al'tor a little while 'be chief" of" tbo W'ohos ari/se. and said to bis
]ieoplo. "I ba\o in\ iled you. my tribe, to see m\' daughter aiul her husband;
but tlio\ ba\ been absent so loni.;. that we finished the feast b;'f'ore tbov
entered : but I am iflad they arri\ oil before you left my bouse. Now vou
mav no." Then the men arose, took tlu' tails that w eri' dani^linii' o\er theiu,
|-iiit them on ar ' went out in the shape of" wolves. \\ hen loa\ iny tho bouse,
iiiey uttered smill howl.

The younff man mairii'd tbo Wolf ^irl who bad saxi^. bim. After
some time thoy had a ohiiil. Then the Ndunu woman said to bor husband.
"Ton must be oarelul that tho smokt^ iioxoi: tou'lios mv blanket." The
\ounL;' man promised to ilo so.

i!i)As. riiK Mviiioi.oia or iiii: i;i:i.i.a cooi.a Indians.

lo;

One tlay oiii." of tlu- chifl"s sons siiid to liis sistir. " T.,ot your liiisband
fi'o with lis hiintiiiy iiKnintain-tioats." 'I'lic woman asked him to accompany
her brothers : but before lie went she said, " 1 must i,n\ e yuii strenirth before
you start luintiiiii-." She patted his iiead and his body, and yave him a tail,
sayiny- that without the tail he would be unable to keep pace with her brothers.
She also told him which way to ji'o up the mountain, ant! instructed him not
to tollow her brotheis. He obeyed her instructions, and soon t'ound a trail of
mountain-i^oats. which he followed until he came to a steej) cliti'. There he
found forty ^oats. 'J'hey were not able to proceed any farther on account
of the precipice. lie killed all of them. Then he rolled them down the
precipice ami returned home. When he reached the house, his wile smiled
at bin., and said. "How many yoats did yon kill ?" He replied, "I killed
forty;" but she did not belie\e him. She asked. "Where are my brothers?"
He replied. "They went in another direction." While they were still
talkini,', the two younj-- men entered the house, and asked their brother-in-
law how many goat.s he had killed. He told them of his success, and
learned that they had not been able to kill any goats. Then the voung
woman asked her father to assist her in brinying home the meat of the
goats that her husband had killed ; and the whole Wolf tribe went, except
the young man. He tlid not like being left behind, and thought. "I will
go and see how they will bring the meat home." He followed them
secretly ; and when he came to the place where the dead mountain-goats
lay, he saw that the Wohes were eating them. Then ho ran home, and
lay down, so as to make it appear that he bad not left tlic house during
the absence of the people. After a short time the old chief, his wife and
her brothers, entered, each of them carrying something that looked like the
windpipe of a large animal. They took off their load, and hung it on a pole
over the tire. Alter a little while the woman took a mat from the corner
of the house, and sjiread it on the floor at the left-hand side of the
entrance. Then slie took one of' the wiiulpi|ies down, opened one end. and
began to pull out the meat of the moutUiin-goats. There was as much as
the meat of' ten mountain-goats in each wiiuipiiie. She emptied all of them,
and ihe young man saw that they contained tlvj meat of' forty go.its. Tl._v
were the baskets of the Wohes. As soon as they were emptied, the wind-
pipes disappeared. Then the Wolves dried the meat.

One day the two sons of' the chief' entered the house. One of them
carried a ball about as large as a fist. He said. "We want our brother-in-
law to play ball with us." The young man arose, intending to plav with
them; but the \(.ung woman .-.aid. " Take care ! My brothers killed my
first husband with this ball. They will let you catch ihe ball, and after
.\()u ha\e caught it thev will pursue you, and try to take it away from you.
'i'hen they will bite you from behind and kill vou." Rut the voun<>- man

14— MI-.M. AM. Ml ^. NAT. lllsr., Vc

1.. II. NOV.

1^1),'-.

4
i

1 06

1UI\>. IIIK MVlllOl.OCV ()!• IIIK lii;i,I.A COOl.A INDIANS.

did not listen to liis wik-'s words, and Ibllowcd his brotlu-rs-in-law. Tiu-v
boijiin to play, and lie was tiic first to falcli the bail. Then lie ran away,
and h's hrilhers-in-law pnrsiietl him. When one of them iiad ahnost
reaehed liim. ami was just ahont to bite his neek, he threw tiie ball back-
wards, and thus saved his lile. lie went home and told his wife what had
happened ; anil after that, when his brothers-in-law invited him to play with
them, he refused.

One tla\' his wife asked him to letch water for her. lie took the
biuket and went down to the brook. There he met a jiretty i^irl. They
talkeil together, and he fell in love with iier. Before they parted, he asked
her to meet him at the brook e\ery day. When he >fot home, his wife
asked him for the water. She took it and said, " Now I will see if you
have allowed the smoke to touch my blanket." She touched the left side
of her neck with her lini,fer. and the fniLTer became red. Then she dipped
tiic linger into the water, which was at once transformed into a thick jelly.
Then she turneil to her husband and said, " Did 1 not ask you not to allow
the smoke to touch my blanket ? But you tlid not obey my orders. You
have fallen in love with a woman whom you met at the brook, ll e\''" you
ilo so atjain, 1 shall senil xou awav. 1 jiitieil you befoie, but if you do not
obey me, 1 shall semi you back and let you staive." The man replied, " If
you had told me plainly what you meant by not allowin<^ the smoke to
touch your blanket, 1 should ha\e obe\ ed you. 1 should not have looked
at any woman. 1 will promise \()u now not to look at or to sjieak to any
woman hereafter." His wife continued. "Let us jjo to \in\r father's house,
that you ma\' not see a^jain the i^irl whom you met to-day." The younjf
man was much pleased to hear this, because he lonijetl for his own tribe.
The next morninj^ they matle ready to start. The woman took one wind-
pipe tilled with food, and her bo\ carried it. After a short time they reaehed
Xuts\oa'si:ni:m's house. When the\' were approachini^, they saw the old
chief sitting' in front of the house. lie looked at his son, but did not
recot^nize him. \Vhen they came nearer, the youn<:; man said, " h'ather, don't
you recojiiii/.e me.'" When he heard his xoice, the olil man said, " (.)h. my
son ! I am tjlad to see you, and i am j^lad to see your wife and your child !"

They settleil in the house of the old man. ^\fter some time the wom.ai
asked her husband to fetch some water. lie took the bucket and went
down to the brook. When he was stoopinj^ down to (ill his bucket, he
heard somebody speakiny. lie turned round, aiu! saw his former wife. It
was the fust lime he hatl looked at her since his return. She railed at him,
sayin<^. " 1 think you are your wife's sla\ e. that you ilo not even dare to
speak to your own wife." Hut he replied, " .\t the time when my tribe
left me, you vvoulil not stay with me, and you would not even i^ive me a
piece of dried salmon ; but the wife whom 1 now have saveil me, and therefore

liOAS. rilK MN'IHOI.OCV OK I'lll'; HKl.l.A COOl.A INDIANS.

lo^

I am her slave." The woman retorted. " Did you not <,'amlile me away like
a dom' ? And now I coine baek to yon, and speak to y>ii as a wife to iier
husband, lor I love you dearly." Then he lort^ot the eommands ol" his Woil"
wile, and went to his former wife; hut after a while she said, " (io baek
home now. I am afraid your wife may diseover that we met." Then the
man repented havinj,' disobeyed his Wolf wife's (uxlers. He took the bucket
home, but tried to hide it. She, however, said, "(Jive me the water. I want
to see what you have been doinj,'." She touched her neck with lier fore-
finger, and put her finj,'er into the water, which was transformed into a jelly.
She said, " What have you be^Mi doing ? You have met your former wife."
The gambler replied, " It is true. I met her at the brook, and did not want
to speak to her, but .;he reminded me of our former love, and then I forgot
my promise; but aftervi'ards I regretted that I disobeyed you." His wife said,
" I cannot forgive you again. Now 1 am going to leave you, and you may
re-marry your former wife." The young man made up his mind to watch
his wife, but the second night she and her son had suddenly disappeared.
When the man discovered their absence, he arose and followed their
tracks up the mountains. He followed tliem all day. In the evening he
followed them by his scent. He was gradually being transformed into a
Wolf, and a wolf's tail was growing on him. On the following morning he
came to a bluti", and there he lost their tracks. He felt very sad, sat down,
and began to cr\ . After a little while he heard an old woman addressing
him, asking why he was crying. When he looked up, he saw an old Heaver,
whom he asked, "Cannot you tell me if my wife and son have passed
here ?" The Heaver replied, " Do you see that cave P 'J'hey went in there."
He followed tiiem, and readied a grassy slope, on which he found their
tracks. He followed them again until he came to a beaver-dam. Here he
lost their tracks again. Then he sat down and cried. Again he saw an
old woman, who asked him why he was crying. When he looked up, he
saw an old Heaver, who told him that they had entered the water. She said
to him, "(lo into the water, and don't be afraid if it reaches oxer your head.
Keep on, and you will reach another we; id. There you will lind your wife
and son." He followed these instructions, and walked into the water; and
when it closed over his head, he saw a light. He walked on, and soon
reached dry land. There he discovered a ^mall iiouse. When he came
nearer, he saw two old blind Wolves, a man .mkI a woman, sitting in the
house. He entered, and put some fuel on the tire. Then the old man said,
"There is a stranger in this house." Tiie gambler said. "Yes;" and the
old man continued, " I know what brought you here. You wish to find
your wife and son. Wait a while, and your boy will come here to pla\ ."
He had hardly finished speaking, when the boy entered. As soon as la-
saw his father, he ran up lo ifim. The father asked lor his wife, and the

io8

liOAS, 1111-. M\ I ll()|,()(;\ ol I'lll-, IIKI.l.A rool.A INDIANS.

1
■6^

h()\ rt'plicil that sIk' was liitldoii in tlu' laliiiu' ol' his <iratult'athcr*s Ikiuso.
'rhcn the latlicr saiil to liim. " (io back to Mnir hoiisi' and hoiiin to t.'ry,
W'lien your tiiaiullathor takes you up. i.-oiuiiuii.' to cry. ami ask t'nv your
Miothor. L'ontinui' until siio conies out ol" licr hiilin<j;-placc." lie roiiowi'il
his son secictlv, and !iid in one corner ol" the chief's house. .Now the hoy
beiian to cry. 'The people came one by one. tryinji; to quiet him, hut
nobody was able to do so, IK- continued to cry tor his mother until she
came forth from Iier hidinj^-])lace. 'i'hen the man jumpeil forwaril. sayin<4.
" I ha\ e followetl you to your home, because 1 l((\ e you." 'i'hen the woniim
said. •• Now I see that you really love me." .\nil he continued to lise with
her in the countrv of the W'ohcs.

\'i

■if:

'ri<Al)iri()N 1 KOM Sm 'l.l.AI..

Once upon a time tiiere was a chiet" of the Sic'iioiJc whose name was
(I'a'watO. lie iiad a son who was co\cred all over with scabs. Tiie boy did
not eat any tiiint;- but lotlen salmon and lisii-spawn, and drank the scum
of old tish-bones which he boiled. When he hail L,'rown up, his lather
secured a wife for him from a chief of the same tribe ; but when the Noiuiii'
woman saw w hat kiml of food her husbanil ate, she deserted him at once.

After a short time his father secured an!)ther wife I'or him, but she
tieserted him in the same way as the tirst one hail done. He I'areil no better
with the third wife, w iiom his lather ]irocured for hini. .\lter that, his father
seciux'il him a fouith wile, who staid with him two days ; but she left him
because he smelJed just like rotten tish. Since all the iirett\ L;irls of the
xillaii'c retused to sia\ with him. his fatlui' thought. " 1 will yixe him a wile
who IS like him." The lather found a uirl wiiose botly was .also covered
with scabs, anil who li\eil on refuse. lie secureil her lor his son. who
marrieil her. The youny' m.ui anil the woman lo\ ed each other; but the
four \ount; women who had deserted him teased titem so, that the \dunn'
man be^an to feel very badly.

(3ne day he took a small box and lilied it with tallow of the mountain-
U'oat. and he took lour sea-lion bladders tilled with eaule-dow n. lie put on
a bear-skiii blanket, took the box \\ ith the tallow and the down, and walked
out of his house down to the river. When he reached the mouth of Bella
Coola River, he went up the creek Tsai.. lie was chewiiiL;- a piice of
tallow, and every now and then sp.at on the bushes which he was passinij ;
and he blew eaule-dovvn on to the bushes, which was held in place In the
tallow. 'I'luis he continued for foui' days. He did not hear any tiling, and
theret'ore he left the creek. Then he went up the cieek .\skai.t"a'. He did
as before. He staid on the creek for foiu' ilavs; but since lu' did not see anv
thinu:. he left, anil he wi'ut to the creek Sa'licmt. lie did as before, but did

»JU.

■■i

liOAs. iiii; .\i\ iiioi.ocv (»i- iiii;

.I.A (OOI.A INDIANS.

109

iiDt sec ;my tliinu-. TIkmi he resolvcil to stay in tlic iiioiintains. and to die
latlicr tlian to return witlioiit seeing a supernatural beini;. [le staid in the
mountains for nearly a whole year. Finally he came to a small s]irin,i:. the
water ot' which was very clear. He notieeil tracks, which showed that some
animal \ isited the sprin,<,' regularly. lie hid near by, and covered his head
with his bear-skin blanket. S(,()ii he heard footsteps. He looked cautiously
out from muler his blanket, and saw a man coming up to the spring-. He saw
the man Jump into the water and bathe, and then disappear ayain. The youth
resolved to stay at this place, and to observe the man who \ isited the spring,'.
This man appeared every eveninii'. On the fourth day. when he arrived,
he called the youth, sayini;, " Arise, and come here." Then the youth arose.
The stran<,a'r asked him, "Why did you come here r " He replied, "I left
my home because I am so uyly. I had four wives, but they would not stay
with me. Then I took one who is just bke myself and she lo\es me ; but
the other four have been teasiuij me all the time, until I went to the
mountains, and now I want you to help. me." The man. who was no other
than the Killer Whale, asked him what he had been eatin<,^ but the vouth
refused to reply. Then the other ordered him to drink trom the water of
the well, and to take as much as he could, 'i'he youth beuan to drink, and
continued drinkiui;- until he was unable to swallow an\ more. The stranger
ordered him to sit down. He jiattetl his chest and moved his hands down-
ward alonj,' his body, jiattiny him all the time. As soon as he be<;an to pat
his abdomen, the youth beyan to vomit rotten tish, salmon-spawn, and the
scum of boiled fish-bones. Then the Whale said, " That is the reason why
your wives do not love you." Now he rubbed tlie vouth with the palm of
his hand. He ordered him to look in his face. Then he jiulled his hair
and made it lony, and he sprinkled it with the water of the well, which
yave it a li^ht brown color. Finally he took four twii^s of hemlock, dipped
them into the water, and moved them up and down the voutli"s back four
times. Then his skin became white and smooth. Then he mo\ ed them up
and down the front of his body tour times, and this also became white and
smooth. Then he said, "From now on your name shall be \wi;'la.\usi:m."
He made the youth put on his bear-skin, which he co\ ered with eaule-down,
and he placed red cedar-bark round his neck.

Till-: (ii..\cii;K.

A moiuitain-uoat hunter arose very early in the morning'. He put on
his legyiiiiis and bej^an to climb the mountains near Nuk'i'ts. \'er\- hii,di up
the mountain there is a river called Tsimi'lt. Here he sat down, leanimr
on his arm. He looked at the lart,a" j>-lacier tiom which the ri\er was
coming. Suddenly he saw a large tire coming ibrth from a ca\e in the

IIO

liOAS. TlIK MVHI()|,(),;v Ol IIIK |l|.;|.|,.\ c,),,! A INDIANS.

^^lacKM-.ancl lall,,,,. cL.wn .u-.r him. It n.lled cl,.w„ tlu- .nnuntain. A thread
'.I li-v .onncctcd i, with ,h. cav.. S.ulclcniv it turned back, and disappeared
>" t'H- -ve ,n.m uhieh it had eonie. The unu.^ man was ver v mueh
surpnsed. He looked at the piaee . henee ,he .ire had e.Mne. Alter a little
whde.t re-appeared nu.vino thr.,u,,d, the air over the sea. and then returned
a,.un ,nt„ the -dae.er. Then the yonn. man eantionslv erept up to th
P'""^ •■•"- -'-I' the tire e,ner,a-d. Soon he saw ,t eonnn. out a,nn. and
a..nn ,t returned to the ,lacier. Then he though,. -. I will take mv ^ton '
kntte and cut the thread which holds it to the ^dacier." As soon hs it
came <>ut a^ain. he cut the thread. The ball of tire tell down. lie took it
up and hul ,t under his blanket. Then he ran ho„K. as tast as he could
When he was near the villa^a-. he hid the tire in his .p.iver. which he tied
up. I he v,lla,a. ,n which he lived was very lar,... and behind the houses
hue was an open stretch of land. lie hun. the cp.ivcr on the branch
of a t.ee when he entered h,s house. Karly the next morning, he arose
made a tue and told his friends to call the people. He intended to show"
-■"' -hat he had .ound. I lis friends went into all the houses and called
IH- peope. I he youn^. man told them to assemble on the open place
bch.nd the honses. He told then, to arrange then,sehes in t'wo n w
oppos.te each other. Then he took his ,uiver and said to the people.
I shall open th,s Do not be afraid. I shall throw to vou what I \L,~
ound. and y.n. wdl throw it across to the people standing' on the opposite
s.de. Do not let ,t tall down, but let it fly vo and fro." IK- opened the
qu.ver. At once the Hery ball tiew out. and thcv plaved ball with it
thrown!.,' it from one si'le to the other.

A very few people had staid in the houses, and when thev heard the
no.se.they also came out to see what was j^oin,. on. Onlv one old woman
who was unable to nunc, staid in her house. After a while the peoplj

and then they returned to the open place and continued to plav. Thev threw
Uu.ba toand tro. and whenever any one hit it. thev 'shouted'^ wlV"
Ihe old woman was the onlv person who staid behind

M la.,a. Me opened the doors of all the houses, but he did not see a soul
At last Jie found the old woman. He asked her. "Where are all' the-
people . She replied, " I suppose you have just arrived here, else vou

would know that a n.an found a wonderful ball of fire. All the people 'are
Playu,. w,th .t behind the houses."-"- Qh ! " said the man. 'that b.l
lK.|on,.s to nu-. I a.u lookin-. for it, and I ca.ue here to recover it." t'iu-
stranger touched the feet, the le^s, the body, and the head of the old won.an
Ihen she lay there dead. He asstnned her shape, took her stafi". which was
lyuig next to her. and left the house. Then he went to the openin.. where

iioAs, iiii; m\th()I.ih;v ok tiik kki.i.a cooi.a Indians.

1 1 1

the people- were playini,'. Tliey saw liiin eMtnini,'. and believed him to he
the oKl woman. 'I'iien they laiif,'hed, and were >ihii\ to see her eominj,' too.
They tolil him to sit down, and promised to throw the ball of tire to him
too. As soon as the hall was thrown to liim. he took hold of it, spread his
leys, and |nit it into his anus. He jumped up, tore off his skin, and appeared
in his own shape as a heantifiii yoiiiif,' man. lie was the ^dacier himself,
and the fier\ hall was his wind.

TllK Bl.ACK Hf.ar.

A chief's daughter went diyyiny clover-roots. When she reached a
place where many roots were <,n-owin<j;, she be^^an to dig. Then she stepped
on some dunj,' of a black bear. She sat down, and while cleaning her feet
she scolded the bear. After a short time she saw a good-looking youth
coming towards her. When he reached her, he said, "A short while ago
you were scolding me. You said that my dung smelled very badly. Now
let us see if yours is better than nine." He compelled her to defecate.
The girl wore a neck ornament mac .■ of small coppers. She tore off a few
of these, and dropped them unobserved. Then she said, " Behold, there is
my excrement!" The bear did not believe her. He struck the small of
her back, thus compelling her to defecate. Then he made her ashamed,
saying. "Your excrement smells worse than that of any animal."

Then the youth, who was no other than the son of the chief of the
Black Bears, took her to his own house and married her. One evening he
sent her out to gather brushwood for their bed. She obeyed, and soon
returned, carrying a heavy load of hendock-branches. Then the man said,
"We must not use this kind of bedding, else we shall have bad luck. Take
it back." He went himself, and gathered devil-clubs. He loosened the
soil for u space one tathom square, covtTed it with rotten wood, and spread
the devil-clubs over it. Then he gave her to eat what she believed to be
dry salmon, but it was skunk-cabbage. She ate it, and he said, "Now I see
that you love me, for you eat my t()od without asking a question." Next
he gave her dried goat-meat and bear-berries. After she hatl partaken of
the food, he told her that what she h.id believed to be goat-meat was
human tlesh. Alter they had eaten they went to bed. It was in the fall of
the year, and they slept until late in the spring. The chief's daughter
thought she had been away a single night, but it had been a whole year.
When they awoke, she saw devil-clubs growing all round their bed. Now
they made a tiro, and she sat at the right of the door, while her husband
sat at the left. He asked, "Have you any relatives ?" — "Yes," she replied,
"I have parents, brothers, and a sister." — "And what are your brothers'
occupations;-" She answered, "The first is a canoe-builder; the second, a

I 12

r.()\s, I 111; \i\ iiioi.ocv (ii iiii: r.i.ii a cdoi a Indians.

woiul-i'iiiv IT ; till' tliiril. a sinycr, aiul mastiT nt" ii'iiMiioiiii's dt llu' wiiiti'i
ilancf. I am llii.' Iniirtli iliilil. ami I am a ilaiiciT. My younger hidtluT is
a hunter. Tlu' \<iiiiij(i.'st nt" us is a <,'iil. \v1h» is still playini,'." Tlu'ii lu'f
liiishand askvHJ. " Is X'oiir brotlici tin.' Inintof did cnoii^di to fall in losi' r "
— •• \(i," slu' ic'iilii'il. •" he is too yoiin>,'." — "What kiiul ol' leatlu'is doi-s he
use to w.W'^ his arrows -" — •• j-'or small ^ame lie uses two yrebe leatlu'rs.
but lor laru'e !,'ame two loon leatheis." 'I'hen the Mear droojied his lu'ail
anil beyan to erv. lie said. "1 know your br<)ther is watehiiiLC us now.
lie will kill nil'. When 1 am dead, skin me. but be careful to lease m\
skin whole. ^'ou shall wear it as a blanket." He had harilly linished
sjieakinLT, when an arrow struck him. and he lell dead. Then two tlo^js
jumpeil into the beai's iK'n. tollowed iiy thi'ir mastei', who was <;ieatly sur-
priseil to tiiul his sister. When lu' pre|>ared to skin the bear, his sistei'
stopjieil him. tellini,' him of what hail haiijiened. anil of the instructions the
bear had y-iven her. She skinned the bear, and they started to i,'o home.
The woman insisted on carivini: the be.ir-skin. althouL;'!) lu'r brother thouLthi
that it would be too hea\ y lor her. While they were walkini;, the youui;
man led the way. His sister and his two dojijs Ibllowed. All ol" a sudden
he heard his twd doi;■^ bark as thouL,di they had found a bear. He turni'd
back, but almost immediati'ly tlu' doi;s sto|iped barkiny-. Wiien iie aski'd
his sister about it. she replied that she had been playing with the d(>;;s.
The \i)Uth went on. Soon he heard his doLjs bark a^'ain. and he .also heard
the yi-owis of a bear. When he turned back, the noise stopjied. and he saw
nothinn' but iiis sister and his two doi;s. He Ix'^yed her to hasten, but she
asked him to proceed anil not to mind her. He went on. .\fter a short
time the dotrs barked ayain. and a bear was heard to Ljrowl. Then the
\-oulh hid Inhind a tree : and soon he saw a larLie bear eimiiny. aec(Hii|>anieil
b\' two doLts. Now he knew that his sister had assumed the form of a bear.
'I'heretbre he did not shoot her. He ran back and intercepted his sister,
who. as soon as siie saw him cominj^. resumed hei- human shape. Xow thc\
reached the villaye, and the younii' woman was heartib welcomed b\ her
parents, her brothers, and her sister.

On the t'ollowinu: day she prcj'iared to clean and stretch the bear-skin :
but her brother objected. sa\ini: that it was custoniars to wait lour da\s
before doinii' this work. .She re|ilied thai she was followini:; her dead
husband's instructions, and that if she did not do so they would be visited
be misfoilune. Hei- fatlu'r asked his son to let hei" haxe lu'r w-.w. The
youth was afraid of her, because he knew tiiat she had it in her |>o\\er to
assume the form o a bear: so he did not objeet any longer, but left the Innise
during the ni^rht to j^o huntini,^ in a distant valle\.

The woman arosi- befine the break of d.av, and, \\ ithout sto|)|)ini,f to take
breakfast, she bcyan to clean the bear-skin. Alter this was linished, she

iil*0^..

liOAS, Tin; .\1VHI()|.(H,\ Ol IIIK liKI.I.A (OOI A INDIANS.

iiwiikcncti llu' iH'opIc, iiskiii!,' lor a Ik.hl- lu'i-dlc with which to st-w the skin
to thf .stictthini--liamc. She was -ivni oik'. After a short tinu- shr said.
••M\ nocdif is hr..kin. (ii\e nw another one." She sent her little sister,
wh(. was sittinii near her. to <;et another (,iie. Sjie hmke one needle alter
another. At last, when she sent her little sister to -et another one. her
mother sent word that she had no more needles. 'I'hen the woman be-an
to -rowl like a l.e;ir. She pni on liie I.ear-skin. assumed the lorm of a hear,
and killed her mother. Then she went through the whole villa<;e, and killed
all the people except her little sister. Alter that she took otV the hear-skin
and huno- it up. She sat down on the ris,dit-hand side of the lire, while her
sister sat on the lelt-hand side. On lookin- at the hear-skin. the little -irl
observed that the woman had put all the broken needles into the jaws of Hie
bear-skin to ser\e as teeth. Forte ante i.^nem pedii)iis passis sedebat cnm
subito menses facere coepit. Postea sorore arrepta vulvam capite eins
deler^rebat simidque se earn ad id ipsimi dicebat servasse. When the woman
was sittin-; near the Hre, she took out her hnifrs and put them into her left
hand, and she took out her heart and put it into her n<ihi hand. She
expected that her survivin- iirother would try to kill her. and she wished to
deceive him. Since she had taken her heart and luui^s from her chest. ;in
arrow shot into her body would not kill her.

Then she went to sleep. While she was lyin- there, her brother
returned. The little .,rirl told him what had happened, and asked him to
shoot throu-h the hands of the bear woman. He did so. and she died.
Then he ran away with his sister, fearino- that the bear woman mi,<,dit re\ ive.
They crossed a deep canyon on a lo,<,r. After they had crossed, he laid the
lo<j so that it must turn o\er when stepped upon. Soon the bi'ar woman
was seen followin<i their tracks. She stepped on the loi:. which tinned over,
so that she dropped into the chasm below.

The youth and his sister travelled on. While they were walkiuir. he
said, "Let us try to find a villa-je. There I will marry you" The^ j,rir|
a,uTeed. Finally they reached a sheet of water. They saw a villa<,^c on Uie
other side. Then he shouted, askino to be taken across ; and soon a canoe
came in answer to his summons. When they had reached the village, the
youth told the pcojile that the bear woman was pmsuinj; them, and that he
had tried in vain to kill her. The people deliberated as to what to do. and
finally decided that the Lo(jn and Grebe should fetch her. The barnacles and
sea-worms were to hide imder the boards in the bottom of the canoe, and bite
her, so that she would jump up and u])set the canoe. Soon she arrived, and
the people heard her shouting- on the other side of the water. The Loon
and the (irebe launched their' canoe, which was verv unsteady, and the
barnacles and sea-worms hid under the boards in the bottom of" the canoe.
They went across, and the bear woman '^ot aboard. When they were in

ITl— M|,M. AM. Ml-i. NAl. IITSI'., Vol. II. NOV.. I.S(jS.

iioAs. nil. M\ iinti.(t(;\ (>i nil. iii.i.i.a ccxm.a imhans.

the niiililli' of the svatcr. tlu' liainaclrs ami wonns l)it lii-r. Slu- Jumped up.
ami tlu- caiioi' capsized. Tlu' birds swam ashore. Alter a slmrt time tlu'
l)aniaeles ami sea-wnnns eaim- asliori- tixp. Tliev looked \erv stout, beeanse
tiu'V iiad latiM liu' beat. 'I'hen tlu- \(iutli said to ihi' j^irl, " 'I'lu're are two
trails here, — one leadini: In tiie iel'l. the other to tlu' riLrhl. ^'^u loilow tlie
one. I will Ibllow the other. IT the trails meet, we will marry ; il they ilo
not. we lure separate forever. They started, and alter a while met each other.
Then the \nMth m.irried tlie <;irl. (Mask oT llu' Mear. Plate X. I""i<'. i.'.)'

VI.

It is m'eessary to make a lew remarks on the relation of the ceremonials
of the liella C'oola Indians to tlu'ir mytholo<,'y. I have not seen am ol their
ceremonials, and my ilescriptions are baseil on im|iiiries, ami upon the accounts
published by I""illi|i and Adrian Jacohsen.

'I"he lUlla L'oola have two ceremonials, — the sisau'k" antl the ko'siut, which
correspomi to the i.ao'laxa .ind the tsY'tsa'cija of the Kwakiutl. I have
described these ceremonials fully in another |iaper.' 'i'he sisau'k* ceremonials
are mostly dram:itic re|ireseiitations illustrating the clan le<iemls, some of
which ha\e been recordi'd in Chap. I\', while the kfi'siut ceremonials are
ibamatic rejMesentations of the initiation ot members of \;iiious I'lans into
certain secret societies. Amon<; thesi', the Cannibal Society, the Society of
the Laughers, and the Society of the Throwers, are the most important.
These are called by the Uella L'oola the Klaxo'i.icla, ()l.\, and Da'tia. 1
described on pp. ,^, ,^5. the sjiirits presiding,' oxer the two lirst-named
societies. The information which I obtained on these points is perlectly
clear ami consistent. I cannot cpiite reconcile the e.\|)lanations yiven by
A. and I", [acolisen to the accounts which I receivi'il. It seems that their
accounts do not clearly distin<;uish between the opinions held b\ various
tribes. In the article above referred to, I described fully the opinions held
by the Kwakiutl in rc<j;aril to the origin of their Cannibal Society. They
believe that a sjtirit callcil H.ixbakualanuNsi'waO initiates the Cannibals. Ik-
is represented as haviiif^ an enormous black head with dilated nostrils ami
larj,fe mouth. 1 have made frecpient impiiries amonj; the Bella Coola, but
received the uniform answer that this beint; iloes not initiate their Cannibals.
It is not iivpossible that a few families may have adojited this tradition from
the Kwakiutl tribes, but I have not been able to lind it .imonj^ the Bella
L'oola. Jacobsen maintains that Baxbakualanuxsi'waO is the ]iarticular spirit
of the Cannibal amonj,^ the Bella Coola, and briuLfs forward the well-known

' Adtlition.il ItKinds uf tht- liclhi Coola ' ve been published in Mr- piiblicaliuns <|Uuied on pp. lb, ay.
- Annual KciM»rt of the V. S, National Museum for I.Sii5, pp. 311-73.-^.

iKiAs, nil, \i\ ^||()|(l(i^ oj, mi, m.j.i.v cooi.x i.vdi.ws.

1 1'

tiiiditmn nl the Awi'k-Vniix as an oxplanation of tlu- ci'ivmoiiial. Tlu- only
modilii'aHon wliii'li I noti' in this tradition is that tho Cannibal's wile is
described as suckin;; out throiiLcli thiir eats tlie l)iains ol eliildien, — an incident
whiih I heard related of the mother of Ai.k'unta'in.- He calls him " Ileck-
Meck-Kvalanit. and in the Hella Coola dialect. I'iih-IMh Kualanusiva." This
woril IS ileciileilly o| KwakintI ori-rin, meaning; "the one who eats human
flesh at the mouth of the river (or at the north enil of the world)." Neither
ha\i' I been iible to find any m.isk rejiresentin^ this beinj,' anion;,' the Ik-lla
L'ool.i tribe. The masks which they use in connection with the Cannibal
ceremony are of (luite a ditferent diameter (Plate XII. Fijrs. i-H). I am
the more inclined to think that .Mr. Jacobsen did not clearly distinjiuish
between the customs and traditions of various tribes, since he introduces
"(ianikilla Ko" ((^i'ni;r-il;,k") in the traditions of the Ik'lla Coola. while it
is distinctively a letjend of the KwakiutI tribes of the extreme northwest of
\'ancon\er Island, j.icobsen does not distin^niish clearly between the sisau'k'
and the ku'siut. stating' that the kfi'siut dances are performed durini,' the
sisau'k- in the same way as. anions: the KwakiutI. a i.ao'laxa mav !)e cele-
brated during the ts'e'ts'ae(|a. This m.iy be, but theoretically the two
ceremoniids must be considered entirely distinct. According to the infor-
mation which I recei\ed. sisau'k- dances may be held in summer, in whi-h
case the ku'siut could not possibly form part of the sisau'k- ceremonial.
When, on the other hand, the sisau'k- t.ikes place diu-iny the ku'siut period,
it would natmally be accompanied by ku'siut dances.

As stated before, the sisau'k- is a ceremonial in which tiie le^'end ol" tiie
clan is illustrated by means of dramatic performances. At the same time
\aluable presents are distributed amoni; the ^aiests who are in\ ited to witness
the ceremonial. The value of the ^rjfts amounts often to several thousand
dollars. At this time the family legend is told in j'cneral outlines, but the
details of the le<rend are kept a secret, and are transmitted only to those who
are initiated in the sisau'k- of the clan. It seems that we must consider the
transmission of the sisau'k- le^icnd in the following,' manner: At any <,nvcn
time it is the property of the chief of the family, who, at the time of the
celebration, transfers his rijrhts to his successor, ,i,a'nerally to his son. The
lull trailition is kept secret by the owner. It seems that there is a close
analo^iy between the conditions prevailing in the nortiiwest and those found
among the southwestern Indians, amon,-;- whom certain priests are guardians
of traditions. Among the tribes of the northwest coast the chief of a family
is the guardian and owner of the family tradition, while amoi.g the south-
western tribes the priest is the guardian of the tradition belonging to a clan
or to a traternity. My impression is, however, that among the northwestern

' \frh:inillunntn ilcr llerliner ( Jcsellschaft fUr Anthropologie, Ethnologie unci Urgeschichte, i3gt, p. 394.
' Ibid., iSy4, p. Jy2.

IMAGE EVALUATION
TEST TARGET (MT-3)

1.0

I.I

1.25

■jiyi WIS

[50 ■^™ Ml9H

^ 1^ III 2.2

1.8

u iiiin.6

1^ ' >

'^'■^

Il6 IJDAS. iilK iMVlllOLOGV Ol IIIK IJKLI.A C()OI,A INDIANS.

Indians the tnulition is considered much more clearly the property of tlie
person wiio has it in cliar<je tlian it is anionji tlie soutlnvestern Indians. A
description ot' the sisau'k' cereironial has been gi\en by Jacobsen in the
paper above referred to.'

iV clan !e<rend which is illustrated in the sisau'k' ceremonial is called
by the Bella L'oola "Sicmsma" or " Sm;\'yusta." These traditions are the
exclusive propertv of each clan. The laws accordini^ to which they descend
tVom ;j;encration to •i;cneration ditier from the laws prevailing amonjj the other
Coast tribes. The inhabitants of each Bella Cooi.i villajjfc are not subdi\ided
into clans, jjentes, or septs ; but each \ illa<j;e community forms a unit, and
possesses the same tradition. In order to keep the tradition in the tribe, the
law requires that no person shall marry outside of his own villaifc communit}'.
Thus the clan tradition is kejit '.he exclusive property of the villatj^e com-
munity by means of endoj^amy. I have made very carelul inquiries in regard
to this point, and all the old men make substantially the same statement.
Even marriages among near relati\ es are periuitted ; and although marriages
of people who are distantly lelated, or not related at all, are preferred, it
even happens that cousins marry, or that an uncle marries his niece, in order
to keep the clan tradition from being acquired by another village commimitj'.
It seems, however, that, owing to the inHuence of the Coast tribes, the
endogaipic system has begun to gi\e way to an exogamic system. Powerful
and wealtl;y c'lie's marry outside of their own village community, in order
to secure an additional clan legend through marriage. This new system
agrees with the one prevalent amf)ng the Kwakiutl tribes.

The ku'siut, as stated before, is a religious ceremony in which all the
deities cf hea\en are personified. The members of various clans arc initiated
according to their clan traditions ; but the same societies and the same deities
appear in the traditions of all the \arious clans. From what little I have
been able to learn, it seems that there is an elaborate opening of the whole
ceremonial, corresponding to the opening of the ceremonial among the
Kwakiutl.' I received the I'ollowing description of the opening ceremon\' : —

The person who invites to the ku'siut, that is to say, the man whose
son is to be initiated into one of the secret societies according to the tradition
of his clan, requests a person who is called E'xOm to invite the nine brothers
and tlieir sister, wlio reside in the liiuseof Mvtlis. and in whose charsje the
ku'siut is placed. The names of the brothers are Xomxemala'oi.la, Xo'mtsiwa,
Omq'omkl'likM, (^o'mtsiwa, Aimala'oiJa. ^Vi'umki'lik'a, K"le'lias. Q^ulaxa'wa,
At'mak" ; and that of their sister, i/etsa'apleLana (see p. 33). In the rear
of the house an elevated room is prepared lor E'xC-m, in which he lies down.
He is covered with rings made of red cedai-bark. For tour davs he stavs

' Ymer, 1895, pp. 1-23.

^I have described this fully in Iliu Annual Kt-port of the l'. S. National Museum f<ir lS<j5, pp. 50ofT.

HOAS, I'KK MVrHOI.OCV OK 'I'Hl-. liKI.I.A COOI.A IN'DIANS.

117

in this room. Then the host sends messengers to in\ite the people. They
take statlis. and tie red cedar-bark round their heads, and <,'o from house to
house, sin<,nnf,', " Nnyaxdets \va nonOsp'otstsC' he!" ("1 wisli to tind some
one who understands the winter ceremonial.") This they repeat in every
house. Then they return to tiie host's house, who sends them out a>,'ain,
orderiufx them to sinj^:, " (^')ts'ak-im totcts wa nOnosp'otstse' he!" ("I wish
the dancers would wash their hands.") A<,'ain they return to his house.
They are sent out once more with the message. " Xo;tsak-imt()tCts wa nOno-
sp'otstse' he!" ("I wish the dancers would make their hands tremble.")
They return once more to the chiefs house, and arc sent out aj^ain with the
message, " Tapamak-tOts wa nonOsp'otstse' he ! " (•' I want the dancers to
look at their hands.") Now the dancers are ready, and come to the house.
Then E'xem arises and dresses. lie puts on a head-dress of birds' skins,
ornamented with red cedar-bark. He is accompanied by women. Another
man, who is called Nusx-ia'mi,, adorns himself with red cedar-bark. He
carries in his ri<;ht hand a small baton covered with red cedar-bark. In his
left he carries a laroer stick, on which he beats time with the small baton.
He sits down, and now all the people enter. First of all, E'xem comes
in, accompanied by many women. Nusx-ia'mi. bej^ins to sino; and to beat
time, and E'xem shouts, " Ooo ! " E'xOm walks around the tire, keeping
it to his left, and shaking his bark. Before he begins the circuit, he gives
four jumjw near the door. Four times he goes round the fire, and every
time he reaches the door he gives four jumps. As soon as he docs so,
Nusx-ia'niL beats time slowly. When E'xCm has finished his dance, the
people take him to a place near the door, and a woman sings near him.
Nusx-ia'mi. and the people join her, then she dances her winter dm ce.
Betore she quite finishes, the people make her stop, and another woman
begins her dance. Nusx-ia'mi, beats time, and the other people join his
semg. The people make her stop again. Thus a great many people perform
their dances. Now E'xem appears again, crying, " Ooo ! " and Nusx-ia'niL
beats time. Again he jumps tour times to the right and four times to the
lett when reaching tlie door. After this, two more men and two more
women pertbrm their dances. After this has been done twice, E'xem stands
near the door, looking upward, and says, "They are very near now." By
this time the whole house is full of people. He goes around the house
three times, dancing. Then he stays near the door, looking upward, saying
all the time, "They arc near by." When he reaches the door the fourth
time, he cries, "They have arrived! Now they are here, dancing on the
roof." E'xem continues to dance in the house, in order to induce them to
come down. The first to come down is Xemxemala'oiJa, who stops at the
rear of the house and sits down. E'xOm continues to dance, and the others
enter in order. E'xem stands near them and says, •' Now i have placed

ii8

lioAs, riiK M\ rii()i,()i;\ oh iiii'. iiki.i.a cool. a indiws.

tlu'in. Let tlu- cliiol' }i']\v tliL-m icd i-i'iliir-bark."' Tin,' jn'oiili' take small
pioifs ol' blankets, ami sow red ccdar-liaik on to tlu'ni in ck-sifins cone-
spondiiiii' to tlu- paintinijs on tin- faces ot" tlu'se deities, anti lliey <;i\e tlu'se to
the deities in oiiUt to ap]iease them. 'I'lien they throw t,ni.'ase into the tli'e.
Dininii' all this time E'xCni stanils in the rear ol' tiie honse ; ami when a
paintinji has been Hnislied, tiic man who olleis it to tin- deit\' shonts,
" XOnixemala'()i,Ia t'aix'taii' ! " ('* 'I'iiis is XemxC'niala'oi.l.i.") .\iul I^yxOin
sings. •• \'ayak"IaniCts'ok"a wa k'waLticnai'xMi. t'aix- tai'ya : ai.t'ai.'o'niataxstus
nnsk'asiiitstaai'x asiclkulatiitita'ya." As soon as he has linisheil his sont;-. a
loud noise is heard on the root', as tiiouf^h a In uy stone were rallin<f down.
E'xC'm arises and pertbrms a dance, while the noise ol" whistles is heard
proceeding; iVom him.

1 am not I'amiiiar with tlie details ol" the ceremonial, and shall proceed
to record the principal chaiacteristics ol" the various societies. 'I'he Cannibal
is initiated in the House ol" Myliis by Ha'icxOi.ia. I recoideil abo\e p. ]\)
how a young man was initiated by this spirit, and how he was returned to
his friends. 'I"he return ol" the Cannibal is iiccompiinied by cereiuonies similar
to those recorded in this tradition. It sei-ms that the ceremonies ot' the
Cannibals ol" \ aiious families are much alike, each iiaxing a tradition of its
own referrini;' to the initiation, it is beliexed that all the Cannib.ds, during
their initiation, go up to the sky. I was toh! that on this Journey they ha\'e
to take hu.nan tlesh along for food. It is said that in former times the chiefs
held a coi ncil the night preceding the beginning of the ceremonies, and an\'
one who wanted to show his liberality otrereil one of his slaves to be killed
in order to serve as food for Ma'i:x()i.Ia. 'l"he otl'er was accepted, and a
payment maile for the slave. 'I'lie latter was killeil. and the members of the
Ba'Kxoi.la order devoureil one-half ot" the botlv belore the lieparture of the
novice to the woods.

'i'he spirit appears to the novice while he is in the woods, and takes him
up to the House of Myths, where lu is initiateil. i'larly one morning he
returns, and is heard outside of the houses. He has lost all his hair except
a little in the median line of the head, it is believed that it has been toin
ort' by the strong wind blowing in the higher regions. .Some Cannibals do
not devour human tlesh, but tear ilogs to pieces or devour raw salmon Tiie
ceremonial consists in pacifving the Cannibal, ami exorcising the spirit that
])ossessi-s hiiu. 'i'his is the object of the ko'siut ceremonial. .Al'ter a Cannibal
has returneil. the people try to capture him. When he is lirst heard to
approach, the speaker, whose face is painted black, and who wears ;i cedar-
bark ring, and is covered with eagle-down, shouts. " 'i'ixMiia'ts'icn tak"*axta'i.ii,
taai/ai'ots'ai. I*'alx*extsalatsti:nai' tix-ma'ts'icn tasiswalo'i.ii. t'ai.'aiotst'jii' ! "
("Arise, it maybe (uir Cannibal. Awake!") 'I'he Cannibal is accompanied
by four assistants, wiio are called Ai.ii.pa, and who from time to time utter

i!().\s, iiiK Nnriioi.odS' ()!■ riiK iu'.m.a cooi a Indians.

Iiq

tlic en, "Iloii>I" uliiili is intoiuUil to pai-ily tlic L';iiinib;il. 'I'lioy wear
masks (I'lati' XII, Fi,Lrs. 4 ami 5). Tlu- pi-opk' try in tlirow a noose over
liis head ; h lie throws it otV. refiisinfi to be eapturetl. 'I'lieii tlie people
shout, " ^'a'i ! " beatiiiii' time rajiidly. 'i'he Canribal tears the ropes that hold
him. and disappears. 'Piieii ihe peo))le follow him, and seareh for him until
they (ind him. As soon as tliey ap|iroaeh, he attaeks them, but <.^radually he
beeomes ipiieter. Then the speakei (Alk") in\ ites the |^eo|ile to the daneiiij^-
house, sayinir " Ip'a'nap Uukusiau't I " 'I'hat means, " Danee, dancers!"
Now the Cannibal opens the tiooi, accompanied by his assistants. He wears
the mask shown in I'late XII, I'iu. ,v At once a mimber ot" women arise,
ready to surround him as soon as he enters the house. They are called
Ai.!ii."au'i.ticm.\". The speaker, who holds a stall', arises and shouts, '*() u y;i'li-
watimotx AI(ioi,ayak"ai's ! " That means, "Act like a real Cannibal." The
Cannibal utters his cry," Iloaaa, lioaaa. hoiiaa I" endint;' with a lonj^ deep t,n-owl.
lie stays in the doorway tor a lontr time. Then he steps into the house,
turns his left shoulder outward once, biles one nian on the rii,rht-haiid side
of the house, anil one on the left-hand side, and then perfoiiiis his circuit of
the fire, Icav inj;' the fire to his left. In dancing he holds his fists in front
of his chest, one on each siile. lie nio\ es in a stoopinjj position, raisinji; his
feet \er\' hiyh. He ilanees for lour nights, during which time the people tr\'
to |iacily him by means of souijs and dances. After he has lii-st been
induced to enter the house, he becomes <]uieter. Then he tells the peojile
what he has seen durin_<f his absence, and the sony-leailer makes a sony; on
the subject. The women do not learn about the e\ents that took place
durin<>' his absence until they hear the sonti;. Alter four da\s the ccremonx'
of exorcisini;; the S'a'r.psta (Plate XII. Fiys. 6 and 7), the monster that
possesses him, is performed. A larye dish is ornamented \\ ith led cetlar-bark ;
and the assistant of the S'a'LpsIa (Plate XII, Fig. .S). by means of incantations,
makes the Cannibal vomit the snake, or the wolf, or the eayle. that possesses him.
Then he is seen to carry the head of the animal untler his left arm. while
the body is seen in the rear. bein<r held by his assistants. Then this animal
is seen to xomit llesh anil blood into the ilish which has been pre|iared for
the jiurpose. The Cannibal's assistants co\er the body of the animal with
down, while they cry from time to time. "Iloi])!" Then the people beat
time \ cry ra])iilly. and suddenly the S"a'L]ista has disajipeared. The jieople
beat time four times, and after this the Cannibal has become like an orilinar\-
man. lie walks around the lire, which he keejis to his riyht, anil saws.
"Now H \'':.\i)i,la has kit me." The contents of the dish are thrown into
the water, but the dish itself is burned in the dancinn-house. It is supiiosed
that it is thus conveyed to heaven. After the dish has been burned, the
Cannibal does not dance any more. Then a bed is prejiared for him in the
rear of the hor.sc. in which he must stay l(,'- four da\s. After this, he is

I Ju

iJoAs, I'lii'; Mv iii(ii.(i(;\' oi' iiii; i:i;i,i..\ cool. a iniuans.

.nllowed to ic'-l'iUi.t tlio lioiiscs ; but bflnro iloiiii,' so for tlu- first time. \\c
imist st(i|i iit tlic door aiul slioiit. " W'a. \va, wa!" 'I'lion lu- jumps oxer tlu'
throsliolil. Accoin|)aiiii.-i! by niany iikmi, lie is led, alter lour days more, to
the river for tiiial puritieation. He is pushed into the water, but struirirles
to tree hiiiiself. He triis to duek his eonipanious, and utters ids eries.
Finally he is led baek. Then he weeps, beeause the spirit has left him
entirely. The people beat time while he is li'oin^ baek to the house. Then
he is otVeieil a pieee of salmon, whieh is jilaeed on his throat, while the
peo|ile shout. "Iloip. hoip I " The salmon is taken away aijain. and alter
some time he is allowed to take one bite. Then he must lie ilown. Alter
the dancing season is eniled. he is again allowed to eat in the same way as
other people ilo. The pieee ol' salmon that was placed on his throat is eaten
by children as a protection against sickness. Finally a ceremony is performed
which is called "taking the lip ot" tiie S'a'i.psta :)ut of the Cannibal";; body."
While this is being done, the people cry, "Hoip I" Then they throw the
lip upon another Camiibal. who at once falls into an ecstasy. Then the
shaman takes it back and throws it up towards the sky. where it disappears.
The dish and the spoon that the Cannibal used during his ecstasy are
destroyed. For foiu' years he must wear a small ring ot" red cedar-bark, in
summer as well as in winter.

The Olx is also initiated in hea\en by the being described betbre (p. 35).
There are dirterent traditions regarding his initiation among dirterent clans.
Some Olx, during their performances, walk ropes which are stretched
through the house. When he returns trom his initiation, small whistles,
called eai.i'laxa, which imitate the voices of eagles, are heard outside of the
houses. Then the 01.\ enters in a state of ecstasy, scratching the jieople who
assemble to IkjUI him, and tearing their blankets. Finally the people succeed
in placing a blanket over his head, and he begins to come to his senses.
When he enters the house, the people beat time, then he teaches the chorus-
leader a song. The mask worn by the Olx is quite large, and characterized
by ii large nose (Plate XII. Fig. 9). He carries a dancing-club (Plate XII.
P'ig. 10). and rings made of red cedar-bark. He is accompanied b\' two
assistants, who also wear masks.

VII.

We will now discuss the probable origin of the mythology described in
the preceding pages. In order to do so, it is necessary to make a brief
statement in regard to the social organization ot' the neighboring tribes. In
another paper' I have fully discussed the considerable amount of borrowing
that has taken place among the Coast tribes, and the relation of their

Iiuliiinische Sajrun von dcr norti-paciliscliL-n Kilste .\inc*rik;is, Berlin, iSij^, pp. vi -f- 363,

liOAS, rilK MVIHOI.dCV Ol' 'I'llK lil'.M.A COOI.A INDIANS.

121

iiiytliolonios to those ol" tlic interior. It is unneccssiirv to revert to this
subject here. 'Plie siiniiarity of the Hi'ila L'oohi legends to those <il" the other
Coast tribes on the one hand, and to tiie traditions ot' tiie Atliapasean tribes
on the otlier. is e\ iilent.

It is, lu)\ve\ er, important to compare their s,)cial orj^anization with that
of the nei,i.diborini>r tribes, in order to jjjain a clearer understandiny; of the
()ri<j;in of their peculiar or<,'anization. As stated l)eforc. the Bella L'oola are
divided into villajje conimiinities. which are organi/.eil on an endo<^aniic basis.
Kach villa_i,'e community has its tradition, which is rejiresented in certain
ceremonies. The supernatural heinjis which play a j^u't in these traditions
are personified by certain dancers. Other Coast tribes have a much more
complex organization. The Tlingit and Ilaida are divided into two clans,
each of which is subdivided into a great luany families, which, as it would
seem, were originall}' \illage conuuunities. This opinion is based on the fact
th;it the names of luany of the families nuist be translated as "inhabitants
of such and such a place." The two clans are present in all the villages of
the tribe, each family belonging to either one clan or the other. The
Tsimshian have the same system, except that the number of clans is
four instead of two. Each tribe is divided into families, which embrace the
inhabitants of a certain region ; but all the families of the whole tribe are
classilied according to the four cl.ans. Among the Ilaida, Tlingit, and
Tsimshian, descent is purely maternal ; ...icng the northern KwakiutI tribes,
conditions are somewhat dil^rent, according to observations made by Dr.
Livingston Farrand. Here we have village comnumities which are subdi-
vided according to four clans in the same way as those of the Tsimshian. but
descent is not purely maternal. There is a stronj; preponderance of the latter
tbrm of descent, but parents are at liberty to place their children in either
the paternal or maternal clan. The preponderance of maternal descent is,
however, so strong, that from my previous occasional inquiries I drew
the interence that descent was pureh' maternal.

Among the southern KwakiutI tribes the families constituting a villa<i-e
community are subdivided into a number of clans, but each clan is confined
to one village. We do not find a limited number of clans pervadin"- the
whole tribe, as we do among the northern tribes. An analysis of the social
organization of this tribe has shown that the present organization has evidentlv
developed from a previous simpler state, in which the tribe was divided into
single village coumiunities. The present more complex organization resulted
from the amalgamati(ni of various villages. Owing to the influence of the
totemism of the northern tribes, each village community adopted a crest,
which in course of time became the totem of the clan.' The KwakiutI have
a peculiar organization, which may be considered a transitional sta<>-e between

' "Sucret Societies of the Kwaliiutl Indians " (Report of the U. S. National Museum for iSyj, p, 332).

1(1 -MI-.M. AM. MIS. NAT. IlISl., Vol.. ||. NOV., iSljS.

I. 'J

lldAS, I'lll'. MV IIIOI.OC.V Ol' IIIK Ili:i,l A CdoIA INDIANS,

iiiatoinal and paU-iiial institiitidiis. Descent is in tiu' pattrnal liiu' ; but a
map. at the time ot" iiis mania<:e. feceives his tathei-iii-iavv's ^rest as a dnwrv.
whieii he hokis in trust for his son, so that actually each individual inherits
the crest of his maternal <,'randt'ather. The clans are exogamic.

The orfranization of the Salish tribes ol' the southern coast, who ari- lin-
guistiiallv closely related to the liella Coola. is somewhat similar to that ol
the Kwakiuti. Tiiey are divideil into \illai;e <-omnuinities. a lew ol" which
ha\e amal<iamatetl. as. lor instance, anions thi' Salisli tribes ot" \'ancoii\er
Island, amon<: vhoiii the tribe consists ol" a number ol" septs, each ol" which
owns a separate village. Here the inthience ot" northern totemism is \ erv
much weaker. While most of the villaLje comnuniities lia\e certain crests,
these ilo not play so im])ortuit a j^art in the social life of the tribe or in its
uiytholoy^y as they do amont;- the Kwakiuti. and the villaj^e communities are
not exoyamic. Tlie Salish tribes of the interior are oryanizeil in \er\ loose
\ illaye comnuinities without any trace of totem.

The fundamental ditt"erence between the northern tribes and the southern
tribes consists, therefore, in tlie fact that the northern tribes have a limited
num"i)er of clans which are present in all the villaLjes. while amon<x the
southern tiilies the villaj^e community is the only unit ol" or<;aiii/;itioii.

The orfjranization of the Hella L'oola resembles most closely that of the
Coast Salish tribes ol" southern British Columbia. In both cases the tribe is
di\ ided into \illai;e communities, which jiossess crests and traditions. This
latter feature is, ho\\e\er, very luuch more stronfjly dcvelojieil amony- the
Bella Coola than amoni^ the southern tribes. They ditfer in their laws ol"
intermarriasje. While amonj,' the southern Coast Salish tribes there is a ten-
dency to exo<,ramy. the Bella Coola have developed a system of endoijamy.

The tribes oi" the Coast Salish of the Gulf of (ieor^ia claim descent from
mythical ancestors, who are believed to ha\ e originated at the place which
the tribe now inhabit. A number of traditions of this kind bear evidence of
having been derived from historical events. Some of the tribes in the delta
of Fraser River have traditions which r(?l"er to the amalgamation of tribes
who descended Irom the mountains, and who are ilescribed as the descendants
of animals li\ ing in the mountains, and of the natives of the delta.' I beliex e
that the tribal traditions of the Bella Coola which were told in a previous
chapter also bear c\ idence of the historical fates of the tribe. It is very
remarkable that the impoitant tradition of Totoso'nx gi\"es Fraser Ri\er .as
the place to which he descended from heaven. In another tradition. Bute
Inlet is given as the place at which one of the Bella Coola tribes originated.
In still another one. Skeena River is mentioned as the home of one of the
tribes (see p. 69). I do not doubt that these allusions to tcrritor\

' Ninth Report of the Committee of the British Association for the Advancement of Science on the Nortli-
westcrn 'I'ribes of Canada, 1S94, p. 3.

itoAs, iiii', Nnriioi.oc.N- (»i' riiK iii;i.i.A cooi a Indians.

12.1

inhiibitcil by .Silisli tiibes rcli-r to tin- oarly st-paration of the lU'lla Coola
tribe tVoin the iclati'd Uihvs of the (iulf of (Jcor^ia, and that in their tr.icli-
tions they have retained tiie memory of tiie emiL,'ration of part of the tribe
from the sontliern territory. It seems also probable tliat the alhision to the
orijjin ot one family of the tribe on Skeena River refers to a mixture with
the tribes inhabitin<i northern British Columbia.

The traditions of the tribes also deseribe the style of house used b\ the
ancestors of certain \ illajre comnnmities ; .and it is interestinj,' to note that
some of these houses correspond to the subterranean lod<,as that were in use
amony the Chilcotin, while others correspond to the tents that were in use
amonif the- Carriers. It is said that the ancestor of the Nui.i.o'ix used the
subterranean U)dj,'e which is called tsi'pa (see p. 87). while the ancestor of
the Nus(|!i:'lst used the skin lodfjc which is called sk-m.i (see p. 64).

Since the Bellii Coola retain the fundamental traits of the social or<,'ani-
zation ol" their conjreners in the south, and since their traditions bea. idence
oi ,an emi^rration from that re<,non. and since, furthermore, the lini,aiistic
evidence proves that the Bella Coola and the Coast Salish ;it one time
inhabited contif^uous areas on the coast, we are justitied in assuminji that
the ^'cneral culture of the Bella Coola at the time of their emigration must
have resembled that ot' the Coast Salish. The question then arises. How did
the peculiar en(lo<j;amic system and the remarkable mytholoj^y ot" the Bella
Coola orij,nnate Irom the much simpler tbrnis that we Hnd amoiii,' the Coast
.Salish ?

One of the most remarkable leatures in the inner lite of the tribes of
the northern coast ol" I5ritish Colimibia is the f,n-eat importance of the clan
legend, which is considered one of the most valuable properties of each clan
or family. It is caret"ully <,niarded in the same way as material propertv. and
an attempt on the part of a person not a member of the clan to tell the
tradition as his own is considered one of the ,<;ravest ()ti"ences atjainst propertv
rii,'hts. The possession of a clan tradition is lelt by the Indian to be one of
his most important prerogatives. When, therefore, the Bella Coola settled
on Bella Coola River, and were thrown into contact with the northern Coast
tribes, the lack of a well-developed clan tradition nuist have been felt as a
serious drawback. The physical appearance of the Bella Coola proves that
at one time they must have intermarried to a great extent with the Bella
Bella. Through these marriages the peculiar customs of the Coast tribes
were tirst introduced among them. This is shown by the fact that a great
many of the mythological names can be proved to be of Kwakiutl origin,
of which stock the Bella Bella are a branch. Thus the name for their
supreme deity, Smai'yakila, is a Kwakiutl word meaning "the one who
must be worshipped." The name O'mq omkilik-a is also of Kwakiutl origin,
and may be translated as "the wealthiest one." The great frequency Of

124

11(1. \S, IIIK .\|\ ril((|,(i(,\ (ir iiii, liKi |,.\ (,)(»| A INDIANS.

worils (if Kwiikiiitl di-riviitioii will In't-oiuc ilfiir by a ylaiuH' at ilu' Inllnwiny

list, wliii-h roDtain^ uoi'ds tiiat laii hr piovid tn lu' ol' Ksvai<iiili oriyiii :

a'l.okoala := siMinmi. OliKiV.mki'lika (p. ,,,,!( Kwakiml. (.r„'m.|'u,n-

Alk" = spiMkir. kiiik;)) - llic wiMll'iu-st (iiu\

K'mask'in (p, .jy) (Kwakiiill, IK'niiNkin) I'o'i.is.

thy Kfi'i'ii'^t <liii'l. (,Mnaatsl.i'i|s (|.. 49).

ILui'iKiii (p. 100)-. I faliuloiis liiid, (,)',,ino'i|(M (p. 5j)::=i|,i. w,Mlihy(imv

l.MV)agila := (he .-..pptT maker. g o'm,|ntis (p. 49) = ri. Ii al (,pp,,sii,. si,k. of

l.'a'cpinii'iks =r^ sisiir of Masmasala'nix (tlu' ri it.

I'lulinK, /Av, .loinnatvs "woman" in Kwa- (JV mt^iwa (p..?.?! = "lalilu ai inoiuliof river.

kiiitl).

S>,iai'\akila (p. .'ij) - iIr- oiu' who iiiiisi In-

l.ccpimaii' = invtliolonii al naiiu' ot deer. worshipper

Ma'lak'ilai,. siMiil. -a fal.idous lisii or snake (pp ',S

MF.ntsi't (p. 4S). 44, 4«).

Mia'ltoa --- the (oiintry of the sahnon (p. ;,S) Snnyalo'oi hi (p. 391.

(Kwakiiitl, me) = sahnon. T'o'pewas (p. 97) == the lawn.

No'akihi (pp. 49, 66). Winwi'na (p. 38) = war.

<)''meai.kas(p. 70) = the real O'meaL. Wa'kilrmai (p. 50) = the greatest river.
( t"Mieai niai (p. 70).

With tlu-si- njiiiic's and lustoins tiie- flan tiailitions imist liaxc toiiiul tlu'ir
way to the Bella L'oola, but their .social ornanix.ation ditVcicd I'tindamcntalh
tVom that ot' the Bella Bella bianch of the Kwakiiitl. While the latter,
owinjj '() intimate contact with the northern tribes, had adopted the linir-el.in
system with prevalent maternal descent, the Bella (.'oola were still distinctl\
divided into \illaoe communities that were not e.\o<;amic. It seems ver\ likeU
that the jealousy with which the owners!ii]i ot" a clan tradition was <fiiardeil
by the Coast tribes was very earh introduced amono- the Bella Coola. Two
means were available for preventing outsiders In mi ac(piirino- tl^' traditions.
Amon<jr the Coast tribes with jirev ailini;- m.iternal institutions, amoni,'- whom a
limited number ot' clans existed, the oriiinary law ot" inheritance was sullicient
to retain the tradition insiile of the clan. Not so anionn- the Bella Coola.
Il their or<,'ani/ati()n at an early time was similar to that of the Coast Salish.
it is likely that the child was counted as well a member of the father's as
of the mother's family, althoujjh the yoiinji; vvom.-in s^ener.illv moved to the
villa<j;e occujiicd by her husband. if the child heloni;ed to the lamilies of
both parents, it had the ri^ht to use the tradition of either faiiiilv ; and
consequently in-the course of a few fenerations, the traditions accpiired bv
each family would have spread practically over the whole tribe, 'riieie were
only two methods possible to avoid this result. 'I'he one was to prevent
marriages outside the v illa<,a' community ; and this method would seem to
have been most natural tor a tribe organi/ed in villafre communities, members
of which were allowed to intermarry. 'I'he other method would have been
to re",^ulate the laws of inheritance in such a way that the child had to

IIOAS, IIIK MN IIIOI.OCN' ()|- llli; lti:i 1 A cool A INDIANS.

I2";

liillou citJKT latluT 111- iiKilluT. but tli;it it liail nni tlii' iii;lu to ii?>c' tlu'
property ot' both pannts. It sci'ins to my iniiul tliat tlu' loiiiicr iiu'tliod was
mori' likely to dixi'lop uiuKt tiu' cxisiii'i.' social i-oiulitions. ami that to this
reason wi- must asiribe tin- ck'\ elopiiR'nt ot' an iMulo.uamic system anionj; the
Bella L'oola. The oeeunt'iue ot" endof^amic iiv fria<^e aiiionj,' this tribe is
(juite isolated on the Paeitic eoast. All the other tribes have exotra'nic insti-
tutions, anil by this means preserxe their property riuhls. It is iiUerestinu to
note that the southern Kvvakiutl, who ori<;inally seem to ha\e been or;,^u)i/eil
in \ illa<i;e communities, ha\ e adopted exofjamic institutions ; but there is a
notable ditVerence. in the organization of the xilla^e community, between tlu'
Bella Coola anil the Kwakiutl. Amonj; the Bella Coola we <,a'neraliy find
four ancestors to each villajie, — usually three men and one woman. It is
true that these are jjenerally called brothers and sister, but they were created
independently by Skiix. and are thi'rel'ore not necessarily considered as blood
relations. .\nion.i; the Kwakiutl the \illa;,a' community aie considered the
descendants ot' one single beint; ; consequently. amoniLr the latter tribe they
arc all relatives, who are forbidden to interniarry ; while amoiii; the Bella
Coola they are not relatives, and may intermarry.

My inference is. therel'ore. that the curious social system of the liella
Coola de\eloped through the inthience ol' tlu' customs of the Coast tribes
u|ion the l<;ose social unit ol" the Salish \ illa^e community. The possession
of clan traditions was felt as a j,neat advaiita<,'e, and consequently the desire
dexelopeil to possess clan traditions. These were acquired partly by inter-
marria<;e with the Coast tribes, as is shown by the fact that manv of tiiese
traditions are borrowed from these tribes, partly by iiulependent Invention.
The desire to <j;uard the traditions which were once acipiired led to the
development of endo<(amic institutions, in order to prevent the spread of the
traditions over the whole tribe.

The jealousy with which the traditions are guarded has had the efl'ect
of makini; each family try to prevent other l"amilies from knowinj^- its own
clan tradition. For this reason the clan traditions of the whole tribe are
remarkably inconsistent. We tind, t'or instance, that the well-known
raven lej,rend of the northern Coast tribes has been utilized by many t'amilies
as a family tradition. But while one tamily uses one part of the tradition,
other tiimilies use other parts of the same tradition. Thus it happens that
amouij the P>ella Coola we fmd the most contradictorv mvths in regard to
important events in the world's hist( ly. Seme t'amilies maintain that the
Raven liberated the sun, while, according to another one. the .Mink was
essential in bringing: about the present state of art'airs. Still others sav that
Totoso'nx, during his travels, caused the sun to appear. The discrepancies
in the traditions referring to the visit of the Mink and Wasp to their tather,
the Sun, are also very remarkable. Although a considerable amount of

I.")

ItHAS, rili: M\ IIIOIOCN Ol llll, 111:1 I A ((tol A INDIANS.

coiitriulictitin is inlKTi'iit in iili tlu' m\ tliolo^ii's of tlu' Norlli I'mitii' loasl.
thcv ikiwIkio ivach such .1 (loyice as anionj: the lUlla C'oola ; ami I piisimu'
the fact that the tiailiticins arc kept secret In tlie various rainiliis accmmts
lor this curious comlition.

The praver> ol" tiie lU'lla C'oola directed to Si.iix or Ta'ata hear a
remarkable reseinMance to the prayers ol' tlu' 'rsimshiaii adchessed to I-a\l)a.
the >k\. In liotii tribes we tind tlie idea tliat when the Sun wipes his tiue
it will he clear weather, and man will he happy; consequently the prayer lo
the deity "to wipe his taee " occurs (|iiite ol'teii.

One of the most important customs that the Uella < 'oola borrowed from
ihe C'oast tribes is the ku'siut lereinonial, with which are connecti'd the
various secret societii'S. particilai iy the custom ol ceienionial cannibalism.
The ceremonies and the paraphernalia used by die Mella L'oola and by the
Kwakiutl are practically identical. I told abo\ e (p. .^4) the legend exidainiiiL'
the ori<,'in ol" cannibalism. Amon<f the Hella Mella and Kwakiutl, another
tradition is told to exjilain the oii<,nn ot this custom. The tradition tells ol" a
s]iirit called Haxbakualanuxsi'wae, who li\es in the loresl, and who initiates the
members of the t^'amiibal Society. The series of traditions clustering; around
this bein^ iWiYvr fundamentally fn.ni those relerrinf^ to the Cannibal .Society
of the Bella L'oola. The custom has also spreail to the Tsimshian, who say
that the secret societiis were introiluced by a hunter who was taken into the
iiisiile of a clitV b\' a white bear. insiiie he saw a house, in which the
\arioi,s societies were performing their ceremonies. it appears, therefore,
that the same ritual which is practised by three d.stinct tribes is e.xpl.ained
by three fimdamentally ilistinct myths ; and we must concluile that in this
case the ritual is older than the myth, — that the latter has been invented in
oilier to explain customs that were borrowed from foiciyii tribes, so that the
ritual is the primary ]ilienomenon. while the mytit is secondary.'

'J'hese consiilerations exjiiain some of the ps\cliolo<,ical motives for the
'-lev elopmeiit of certain traditions and myths, as well as the curious incon-
sistencv ol" the clan trailitions of the Mella L'oola. Tliev do not, howevei-.
exjilain the most fundamerital characteristic of the trailitions of the tribe. 1

thi

))oiiiteil out in the third chapter of this paper, that, notwithslandinij iiie
numerous contradictions contained ni fimilv k'i,'eiuls, the conception of the
word and the functions of the various deities are so well detined that we
must consider the mytholot,'v of this tribe \astly superior to that of the
neiLrhboriii^ tribes. While the latter believe in a yreat many spirits which
are not co-orilinati'il. we have here a svsiem of ileihes. The existence of a
systematic iiivtliolo«;v amon<r the Hella L'oola proves that under favorable
conditions the adv. nice from the lower forms of beliefs to hiirher forms ma\
be a very lajiid one.

' See Kt|Kirt ol the L'. S. Naiionul Murium lor iSi;5, pp. WjoH.

iiDAs, iiii, \n in(n,(t(iv (ii I hi; hi i.i a cooiv indiws.

ii7

Our analysis sIk v\> that this sx'stiiii lamml lie loiisiiliTi'd as an imp'.i-
talion, l)iit that it prohal)!} ilrvi-JDpi'd aiiiDiii,' ihf Kclla C'nola thiinsi-lxes.
AiitT thc'\ ifiiiDVi'd to th<'ir lU'w himio. a mass ot' Ii ri'ii,n) iiK'as liad (.(HTK-
iiiti) thc'ii possession throiij,'h loiitact witli thiir ncs iieijjjhlxns. While tlusc
new iilcas woii- bciii;; icniniliik-ti and assiniihitfd. tlii'V stiimdati'd the minds
of tlu' pi'opk'. oi of a lew mcriiiiers ol tlii' tiilu'. wiio were thus ietl to tiic
loiniatinii of an oiahnrati' eomopt ol liu' woiUl. 'I'he I'oiui'pt whiih tlicv
have di'M'iopi'd ai^iii's in all its main leatnics with iliose ireatcil by men of
otiur /ones and ol otiuT races. The mind of the lU'lla C"ooia philosopher,
operatin<r with the class of knowledj^e common to tiie cailiiT strata ol'
eidture. has reacheil conclusions simiiai to titose that ha\e heiMi t'ormed h\
man tlie world over, when operating,' with the same class ot knowled;:e.
On the other hand, the Hella C'ooia has also adopted read\-maiK' the
thoujihts of his nei<,diiiors. and has adapted them to his environment. These
two results of our uupiiry emphasi/.e the close relation between the com-
parative and the historic methods of ethnolof,'y, which are so often held to be
antaj^onistic. Kach is a check upon rash conclusions that miyht be attained
by the application of one alone. It is just as uncritical to see. in an
analo^n- of a single trait of culture that occurs in two distinct re<;ions,
imdoubted |)roof of early historical connection as to reject the pi ssibilitv of
such connection, because sometimes tin same ideas develop independentlv in
the hunian mind. Hthnolo^y is rapidly outjirowinj; the tendency to accept
imperfect evidence as proof of iiistorical connection : Inil the com|>arative
othnolo<j;ist is harilly bejjinnin'j; to see that he has no riuht to scort" at the
historical method. Our incjuiry shows that safe conclusions can be derived
only In a careful analysis of the whole culture. The <rrowth of the myths
of the Hella L'oola can be understood only when we consider the culture of
the tribe as a whole. And so it is with otiier |ihenomena. All traits of
culture can be fully under; ,. id only in connection with the whole culture
^A' a tribe. When we conline ourselves to comparint: isolated traits il
culture, we open the door to misinteipretalions without number.

If, then, the demand is made for a more critical method in the com-
parative study t)f ethriolof^y than it has uenerally been accorded, it does not
imply a deprecation of the results of the method. When the human mind
evolves an idea, or when it borrows the same idea, we ma\ assume that it
has been evolved or accepted because it conforms with the oi<;anization of
the human mind ; else it would not be evolved or accepted. The wider
the distribution of an idea, original or borrowed, the closer must be its
conformity with the laws i,n)vernin<>: the activities of the human mind.
Iiistorical analysis will furnish the data referrin<r to the <,n()wth of ideas
amon<j; ditlerent people ; and comparisons of th(.' processes of their growth
will give us knowled<j;e of the laws which <i-overn the evolution and selection
of ideas.

%..,«/■■■

PLATE VII.

H^K

EXPLANATION OF PLATE VII.

,♦, Crnsi-hachure indiciles W.\ck : \crlic.il h.ichiirr. ml; h..ri7f>iiial, hliii!; iliauuii.il, arecii ; il,.i«, uraiige ;
M'hite, natural color of wood.

Fig. I. — Mask reprcsentinj; Skiix (Ironi and profile). Natir.il color. nc]>trils roil, cyc-
lirows black. Height. 29 iiK hos. t'at. No, , \|!^.

f'g- 2. — Mask representing Aik'unta ni (front and profile). Natural color, nostrils red,
eyebrows black. Height, 30 inches. Cat. No. lilj,,,

Fig. J. — .Mask representing the Singer of the House of .Myths. lUiie. red. bl.uk.
Height, 15 inches. Cat. No. ,\'i^.

Fig. 4.— Mask representing .Snai,k"iilxa Is (frr.nt and profile). Natural color, black
Height, 23 inches. Cat. No iJS;,.

Kig. 5. — Mask representing K'xex ek ne m (front and profile). Natural color, black.
Height, 13 inches. Cat. No, ,ll,ij.

Fig. 6, — Mask repreiienting .Si.\ sekilai x (front and profile). Naturd color, l)l:u k.
Height, 31 inches. Cat, No. d).,.

I'ig- 7' — "'>"'>'<^ '";isk rei)resenting .Nusnenecj'als (opened, closed, and profile of inner
mask). Inner face, red, blue, and black ; inner side of wings, black and red;
outer face, black, red. blue. Height, 14 inches. Cat. No. iH,,.

Fig. 8. — Mask representing SnoO IkxkUs .Ark'unta ni (the deer). Nostrils and nio ith.
red ; forehead and eye region, blue ; eyebrows, eyes, nose, black ; rest, natural
color. Height, 9 inches. Cat, No. i]!:,!.

Fig. 9. — Mask representing .Snitsnia na. Natural color, black, spots blue, lines red.
Height, 9ii inches. Cat. No, ,',';,,.

Fig. 10. -Mask representing .\iaiilaaxa (front and profile). lilack. blue, red. Height,
loA inches. Cat. No. ||!i„.

Fig. II. — Mask representing .\iai.ilaa.xa (front and profile). Red, green, black. Height.
10 inches. Cat. No. i.}!;,.

Fig. ij. — .Mask representing S'anoLX inui.a It. Natural color, black, orange. Height.

9 inches, t'at. No. , |',',.

Fig. 13, — .Mask repre-,enting S'anoi.x'nMil.a It. blue, bl.uk, red. iiatur.il color. Hci;;!u,

10 inches. Cat. No. ,J'it!-

Memoirs Am. Mus. Nat. Hist., Vol. II.

Plate VII.

:ll

01 (Cv{.

Masks of the Bella Coola Indians.

PLATE VIII.

EXPLANATION OF PLATE VIII.

«•» Cros9-hi--hun: indic.itcA black . verticiti hachurc. red ; hori/..ntal. blue ; wliiit, naliiral cb-r nf wtjod.

Fig. I— Mask representing Mai.ii|)fl litsek' (profile mu\ front). HIack, red. l)lue.
Hfiglit, 2.S intlies. Cat. No. ijjj.

Fig. 2. — .Mask representing Vula tinioi, and details of ornaments attached to head-
ring. Hhick. red. l)hie. Height, .^i inches. Cat. No. ,];',.

t"'«- 3- — •'^'■isk representing Mai.'apeexoek-. lilack, red, bhie. Height. 9 inches.
Cat. No. ,]},.

Fig. 4. — Ma-k representing Ii.'ii.nlak. HIack, red, hine. Height, 10 inches
Cat. No. tHj-

Memoirs Am. Mus. Nut. Hist., Vol. II.

Plate VIII.

Masks of the Bella Coola Indians.

PLA'I'I-: IX.

KXIM.AXAriON OF PT.ATK IN.

.•. Cr.M.li.ichure iii.llr.iie« liLuk ; vtrtlcal h.ichurt. ml; while, imtiirai >.,.l,., ,

ll«, I
Fig. 2.-

Fig. ^.

F'K 4 ■

Fii;. 6. -

KiK. 7

FiR. «.-

Fig. 9.-

-M.isk r.'ptosominn Xonixcmal.i oi l.i (i„,nt a,„l |,r.,HK.). I»i-si«n: lull moon
iNatiiral color, liLuk. rcl. Height. i,,;J inclu-s. CiU. .No. ,l;i„.

-Mask rci.ri^siMitinn Xi' muiwa (lr.,nt ,.n,| protilo). DcsiKn : Inll m„„n Natiinl
• ■olor, l.j.i.k. ml. Ilcinlit. u ln^•lK.^. (at. N,,, ,j«|

-Mask rq,rcsc-n.i„n ( Hmfomki lika (from an.l |,r<.lllc). Design : hal|.m....n
Natural color, black, red. HcihIiI, ij inches. Cat. .No. |j,'l.,.

■Mask rvprcscnlinK (/oinlsiwa (front in.l profile). DesiK'n : half-moon. Natural

color. I.lack, red. Height, 12 inches. Cat. N<

-Mask representin). .\i-u,nki'lik a (front and profile). Design: stars. Natural
color, Idack, red. Heij;hl, 12 inches. Cat. \o. ,1;;,.

-Mask representing K"le lias, wearing a ring of red cedar-hark (front and pro
hie). Design: rainlmu. Natural color, black, red. llngNl, i, inches
tat. No. ,!«,.

-Mask representing Q'ula.xflwa (front .,nd proCde). Design : salmon-I.errv bios-
som. Natural color, Ma.k, red. Fleight, 1 2 inches. Cat. No, ,]«,. '

- NIask representing Af m^!:" (the kingllsher). Wings at sides of head, tail over
the foreheail. N.itural lor, black. Height, 1 2 inches. Cat. No. , j ^ ,.

Mask representing i.'elsa aple. ilna, wearing , ring of red and white cedar-bark
(iront and profile). Design: grease-bladder. Natural color, black red
Height, 14A inches. Cat. No. |J«„.

M.tnr)ir'54 Aril. M us. Nut. Hist., Vcl. II.

Pliite IX.

-sH

^mm$....,

Masks of the Bella Coola Indians.

I'LATK X.

EXPLANATION OF PLATE X.

.:p:i:"r:;;r r:i;:;t,:;s:";::r''"''''-"^ ''■^'•-'-'-■•-^■•'- ""•'•- ^

Via- I.

Kig. 6.

Krot-n. Height, 8 inches. Cat. No. , j "j.

-M,,sk repn^senting A.qoa yosnKm „n„u .nul ,,ronie). N.,„ral .olor. black.
Ileinht, 9* inches. Cat. No. f]},.

-Mask rcpn^senting .\u|o., vos.un, (fron, ...ui ,.r„nie). Natural color, hlack.
Height, 9^ inches. I at. .NO. , j ;■„.

~'Ii^Lr''T"'^"' Ai.,'oa vosn,.:n, (front an.l profile). Natural color, black.
Height, 9|l Miches. Cat. No. , j J.,,

'•'it.'. 7.-

Fig. 8.
Fig. 9.
Fig. lo, -
Fig. I '.-

Fig. 12,-

-Mask representing Nonoo.s.p, bcore the birth o, the (lowers (front an.l profile)
(.reenish wuh ...int re.klish spols, bla.k, fleight. „ inches. Cat. No. ,is'

-Mask repre.en.ing the shaman of NonO osqa (front and profile). Hlack white
streaks under eyes. Height. ,o inch.s. Cat. No. ,\l,.

-.M.sk representing Nono os,a, after the birtl, of the llowers (front and profile)
Natural color, black. Height. 9 Inches. Cat, No. , ] :i,.

" ther"c:::tf .';;:' "^ '' ^"' "'"""'■ ^^"""' -'-' '"-^- "^^'^-^ '<>

r .s^^H:sr:"-;:.:i.'c;n:; :;:: "-" •"""'^^- -•- •-•
''i:tz:i-:'s''';:' ""^- ^----— -.-..biack. ungth.

»rK^^j;^mKCtttK-j?t3

Memoirs Am. Mus. Not. Hist., Vol. 11.

Plate X.

HI^

V. • ■

^ ■-%

11'

Masks of the Bella Coola Indians.

'^'^tlBSSSSSSSX^X^

PLATE XI.

r^XPLAXAriON OF PIRATE XI.

co.o:^^:;:;:^:^:'^::^:^,;:'::^:::;:;;;;;^^-^;;-;''!^ h<.ri,..n,„,.b„.: .,„.,„„; „hi,.. ,.,„„,,

Fig.

Fig. 6.-

f'V 7.-

Fig. 8.-
Fig. 9.-
Fig. 10.

■~^i-.'"H:- ,;;:'T,;::„;f' j:,,-;,7;- -- «'i... ^.»... ^

'• ■^''' till!- '-

-.Mask representing the raindrop. ()„ (o„ ol ih.- m, i- ; ,

feathers, on., the .o.er pari o. ^^1:1^:' '' sZH^^Vt
Height, lo inches. Cat. No. , j J,,. •^■'('■ral color, l.l:uk.

~';;;u;tr,;;r'";:;;::;;:-,:;-^ ......

I'oles i„ the lower n , o ,h ' ' ""'' "" ''""" "''■■^ °"' "'" '1"^

imhes. Cat. No".'! "' '"'' '■■"'" "" ''■"•'^- '-K"'. •«

-Mask representing the sea-monster K'i U ,-, r,,,| ,,,. . ,, , ,, .

inche.s. Cat. No. , !,;;.,. ■^"xta. Red, hl;,e, hiack. Height, ly

"H:S„;::~;:;"'^:r:,r.'""" '•—.- -.1. ....*„

emoirs Am. Mus. Nnt. Hist., Vol. II.

Plate XI.

a;^-v. '-^

Masks and Carving of the Bella Coola Indians

PLATE XII.

KXPLAXATIOX o\: PLATK XII.

.♦. CroM-hiclliire imlicalc. black ;

v«,lcal l„,h,K., „,1; h,ri,„„„l. hl„=, «hi,c,„a,„„| ,„,„„,,

Fig- .?

Fig. 5.

Fij,'. 6.

Fig. ?•

l-'ig. «.■

~tr^H:j;;.t,;;;;:'i.::^z;;r -'—--.
~ ';:t;;;r '0.^':;::: '" '"^ "^"" " "^""■-- '"-• --- '"-^. Hci«h..

-CarviMK roprosonlinK the .S'flrps.a i„ ,|,c shape of a woli

12 inches. Cat. .\o. ,];,;,.

'I't of a w,.li. Red, hhuk. Length,

Fig. 9.—

''•■ "" ''"'■ "'■'■ '■'"■■ '^ I.-S.I. ". lu.,„l. , i„c„„.

Fig. 10. — Cliil) c.irried
Cat. No. ,1;;

ernoiPb Am. Huh. Nut. Hist., Vol. II.

Plate XII.

I ,

Masks and Carvings of the Bella Coola Indians.