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the buffalo, fifth the mountain-goat, sixth the black bear, seventh the elk, eighth the marten, ninth the eagle. The mink is one of the very last among the brothers. Accordingly there are a number of restrictions and regulations referring to hunting.

When a porcupine is killed, the hunter asks his elder brother's pardon, and does not eat of the flesh until the ensuing day.

The mountain-goat hunter fasts and bathes for several nights. Then early in the morning he paints his chin with red paint, and draws a red line over his forehead down to the point of his nose. Two tail feathers

of the eagle are fastened to his hair. These ornaments are believed to enable him to climb well.

The elk hunter adorns his hair with coal, red paint, and eagle-down. His chin is painted red, and two red lines are drawn horizontally across his face, one passing between nose and mouth, the other over his eyes.

Those who go to catch sturgeon bathe in a pond early in the morning. They rub themselves with bundles of a plant called tsk'utlptie until they bleed. Then they smear their bodies and faces with red paint, and strew white eagle-down on their heads. Each winds a thread made of mountaingoat wool around his head, and another one around his waist. A woven blanket of mountain-goat wool is painted red, and put on. The fish is caught in the following manner :-Two canoes are allowed to drift down river, a net being stretched between them. The oarsmen are seated on the outer sides of the canoes only. The net is stretched between two poles. As soon as a sturgeon is caught, the two canoes approach each other, and the net is wound up by means of the poles. While this is being done the 'sturgeon hunter' sings, and by means of his song pacifies the struggling sturgeon, who allows himself to be killed. The fisherman must distribute the sturgeon among the whole tribe, each person receiving a portion according to his rank. I was told that the Tc'ileque'ak do not catch sturgeon. This is probably due to their recent immigration to the Fraser River Delta.

The origin of the various designs of ornamentation used by hunters is made clear by the following story, which was told to me by George StsEe'lis, chief of that tribe. His grandfather, who was chief at Sk'tsa's, accompanied another man on a bear hunt. After two days' search they found the tracks of a black bear, and soon their dog scented the cave in which the bear was asleep. They tried to stir him up by means of long sticks. When he did not come they made a large fire at the entrance of the cave in order to smoke him out. Still he did not come. Then the hunters thought he was dead, and the companion of George's grandfather crawled into the cave. At once the bear took hold of his head and dragged him into the cave. The grandfather, on seeing this, fainted, and remained in a swoon for three days. When he awoke, he saw his companion coming out of the cave. He told him: When I was hauled into the cave, the bear took off his bearskin blanket, and I saw that he was a man. He bade me sit down, and told me: Henceforth, when you go to hunt bears, paint the point of your arrow red, and draw a red line along its shaft. Draw a line of mica across your face from one temple to the other across your eyes, and one line of mica over each cheek vertically downward from the eyes.' When the hunters reached home they told their experiences. Henceforth the people followed the instructions of the bear-man, and were successful when hunting bears.

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The panther is not hunted by the Stsee'lis, because he is supposed to

help the people when hunting deer. In reference to this belief, George Stsee lis told me that his grandfather and a man named A'm'amaltsen went hunting in their canoes on Harrison Lake. Soon they saw a number of deer crossing the lake. A'm'amaltsen went in pursuit, but George's grandfather stopped on hearing a panther call him. He went ashore, and immediately a panther jumped aboard and asked to be carried across the lake. The man obeyed, and when he had almost reached the other side, the panther jumped ashore, crying Hum! hum! He jumped up the mountain, and soon a great number of deer came down the hills, which the panther had sent. Ever since that time he has helped the Stsɛē'lis in hunting deer.

These tales are interesting, particularly on account of their close similarity to the traditions of the animal totems of America.

A great number of restrictions and regulations refer to the salmon. These rules are similar to those observed among the other coast tribes. When the fishing season begins, and one of the fishermen catches the first sockeye-salmon of the season, he carries it to the chief of his tribe, who delivers it to his wife. She prays, saying to the salmon: 'Who has sent you here to make us happy? We are thankful to your chief for sending you.' Then she begins to cut it. She commences at the tail, holding the latter with her foot, and cutting along the belly towards the head. After having reached the middle of the fish she must rise, go to the head, hold the latter with her foot, and make another cut from the head along the belly towards the middle of the fish, thus completing the whole cut. She is forbidden to turn the salmon. Then the fish is roasted on a frame placed over the fire. After one side is done, it is turned over. The skin and the bones must not be removed. Then the whole tribe is invited. The plant pe'pekoi and pewter grass are placed in a basket, rubbed, and a decoction is made of these plants, which is nsed as a medicine for cleansing the people.' The guests drink this decoction, and then every member of the tribe receives and eats part of the fish. Widows, widowers, women during their menses, and youths must not eat of the salmon. Even later on, when the fish are numerous, and these ceremonies are dispensed with, they are not allowed to partake of fresh salmon, but eat dried salmon only. The sockeye-salmon must always be looked after carefully. The bones must be thrown into the river. It is believed that then they will revive, and return to their chief in the west. If not treated carefully, they will take revenge, and the careless fisherman will be unlucky.

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RELIGION.

Man is believed to have four souls. The main soul is said to have the shape of a mannikin, the others are the shadows of the first. In disease either the lesser souls, or the main one, leave the body. Shamans can easily return the shadows, but not the main soul. If the latter leaves the body the sick one must die. After death the main soul goes to the sunset, where it remains. The shadows become ghosts (palek oi'tsa). They revisit the places which the deceased frequented during lifetime, and continue to do the same actions which he did when alive. Souls are believed to be taken away by the rising sun, which thus produces disease. They may be recovered by shamans. The belief of the identity of the shadow and the lesser soul accounts also for the custom that nobody

must let his shadow fall on a sick shaman, as the latter might take it, and thus replace his own lost soul.

There are two classes of shamans: the witches (Si'owa, called Sçō'wa by the Lillooet) and the Squlä'm. The difference between the two has been described in the sixth report of the Committee in the account of the beliefs of the Lku'ñgen. The witch can see the wandering soul, but she cannot return it. The Squlä'm acquires his art by fasting and ceremonial cleansing, which consists principally in bathing and vomiting. This is continued until he has a revelation. In his incantations he uses rattling anklets and bracelets around wrists and above elbows, which are made of deer hoofs and bird claws. When it is the object of his incantation to recover a lost soul, he covers himself with a large mat, and begins to dance, stamping energetically, until he is believed to sink into the ground as far as his belly. While the incantation continues, which may be for one or even two days, the sick one must fast. Then the shaman lies motionless while his soul goes in pursuit of that of the patient. When it returns with the lost soul, the shaman begins to move again, and shouts. His cries refer to imaginary incidents of his journey and to dangers of the road. As soon as he begins to move, his wife places a cup of water near him, which she heats by means of hot stones. Then he rises, holding the soul in his clasped hands. He blows on it four times and sprinkles it four times with the warm water. After having warmed it by these means, he puts it on the sick person's head. Then it enters the body through the frontal fontanelle. He presses on it four times and rubs it down the body, which the soul fills entirely. The shaman blows some water on the chest and back of the sick person, who is then allowed to drink, and after some time to eat. The soul may escape while the shaman is trying to put it into the body of the patient. Then he must go once more in pursuit. Sometimes the shaman sees the main soul breaking into several parts. The owner of the broken soul must die.

The sun plays an important part in the beliefs of these tribes. It has been stated that he carries away souls. He is also believed to send dreams and to give the fasting youth revelations. After continued fasting in the solitude of the mountains, the sun revealed to him the supernatural power which was to be his helper. George StsEe'lis told me that his grandfather was instructed by the sun to take a large piece of bone and to carve the design of a mouth on it; this was to protect him in war. When he was wounded the bone sucked the blood from his wounds and vomited it, thus curing him. Once in a battle fought with the Lillooet he was wounded in the abdomen. He escaped on the ice of the lake, dragging his entrails. He replaced them and bandaged himself with cedar-bark. By the help of his bone implement he recovered.

The sun told warriors before the battle if they would be wounded. After having received such a warning they demanded to be buried, with their legs stretched out, as it was believed that the sun might restore them to life. By continued fasting warriors acquired the faculty of jumping high and far, which enabled them to escape the missiles of their enemies. This was considered essentially a supernatural power, and one warrior was said to have jumped as far as eighteen fathoms. Warriors went naked and were forbidden to eat before or during an attack. Their bodies and faces were painted red, and black spots or stripes of various designs were put on their faces. They wore head ornaments of feathers.

On the upper reaches of Fraser River the custom of cutting off the heads of the slain did not prevail, but the victor took the head ornament of his killed enemy. The mode of warfare was the same as everywhere on the coast: unexpected attacks on the villages of the enemies just before the dawn of the day.

Among other mythical personages I mention Qäls, the great transformer, who is often described as the principal deity. I have treated this subject in another place. The country of the sockeye-salmon is in the sunset. Their chief is a powerful being, and takes care that the rules referring to the treatment of salmon are observed. The souls of the killed salmon return to him and are revived.

The East Wind, Ca'tEts, lives in the sunrise; his brother, the West Wind, in the sunset. The east wind and the west wind are their shadows (or souls?). When the east wind is blowing a long time, the Indians try to appease it. Early in the morning they take sockeye fat and throw it into the fire. Two pairs of heads of sockeye-salmon are painted red: one pair is thrown into the fire, the other into the water.

Teluwa'mEt, the Milky Way, is the place where the two parts of the sky meet. It is the road of the dead. Most of the constellations were made by Qäls, who transformed men and transferred them to the sky. The Pleiades, for instance, were children whom Qäls met when they were crying for their absent parents.

I heard only a few remarks referring to the dances of these tribes, which appear to have been similar to those of the Lku'ñgEn. The dancing season was called by the Kwakiutl word Me'itla. It is a very curious fact that the raven was believed to give the dancers or the members of the secret societies their songs, as the raven, who plays an important part in the mythologies of the northern tribes, does not seem to be considered a powerful being by the tribes of Fraser River, excepting in this one connection. One group used to tear dogs. Another one called the Ske'yip inflicted wounds upon themselves, drank the blood streaming from these wounds, and after a short time reappeared sound and well. When they were frightened by other dancers they vomited blood. Another group was called the TEmEqa'n. Evidently these dances were quite analogous to the festivals of the secret societies of this region.

I add a few current beliefs: The grass over which a widow or a widower steps fades and withers. Before marrying again, the widow or widower must undergo a ceremonial cleansing, as else the second husband or wife would be subject to attacks of the ghost of the deceased.

If one takes a particle of decayed tissue from a corpse and puts it into the mouth of a sleeping person, the latter will dry up and die.'

Chiefs' children were carefully brought up. They were instructed in all arts. They were enjoined not to steal, and always to speak the truth. They were not allowed to eat until late in the evening, in order to make them industrious. Young men who returned from a successful hunting expedition were required to distribute their game among the whole tribe. Poor people did not train their children as carefully as chiefs and rich people.

See the sixth report of the Committee; also Verh, der Ges. für Anthropologie zu Berlin, 1891, p. 550.

The Structure and Function of the Mammalian Heart.-Report of the Committee, consisting of Professor E. A. SCHÄFER (Chairman), Mr. A. F. STANLEY KENT (Secretary), and Professor C. S. SHERRINGTON. (Drawn up by the Secretary.)

The research may be divided into three parts :—

1. Observations on the Structure of the Heart.

2. Experiments on the Relation between Structure and Function. 3. Experiments with Anesthetics.

1. Observations on the Structure of the Heart. These observations have been made principally on human hearts, and tend to show that the condition which I have described' in the hearts of animals lower in the scale persists even in man. That is to say, the auricles and ventricles are connected by strands of muscular tissue passing across the groove, though, as might be expected from my former observations, these strands are less marked in man than in the lower animals.

In man, as in all other animals examined, the muscular connection is more perfect in the young condition, and the younger the subject the more perfect the connection.

To go more into detail, the ring at the base of the auriculo-ventricular valves is composed of a dense mass of white fibrous tissue in which are scattered many connective-tissue corpuscles, and this mass becomes continuous with the connective tissue running between the muscular fibres of auricle and ventricle respectively.

The greatest development of connective tissue takes place at the bases of the valves, which are supported on specially thickened portions of the ring, and are largely composed of bundles of fibres running out from it.

Bundles of muscular tissue also occur in the valves, and these bundles are usually connected directly with the muscle forming the walls of the auricle. In actual shape and arrangement the fibrous tissue forming the ring differs in different situations.

At the posterior aspect of the left ventricle the auricular muscle is completely separated from that of the ventricle by a more or less pyramidal mass of connective tissue, the base of the pyramid being directed outwards and forming part of the external surface of the heart, the apex being directed inwards and becoming continuous with the base of the mitral valve. The auricular muscle runs downwards on the inner aspect of this mass of fibrous tissue, and ends as a thin sheet just above the base of the valve. The ventricular muscle ends as a much thicker mass just beneath the base of the valve.

An exhaustive examination has been made of the relations of muscle and connective tissue in this situation, but a description without figures would be tedious, and followed only with difficulty. Suffice it to say that in the human heart, as in the hearts of other animals, the auricles and ventricles are connected by muscular tissue, and their connection is the more perfect the younger the heart.

2 and 3. Experiments on the Relation of Structure to Function and

'Journal of Physiology, XIV., 4 and 5.

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