‘leaves the body. It becomes a La/lénogq, the sight of whom is deadly.
“The ‘seer’ sees the soul leaving the body, and therefore can predict the

ON THE NORTH-WESTERN TRIBES OF CANADA. 59

death of aman. The La/lénoq either live in Bébénak-aua (=the greatest

depth) underground or roam through the woods. They are not per-

mitted to enter a house and hover around the villages causing bad

weather. It is said that the name of Bébénak‘aua was not invented

until after the advent of the whites, but the idea of the ghosts having

their abode in the lower world is consistently carried through all tales
and customs of the Kwakiutl as well as of the Nootka, and must there-
fore have existed before the whites arrived on the North Pacific coast.
The soul of a deceased person returns again in the first child born after

his death.
These beliefs are well described by the following tale, the events of

which are believed to have happened comparatively recently. There

were two chiefs among the Nakoartok-, Ank-oa’lagyilis and T's’Eq’2'té.

The former had given away many blankets and was 's’Eq’n’té’s superior.
He was one of twins, and used to say that dta, the deity, took special
care of him, and that he would go to him after death. He had been

accumulating property for a new festival for four years. When the tribe
went olachen fishing he bid his property under stones in the woods. His
wife helped him. 'T's’gq’n/té followed them unnoticed and killed them
with his lance. He loaded the bodies with stones and threw them into
the sea. Nobody knew what had happened to the chief and to his wife.
Ank‘oa/lagyilis had a son whom he had left to the care of one of his
brothers. When the boy was grown up he married, and his wife had a
son. It was Ank‘oa/lagyilis who was thus born again. The boy when
a few years old cried and wanted to have a small boat made, and when
he had got it asked for a bow and arrows. His father scolded him for
having so many wishes. Then the boy said, ‘I was at one time your
father, and have returned from heaven.’ His father did not believe
him, but then the boy said, ‘ You know that Ank-oa'lagyilis had gone to
bury his property, and nobody knows where it is. I will show it to you.’
He took his father right to the place where it lay hidden, and bade him
distribute it. There were two canoe-loads of blankets. Now the people
knew that Ank‘oa/lagyilis had returned. He said, ‘I was with d’ta, but
he has sent me back.’ They asked him to tell about heaven, but he
refused to do so. He became chief and refrained from taking revenge
upon Ts’Eq’z'té.
SHAMANISM AND WITCHCRAFT.

The shamans of the Kwakiutl are called hé'tlikya, paqa'la, or naw'alak,
the latter being the general name; while the first and second are only

used for the shaman when curing disease. When curing a sick person

he has a small dish of water standing next to him, and moistens the part
of the body in which the pain is seated before beginning his incantations.
He uses a rattle, dances, and finally sucks the disease out of the body
(kw iqoa!) which he shows to the bystanders, the disease being a piece of

skin, a stick, a piece of bone or of quartz. He also uses whistles and
_ blows the disease, which he holds in the hollow of his hands, into the air

(hélilikya or pd'qua). He is also able to see the soul, and on account of
this faculty is called d’d'qts’as, the seer. In his dreams he sees leaving
the body the souls of those who are to die within a short time. If a
man feels weak and looks pale the seer is sent for. He feels the head