ON THE NORTH-WESTERN TRIBES OF CANADA. 23

women of about fifty-five and seventy years of age. The tattooing 1s done
by women, charcoal of bullrushes being introduced under the skin by
means of a needle that is held horizontally.

When a man, particularly a chief’s son, wants to marry, two old
people are sent to the girl’s parents to ask for the girl, They are called
ivulnd/kun. At first the girl’s parents refuse. Then the keulna'kun are
sent back with a large supply of food which they present to the girl’s
parents. They accept it, but do not eat it. They give it to the dogs. The
messengers however, persevere, until the parents give their consent.
Then the young man goes to the girl’s house in the evening and sits down
near a post, where he remains for four days. When he becomes tired he
leaves the house for a short time, but returns to his former place after a
few minutes. During these days he does not eat, but drinks a little water
only. He remains at the post and does not come near the fire. Finally
the girl’s parents send two old people to lead him to the fire, where a mat
is spread for him; but he must not yet sit near the girl. Her parents
prepare a good meal, but he eats very little only, carrying the full dishes
to his mother. On the next day he returns home, and his family give
many and valuable presents to the girl’s father, which are carried there
by young men. They do not go near the fire, but sit down on a place
that is offered to common people only, in the middle of the house, or at
the foot of a post. The girl’s father has the presents piled up in one
corner of the house and pays the messengers. Then the bride is led to
the young man. Her father delivers a speech, and gives her presents of
the same value as those received from the young man’s father. The mes-
sengers take the bride to the young man’s house. The parents of both
husband and wife continue to send presents to each other, and to the
couple for a long time. The latter are particularly supplied with food by
both parents.

After death the face and the head of the body are painted red, and the
female relations of the deceased wail for him. The body is at once taken
out of the house through an opening in the wall from which the boards
have been removed. Tt is believed that his ghost would kill everyone if
the body were to stay in the house. A man who does not belong to the
gens of the deceased (?) is engaged and paid for arranging the burial.
He is called muk’dié'ngatl. Rich people and chiefs are buried in canoes
which are placed under trees; poor people are wrapped in mats or moun-
tain-goat wool blankets (the knees being drawn up to the chin) and placed
on branches of trees. The body, after being wrapped up, is frequently put
into a box. It seems that in olden times the body was doubled up and
then covered with heavy stones. Such cairns are found all over the
south-eastern part of Vancouver Island. The implements of the deceased
are deposited close to the body, else his ghost would come and get them.
Sometimes even his house is broken down. Two or three days after burial
food is burnt near the grave. At times food is set aside for the deceased
by his friends. After burial the whole tribe go down to the sea, wash
their heads, bathe, and cut their hair. The nearer related a person is to
the deceased the shorter he cuts his hair. Those who do not belong to the
deceased’s family merely clip the ends of their hair. The hair that bas
been cut off is burnt or buried. Atachief’s death one or two of his slaves
used to be killed and buried with him. Widow and widower, after the
death of wife or husband, are forbidden to cut their hair, as they would
gain too great power over the souls and the welfare of others. They

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