NATIVE TRIBES. 73

wild-berry and wild-root territories. All these possessions ranked as valuable
heirlooms. Fishing areas were often at a great distance from their owner’s
village; for the sites of a village might change from time to time, so that the
strip of shore on which it fronted would belong to a family of another lineage.
For example, a clam-bed remained always the tenaciously held possession of its
original holders, though they had removed to a distance and its vicinity was
occupied by newcomers. ‘The method of defining deep-sea territories was in-
genious and the boundaries were adhered to with strictness.

Corresponding seasonal gatherings took place at the mouth of the Fraser
River among tribes of Interior Salish origin to trade for dried salmon and
oolachan-oil as well as for fresh fish. “The Chilcotin crossed mountain passes for
similar trading with the Bella Coola.

FIRST FRUIT AND FOOD RITUALS AND CEREMONIES.

‘These possibly originated in an older stratum of ceremonial life, existing prior
to the subsequent elaborate superstructure of social organization and secret
societies. “Chis supposition is confirmed by the uniformity of practice among a
wide group of tribes marginal to the North-west Coast proper, and particularly
among those of Salish origin.

It was an inherited privilege (attached to the Chieftainship of an important
clan) among the Kwakiutl to dip the net in which the first oolachan was caught
as they arrived up the river. At one stage of the elaborate ceremony he addressed
the fish: “ Welcome, friends, you have come to bring wealth to me and my tribe.
Welcome, Oil Women, therefore you come that we may eat.”

‘The Tsimshian followed an exact formula when cooking the first oolachan;
the man to whom this ceremony was entrusted wearing a prescribed costume,
which included his travelling cap and mittens. After the fish was cooked, a
portion had to be burned before the feast began, while the people prayed: ‘“ Here,
Chief, here is for you to eat, part of our food; now, Chief, feed us.”

Authority to fix the dates for annual migrations to fishing or berrying-grounds
rested with the Chief of a clan; and among the Interior Salish tribes a sharp
penalty was imposed on any one who took a fish, ate a berry, or dug a root until
after the celebration of the Feast of First Fruits. The details of these varied,
but an example may be quoted from the form in use by the Thompson. ‘The
Chief summoned his people to pick the berries when half the crop was ripe.
Then, having painted all the exposed parts of their bodies red, they seated them-
selves round their Chief, who held before them a birch-bark tray bearing various
kinds of berries. Raising this on high he addressed each surrounding mountain
in turn: “ Quailus, we tell you, we are going to eat fruit,” after which, walking
sunwise, he gave to each person a berry to eat.

Of these First Fruit ceremonies the most important and widespread was

THE SALMON RITUAL,

distinguished from all other tribal ceremonials because the sole object in view
was the welfare of the whole tribe, whereas other festivals were concerned with
the advancement in rank, wealth, or social prestige of an individual member of a
family, clan, or tribe.

It was associated with each step in handling the first fish caught until this
was not only eaten but the remains disposed of with conventional care; the
details of the ritual comprising prayers for plenty and appeals for good luck in
fishing and hunting.