NATIVE TRIBES. 95

will cease to run if offended by neglect of this taboo in any locality. The Bella
Coola imposed several “salmon ” taboos ; for example, no freshly hewn planks
must be set afloat during a salmon-run, at which time a new canoe must be kept
ten days before launching.

EXAMPLES OF SUPERSTITIONS.

Many superstitions are associated with salmon and twins. Among the Tsim-
shian, twins have supernatural power to call salmon. By swinging a large rattle
Kwakiutl twins of the same sex can produce good weather or cure disease. The
birth of twins to Nootka parents foretells an unusually large salmon-run.

The Bella Coola people knew that the breaking of a box from no apparent
cause brought ill-luck to the owner, so did twitching on the left side of the body.
This forecast of evil was, however, neutralized if the muscles of the right side
were similarly affected. Slight ringing of the ears indicated approaching rain,
but loud buzzing foretold fine weather; the Thompson, however, believed such
aural buzzing was the voice of the dead calling.

The Tsimshian held that cripples exist in consequence of the carelessness of a
supernatural being, who, when taking people up to heaven, allowed their bones to
drop down on the plain below. In order rapidly to revive their owners, the
skeletons were put hurriedly together in the wrong way; hence some people limp
because their legs belonged to different. individuals, and some men have no beards
because women’s heads were hastily placed on men’s shoulders. Mystical value
was attached to the number “ four.’ By shouting four times a shaman could
bring rain when needed or attract birds from heaven in times of scarcity. ‘The
same number of calls would cause a supernatural being to appear if in dire need;
and he who would pass to heaven through a gap in the sky must count four times.
The same number was held sacred by the Bella Coola and Salish stock; and no
Bella Coola warrior must allow himself more than four sips of water when on
the war-path or his fate would be death. The number “ eight ” ranked as sacred
among the Haida. To kill eight seals or otter was a source of congratulation ;
and a Chief who could give away eight hundred pieces of property at a feast
ranked above all his fellows.

To be born beneath the spell of the “ Sisiutl’ or “ Double-headed Snake ”
caused rejoicing in the Kwakiutl tribe, for the power conferred thereby on the
fortunate child extended to the warriors of his clan. To own a minute frag-
ment of this creature ensured good luck in hunting or fishing; but if it pleased to
assume the form of a fish, to touch or eat even a fragment of its body caused every
joint of the luckless individual to suffer dislocation and to have his head rotated
backwards.

The Tahltan saw supernatural forces at work in everything around them,
but gave most heed to those which affected their food-supply. The imagination
of the Interior Salish attached powers to many objects in their surroundings;
each outstanding feature in a landscape, whether a boulder on the hillside, a steep
cliff, a treacherous rapid on the river, even a tree of unusual shape, was credited
with magical properties. “The Coast Salish shared with the Haida the conception
that implements and utensils might be invested with supernatural power; for the
Haida believed that if overtaken by night, so that they had to sleep at sea, they
could protect themselves from whales and other monsters of the deep by floating
the carved club used for killing large fish alongside their canoes. The club being
endowed with supernatural power could scare away these sources of danger.