26 . REPORT—1890.

Menstruating women must keep away from sick persons, or else the
latter will become weak.

There are a number of large stones not far from ‘the Battery’ in
Victoria ; when they are moved it becomes windy. If a man desires a
certain wind he moves one stone a very little from its place, each stone
representing one wind. If he should move it too much the wind would
be very strong.

Certain herbs which secure good luck are fastened to the door of the
house.

Gamblers use the same method to secure good luck. All these charms
must be kept secret, and nobody must know what the charm of a man is,
else it would lose its power.

Dreams come true. If one dreams of some future events that seem
highly desirable, they will not come to pass if one speaks about the dream.

SEGRET SOCIETIES.

The Lku’fignn have two secret societies: the Teyiyi’wan and the
Qungani'tul (= dog-howlers). Any member of the tribe may join the
Teyiyi’wan. For this purpose he goes into the woods and stays there for
some time, continually bathing in lakes and washing his body with cedar-
branches. The novice is called Qausa/lokutl. Finally he dreams of the
dance which he is to perform and the song he is to sing. In his dream
his soul is led all over the world by the spirit who gives him his dance
and his song. Then he returns to the village. According to what he has
dreamt he belongs to one of five societies which constitute the Tcyiy1’ wan:
(1) the Sk-é/iep, who dance with their elbows pressed to the body, the
arms extended forward and continually moving up and down; (2) the
Nuqsoa/wéka, who jump around in wild movements ; (3) the Sk-a’k oatl,
who dance in a slow movement; (4) the Sk‘oié/lec, whose dance is similar
to that of the Sk‘é/iep; and (5) the Tcilk-tw/izi (derived from fed'lok’,
woods). The general name of the dances of the Teyiyi’wan is Mé’itla,
which word is borrowed from the Kwakiutl. When the novice returns
from the woods he teaches his song to the members of the society to
which he is to belong for two days. Then the dance is performed, and
henceforth he is a regular member of the secret society.

The Qznqani’tzl, the second secret society, are also called Tlokoa’la
and No/ntlem, although the first name is the proper Lku/figen term. The
Lku'figun say that they obtained the secrets of this society from the
Nootka, and this is undoubtedly true. J pointed out in my last report
that the secret societies which we find on the North Pacifie coast evidently
spread from the Kwakiutl people. The facts collected on the southern
end of Vancouver Island corroborate this opinion. ‘'he names T'lokoa‘la
and No’ntlum both belong to the Kwakiutl language, and are also used
by the Nootka to designate their winter dances (sce p. 47). The secrets of
these societies spread from the Nootka to the Lku’igun, Tla‘lam, and the
tribes of Puget Sound. The Tec’d/tntlp, a sept of the Sanitch tribe, also
have the No/ntlem; while the Snanai’mua, the Cowitéhin, and the tribes
of Fraser River have not got it. The Comox and Pentlatch obtained it
through intermarriage with both the Kwakiutl and the Nootka. The
right to perform the No’ntlum is jealously guarded by all tribes who
possess it, and many a war has been waged against tribes who illegiti-
imately performed the ceremonies of the society. Its mysteries were kept