638 REPORT OF NATIONAL MUSEUM, 1895. 



.ire a great variety, and they seem to take the place, iu a measure, of theatrical 

 performances or games during the season of the religions festivals. There are no 

 persons especially set .apart as priests for the performance of these ceremonies, 

 although some, who seem more expert than others, are usually hired to give life to 

 the scenes, hut these performers are quite as often found among the slaves or com- 

 mon i>eopl(' as among the chiefs, and excepting during the continuance of the festiv- 

 ities are not looked on as of any particular importance. On iminiriug the origin of 

 Ihese ceremonies, I was informed that they did not originate with the Indians, hut 

 were revelations of the guardian spirits, who m.ade known what they wished to he 

 performed. An Indian, for inst.ance, who has been consulting with his gnardian 

 spirit, which is done hy going through the washing and fasting process before 

 described, will imagine or think he is called upon to represent the owl. He arranges 

 in his mind the style of dress, the number of performers, the songs and dances or other 

 movements, and, h.aving the plan perfected, announces at a tama'nawas meeting that 

 he has had a revelation which he will impait to a select few. These are then taught 

 and drilled in strict secrecy, and when they have perfected themselves, will sud- 

 denly m.ake their appearance and perform before the astonished tribe. Another 

 Indian gets up the representation of the whale, others do the s.ame of birds, and iu 

 fact of everything that they can think of. If any performance is a success, it is 

 repeated, and gradually comes to be looked upon as one of the regular order iu the 

 ceremonies; if it does not satisfy the audience, it is Laid aside. Thus they have per- 

 formances that have been handed down from remote ages, while others are of a more 

 recent date. * " 



The ceremony of the great Dukwall^' or the thunder bird originated with the 

 Hcsh-kwi-et Indians, a band of Nittinats living near Barclay Sound, Vancouver 

 Island, and is ascribed to the following legend: 



Two men had fallen in love with one woman, and as she would give neither the 

 preference, at last they came to .a quarrel. But one of them, who had better sense 

 than the other, s.aid: "Don't let Tis fight about that squaw; I will go out aud see 

 the chief of the wolves, and he will tell me what is to be done. But I can not 

 get to his lodge except by stratagem. Now they know we are at variance, so do you 

 take me by the hair, and drag me over these sharp rocks which are covered with 

 harn.acles, and I shall bleed, and I will pretend to be dead, and the wolves will come 

 and carry me away to their house." The other agreed, and dragged him over the 

 rocks till he was lacerated from head to foot, and then left him out of reach of the 

 tide. The wolves came, .and, supposing him dead, carried him to the lodge of their 

 chief, bnt when they got ready to eat him, he jumped up and astonished them at his 

 boldness. The chief wolf was so much pleased with his bravery that he imparted to 

 him all the mysteries of the thunder-bird performance, and on his return home he 

 instructeil his friends, and the Dukwally was the result. The laceration of the arms 

 and legs among the Makahs, during the performance to be described, is to represent 

 the laceration of the founder of the ceremony from being dragged over the sharp 

 stones. 



A person intending to give one of these performances first gathers together as 

 much property as he can obtain, in blankets, guns, brass kettles, beads, tin pans, 

 and other articles intended as presents for his guests, and procnres a sufficient quan- 

 tity of food, which of late years consists of flour, biscuit, rice, potatoes, molasses, 

 dried fish, and roots. He keeps his intention a secret until he is ue.arlj' ready, and 

 then imparts it to a few of his friends, who, if need he, assist him by adding to his 

 stock of presents of food. The first intimation the village has of the intended 

 ceremonies is on the night previous to the first day's performance. After the com- 

 munity have retired for the night, which is usuiilly between 9 aud 10 o'clock, the 

 ])erformer8 commence by hooting like owls, howling like wolves, and uttering a 

 sh.arp whistling sound intended to represent the blowing .and whistling of the wind. 

 Guns are then fired, aiul all the initiated collect in the lodge where the ceremonies 



