370 THE ROYAL SOCIETY OF CANADA 



on legendary and other evidence, originally formed a separate village 

 community. These have chiefly honorific titles, such as "The- 

 chiefs," "Those-who-receive-first," and "Having-a-great-name." Some 

 of these names occur in more than one of the Kwakiutl tribes; but it 

 seems more likely that these correspondences in name are due to 

 imitations rather than to a genealogical connection between the clans 

 of like name. The social structure of the Kwakiutl Indians differs 

 from that of the Tlingit and Haida in that the clans are not grouped 

 into phratries, and that they do not seem to be exogamous. As to 

 descent, it seems that at least the most important privileges are regu- 

 larly transmitted as a dowry to the son-in-law, who holds them in 

 trust for his son. This method of inheritance has been explained as a 

 peculiar Kwakiutl adaptation of an originally paternal system of in- 

 heritance to the miaternal system in vogue among the more northern 

 tribes, by whom the Kwakiutl were presumably influenced. There 

 are, however, some difficulties in the way of this explanation, one of 

 which is the fact that the Nootka Indians to the south are not organized 

 on a purely paternal basis, but allow many privileges to descend 

 through the female line. Among them also such privileges may be 

 handed over as a dowry, though this system has not been stand- 

 ardized among them to the same extent as among the Kwakiutl. 



There are two important peculiarities of the West Coast crests 

 which make them contrast with the totems of such typical totemic 

 communities as the Iroquois Indians of the east or the Pueblos of the 

 southwest. Among these latter, who, like the Haida and Tlingit, are 

 organized into exogamous clans of maternal descent, a clan has a 

 single crest or totem after which it is named. Moreover, no other 

 clan can use this totem. The West Coast clans differ in both these 

 respects. As we have already shown in the case of one of the Haida 

 Eagle clans, a group of clansmen generally lay claim to more than 

 one crest; further, only certain crests are confined to single clans, the 

 more important ones being generally represented in several. Thus, 

 the grizzly-bear is claimed as a crest by no less than twelve distinct 

 Haida clans of the Raven phratry, the rainbow by eight, the sea-lion 

 by five, the beaver by twelve Eagle clans, the whale by seven, the 

 humming-bird by three, and so on. In some cases a clan even makes use 

 of a crest which primarily belongs to the opposite phratry. Evidently 

 there is not the same intimate and clear-cut association between totem 

 and clan, as such, that is typical of the Iroquois and Pueblo Indians. 



It is probable that the duplication of crests is to be explained 

 chiefly on the theory that many clans arose as subdivisions of other 

 clans. Such a clan offshoot would keep the old crest or crests, but 

 might in time add one or more to its stock, without sharing them with 



