514 TSIMSHIAN MYTHOLOGY [BTH. ANN. 31 



Every individual had to acquire every supernatural helper 

 through an initiation. With the acquisition of the helper, the 

 individual was supposed to have attained also certain powers, which 

 could be "thrown" upon or into other people. The helpers and 

 powers were represented by carvings — the helpers, by masks, some- 

 times with attached blankets; the powers, by small mechanical 

 figures that could be closed, and, when thus carried, hidden away. 

 By pulling a string or pressing a peg, the figure would open and 

 appear as a bird or other figure, according to the form the power 

 was supposed to have. Then it was "thrown;" that is, it was 

 closed and hidden again, and the spectators were made to believe 

 that it had flown away from the hands of its owner and was exerting 

 its powers. Masks and carvings were kept strictly hidden from 

 those who were not entitled to use them. They were only exhibited 

 ;il ceremonies. 



There is apparently a curious anomaly in the use of these hereditary 

 powers; for, according to Mr. Tate's notes written at intervals several 

 years apart, it would seem that the chief did not initiate his nephew, 

 but that he might initiate his son, or even young people that do not 

 belong to his own family. The matter is not by any means clear, 

 and I will quote here Mr. Tate's own statements in English. The 

 following notes were written in reply to my questions relating to this 

 subject: 



Dilogil was the chief supernatural helper of Dzeba'sa. When any chief made a 

 great potlatch, and the people were assembled in his house on the evening preceding a 

 great distribution of property, this helper of Dzeba'sa was called to initiate a candidate. 

 The mask would appear, and the people would sing its song. At the end of this song 

 it would disappear again, and Dzeba'sa. dressed with his head-mask, the puffin-beak 

 apron, puffin-beak leggings, and with a ceremonial blanket, came forth. The song- 

 leader started the dancing-song, and the chief danced, jerking his head with the 

 beats of the wooden drum, so that the eagle down would fly out of the hollow recep- 

 tacle formed by the top of the headdress. He accompanied hisdance with the rattle. 

 Before the end of the dancing-song, the chief caught his supernatural power above his 

 head and closed His hands over it. Then the people clapped their hands, beat the 

 drum, and shouted. When they stopped, Dzeba'sa shouted, "Ohi!" to which the 

 people replied, ''Houstst!" Thiswas repeated four times. Then Dzeba'sa walked up 

 toonesideof the door, where the children of the chief's family (that is. the nephews 

 and nieces of the host) wore sitting, ami threw his supernatural power on one of the 

 children. At once the whistle of Dilogil was heard among the children. Then the 

 chief's nephews 1 paid Dzeba'sa for his dance, saying, " Your supernatural power walked 

 over these costly things, sir." This speech was repeated four times. 



Then the people would call for Txa-g'a'ksEm lax-ha'. the supernatural helper of 

 Li:'_''e'°x, to initiate several .of the young people. This helper was used only lor youths 

 of high rank. 



When LEg'e'°x gave a great potlatch among the Tsimshian, his people would call for 

 the supernatural power Man-ks-ga'gum lax-ha'. who belonged to Chief Sa°ks, to 

 initiate the young people. 



1 1 believe the host's nephews are meant. 



