108 MASKS AND LABKETS. 



The Makahs, like most American Indians, believe that all living things, 

 even trees, had formerly human shape, and have been transformed for 

 puuishmenl or otherwise into their present condition. This was chiefly 

 the work of two persons; brothers of the sun and moon, who came upon 

 the earth for the purpose, and there is a large variety of myths and le- 

 gends as to the reasons for and circumstances connected with particu- 

 lar transformations. 



The above-mentioned ceremonies are exhibitions intended to repre- 

 sent such incidents. There are no persons set apart as priests for the 

 purpose; some expert performers may take a principal part in each 

 ceremony, but they are as likely to be slaves or common people as men 

 of mark, and, except while so engaged, are not regarded as distinguished 

 from the rest. 



The Indians state that the particular ceremonies originate not with 

 themselves, but with their guardian spirits, who communicate to one of 

 them what should be done. He thinks out for himself, with such as- 

 sistance, the mode of the exhibition, the songs and dances, and when 

 the plan is perfected announces it to a select few, who are drilled in 

 secret. When all is perfected the representation takes place suddenly 

 and without announcement before the astonished tribe. 



If any performance is a success it is repeated and gradually comes to 

 be looked upon as one of the regular ceremonies of the kind; if it does 

 not satisfy the audience it is laid aside. So it happens that they have 

 some which have been handed down from remote ages, while others are 

 of comparatively recent date. 



The great ceremony of the Dukwalli originated with a band of Nitti- 

 nat Indians, living near Barclay Sound, Vancouver Island, and was by 

 them communicated to the Makahs. The legend upon which it is al- 

 leged to be founded is given in full by Swan in the paper referred to. 



The performance is given at the expense of some individual, who 

 often saves for a long time in order to accumulate property enough to 

 carry it out. It is kept secret until nearly ready. Notice is given the 

 night before the first day's performance by hooting and howling, firing 

 guns, &c, and the initiated gather in the lodge and create a tremen- 

 dous din. Torches are flashed through apertures in the roof of the 

 lodge followed by a noise made to resemble thunder, after which all 

 whistle in a manner to represent the wind. The uninitiated fly in ter- 

 ror. Every house is visited and the inmates invited to the ceremonies. 



The first five days are devoted to secret ceremonies and initiations 

 The first public performance is a procession on the fifth day of males 

 and females naked, or nearly so, with their limbs and bodies scarified 

 and bleeding. Invited guests receive presents. Every evening after 

 the first secret days are over is devoted to masquerades, when each 

 lodge is visited and a performance enacted. The masks are chiefly 

 made by the Klyoquot and Nittinat Indians from alder, maple, poplar, 

 &c, and sold to the Makahs, who paint them to suit themselves. 



