484 REPORT— 1900. 



marry their daughters in this way ; but these are few in number, and, 

 generally speaking, the marriage customs as here described are only a 

 tradition in the tribe. 



Naminff. 



A child usually received no name in babyhood, but when about three 

 years old the elders of the child's family or clan would choose a name for 

 it from among those of its ancestors. This name it would bear through 

 life if a girl, but if a boy, and the son of some person of rank and wealth, 

 some years later his parents would give a ' potlatch,' and then he would 

 I'eceive a new name. This was quite commonly that of his own father or 

 of his paternal grandfather, whether they were alive or dead. 



The names of dead people were tabooed. That is to say, it was a 

 breach of custom and good manners to mention the name of a dead person 

 in the presence of the deceased's relatives or connections. This custom 

 gave rise to inconvenience at times. It was quite common for men to be 

 called by the name of some implement or utensil. An individual once 

 bore the name of Sk-u'mEl = 'paddle.' When he died, as they might 

 not use this term before his relatives, they had to make use of the term 

 qautllums when they wished to say ' paddle.' I did not get the significa- 

 tion of this new term. Another person bore the name Slnk-cEn=i ' moccasin.' 

 When he died a new word had to be coined, and to-day both terms are 

 in common use for moccasin. 



The stories give us examples of the names used formerly. I append a 

 few specimens of these here : — 



Tcla'tmuq = owl. Cauk- = skull. 



Qoitcitii'l. SQeils = copper. 



A'tsaian. fjukcjuklaklo's. 



Sia'tlmEQ = rain-man. Tetke'tsEn. 

 TcnlQ. 



Piiherf;/ Ci'>:foms. 



When a girl arrived at puberty she would call her mother's attention 

 to her condition. The mother at once informed the father, who calls the 

 family and relatives together. They discuss the matter and arrange 

 what course the giii is to follow.^ First of all they take two strands of 

 the wool of the mountain sheep or goat and tie them to her hair, one on 

 each side of her forehead. This is a public notification of the girl's con- 

 dition, which everybody understands. She is now set to ' pull ' wool or 

 hair without food or drink for the space of four days. She was kept 

 without water during this period, because it was believed that if she 

 drank water when in this condition she would spoil her teeth. She must 

 abstain from washing or bathing, and must never go near the fire during 

 the four days.^ When in this condition her mother, or grandmother, or 

 some other woman would pull out all the irregular hairs from the edges 

 of her eyebrows so as to make them fine and even. The denuded parts 

 were always rubbed with the girl's saliva to prevent the hairs growing 

 again. When the four days were up some old women would take her in 

 hand, and bathe her head and body in hot water, and scrub her with 



' From this statement it would seem that no two girls necessarily followed the 

 same procedure. 



- It was believed that if she sat near the fire during her menses her skin would 

 become red, and ever after remain in thai condition. 



