ON THE NORTH-WESTEKN TRIBES OF CANADA. 831 



the noblest, becanse a number of secret societies are only permitted to his 

 family and tribe. This is accounted for by the fact that Hiese secret 

 societies were acquired by mariiage from the Gyit'amfi't. Tradition says — 

 — and it is undoubtedly correct — that a woman of the Gyispaqla'ots tribe 

 eloped with a Gyit'amfi't chief, to whose gens these dances belonged. After 

 her return the woman was given the name G'amdema'qtl (= only in 

 eloping ascending mountain). The name LEgi'eq is a Gyit'ama't name. 

 It is a privilege of the Gyispaqlaots to trade with the Gyitksa'n ; and they 

 kept up this privilege successfully even against the Hudson Bay Company 

 until the latter purchased it from them in 1886. The Gyit'Enda chiefs 

 are relatives of those of the Gyispaqla'ots. They share their privileges, 

 and bear the same names, the one LEgi'eq excepted. 



The Gyitqa'tla are considered higher in rank than any other of the 

 tribes of the Tsimshian proper. They have the same secret societies 

 which the Gyispaqla'ots and Git'Enda' have. They acquired them through 

 intermarriage from the Gyitlo'p and Heiltsuk*. Only quite recently the 

 Haida acquired them from the Gyitqa'tla. 



The Gyits'umra'lon are not of Tsimshian origin. Six generations (that 

 is, about 150 years) ago a number of Tongas (Tlingit), men and women, 

 emigrated from Alaska in consequence of continued wars, and settled on 

 the brook of Gyits'umra'lon. They married a number of Tsimshian women 

 and men, among whom the names Rataqii'q and Astoe'nO are mentioned. 

 For a considerable time they continued to speak Tlingit, but finally were 

 assimilated by the Tsimshian. Their descendants are still called Gunho'ot 

 (runaways). 



It is becoming to a chief to be proud and to leave his memory to his 

 descendants. Therefore the LEgi'eq, who ruled 150 years ago (the sixth 

 back), had his figure painted on a vertical precipice on Nass River. A 

 series of coppers is standing under his figure. Since that time the place 

 is called WulgyilEgstqald'amptk (where self on written). 



Seven generations ago Neswiba'sk (grandfather great wind), a chief 

 at Meqtlakqil'tla, had his figure carved on a rock on an island near 

 Meqtlakqa'tla. He lay down, had his outline marked, and the carving 

 completed in a single night. 



The Gyitga'ata of Grenville Channel are subjects of the chief of the 

 Gyitwulgya'ts. They have to pay a tribute of fish, oil, berries, and skins 

 every year. The Gyitla'op are subjects of the chief of the Gyitqa'tla. 



When a chief dies the chieftaincy devolves upon his younger brother, 

 then upon his nephew, and, if there is none, upon his niece. Only, if a 

 chief's family dies out the head man of his crest can become chief. This 

 is the only case in which a middle-class man can advance to the rank of 

 a chief. The chief's property, as well as that of others, is inherited first 

 by the nephews; if there are none, then by the deceased's mother or aunt. 

 A woman's property is inherited by her children. 



There are very few common people, for whoever can afford it lets his 

 child enter a secret society immediately after birth, by proxy. The child 

 thus becomes a middle-class man. The more feasts are given by him the 

 higher becomes his rank, but no member of the middle class can ever 

 become a member of the chief class. The chief's daughter on reaching 

 maturity must grind down her teeth by chewing a pebble of jade (see p. 

 808). So far as I know, this is the only deformation of the body which is 

 confined to one class only. 



When a family is liable to die out the father is allowed to adopt one 



