ON THE NOKTH-WESTEItN TiaBE!> OF CANADA. 853 



was) a prerogative of the Gyitqa'tia and Gyispaqla'ots, who obtained 

 them by intermarriage with the northern KwakiutI tribes. There exists 

 a tradition among the Tsimshian referring to the fabulous origin of these 

 societies by the initiation of a man ; but it is evident that this legend has 

 been invented in analogy to others of a similar character. Historical 

 traditions, and the fact that the Olala is confined to the southern Tsim- 

 shian tribes, prove that they are of foreign origin. 



A man who is not a member of a secret society is a ' common man.* 

 He becomes a middle-class man after the first initiation, and attains 

 higher rank by repeated initiations. The novice disappears in the same way 

 as among the KwakiutI. It is supposed that he goes to heaven. During 

 the dancing season a feast is given, and while the women are dancing 

 the novice is suddenly said to have disappeared. If he is a child he 

 stays away four days ; youths remain absent six days, and grown-up 

 persons several months. Chiefs are suiDposed to stay in heaven dui'ing 

 the fall and the entire winter. When this period has elapsed they 

 suddenly reappear on the beach, carried by an artificially-made monster 

 belonging to their crest. Then all the members of the secret society to 

 which the novice is to belong gather and walk down in grand procession 

 to the beach to fetch the child. At this time the child's parents bring 

 presents, particularly elk-skins, strung upon a rope as Jong as the pro- 

 cession, to be given at a subsequent feast. The people surround the 

 novice and lead him into every house in order to show that he has 

 returned. Then he is taken to the house of his parents and a bunch of 

 cedar bark is fastened over the door, to show that the place is tabooed, and 

 nobody is allowed to enter. The chief sings while it is being fastened. 

 In the afternoon the sacred house is prepared for the dance. A section 

 in the rear of the house is divided off by means of curtains ; it is to serve 

 as a stage, on which the dancers and the novice appear. When all is 

 ready, messengers, carrying large carved batons, are sent round to invite 

 the members of the society, the chief first. The women sit down in one 

 row, nicely dressed up in button-blankets, and their faces painted red. 

 The chief wears the Amhalait — a carving rising from the forehead, set 

 with sea-lion barb.s, and with a long drapery of ermine-skins — the others, 

 the cedar-bark rings of the society. Then the women begin to dance. 

 After a while a prominent man rises to deliver a speech. He says : ' All 

 of you know that our novice went up to heaven. There he made a mis- 

 take, and has been returned. Now you will see him.' Then he begins the 

 song, the curtain is drawn, and masked dancei's are seen aurroundintj the 

 novice, and representing the spirits he has encountered in heaven. At the 

 same time eagle-down is blown into the air. The novice has a paii* of 

 clappers between his fingers, and for every new initiation he receives an 

 additional clapper. After the dance is over, the presents which were 

 strung on the rope are distributed among the members of the secret 

 society. 



The novice has a bcautifully-painted room set apart for his use. He 

 has to remain naked during the dancing season. He must not look into 

 the fire, must ab.stain from food and drink, and is only allowed to moisten 

 his lips occasionally. He has to wear his head-ring continually. After 

 the ceremonies are all gone through, the festival of ' dothinir the 

 novice' is celebrated. He sits in his room quietly singing while the 

 people assemble in the hon.se. His song is heard to grow louder and 

 louder, and at last he makes his appearance. Ho has pat off his ring of 



