578 REPORT—1890. 
Menstruating women must keep away from sick persons, or else the 
latter will become weak. 
There are a number of large stones not far from ‘the Battery’ in 
Victoria ; when they are moved it becomes windy. If a man desires a 
certain wind he moves one stone a very little from its place, each stone 
representing one wind. If he should move it too much the wind would 
be very strong. 
Certain herbs which secure good luck are fastened to the door of the 
house. 
Gamblers use the same method to secure good luck. All these charms 
must be kept secret, and nobody must know what the charm of a man is, 
else it would lose its power. 
Dreams come true. If one dreams of some future events that scem 
highly desirable, they will not come to pass if one speaks about the dream. 
Secret Socieries. 
The Lku’figrn have two sceret societies: the Teyiyi’wan and the 
Qengani'trl (= dog-howlers). Any member of the tribe may join the 
Teyiyi’wan. For this purpose he goes into the woods and stays there for 
some time, continually bathing in lakes and washing his body with cedar- 
branches. The novice is called Qausa'lokutl. Finally he dreams of the 
dance which he is to perform and the song he is to sing. In his dream 
his soul is led all over the world by the spirit who gives him his dance 
and his song. Then he returns to the village. According to what he has 
dreamt he belongs to one of five societies which constitute the Tcyiyi’ wan: 
(1) the Sk’é’iep, who dance with their elbows pressed to the body, the 
arms extended forward and continually moving up and down; (2) the 
Nugqsoa’/wék-a, who jump around in wild movements ; (3) the Sk-a/k‘oatl, 
who dance in a slow movement; (4) the Sk-oié'lec, whose dance is similar 
to that of the Sk‘é/iep; and (5) the Tcilk-tn’ini (derived from ted/lok’, 
woods). The general name of the dances of the T'cyiyi’wan is Mé‘itla, 
which word is borrowed from the Kwakiutl. When the novice returns 
from the woods he teaches his song to the members of the society to 
which he is to belong for two days. ‘Then the dance is performed, and 
henceforth he is a regular member of the secret society. 
The Qenqani’tzl, the second secret society, are also called Tlékoa'la 
and No’ntlem, although the first name is the proper Lku/igen term. The 
Lku/ngrn say that they obtained the secrets of this society from the 
Nootka, and this is undoubtedly true. I pointed out in my last report 
that the secret societies which we find on the North Pacific coast evidently 
spread from the Kwakiutl people. The facts collected on the southern 
end of Vancouver Island corroborate this opinion. The names Tlokoa/la 
and No’ntlum both belong to the Kwakiutl language, and are also used 
by the Nootka to designate their winter dances (see p. 599). The secrets of 
these societies spread from the Nootka to the Lku/ignn, Tla/lam, and the 
tribes of Puget Sound. The Tc’d’tutlp, a sept of the Sanitch tribe, also 
have the No/ntlem; while the Snanai’muaq, the Cowitchin, and the tribes 
of Fraser River have not got it. The Comox and Pentlatch obtained it 
through intermarriage with both the Kwakiutl and the Nootka. The 
right to perform the No/ntlum is jealously guarded by all tribes who 
possess it, and many a war has been waged against tribes who illegiti- 
mately performed the ceremonies of the society. Its mysteries were kept 
We Pk 
