F 
deer cross the lakes and rivers, they were driven by hunters and dogs to 
a certain point, where others lay in waiting with their canoes. As soon 
as the deer took to the water they were attacked by the canoe-men. 
Dentalia and copper bracelets served as money. ‘The former were 
obtained by trade from the Chilcotin, who for this reason had the name 
Psqii’qrnem, 7.e., dentalia people. In exchange, the Shushwap gave dressed 
deer-skins and, probably, in late times, horses. They traded the dentalia 
they had received from the Chilcotin to the Okana’‘k’én for horses. Trade 
was also carried on with the northern Tinneh tribes, especially the Car- 
riers. There was no communication with the Lower Fraser River on 
account of the prevailing hostility between the tribes of these regions. 
Copper was obtained, partly by trade, but some was dug by the natives 
themselves. There was a digging at Kamloops Lake, which was worked 
up to the last generation, when a man was killed by a fall of rocks which 
buried the mine. Since that time it has never been worked. 
Food was boiled in baskets, which were filled with water that was 
made to boil by throwing red-hot stones into it. Roots are cooked in the 
following way: A hole is made in the ground, and red-hot stones are 
thrown into it. These are covered with willow twigs and grass. A 
stick is placed upright in the centre of the pit and the roots are laid on 
top of the grass around the stick. They are covered with more grass 
and the hole is filled up with earth, so that part of the stick remains 
projecting out of it. Then water is poured out, so that it rans down the 
stick into the hole, and on touching the red-hot stones produces steam. 
Winally, a fire is built on top of the hole. The belief prevails that the 
roots must be cooked in this particular way by women only, and early in 
_the morning, before they have taken any food, as else they could not be 
properly done. No man is allowed to come near the place when they 
are being steamed. 
There is no fixed time for meals. Hunters who leave early in the 
morning take breakfast before leaving, their wives eating after they have 
gone. 
The reports on social organisation which I obtained from my infor- 
mants are very meagre. Each of the numerous tribes of the Shushwap 
had its own chief. The people are divided into nobility and common 
people. Common people can, on account of bravery or wealth, attain 
high rank, but cannot become noble, as nobility is hereditary. There is 
no indication of the existence of gentes. The family is ‘paternal.’ The 
ehieftaincy is also hereditary. The chief is naturally a member of the 
nobility. At the death of the chief his eldest son or, if he has no son, 
‘his younger brother, succeeds him at once. The affairs of the whole 
tribe are governed by the chief and a council of the elders. Among the 
prerogatives of the chief I heard the following: When the first salmon 
of the season are caught, or when the first berries are picked or the first 
deer killed, no one must eat of it until it has been presented to the chief, 
who must pray over it and partake of it. It did not become quite clear 
from the statements of my informants whether this is entirely a religious. 
function, or at the same time a tribute. It is certainly of interest to see 
that here, as well as among the Nootka, we find certain religious func- 
tions vested in the chief. At the time when the berries begin to ripen 
am overseer is set [by the chief ?] over the various berry patches, whose 
aluty it is to see that nobody begins picking until the berries are ripe, 
He announces when the time has come, and on the next morning the 
ON THE NORTH-WESTERN TRIBES OF CANADA. 637; 
