552 KEPORT— 1892. 



(g) Kalispelm. Ka'noqtla'tlam (compress the side of the head). 

 Some years ago the Kootenays and Kalispelms were very unfriendly 

 towards each other. 



(/i) Colville Indians. Kqoptle'nik (those who dwell at KQoptle'ki). 

 Some intermarriages with these have taken place. 



(i) Yakima. Yaa'kima. A Kootenay explained this as meaning 'foot 

 bent towards the instep,' but this seems a case of folk-etymology. Some 

 intermarriage with Kootenays. 



(j) Sarcees. Tsu'qos or Tco'ko, also Saksi'kwan. In the palmy days 

 of the Hudson's Bay Company not a few Sarcees came into contact with 

 the Kootenays. 



(k) Nez Perce. Sa'ptet. Said to be so named from the ' grass- 

 baskets ' which they make. Pei'haps related to the word from which comes 

 the name ' Sahaptin.' 



The Kootenay name for ' white man ' is silyd'pT, in all probability a 

 borrowed word (in ' Parker's Journal,' 1840, p. 381, the Nez Perce word 

 for ' American ' is given as sueapo). Another and an old word for white 

 man is uutlil'qEve, i.e., 'stranger.' The Indians employ also (but rarely) 

 the term Tidmnu' qllo aqTcts^ind'hinik ('white man'). For 'negro' the 

 word is JidmJc'dk-d'kdfl (lit. ' black '). 



A Chinaman is called Goo'ktlum. The Kootenays are much given to 

 lording it over the Chinese, and not a few practically live on what they 

 make out of them. 



Senses and Mental Chakacter. 



As compared with white men, the Indians, with rare exceptions, must 

 he considered inferior physically. The European, when inured to the 

 climate, is capable of as great physical exertion and able to endure as many 

 and as lasting hardships as the Indian. In running, jumping, wrestling, 

 and other tests of strength, a good white man is more than the equal of a 

 good Indian. There are, of course, exceptions, but the European, given 

 equal chances at the start, can, as a rule, equal, if not always outdistance, 

 his aboriginal rival. 



Many of the Indians have large bands of horses, and some of them 

 are farmers. The chief of the Fort Steele Indians is comparatively well 

 off and has a good ranch. Some of the Lower Kootenays do a little 

 farming also, but are much more migratory and restless. 



As a rule, the moral character and behaviour of the Kootenays are very 

 good, and the writer, from his residence amongst them of nearly three 

 months, can confirm the good words that were spoken of them years ago by 

 Father De Smet. They are moral, honest, kind, and hospitable, and it is only 

 when imposed upon by bad Indians of other tribes, or by bad whites, that 

 any of the worse traits of Indian character appear. But it is exceedingly 

 difficult to judge of the nature of the Indian, and to determine wherein 

 he differs from the white man. The mental character of the Kootenays 

 is rather high, and the efforts that have been made to educate them are 

 not without fruit. Too much credit cannot be given to the Government 

 of the Province of British Columbia for the firm manner in which, aided 

 by public opinion, they have enforced the law prohibiting the giving or 

 selling of intoxicating liquors to the Indians. This is the first and most 

 necessary basis for any development or betterment of the aborigines. 

 Next comes the freedom from contact with lewd and dishonest white 



