C4G REPORT— 1898. 



with an individual of the same vilhige was not regarded as more desirable 

 than one with a person from another locality, nor vice versd. 



Of laws of inheritance information is rather doubtful. It was stated 

 that in former times upon the death of a man the widow received nothing, 

 while his relatives as far as cousins divided the estate equally. It did not 

 descend to the children alone. To-day if a man dies the widow inherits 

 all, apparently in trust for the childrenj the sons, if there be such, 

 managing the property. No information was obtained as to the pro- 

 cedure in case the widow remarries. The above change of custom, if 

 true, strongly suggests missionary influence. If an unmarried man dies 

 leaving property it is said that his relatives as far as cousins divide the 

 estate. A man never married his brother's widow — she was still regarded 

 as his own sister. 



Social ranks are not apparent at present, but there were formerly 

 nobility, common people, and slaves, corresponding to a great extent to 

 the system of the coast tribes. Wealth and the giving of feasts were the 

 means of obtaining higher rank, and this seems to have been open to the 

 lower class provided they had the means. Slaves were captives. From 

 time immemorial, before the splitting up and settling upon the reserva- 

 tions, there seems to have been a head chief known as A'nahem, whose 

 seat was at Anahem Lake, and whose influence extended over the whole 

 tribe. The last great chief of that name died a few years ago, and his 

 son is now the so-called chief of the Anahem Reservation. 



Shamans, or medicine-men, are known by the term ' dl'yi'n,' which 

 denotes any person of extraordinary powei's who is supposed to have extra- 

 human aid, and he becomes such by reason of some remarkable dream or 

 experience. The deliberate candidate for such honours was accustomed 

 to go away alone to the top of some mountain or other desolate place and 

 there fast for several days, during which time the favourable dream might 

 or might not come to him. The favourable dream was usually a vivid one 

 of some animal or bird, and this became his protector and helper ever 

 afterward. The di'yi'n would then always wear some distinctive mark of 

 his protector, such as teeth, claws, wings, feathers, etc. Aside from success 

 in hunting and war, special powers were obtained in the cure of disease. 

 The method of treatment was first the singing of the particular song of 

 the dl'yi'n, which was his own property and used by no one else. The 

 song was usually accompanied by dancing, but not always. Then followed 

 the application of the hands to the Ijody of the patient, and usually suck- 

 ing through the hands placed over the diseased spot, thus draAving out the 

 sickness. The hands wei-e then held up in front of and above the face, 

 and, being suddenly opened, the sickness would be sharply blown out into 

 the air, and so expelled. Occasionally, after sucking the dl'yi'n would open 

 his hands and show a grasshopper or other object, which he exhibited as the 

 cause of the illness, and which had been thus removed. During such 

 treatment the dl'yi'n usually carried a pouch containing certain charms, 

 and, while wearing certain insignia as above stated, he did not dress in 

 any particular robe as far as could be learned. Anyone might become 

 dl'yi'n, even young boys and girls. 



In former times tlie winter houses of the Chilcotin were the ordinary 

 circular subterranean lodges, the excavation being about four feet in depth. 

 There are none of these in existence to-day. The summer lodges were 

 rectangular in shape, made of bark stretched over poles, and with only the 

 voof and back covered, the front and two sides being thus left open. They 



