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 ) 
 
 NOTES ON THE SHUSWAP PEOPLE OF BRITISH COLUMBIA. 
 
 By GEORGE M. DAWSON, LL.D., F.R.S. 
 Assistant Director, Geological Society of Canada. 
 
 475- •^' 
 
v>iD j^ 
 
p 
 
 Section II, 1891. [ 3 ] Teans. Eoy. Soc. Canada. 
 
 I. — Notes on the Shusioap People of Britwh Columbia. 
 
 By GrEORGE M. Daw.son, LL.D., F.E..S., Assistant Director Geological Survey of Canada. 
 
 (Re.ad May 27, 1S91.) 
 
 The notes aud observations here presented have been made at different times by 
 the w^riter, while engaged in geological vv^ork in the southern inland portion of British 
 Columbia, during the years 1817, 1888, 1889 and 1890. The work in hand did not 
 admit of any special or systematic study of the Indians, but almost constant association 
 with these people naturally aiforded numerous opportunities of acquiring information 
 respecting them, and the circumstances were such as to favour especially the accumula- 
 tion of local notes and the identification of places. The information thus gathered, is 
 here presented explicitly aud for the most part without comment or attempt at explana- 
 tion or correlation. The writer ventures to hope that this record of observations may be 
 accepted as a useful contribution to the knowledge of the ethnology of the region, and as 
 one which may be of service in future investigations, though in itself possessed of no high 
 scientific value. 
 
 It will be understood that these notes make no pretence to completeness, and that 
 while some matters are referred to at considerable length, other aspects of the life of the 
 people, upon which it has happened that nothing of apparent value was obtained, are 
 passed over .in silence. 
 
 It must further be mentioned that Dr. Franz Boas, who has for some years been 
 engaged in the investigation of the ethnology of British Columbia, for the Committee of 
 the British Association for the Advancement of Science on the Northwestern Tribes of 
 Canada, has recently prepared a short report on the Shuswaps. This is embodied in the 
 sixth report of the Committee (pp. 80-95), lately printed, and some subjects fully dealt 
 with therein are here altogether omitted. Neither is any attempt here made to deal with 
 the language, in its several dialects. A vocabulary of the Stfi'-tlum-ooh or Lillooet has 
 already been published in the "Composition Vocabularies of the Indian Tribes of British 
 Columbia " (1884), by the writer and the late Dr. Tolmie, while short vocabularies, with 
 some notes on the grammar, are given by Dr. Boas in the work above cited, and it is 
 understood that the same author is engaged in a further study of this and allied languages. 
 
 The latter part of the present paper consists of a list of place-names in the Shuswap 
 country. The positions of most of these places have been accurately identified on the 
 ground, while the names themselves have been obtained from Indians with local knowledge 
 and employed from time to time as guides or in other capacities. The maps at present in 
 existence are, however, so inexact in detail, that it is often difficult to clearly localize on 
 them the points to which the names apply. This difficulty will be removed for a certain 
 part of the region on the publication of the Kamloops sheet of the geological map, now in 
 the hands of the engraver. The names of places occurring within the area of this map are 
 

 GEOEGE M. DAWSON ON THE 
 
 therefore separately catalogued, in such a way as to be easily identified on it. Places 
 beyond the limits of the map in question, are so described as to enable them to be recog- 
 nized either on existing maps or on the ground. 
 
 The meanings given for the Indian names of places are such as I was able to obtain, 
 but may not in all cases be accurate. In many instances the Indians themselves do not 
 know what the names mean, and in others it was found difficult to understand the 
 explanations given by them. 
 
 I am indebted to Mr. J. "W. Mackay, Indian agent at Kamloops, for several interesting 
 contributions, which will be found embodied in the following pages ; also for his courtesy 
 in replying to many questions which have occurred in the course of the preparation of 
 the matter for this paper. 
 
 The orthography here employed in rendering the native names, is identical with that 
 previously adopted by the writer in his " Notes and Observations on the Kwakiool 
 People " (' Trans. Eoyal Soc. Can.,' vol. v) and in other papers. 
 
 The name Shuswap, the usual anglicised form of Shoo-wha'-pa-mooh,^ that of a tribal 
 division, is in this paper employed to designate all the Salish people of the southern 
 inland portion of British Columbia, bounded on the east by the Kootenuha, on the north 
 by the Tinneh, and westward by various tribes of the Lower Fraser and coast. It is 
 inconvenient to designate the people collectively as the Salish of British Columbia, as the 
 Salish affinities of several tribes on the side of the coast have now been clearly shown. 
 
 Tribal Subdivisions. 
 
 The name of the Shuswaps for themselves, or for Indians in general as distinguished 
 from other peoples, is Koo'-H-mooh, " the people," or, perhaps more strictly, " mankind." 
 They are divided into numerous village-communities, of which a number, though by no 
 means a complete list, is given on a later page. The existence of many small dependent 
 villages or hamlets with names of their own, renders it very difficult to make a satisfac- 
 tory enumeration of the numerous septs. Superior to these, however, five principal divi- 
 sions, depending on differences of dialect, and recognized as such by the natives them- 
 selves, exist among the people of Salish stock in British Columbia. These are given 
 below, together with some notes on the limits of each, which, however, are to be regarded 
 merely as in further explanation of the map upon which the boundaries are drawn. 
 These boundaries nearly correspond with those given by Dr. Boas on the map accompany- 
 ing his report, but the scale of that map is too small and the geographical features too inde- 
 terminate to enable the sub-divisions to be shown with precision. On the earlier map 
 which accompanies the " Comparative Vocabularies of the Indian Tribes of British Col- 
 umbia" no attempt was made to show the precise lines of division. 
 
 1. Shoo-whd'-pa-mooh {Sa'-Q,uapniaQ„ Boas ; Se-huapm-uh, Mackay.) These are the 
 Shuswaps proper, from whom the name here applied to the group of related tribes is 
 
 ' Smhwap, as written by Mr. Mackay, is, as he urges, no doubt nearer to the true pronunciation. Shushrmp 
 as employed by Dr. Boas in the heading of his article above cited, is yet another variant. As, however, none of 
 these forms can lay claim to accuracy, and the name is here employed merely as a general designation, I do not 
 feel justiiied in adding to the confusion which already exists in the matter by changing the orthography long 
 established on the maps. 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 5 
 
 derived. The people of this tribe and speaking an identical dialect, possess the largest 
 territory, which includes the Shuswap Lakes and Adams Lake, the valleys of the South 
 and North Thompson Rivers, and nominally extends northward to Quesnel Lake, though 
 so few Indians inhabit or hunt in that region that it is difficult there to fix the limit 
 exactly. The furthest northern point on the Fraser reached by the Shoo-wha'-pa-mooh, 
 is in the vicinity of Soda Creek ; but to the south of the Chilcotiu River their country 
 extends to the west of the Fraser, of which river they claim both sides as far down 
 as, and including, the village of Kiol-kwi-a-kwll' (Bob's village), situated nine miles 
 below Big Bar Creek. They thus spread westward to the north of the Lillooets, and are 
 the only people of the Shuswap tribes whose boundary marches with that of the Tinueh. 
 The country about Clinton and the valley of Hat Creek is part of their territory, including 
 the village of Skivai'-luh, on Pavilion Creek. To the south they are bounded by the 
 Thompson.s and Okanagans. They extend nearly to Ashcroft, on the Thompson River, 
 but do not include the Stlahl village there, which is Thompson. Eastward, the boundary 
 runs thence nearly along the watershed between the Nicola and Thompson, but Trout 
 Lake, at the head of one branch of Gruichon Creek, is claimed by the Shoo-wha'-pa-mooh. 
 Grande Prairie belongs to the Okanagans, but all the lower part of the Salmon River, with 
 the Spallumsheen valley nearly as far south as the head of Okanagan Lake, is Shoo-wha'- 
 pa-mooh country. 
 
 A small isolated band of Shoo-wha'-pa-mooh is situated near the head of the Colum- 
 bia River, in the midst of the Kootenaha country, as indicated on the map accompanying 
 the " Comparative Vocabularies." According to notes supplied by Mr. J. "W. Mackay, this 
 baud emigrated thither about forty years ago, from the North Thompson ; following a 
 route which reaches the Columbia near the mouth of Canoe River. The emigrants 
 there made friends with some Stoney Indians who were in the habit of crossing the 
 Rocky Mountains by the Howse Pass, for the purjiose of taking salmon in the Columbia. 
 Supported by these allies, the Shoo-whfi-pa-mooh colonists were able to hold their own 
 till the influx of the whites occurred and prevented further overt acts against them. 
 
 The Shoo-wha'-pa-mooh call the Tshilkotin Pis-he' -hun-iim ; the Thompsons, according 
 to Mr. Mackay, N-ku-tam-euh. Mr. Mackay states that N-ku is the numeral " one," lam-euh 
 or tavi-uh means " land," the compound word thus signifying " one laud," " one other 
 laud," or the people of another land or country. The Okanagans apply the same name to 
 the Thompson Indians. The Shoo-wha'-pa-mooh name for the Okanagans is Soo-wdn'-a- 
 mooh {Su-a-nu-mtdi, Mackay). English and Canadian people are named sa-ma. The people 
 of the United States Sui-apm-nh. 
 
 2. Siri'-tlum-ooh{S(!('i'llumci, Boas; St/at-Hmuh, MeLckay .) These are the people usually 
 known as Lillooets. They inhabit a comparatively restricted territory which lies for the 
 most part to the west of the Fraser River, and, generally speaking, extends westward into 
 the rugged country of the Coast Ranges as far as the Indians carry their wanderings from 
 the side of the Fraser. The dialect spoken by these people differs very markedly from 
 those of the neighbouring Shuswap tribes. Their boundary on the side of the other 
 Shuswap tribes has already been indicated, except to the south, where they meet the 
 Thompson Indians. In this direction they extend along both sides of the Fraser nearly 
 to Foster Bar of the maps, their lowest village here being that named Nes-l-kip, on the 
 west side of the river. To the west they claim Seton Lake, but, according to my inform- 
 ant, not Anderson or Lillooet Lakes of the maps. 
 
6 GEORGE M. DAWSON ON THE 
 
 3. N-tla-ka-pe-mooh [NlJakija'pamuCi, Boas ; N-hla-kapm-uh, Mackay). These people are 
 generally referred to as the Thompsou River Indians, or briefly as the " Thompsons." 
 They are bounded to the north by the Lillooets and Shoo-whil'-pa-mooh, as already indi- 
 cated, while to the east their boundary marches with that of the Okanagans, where they 
 claim the country to the west and south of Nicola Lake, but not the borders of the lake 
 itself They occupy the entire Similkameen valley nearly to the place named Keremeeos, 
 but exclusive of that locality, which belongs to the Okanagans. Westward they follow 
 the tributaries of the Similkameen to, or approximately to, the watershed between these 
 and the branches of the Coquihalla. They extend southward on the Fraser to Spuzzam, 
 and westward in the Coast Ranges as far as the sources of streams flowing to the Fraser. 
 
 The N-tla-ka-pe-mooii, according to Mr. Mackay, call the Okanagans Schil-hu-a-ut and 
 Schit-hu-a-ut-nh. The Indians of the Lower Fraser, who speak various dialects of the 
 Kawitshin language of the " Comparative Vocabularies," again according to the same 
 authority, name the N-tla-ka-pe-mooh Homena, or " inland hunters." 
 
 4. Oo-ka-7ia-kane {Okan'i' kTn, Boas ; U-ka-nakane, Mackay). These people are gen- 
 erally known as Okanagans. They inhabit the country to the south and east of the Shoo- 
 whfi'-pe-mooh and N-tla-ka-pe-mooh, including Okauagau Lake of the maps and its 
 Adcinity. Their principal place or centre was in early days to the south of the interna- 
 tional boundary, and this ijlace, according to Mr. Mackay, i-s still known to them by the same 
 name as that by which they designate themselves. Their eastern boundary is somewhat 
 indefinite, as between Okanagau Lake and the Columbia valley there exists a large tract 
 of broken wooded country, which was employed only as a hunting-ground. The Kettle 
 River valley probably belonged to the Okanagans, but they seldom extended their excur- 
 sions to the Columbia north of the international boundary. The Oo-ka-na-kane name for 
 whites generally is Pek-il-sa, from pek, " white." 
 
 5. The S-na-a-clnkst, a sept or tribe of the Salish proper, claim the fishing and hunt- 
 ing grounds along the western leg of the Columbia River, including the Arrow Lakes 
 and the lower part of the Kootanie River from its mouth to the first fall, which was a 
 notefl fishing place. They now, however, migrate to the north of the international 
 boundary only in the summer season, their centre and winter quarters being in Montana. 
 Their country thus forms a wedge between that of the Oo-ka-na-kane and Kootenuha. 
 The S-na-a-chikst being linguistically a subdivision of the Salish proper, of which the 
 name has been extended to cover a group of linguistically allied people, do not stand 
 quite in the same rank as the four larger divisions previously enumerated, and might 
 appropriately be designated simply the Salish. The country occupied by them is 
 included in that of the Oo-ka-na-kane on Dr. Boas' map. I have never met with these 
 people, and the facts above noted, together with the rendering of the name, are derived from 
 Mr. Mackay. The same gentleman states that the Fend d'Oreilles (Kullspselm, or " people 
 of the flat land") and the Spokanes may equally be classed as branches of the Salish proper. 
 The Salish proper, as is well known, were originally designated the " Flat-heads," though 
 not in the habit of artificiallv deforming the cranium. When first discovered by the 
 Canadian voyageurs, slaves from tribes of the coast, where the head was usually deformed, 
 were found among them. 
 
 In concluding this general review of the tribal sub-divisions of the people here col- 
 lectively named Shuswaps, it may be of interest to add the following list of names used 
 
 ^ 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 
 
 by several of these tribes and by other allied tribes for themselves as " the people " or 
 " mankind." (See p. 4.) This has been drawn up by Mr. J. W. Mackay, whose 
 orthography is retained : — 
 
 Trihe. 
 
 Se-huapm-uh. 
 
 XJ-ka-nakane. 
 
 N-hla-kapm-uh. 
 
 Tribes of Yale and 
 Hope. 
 
 " The People." 
 Ka-ki-muh. 
 Ske-luh. 
 Ske-yuh. 
 
 Hum-a-luh. 
 
 Tribe. 
 Lower Eraser. 
 Songhees. 
 Clallum. 
 Kaue-chin. 
 Skagit. 
 
 " The People." 
 
 Hue-la-rauh. 
 
 Hue-Iang-uh. 
 
 Hue-yang-uh. 
 
 Hue-la-muh. 
 
 Hum-a-luh. 
 
 This alone serves very clearly to show the fundamental identity in language through- 
 out, and the Salish connections of some of the peoples of the coast. 
 
 Villages and Houses. 
 
 The construction of the winter dwellings of the Shuswaps, or Keekwilee-h.ousQii as they 
 are generally named in Chinook jargon, has been described in some detail by Dr. Boas in 
 his paper already cited, and need not therefore here be entered into. As, however, these 
 primitive and partly subterranean dwellings are now seldom seen, the plan and elevation 
 of the main framework of a particularly characteristic one met with in the Nicola valley, 
 differing somewhat from that illustrated by Ur. Boas, is here presented. The sketches 
 upon which these are based were made by myself and Mr. J. McEvoy in 1889. Upon the 
 main framework fascines of small sticks and brush are laid radially, and upon these the 
 outer covering of earth is then spread. From the size of the hollows marking the former 
 
 positions of houses of this kind in certain parts of the country, their diameters in some 
 instances have been as much as twenty-five feet. The name of the winter house in Shoo- 
 wha'-pa-mooh is kais-is'-ti-kin, in N-tla-ka-pe-mooh si-is' -ii-kin. 
 
8 GEOEGE M. DAWSON ON THE 
 
 The wiuter villages represented the permanent centres of the tribal subdivisions, to 
 which the people gathered during the cold mouths of each year. The sites of these vil- 
 lages are still easily recognized, where they have not been converted into ploughed fields 
 or removed altogether in consequence of gold mining operations. The localities have evi- 
 dently in all cases been very carefully chosen, the essentials being a warm southern 
 exposure as much sheltered as possible from wind, particularly the cold down-river wind 
 of winter ; a dry, sandy or gravelly soil, and convenient access to water. These wiuter 
 village sites are, moreover, found only in the lower and larger valleys, and particularly in 
 those of the Fraser and Thompson rivers and their main tributaries. Traces of single 
 houses of this kind, or scattered groups of two or three, are occasionally, though rarely, 
 found in some of the higher and smaller valleys, but nothing that might be named a vil- 
 lage. The great paucity of the remains of residences of this kind in the Okanagan country 
 would seem to indicate that the corresponding division of the Shuswaps scarcely used the 
 Keekwilee-house, but further information on this point is desirable. 
 
 All the old village sites which were identified on the area of the Kamloops sheet of 
 the geological map (shortly to be issued) have been clearly marked on it. Outside the 
 area of this map, the following places were noted as important old village sites : — North 
 Thompson valley near mouth of Barriere River ; north side of outlet Little Shuswap 
 Lake ; flats near the mouth of Adams River between Great and Little Shuswap Lakes ; 
 south-west side of outlet of Adams Lake ; low promontory where the present village 
 stands near the lower end of Adams Lake. 
 
 The actual A'illages of the Shuswaps, as might be anticipated, frequently coincide in 
 position with some of the old sites, but ordinary log-houses are now built. 
 
 Temporary summer residences at hunting or fishing places, are as a rule roughly con- 
 structed of poles, which are then covered with matting or roughly wattled with branches. 
 The size and forms of these are very varied and quite irregular. A semi-permanent dwell- 
 ing or lodge of more definite plan is, however, still also occasionally met with. This is 
 also illustrated and described by Dr. Boas, but as a sketch made by Mr. McEvoy differs 
 slightly from his and is also more detailed, it is presented here. Where I have seen these 
 lodges they stand on the open ground without any excavation, and as they have been 
 found in occupation both in spring and autumn, they can scarcely be classed as distinct- 
 ively winter lodges, though doubtless used also at this season. In the figure, the brush 
 work surrounding the nearer end of the lodge is omitted, but it will be understood that 
 
 Fig. 2. 
 the two semicircular ends of the lodge, sheltered by brush, constitute the sleeping places, 
 while the scaffold above serves for drying provisions or for storing these and other things 
 oiit of reach of the dogs. 
 
SHUSWAP PEOPLE OF BEITISH COLUMBIA. 9 
 
 The sweat-houses or sweating booths of the Shuswaps are identical with those of the 
 Tiuneh, Crees and other peoples. They consist usually of about a dozen thin willow 
 wands, planted in the ground at both ends. Half of them run at right angles to the other 
 half, and they are tied together at each intersection. Over these a blanket or skin is usually 
 spread, but I have also seen them covered with earth. A small heap of hot stones is piled 
 in the centre, and upon these, after carefully closing the apertures, the occupant pours 
 some water. The sweat-house is always situated ou the banks of a stream or lake, so that 
 on issuing therefrom \h.e bather may at once plunge into the cold water. 
 
 The permanent marks of old inhabited places met with throughout the Shixswap 
 country are of the following kinds : — 
 
 Sites of old Keekwilee-houses, in the form of hollows ten to thirty feet in diameter. 
 These hollows soon become widely saucer-shaped depressions, and they mark the positions 
 of old winter houses or winter villages. Old fish-caches. — These are found after the lapse 
 of some time as similar hollows, but deeper and narrower in proportion, being usually 
 from three to six feet wide only. As originally made they are cylindrical pits excavated 
 in dry ground and lined with bark. Dried salmon is then piled into them, and the whole 
 is covered with bark and earth. Such caches often occur about the sites of winter villages, 
 but are also frequently found at a distance from these and grouped around the actual fish- 
 ing places. Root-baking places. — In baking various roots, more particularly those of the 
 lily [Lilium Columbianum) , a spot is first cleared and a fire built upon it. When the sur- 
 rounding soil has become sufficiently heated, the roots, enveloped in mats or green herb- 
 age, are laid upon the bed of the fire, and the whole is covered up by piling together the 
 earth from all sides upon the mass of roots. After the lapse of a sufficient time the roots 
 are dug out in a baked or steamed condition, and either at once eaten or dried for future 
 use. Such root-baking places are usually in the vicinity of root-gathering grounds, and 
 after some years appear as low cones from fifteen to twenty feet in diameter, with mini- 
 ature craters in the middle. These might easily be mistaken by an imaginative anti- 
 quarian for old sacrificial sites, on account of the evident traces of fire which the stones 
 and earth show. 
 
 To the above it may be added that a little group of fire-scarred stones buried in moss 
 or other vegetation, and marking the site of an old sweat-house, is often found as an 
 enduring sign of the spot near which a hunting or fishing camp has been pitched many 
 years before. 
 
 One of the largest and most important sites of the old winter villages which has been 
 noted is that known as Hut-tsat-tsl, or " cold spring." This is situated on the north side 
 of the valley of Kelly Creek, about two miles below the lake. Just below the old village 
 site the stream plunges precipitately down to the Fraser River, its lower valley being nearly 
 impassable. If all the old Keekwilee-houses here indicated by hollows still visible were at 
 any time simultaneously inhabited, the population must have been numerous. It has been 
 long abandoned, and in and about the sites of the houses large trees of at least one hundred 
 years of age are growing. The present Indians say that the old people carried their dried 
 salmon up from the edge of the river to this winter village by way of the valley of the 
 small stream immediately north of Kelly Creek, which is still named Ni-hlip-toto'-us-tum, 
 or "going over stream," and on this route are two smaller groups of hollows representing 
 houses and showing similar signs of considerable antiquity. The site of Hut-tsat-tsl was 
 
 Sec. II, 1891. 2. 
 
10 GEOEGE M. DAWSON ON THE 
 
 an ideal oue for a winter residence, being well sheltered, having a southern exposure, 
 and being amply supplied with wood and water. The neighbourhood must also have 
 been a good one for hunting deer. 
 
 G-KAVES AND BURIAL PLACES. 
 
 Near all the permanent villages or winter village sites are burial places, and for pur- 
 poses of burial sand-hills were generally chosen, probably because of the ease with which 
 o-raves might be dug in these. The burial places are often on prominent points of terraces 
 or on low hills overlooking the river, along the main valleys, such as those of the Fraser 
 and Thompson. Whether such prominent points were chosen on account of their position, 
 or in how far they were merely selected because of the convenient occurrence of sand-hills, 
 I do not know, but believe that both these circumstances may have co-operated. No burial 
 places were noticed, however, on the higher plateaux or in the mountains, near the places 
 to which the Indians resort for htinting, berry-picking or root-gathering, and it is probable 
 that the bodies of those who died in such places were always in old times, as they still 
 are, carried down to the lower and larger valleys for interment. 
 
 A small house-like or tent-like erection was generally made over a grave, and this 
 was furthermore usually surrounded by a fence or enclosure, while poles with flags or 
 streamers were also often set up at the grave. Some years ago, carved or painted figures, 
 generally representing men, were commonly to be found about the graves along the Fraser 
 and Thompson. The posts of the enclosure were also not infrequently rudely carved 
 and painted, while kettles and other articles of property were hung about the grave or in 
 its vicinity. Horses were in some cases killed, and the skins hung near the graves ; but 
 most of these objects have now disappeared, and crosses are very frequently substituted 
 for the old carvings. 
 
 The most interesting old burial place met with, is that on the point of land between 
 the Fraser and Thompson near Lytton. On this point is a low sand-hill which rests upon 
 a rocky substratum, and stands probably 100 feet above the rivers. It is about 150 yards 
 long and 60 or 60 yards in width, and has been employed throughout its extent for pur- 
 poses of burial. Near the sand-hill there are traces of an old village site, but whether 
 this was occupied contemporaneously with the burials it is impossible to say. The strong 
 up-river winds have resulted in curtailing the limit of the sand-hill on its southern side and 
 extending it northward, and this process has probably been considerably accelerated dur- 
 ing the past twenty or thirty years by the destruction of the natural vegetation by cattle 
 and horses. As a result of this, trough-like hollows are being worn ou.t and hillocks of 
 blown sand formed in new places, and much of the old burying ground has thus now 
 been completely gutted. The sand hill has evidently been used for purposes of burial 
 for a considerable period, the interments having the greatest appearance of age being those 
 at the southern end, while those at the opposite extremity have a comparatively modern 
 aspect. 
 
 In 18*7T, when I first visited this place, large numbers of bones and of implements, 
 etc., were lying about, and the collections then made, including seven moderately perfect 
 skulls, are now in the museum of the G-eological Survey. It was estimated that at least 
 several hundred persons must have been buried here. It seemed, from what could then 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 11 
 
 be seen, that many or most of the bodies had been buried in the visual upright sitting 
 posture, though others appeared certainly to have been bent into a sitting posture and 
 then laid on the side, and a few cases seemed to shew that the bones had been laid closely 
 together after the disappearance of the softer parts of the body. The implements and 
 objects found had evidently been placed immediately about the body in each case, and in 
 some instances numbers of flakes, scrapers, etc., were lying together in such a manner as 
 to show that they had been contained in a single package. Yellow and red ochre was 
 common in some of the graves, and in one instance the head had been thickly covered 
 with red ochre, which still adhered to the skull. The best and most shapely implements 
 found were those associated with bodies buried near the crest of the hill, and, generally 
 speaking, the older occupants were better provided in this respect than the most recent. 
 It seemed obvious in all cases, however, that the objects accorded to the dead were rather 
 intended to represent certain forms of property than to be of actual utility. Thus may 
 be explained the large proportion of flakes of arrow-stone to the number of arrows, and 
 the fact that many of the latter were crooked, or from their size and slender form more 
 ornamental than useful ; also the occurrence of prettily coloured pebbles, crystals of quartz 
 and calcite and pieces of mica. Small rod-like pieces of black slate, not unlike though 
 somewhat thicker than ordinary slate-pencils, were moderately common. 
 
 Copper, in the form of small beaten sheets or plates, evidently used for purposes of 
 ornament, was the only metal certainly found in association with the interments, though 
 a drop-shaped piece of lead may have been so associated. No iron implements were 
 found. A small blue glass bead seemed to belong to one of the later graves. There was 
 ihns little or no evidence of trafiic with the whites at the time of the burials, and admit- 
 ting that the objects above mentioned had been obtained in this way, it was conjectured 
 that the place had been abandoned as a burying ground shortly after the whites first 
 reached the "West Coast, and that the older graves considerably antedated this period. 
 The Indians now resident at Lytton state that they have no knowledge of the people who 
 were buried at this place. It is, of course, impossible to affirm definitely that the people 
 buried here were the ancestors of those now living in the same region, as most at least of 
 the burials belong to a time which is practically prehistoric. It is highly probable, 
 however, that these interments are those of the N-tla-ka-pe-mooh of the last century. 
 
 Various small animals appear to have been buried with some of the bodies, and 
 amongst these the bones of a beaver and the jaw of some animal like a martin were dis- 
 tinguishable. These, with the occurrence of teeth of bears, perforated for suspension, and 
 the nature of the weapons, would appear to indicate that the people were rather hunters 
 than fishermen, though the presence of numerous adzes seems to suggest canoe-making 
 as an art practised. Shells of dentaliiim and perforated scollop shells [Peclen caurinus) 
 show that trade was carried on with the coast. 
 
 Of objects found in these graves besides those above referred to, the following may 
 be mentioned : — Adzes made of wapiti antler, precisely similar to those found in shell 
 heaps on Vancouver Island ; jade adzes and chips and selvage pieces of jade cut from 
 adzes during their manufacture; antler points and pointed bone awls or bodkins; stone 
 skin-scrapers ; borers of chert or arrow-stone, and notched edges of the same, probably for 
 scraping and shaping thongs ; pestle-shaped hammers and one oval hammer of granite, 
 well shaped and with a deep median groove for attachment ; straight pipes made of steat- 
 
12 GEOEGE M. DAWSON ON THE 
 
 ite, shaped much like an ordiuary cigar-holder and marked with patterns in incised lines. 
 Mr. J. W. Mackay has since also obtained from the same place a small pipe which differs 
 in shape from any heretofore seen by me in British Columbia. Of this, though not as 
 that of a characteristic form of pipe, a figure is given. (Fig. 3.) 
 
 Fig. 3. 
 
 Another burial place which may be noted, is situated on the terraces above the 
 bridge which crosses the Fraser near Lillooet. This, like the last, is being bared by the 
 blowing away of the sandy soil. No very modern interments appear to have been made 
 here, but some with which rusted fragments of iron, apparently knives, are associated, are 
 probably not more than fifty years old. Numerous roughly made stone arrow-heads, 
 together with many flakes and chips, again occur here, in association with the bones. 
 Part of a straight steatite pipe, like those from the Lytton graves, was also found. With 
 other bodies considerable quantities of dentalium shells had been buried, probably in the 
 form of some ornaments the stringing thongs of which had disappeared. One skeleton 
 was accompanied by several hundred neatly made flat bone beads, somewhat irregular in 
 size and shape, and showing evidence of having been ground into form, apparently on 
 some rough stone. Bone awls or borers of various sizes were abundant. Two pieces of 
 fine-grained argentiferous galena were also found. These, if placed together by their flat 
 edges, form a pear-shaped thick disc, with rounded outer edges. Each part is bored for 
 suspension or attachment. Some at least of the bodies had been surrounded with bark, 
 or the graves may have been lined with bark before the bodies were placed in them. 
 Charcoal and ashes were in such association with the remains as to show that the bodies 
 had either been partially burnt or that fires had been built above them after shallow 
 burial — probably the latter, as none of the bones or objects buried with the bodies were 
 themselves observed to show signs of fire. 
 
 Customs, Arts, etc. 
 
 I am unable to give any detailed account of the burial customs of the Shuswap 
 people, but the following notes bearing on these were made in September, 1877, when I 
 was camped near the mouth of the Coldwater, in the Nicola valley. A considerable 
 gathering of Indians from different parts of the country was then occurring at this place. 
 Two separate camps were formed, and when all had collected a sort of ceremonial reburial 
 of the dead was to occur. The preliminary ceremonies in progress appeared to consist of 
 dances, the women, dressed in their best, dancing, while the men sang, and men dancing 
 in imitation of animals, such as the rabbit and the coyote. Singing and drumming accom- 
 panied all the dances, and I was informed that there was eventually to be a " potlatch " 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 13 
 
 or distribution of property, but was unable to ascertain the precise nature or order of the 
 proceedings. One man was seen to arrive with the bones of a brother wrapped in a cloth 
 and tied behind his saddle. The remains had in this case been brought from Vermilion 
 Forks, on the Similkameen, where the man died about a year before, and were thus being 
 returned to his own country, where the feast was in progress. 
 
 The Tshilkotin Indians, the nearest Tinueh tribe to the northward of the Shuswaps, 
 are said to have frequently, though not invariably, burnt the bodies of the dead on a pile 
 of logs, and when death occurred far from the home of the individual the ashes were 
 carefully collected and carried back for ultimate interment. 
 
 The dead were never under any circumstances burnt by the Shoo-wha'-pa-mooh, with 
 whom bodies were buried in a sitting posture, wrapped in deer skins. The notes already 
 given respecting the graves near Lillooet, go to show that if bodies were not burnt by the 
 Stfi'-tlum-ooh, the building of a fire on the grave was at least occasionally a portion of the 
 mortuary rite. 
 
 The following notes respecting other customs of the Shuswaps are very incomplete, 
 but already most of the usages referred to have either disappeared or have become much 
 modified : — 
 
 Mr. J. W. Mackay informs me that he has discovered that, in primitive times, in 
 the case of a man dying and leaving behind him a widow or widows, his brother next in 
 seniority took the widow to wife. The right of a man to the widow of his deceased 
 brother was considered as incontestable as that to his own wife or wives, and the women 
 had equally a claim to receive from him the duty of a husband, which if not accorded 
 rendered the man despicable in the eyes of his tribe, and absolved the widow or widows 
 from their dtity to him. 
 
 The proper name of a man is changed from time to time during his life, the new 
 name assumed being that of some dead kinsman. No strict rule obtains now as to the 
 name taken, whatever may have been the usage formerly. Thus a man may at will adopt 
 the name of a dead elder brother, or that of his father if dead. No ceremonial feast 
 occurs on this occasion, but merely a gathering of the people at the instance of the chief, 
 when the new name is announced. 
 
 Young men on reaching manhood were accustomed to separate themselves and go 
 away alone into some solitary part of the country, where they would sometimes remain 
 for three or four months. They might hunt or trap, but must avoid contact with other 
 people and keep away from habitations. Occasionally a young man thus engaged would 
 clear a course in the woods or arrange bars for running or for jumping, and thus endeavour 
 to increase his strength and endurance. They also meditated and dreamed dreams till each 
 discovered his particular guardian spirit. 
 
 Young women, at the time of reaching maturity, and thereafter at recurrent periods, 
 are accustomed to wander forth alone after dark, for considerable distances, breaking 
 small branches from the trees as they go and scattering them about or suspending them 
 upon the limbs of other trees. Young fir-trees a few feet in height are thus often split 
 and torn apart for several feet, or the branches or growing tops tied in knots. This cus- 
 tom still prevails and the tokens of it may often be observed near Indian camps. No 
 explanation of its meaning can be offered. 
 
14 GEOEGE M. DAWSON ON THE 
 
 I find, as the result of special enquiry on the subject, that all the Shuswaps formerly- 
 had hereditary hunting grounds, each family having its own peculiar hunting place or 
 places. This custom is still preserved among the Indians of the Nicola region, and 
 tormerly obtained among the Kamloops people also, though it is there now practically 
 obsolete. 
 
 An Indian who invites another to go hunting with him, gives to his friend the first 
 deer, if several are killed. If but one is killed it is divided, but the skin belongs to the 
 friend in any case. If a man is hunting beyond the border of the recognized territory of 
 his people, and one of the men holding claims to the region upon which he has thus tres- 
 passed hears him shoot, the owner of the locality heads for the place, and on arriving 
 there expects to be feasted on the game obtained by the hunter. 
 
 Various more or less obvious devices are resorted to for the purpose of conveying 
 information by signs. A rag of clothing, particularly a small piece or pieces of coloured 
 or other easily recognizable material from a woman's dress, left in a forked twig, indicates 
 that a person or party of persons has passed. If the stick stands upright, it means that 
 the hour was noon, if inclined it may either point to the direction of the sun at the time 
 or show the direction in which the person or party went. If it is desired to show both, a 
 larger stick points to the position of the sun, a smaller to that of the route followed. If 
 those for whose information the signs are left are likely to arrive after an interval of sev- 
 eral days, a handful of fresh grass or a leafy branch may be left, from the condition of 
 which an estimate of the time which has elapsed can be formed. Such signs are usually 
 placed near the site of the camp-fire. Simple devices of this kind are, of coarse, by no 
 means peculiar to the Shuswaps. 
 
 I am unable to confirm Dr. Boas' statements respecting the use of a sign language. 
 (Op. supra cit. p. 87.) Signs are employed as an adjunct to speech, but, so far as I have 
 observed, not more commonly or systematically than is usual with any other Indians. 
 
 The " potlatch " or donation feast, which is everywhere among the tribes of the lit- 
 toral of British Columbia most important, does not seem to have occupied a prominent 
 place among the customs of the Shuswaps. Traces of it are nevertheless found in con- 
 nection with feasts for the dead, marriage feasts, etc. 
 
 Very considerable changes have occurred among the Shuswaps since the introduction 
 of the horse among them. This, according to notes given on a later page, appears to hav^e 
 happened very early in the present century. The horse has now become the most valued 
 property of the natives, and the possession of many and good horses the most important 
 element of wealth and social prominence. Though the knowledge of horses is thus com- 
 paratively recent, it is often only after consideration and reflection that the present 
 Indians will admit that at a former time they were without horses. 
 
 In addition to the ordinary and always rough dug-out canoe, made from the cotton- 
 wood, and employed occasionally on certain lakes or for the crossing of rivers, the Shus- 
 waps in the eastern part of their territory in British Columbia, made small and shapely 
 canoes from the bark of the western white pine {Firms munticola). These may still occa- 
 sionally be seen on Shuswap Lake and in the vicinity of the Columbia. The inner side of 
 the bark, stripped from the tree in one piece, becomes the outer side of the canoe, which is 
 fashioned with two sharp projecting spur-like ends, strengthened by wooden ribs and 
 thwarts internally ; the whole is lashed and sewn with roots, and knot-holes and fis- 
 
SHUSWAP PEOPLE OF BEITISH COLUMBIA. 15 
 
 sures are stopped with resin. The canoes thus made are very swift, and for their size, 
 when properly baUasted, remarkably seaworthy. (Fig. 4.) 
 
 Fig. 4. 
 
 The salmon, in its various species, is one of the principal sources of food supply for 
 all the tribes living along the Eraser and Thompson and their tributaries. Dried salmon 
 forms a considerable part of the provision made for winter, and before attempts at agri- 
 culture were begun constituted the sole winter staple. The right to occupy certain 
 salmon-fishing places, with the annual A'isit to these of the more remote families and the 
 congregation of large numbers of Indians at specially favourable places, largely influenced 
 the life and customs of the Shuswaps. In the same way, the most important news w^hich 
 could be conveyed from place to place, if not that of some warlike incursion, was that of 
 the arrival of the salmon or the success or otherwise of the fishery. 
 
 Besides the salmon ascending from the sea, a small land-locked salmon {Oncorhi/nclnis 
 nerka var. Kennerlyi), common in the large lakes, is extensively taken in traps and weirs, 
 when ascending streams to spawn, in September. The lake-trout and brook-trout are 
 also made the objects of special fisheries in certain localities, and the white-fish is taken in 
 some lakes in which it abounds. Many methods of catching the salmon and other kinds 
 of fish are practised. 
 
 On the large and rapid rivers, including all that part of the Fraser which runs 
 through the country of the Shuswaps, with much of the Thompson, the salmon is usually 
 taken in a bag-net fixed to the end of a long pole. (Fig. 5.) This is manipulated by a 
 
 man who stands on a projecting stage above some favourable eddy or other suitable and 
 always well known spot, which is thus occupied every year at the appropriate season. 
 This is the same mode of fishing which is practised by the Indians who occupy the banks 
 of the Fraser below the Shuswap territory. In tranquil reaches of the South Thompson 
 
16 
 
 GEOEGB M. DAWSON ON THE 
 
 and in some other places, suck as the entrances to various lakes, salmon and other fish are 
 speared by torchlight, the usual three-pointed and barbed fish-spear being employed. 
 
 On the smaller rivers and streams, weirs and traps of various kinds are in use. One 
 of the common forms, named Uil-viin by the Shoo-wha'-pa-mooh, is illustrated in the 
 accompanying sketch, (Fig. 6) which is from a photograph taken on the Nicola Eiver in 
 1889. It is, of course, essential that a weir of this kind should run completely across the 
 river. In attempting to leap over the obstruction the salmon fall into the basket-like 
 arrangement on the upper side. The framework of the structure is lashed together with 
 bark, and the weir itself is formed of willow or other suitable sticks. 
 
 j,^„t;..V>-^ - 
 
 Fig. G. 
 
 Another form of trap, noted on the Barriere River, consists of two weirs or fences, 
 each of which stretched completely across the stream. Both fences in this case sloped 
 back up stream. The lower one was formed of upright parallel sticks, duly supported, 
 and was provided with inlets below, consisting of converging sticks, which enabled the 
 salmon going up stream to push through, but prevented their return. The upper fence 
 or weir consisted of horizontal poles and withes closely wattled in and supported by 
 stakes. Between the two weirs the salmon remained till from time to time removed by 
 the owner with a fish-spear of the usual type. (Fig. Y.) 
 
 Fig. 7. 
 
 For catching trout in smaller streams, the Shuswaps also employ a cylindrical fish- 
 trap composed of split pine sticks (P. Murrayanu) lashed together, and having an entrance 
 at one end formed of convergent pointed sticks. One or more of these are fixed in a suit- 
 ably constructed weir. This trap is identical with that employed by the Tinueh to the 
 north. It is named Pip'-iih by the Shoo-whA'-pa-mooh, and is generally employed in 
 catching trout which are running up to spawn. 
 
SHUSWAP PEOPLE OF BEITISH COLUMBIA. 
 
 17 
 
 Another simple but effective trap, used for fish wheu descending the small streams, 
 or running out of the smaller lakes, is shewn by the annexed diagram. (Fig. 8 ) The two 
 trough-shaped parts of which this consists are formed of willow sticks tied to bent cross- 
 pieces of the same or other suitable wood. The couvergent down-stream end of the lower 
 trough, is simply arranged by tying together the leafy extremities of the branches of 
 which it is composed. The upper entrance to the trap is partly concealed by overhanging 
 leafy boughs. The owner sits at no great distance, so that the fish may be removed 
 whenever they enter the lower trough and before they have time to escape by leaping 
 or otherwise. The Shoo-whfi'-pa-mooh name of this trap is mooh' . (Fig. 8.) 
 
 Fig. 8. 
 
 The Thompson Indians say that fire was originally obtained by them by friction, a 
 wooden drill being turned between the palms of the hands for this purpose. The point 
 of the drill was pressed against a second piece of wood, the dry root of the poplar being 
 used for this purpose. When it was desired to carry fire for some distance, dry cedar bark 
 was made up into rolls (described as being four or five feet long), which gradually 
 smouldered away, lasting for a long time. "Where cedar-trees did not grow near the vil- 
 lages the bark was sought for in the neighbouring mountains. 
 
 Bows were formerly made chiefly of the wood of the juniper (Juniperus occidentalis), 
 named poontlp. They were also sometimes made of yew (Taxiis hrevifolia), named skin'-ik, 
 though this tree is scarcely to be found in the Shuswap country. It is reported, however, 
 to grow far up the North Thompson valley. The bow was often covered on its outer sur- 
 face with the skin of a rattle-snake, which was glued on in the same manner which was 
 customary among some tribes of the Great Plains. Arrows were made of the wood of the 
 service-berry. Arrow-heads and spear-heads were made of various kinds of stone, always 
 chipped. The materials are mentioned later in connection with the tradition of the 
 origin of the arrow-stone proper. 
 
 There are within the country of the Shuswaps three notable and well-known local- 
 ities from which red ochre for paint was derived. One of these, named Skwu-kil-ow, is 
 situated on the east side of Adams Lake, five miles from the lower end of the lake. 
 Another, named Ts/d'-a-men, or " red paint," is the remarkable red bluff from which the 
 Vermilion Forks of the Similkameen River is named, the name of the north branch, Tula- 
 meen, representing the Indian word just quoted. This bluff is about three miles above the 
 Forks.' The third locality is on the Bonaparte, not far above the mouth of Hat Creek. 
 This has not been precisely identified nor was its name ascertained. 
 
 ' For description see ' Report of Progress Geol. Surv. Can. 1877-7S,' p. 130 b. 
 
 Sec. II, 1891. 3. 
 
18 GEOEGB M. DAWSON ON THE 
 
 The paint- producing locality on Adams Lake is still widely known among the Indians, 
 and is said to have been resorted to from time immemorial. There is here near the beach 
 a shallow cave, which has evidently been somewhat enlarged if not altogether formed by 
 digging for ochre. It is hollowed along the strike of some soft pyritous schists, kept damp 
 by springs, and in which the decomposition of the pyrites produces an abundance of yel- 
 low ochre. This is collected and burnt, when it assumes a bright red colour. A black 
 shining mineral was also used in old times to paint the face. This was either micaceous 
 iron or graphite, probably the former. My informant did not know whence it was 
 obtained, but several places from which either mineral could be got are now known. 
 
 In former times the bark of Pinus potiderosa was much in repute as fuel when the 
 Indians were upon warlike expeditions. A fire made of this bark goes out quickly and 
 does not afterwards smoulder, and it is difficult to tell by an inspection of the embers 
 how long ago the fire was made. 
 
 Baskets are made of the tough roots of the spruce cut into strips, with which the 
 split stems of grass are worked in by way of ornament. The latter are often dyed with 
 black or red colours. The commonest form is that shown in figure 9. It is usually carried 
 upon the back, by women, and is employed for many purposes. 
 
 Fig. 9. 
 
 In a paper on the occurrence of jade or nephrite in British Columbia and its employ- 
 ment by the natives,' I have referred to the fact that implements, chiefly adzes, of this 
 material are not only abundant on the littoral of the province, but are also found in con- 
 nection with Indian graves, etc., along the lower portions of the Fraser and Thompson 
 Rivers within the territory of the inland Salish people. It was also noted that small 
 partly worked boulders of jade had been found on the Fraser and Thompson At a later 
 date I was enabled to announce the discovery of rolled pieces of jade in the gravels of 
 the Lewes, a tributary of the Yukon Eiver,^ and in 1888 similar unworked fragments and 
 rounded boulders of jade were found by Dr. B. J. Harrington and myself, about the site of 
 the old Indian village at Lytton which is alluded to on a former page. A description of 
 these, with analyses, has been given by Dr. Harrington.' It may now be considered as 
 certain, that the jade employed by the natives in the southern part of the interior of British 
 
 1 I 
 
 Canadian Record of Science,' 1887. 
 ' ' Annual Report Geol. Surv. Can. 1887-88,' p. 38 b. 
 ^ ' Trans. Royal See. Can.,' vol. viii, Sect. Ill, p. 61. 
 
SHUSWAP PEOPLE OP BRITISH COLUMBIA. 19 
 
 Columbia, was obtaiued by them in the form of rouuded masses from the gravel banks 
 and bars of the Fraser and Thompson. Thence it was doubtless carried in trade as far at 
 least as the territory of the Shuswap people extended, though always most abundant in 
 the vicinity of the rivers of its origin. Good specimens of jade adzes have been found 
 at Little Shuswap Lake and at Kamloops. 
 
 In the paper above referred to, it was stated that the jade had been cut into fiat pieces 
 and these subsequently trimmed by sawing with a thong or thin piece of wood in con- 
 junction with sharp sand. Subsequent and more extended enquiry, however, shows that 
 the Indians employed for this purpose crystals of quartz, or fragments of such crystals. 
 This depends on the statements of living Indians, but is borne out by the occurrence of 
 such crystals with worn edges in association with cut fragments of jade at Lytton. 
 
 The pestle-shaped hammer so common along the coast, is found also all along the Fraser 
 and Thompson rivers within the country of the Shuswaps. A specimen of the same 
 form has been presented to the museum of the Geological Survey by Mr. D. A. Stewart, 
 C.E., which was obtained on that part of the Kootanie River between the lake of the same 
 name and 1 he Columbia. This carries the pestle-shaped hammer to the extreme eastern 
 limit of the Shuswap people. 
 
 I am not aware that any specimens of the large stone mortars of the coast, have ever 
 been in the possession of the Shuswaps or have been found in their country. 
 
 The measures of length employed by the Shuswap Indians are as follows : — 
 
 Kd-poop, the fathom. Extremities of the arms extended. 
 
 Kil-sl-talis, the half fathom. Extremity of the arm to the breast. 
 
 Ma'-suksl, four fingers, i.e., the width across the knuckles when the hand grasps a 
 
 stick or other similar object. 
 Eri-kij-teh-skwaht, the foot-length. Measured on the ground by placing the heel of one 
 
 foot to the toe of the other. 
 Skio-toios', the half foot. Measured with closed hand, thumb extended, from the 
 
 knuckle of the fourth finger to the extremity of the thumb. 
 , the span. Measured with the hand pressed out, front downward, from the 
 
 end of the long finger to that of the thumb. The hand is so placed that the 
 
 thumb and long finger are nearly in line. 
 
 Plants used as Food or for Other Purposes. 
 
 Several native roots still constitute notable items in the food of the Shuswaps, though 
 their importance in this respect has much decreased since flour and other farinaceous 
 foods have become common, and particularly since the cultivation of the potato has 
 become customary among the Indians. Roots are always dug and cooked or cured by the 
 women. In digging the roots a pointed stick about four feet in length, with a crutch- 
 shaped handle, is used. 
 
 The native root chiefly sought for and most largely employed is that of the lily {L. 
 Columbianum), named tdh-tshm in both Shoo-wha'-pa-mooh and N-tla-ka-pe-mooh. This 
 often weighs several ounces, and the places in which it abounds are well known and 
 
20 GEOEGE M. DAWSOX OX THE 
 
 regularly visited in the early summer or autumn. These localities are generally situated 
 at some height above the principal valleys, on the plateaux or mountains, where camps are 
 formed during the season of harvest. One of the most noted localities for this and other 
 roots is that named Botanie, and this is the special resort of the N-tla-ka-pe-mooh Indians. 
 This root, like most of the others, is cooked by baking in the ground. 
 
 The root of the Balsamorhiza {B. sugittatu) is also eaten, being previously roasted or 
 baked in the ground for a period of two or three days. Signs of the old roasting-places 
 are common on hillsides where the plant abounds. The root itself is rather woody, but 
 even when fresh has a not unpleasant liquorice-like taste. It is named tsUt-tsilk' by the 
 Shoo-whfi-pa-mooh, sin-ll-kun by the N-tla-ka-pe-mooh. 
 
 The cinquefoil {Potenlilla anserina) affords an edible root, of which large quantities 
 are gathered in some places, in the autumn. Pul-hV-i-hV, the name of Three-Lake valley, 
 is also that of this plant. 
 
 Early in July the wild onion [Allium cern/mm), nearly ready to flower, is in condition 
 to be gathered, and some families, camping in favourable places for the pi;rpose, engage 
 in this harvest. The women search the open woods and hillsides with crutch-like root- 
 digging sticks in hand, and as each bunch of roots is extracted deftly toss it over the 
 shoulder into a basket carried on the back. Returning to camp, the collections of the day 
 are roasted or steamed in the usual way. The}'- are next dried, and finally made up very 
 neatly into bundles or chaplets and stored for future use. Thus treated the roots are 
 nearly black, and are said to be sweet-tasted. 
 
 The root of Peucedanum eurycarpum and probably those of other species of the same 
 genus are articles of food, while Mr. J. M. Macoun informs me that in June he found the 
 Indians digging the roots of HydrophyUiim cnpUatum at Botanie for the same purpose. 
 
 Another root eaten by the Shuswaps is that of the little Claytonia or spring beauty 
 (C sessilifolia), which grows high on the mountains, and sprouts there along the retreat- 
 ing edge of the snow. The root of the dog-tooth violet (Erythronium giganleum), which 
 grows with the last mentioned, is also eaten. 
 
 In some places on that part of the Columbia which is included in the territory of the 
 Shuswaps, the camass (Camassia esculenta) is abundant, and forms an important article of 
 diet. 
 
 The following excellent description of the mode of cooking the camass in this dis- 
 trict is given by Mr. J. M. Macoun. It will serve equally to explain the process of cooking- 
 roots of other kinds : — 
 
 " The bulbs were collected by the Indians before the seed was fully matured, at which 
 time they consider them at their best. The party I speak of had between twenty and 
 twenty-five bushels of them at the lowest estimate. For two or three days before cooking- 
 was begun, the women of the party were engaged in cutting and carrying to camp 
 branches of the alder and maple (Alnns rubra and Acer glabritm). Several bundles of the 
 broad leaves of Lysidiitiin Kamtschalcense (skunk-cabbage), and two or three of Alectoria 
 j'ubata), the black hair-like lichen that grows in profusion on Larix occidentalis, had been 
 brought with them. 
 
 " Everything being ready, the men of the party cut down a huge pine for no other 
 object, apparently, than to obtain its smaller branches, as no other portion of it was used. 
 
SHUSWAP PEOPLE OP BEITISH COLUMBIA. 21 
 
 A hole about ten feet square aud two deep was tlieu dug in a gravelly bank near the lake 
 shore, which was filled with brokeu pine branches. Upon these were piled several cords 
 of dry cedar and pine, aud this was covered over with small boulders. The pile was then 
 lighted in several places, and left for some hours to take care of itself When the Indians 
 returned to it the stones lay glowing among a mass of embers. The few unburnt pieces 
 of wood which remained near the edges were raked away, and ihe women with wooden 
 spades banked up the sides of the pile with sand, throwing enoiigh-of it over the stones 
 to fill up every little crevice through which a tongue of flame might be thrust up from 
 the coals that still burned beneath the stones. Then the whole was covered with the 
 maple and alder boughs to the depth of a foot or more after they had been well trampled 
 down. Over these were placed the wide leaves of the skunk-cabbage until every cranny 
 was closed. Sheets of tamarac-bark were then spread over the steaming green mass, and 
 upon these the bulbs were placed. About half of them were in bark baskets closed at 
 the mouth, and each holding about a bushel and a half. These were carried to the centre 
 of the pile. The lichen of which I have spoken was then laid over the unoccupied bark, 
 having been well washed first, and over it were strewn the bulbs that remained. The 
 whole was then covered with boughs and leaves as before and roofed with sheets of bark. 
 Upon this three or four inches of sand was thrown, and over all was heaped the material 
 for another fire, larger even than the first one. When this was lighted the sun was just 
 setting, and it continued to burn all night. 
 
 " The next morning our camp was moved away, and I was unable to see the results 
 of the day's labour. I was told, however, by one of the Indians who could speak a little 
 English, that their oven would be allowed a day in which to cool, aud that when opened 
 the bulbs in the baskets would have ' dissolved to lloui',' from which bread could be 
 made, while those mixed with the lichen would have united with it to form a solid sub- 
 stance resembling black plug tobacco in colour and consistency, which could be broken 
 up and kept sweet for a long time." ' 
 
 The picking of each kind of berry is regulated by custom. For each recognized 
 berrying ground some experienced old woman takes charge and watches the ripening of 
 the fruit. Finally, when it is full time, word is sent to the other neighbouring Indians 
 and the harvest begins. The picking and drying of berries is, of course, women's work. 
 The service-berry {Amelanchier alnifolia) is the most important. It is often dried after 
 having been partly cooked, and in the form of black cakes is thus kept for winter use. 
 The mode of drying these berries is similar to that in use by the Tinneh tribes to the 
 north. A large species of blueberry {Vaccinium myrlilloides), named vjl-nau. in Shoo-whfi- 
 pa-mooh, tsoo-tsl-hip in N-tla-ka-pe-mooh, is also important. This generally grows pretty 
 high on the mountains, and to the well-known spots where it abounds excursions are 
 annually made at the appropriate season. The very small low-grov\'ing blueberry (F. 
 myrlillus), which abounds in some wooded places in the autumn, is also gathered in large 
 quantities. For collecting these berries a wooden scoop with a comb-like edge is employed, 
 the excessive labour otherwise necessary being thus obviated. 
 
 The wild currant (Ribes cereum), which grows well only on the dry slopes of the 
 lower and hotter valleys, is also esteemed, and the berry of Shepherdia Canadensis, which is 
 
 ' ' Garden ami Forest,' July 16, 1S90. 
 
22 GEORGE M. DAWSON ON THE 
 
 common only in high cool woods, is largely used, notwithstanding its bitter taste. No 
 edible berry is, in fact, altogether ignored, and few edible substances of any kind, though, 
 curiously enough, none of the Indians ever heard of anyone eating the mushroom, which 
 is often abundant. 
 
 Of the black or bull pine (P. Murrayana), the cambium layer is eaten when it is soft 
 and gelatinous, at the time the leaves are still growing. The thin bark is peeled off and 
 the cambium layer scraped from the surface of the wood. It is sometimes dried and 
 kept, the whole process being precisely the same with that practised by the Tinneh. 
 In the Shoo-wha'-pa-mooh dialect this tree is named ko-kwil-7it\ the cambium layer stl-o- 
 kwulk'. The cambium of Abies si<buljnna, ml-nilp, and that of the cottonwood (Pojmhts 
 trichocurpa) is also sometimes eaten. 
 
 The sappy and still nearly white parts of the large leaf-stalks and stems of the Her- 
 acleum lanalum are eaten in the spring, before the plant acquires the acrid taste which it 
 has at maturity. This, again, is a favourite article of diet with the Tinneh, and when 
 taken at the right stage is not much inferior to celery. This plant is named KOK-lulp by 
 the Shoo-whfi'-pa-mooh, hd-ko by the N-tla-kfi-pe-mooh. 
 
 "When the cones of Pinus atbicaulis are fully formed, toward the end of summer, but 
 before the scales expand and allow the nutlets to fall, the Indian women resort to the 
 mountains where these trees abound at heights between 5,000 and 6,000 feet, often camp- 
 ino- for days there, and gathering and eating the nutlets. The trees are generally not 
 large, and those which have a load of cones are usually cut down in order to obtain the 
 cones. The cones may be simply roasted in the fire, when the scales are easily broken off' 
 like those of an artichoke, and the nutlets may be eaten from the central core in the same 
 manner in which green corn is eaten. They have a not unpleasant taste, though with a 
 distinct suspicion of turpentine, and arc nearly the size of small garden peas. When 
 the cones have been roasted the nutlets are also sometimes beaten out and dried, and 
 thereafter bruised together with berries and eaten. The tree is named is-tsh'i-' kalp , the 
 cones is-lshl-ka-kln, and the nutlets is-tshl'-'kuh, in the Shoo-wha-pa-mooh language. 
 
 Nutlets from the cones of the yellow pine (Pitms pouilerosa) and the Douglas fir {Pseu- 
 dotsuga Douglasii) — Sk't-cVp in both Shoo-wha'-pa-mooh and N-tla-ka-pe-mooh — though 
 much smaller, are also eaten. In this instance the women take advantage of the squirrels 
 and mice as collectors and rob the stores laid away in hollow logs or stumps by these 
 animals. 
 
 The pith or inner part of the stalk of the Epilobium (E. spicalum) is eaten while still 
 young and sappy. This is also commonly employed as an auxiliary article of diet by the 
 Tinneh tribes in Northern British Columbia. It is easily obtained free from the woody 
 part of the stalk by running the back of the thumb-nail along the broken stalk. The 
 Shoo-whfi'-pa-mooh name of this plant is Is'-Ita-fiulp', the N-tla-ka-pe-mooh (sno-kdt. 
 
 The black hair-like lichen (Alectoria jubatu), which grows abundantly on the higher 
 plateaux and mountains upon trees in thick woods, is eaten by the Shuswap people as by 
 the Tinneh to the north. It is called ivl-luh by the Shoo-wha'-pa-mooh, and wl-uh by the 
 N-tla-ka-pe-mooh. Having been collected by the women, it is first freed from twigs and 
 bark and washed in water. Then, surrounded by leaves, etc., it is placed in a hole in the 
 ground and a fire is made above it. The roasting continues for a night, after which it 
 
SHU SWAP PEOPLE OP BEITISH COLUMBIA. 23 
 
 comes out as a flat black mass, whicli is eaten aud said to taste very sweet. The lichen 
 may be gathered at any season. 
 
 The yellow lichen [Evernia vulpina), generally found in abundance on the trees at 
 elevations excL^eding 3,000 feet above the sea in the southern interior of British Columbia, 
 was formerly used as a dye-stuff for hair, cloth, etc. It was boiled in water to extract the 
 colouring matter, and is named ta-kwul-a-mvk'-oo by the Shoo-whfi'-pa-mooh. 
 
 A black dye is said to be obtained from the root of a fern which grows in damp 
 places (either Asplenium felix-famina or Aspidium munitum). Another black dye was pro- 
 duced by boiling together alder bark with roasted iron pyrites. A red dye is obtained 
 from the bark or twigs of the alder boiled in a wooden vessel or basket, also from the 
 stem of a plant which produces a yellow flower (species not recognized). Another red 
 dye consists of the juice of the seeding-head of Chenopodmm capitalum- 
 
 The leaves of the syringa [Philadelphus Lewisii), which abounds in some parts of the 
 country of the Shuswaps, are said to have been formerly employed in lieu of soap in 
 washing clothing. 
 
 The poisonous plant best known to the Shuswaps as such, is the white helebore 
 {Vera/ rum viride), which grows abundantly only at a considerable height in the mountains. 
 
 A native substitute for tobacco was in early times, before the arrival of white traders, 
 collected in some parts of the Shuswap country and much prized. It is almost certain 
 that this was the Nicotiana attemmta, which is still found occasionally, and appears to be 
 native. It is not supposed that this plant was at any time cultivated by these Indians. 
 I was informed that the Sho-wha'-pa-mooh name of this native tobacco (also now applied 
 to the imported tobacco) is simin-min-hooh'-a-looh. The N-tla-ka-pe-mooh name of the 
 native tobacco was variously given to me as skuk-ivai'-ul-uh and skwa-yTl'-ow. 
 
 The ordinary custom of mixing the leaves of the bear-berry {Arctostaphylos Vva-ursi) or 
 bark of the red osier dog-wood [Cormis slolonifera) with tobacco in smoking, is also prac- 
 tised by the Shushwaps. 
 
 The principal fibre plant employed in the construction of nets, cord, thread, etc., was 
 the large Asclepias (A. speciosa), named in N-tla-ka-pe-mooh spTp'-sum, from which the 
 name of Spatsum Station on the railway is derived. The common nettle of the country 
 (^Urtica Lyallii) was also doubtless used for similar purposes, as mentioned by Dr. Boas. 
 
 Historical Notes. 
 
 Respecting the origin of the Shuswap people or the quarter whence they arrived to 
 take possession of what is now their territory, I am unable to offer anything of definite 
 value. The circumstance that the chief work of their principal mythological hero, 
 Skil-i'ip', consisted in descending the Fraser to open a way for the salmon, may be sup- 
 posed to embody the history of some early conflict with the people living along that river 
 for the possession of its valuable fisheries. This may be accounted a legitimate conjecture, 
 but is certainly at present nothing more. 
 
 It may further be noted, however, that the name given to the place where the Indian 
 reservation on the Thompson now is (forty-two miles up that stream), is susceptible of a 
 concordant explanation. This name is Tsuk-tsuk-kw'dik' , said to mean the " place of red 
 
24 GEOEGE M. DAWSON ON THE 
 
 trees," and refers to the red colour of the bark of Pinus ponderosa. As this locality is about 
 the northern limit of the tree, which is abundant southward, it appears to be possible 
 that the place was originally reached and named by people coming from the north, and 
 therefore unfamiliar with the striking appearance of the pine in question. 
 
 As the study and comparison of what is known or may yet be learnt of the Shuswaps 
 may result in some more definite views on the subject of their origin, these remarks are, 
 however, merely thrown out as suggestions for enquiry and under all reserve. 
 
 Mr. J. W. Mackay, from ditferent sources, has put together the following notes bear- 
 ino- on the early history of the Indians now inhabiting the Similkameeu country. In 
 quoting these notes, which Mr. Mackay has kindly communicated to me, I retain his 
 orthography of the native names : — 
 
 A long time before the white man first came to the country, a company of warriors 
 from the neighbourhood of the Chilcotin River made their appearance in the Bonaparte 
 valley, apparently with the object of attacking the Indians who were there and of making 
 slaves of such as they could take alive. This happened during the salmon-fishing season. 
 
 At that time it was customary for the Shuswaps who lived on the banks of the 
 Thompson between Kamloops and the mouth of the Bonaparte and in the Bonaparte val- 
 ley, to take their winter stock of salmon from the Fraser River at the western base of the 
 Pavilion Mountain. 
 
 The warriors above mentioned had evidently calculated that most of the Shuswaps 
 would be absent from their winter quarters on the Bonaparte and Thompson valleys, and 
 would be encamped on the Fraser River during the salmon season, and that therefore 
 they might make an easy prey of the few Indians who might be remaining in these val- 
 leys. It happened that during the previous winter provisions had been more than ordin- 
 arily scarce, in consequence of which all the Shuswaps belonging to these localities had 
 removed to their salmon fisheries on the Fraser. 
 
 The strangers from Chilcotin were evidentlj^ ignorant of the geography of the country 
 into which they had penetrated, and as they saw no Shuswaps where they had expected 
 to find them, they continued their advance southward down the Bonaparte and Thompson 
 valleys till they reached a position opposite the mouth of the Nicola River. At this place 
 they were discovered by some scouts belonging to the N-tla-kfi-pe-mooh tribe, who imme- 
 diately descended to Nicoamen and Tl-kam-cheeu (Lytton), where mo.st of the members of 
 this tribe were assembled for the salmon fishery. They gave the alarming information 
 that a hostile company was advancing down the Thompson. 
 
 A strong force of the N-tla-ka-pe-mooh immediately set out to intercept the strangers, 
 and having soon ascertained their position and probable strength, established themselves 
 both in front and behind them. The intruders, after they discovered that they were thus 
 menaced by a force stronger than their own, took advantage of the night to cross the 
 Thompson and proceeded to ascend the Nicola valley. The N-tla-kii-pe-mooh followed 
 and harassed them, continuing to do so till the strangers were driven into the Similka- 
 meeu valley, where they took a firm stand, and by their prowess, obliged their pursuers to 
 desist from molesting them. The strangers were mostly young men, who had their wives 
 with them, but only a few children, for in these primitive days the women accompanied 
 their husbands to war and were valuable auxiliaries. The neighbouring N-tla-kfi-pe-mooh 
 and Salish of the Okanagan soon discovered that the stranger women were laro-er and 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 25 
 
 better looking than their own, and treaties for peace and intermarriages were made. The 
 language of the strangers fell gradually into disuse, and only a few words of it are now 
 remembered by the oldest Indians of the Similkameen, the N-tla-ka-pe-mooh and 
 Okauagan dialects being now used by these people indiscriminately. These strangers, 
 who are said to have come from the Chilcotiu country, are thus the earliest inhabitants 
 of the Similkameen valley of whom any account has been obtained. 
 
 The traditions and legends of the British Columbia Indians would make it appear 
 that before the advent of the whites the different tribes of Indians were constantly at war 
 and endeavouring to enslave the weaker bands. The more northern races were the most 
 warlike and were continually dispossessing the less warlike southern tribes of their 
 fisheries and hunting grounds. It thus appears possible that the intruders may really 
 have been a Tinneh tribe which was driven south before the advance of the Tiuueh now 
 inhabiting the Chilcotiu region. 
 
 Mr. Mackay then gives the following list of words, collected a few at a time from 
 different sources, as representing all that can now be got of those of the old primitive 
 language of these immigrants. It will be observed that a considerable proportion of 
 the whole are the same with those obtained by myself from Joyaska, on the Nicola, so 
 mxich so that possibly some of these words were actually obtained by Mr. Mackay from 
 this old man. The story above narrated evidently applies equally to the older Indians of 
 both the Nicola and Similkameen. The matter being one of considerable interest, Mr. 
 Mackay 's complete list is here given in his own orthography : — 
 
 Si-si-aney, ram of the mountain sheep Tsik-hi, woman. 
 
 or bighorn. Saxs, bear. 
 
 T-pae or Ti-pae, ewe of the mountain Sa-pie, trout. 
 
 sheep or bighorn. Ta-ta-ney, knife. 
 
 Ti-li-tsa-in, give me the spoon, or bring Sa-te-tsa-c, spoon made of mountain 
 
 me the spoon. sheep horn. 
 
 Tin-ill, bear-berry (Ardostaphylos) . T/ohst-ho, snake. 
 
 Ska-kil-ih-kane, rush mat. N-shole, give it to me. 
 T-haeh, man. 
 
 Numerals. 
 
 1. Sa-pe. 6. Hite-na-ke. 
 
 2. Tun-ih. 7. Ne-shote. 
 
 3. Tlohl. 8. K-pae. 
 
 4. Na-hla-li-a. 9. Sas. 
 
 5. E-na-hlc. 
 
 An Indian named Joyaska, who lives in the Nicola valley, below the lake, and who 
 is probably over sixty years old, informed me (in 1888) that he, with seven other men and 
 some women and children belonging to them, were now the only remaining true natives 
 of the Nicola region. Most of the Indians now living in this region are, according to 
 him, comparatively new comers from the Similkameen and Thompson River countries, 
 who have settled in Nicola because of its good grazing lands and otherwise favourable 
 situation. He further states that his people spoke a language different from that now 
 
 Sec. II, 1891. 4. 
 
26 GEORGE M. DAWSON ON THE 
 
 spoken in the country. His father spoke this language, but as he was but a little boy 
 when his father died, he remembered only a few words. He could not say whence his 
 people originally came, but after endeavouring to get him to think this out unsuccessfully, 
 I asked him if the old language was like that of the Tshilkotin (Tinueh) to the north, and 
 he said it was the same. After much thought, he gave me the following words as belong- 
 ing to the old language, and even of some of these he did not appear to be quite sure : — 
 
 Sus, grizzly bear. TcHa-d-m', knife. 
 
 TsT-n-kai, woman. Ti-pl, mountain sheep. 
 
 Nootl or tet-hulz, man (alternative Si-pai', lake trout. 
 
 words). Noll-la-hat' -se, wild currant? 
 
 Klos-ho\ rattlesnake. • Sil-e-tshl-t', spoon. 
 
 Sis-yd-nl', big deer of old ; either Pin-a-ll-cl-l-ltz , look out ! or take care. 
 
 wapiti or caribou. 
 
 Of these words, that for bear is identical with the Tshilkotin, and that for woman is 
 nearly identical with the word obtained by me with the same meaning from the Nakoon- 
 tloon sept of the same tribe. 
 
 The following interesting account of the first knowledge of the whites obtained by 
 the Northern Salish, and more particularly by the Shuswaps, is also due to Mr. J. "W. 
 Mackay, who states that, in compiling it, he has endeavoured to bring together the dif- 
 ferent narratives of the event which he has heard. As in the previous case, I retain his 
 orthography unchanged : — 
 
 Pila-ka-mu-lah-uh was a Spokane chief connected, through his mother, with the Oka- 
 nagans of Penticton (lower end of Okanagan Lake) and the Shuswaps proper of Spallum- 
 sheen (between the head of Okanagan Lake and Grreat Shuswap Lake). One of his wives, 
 the mother of N-kua-la, was a Similkameen woman of the Tinueh type, which is clearly 
 shown in the physique of her descendants to the present day. In the father's time, the tribes 
 living west of the Rocky Mountains and near enough to the G-reat Plains to engage in the 
 hunting oi the buffalo, were in the habit of crossing the mountains every summer for 
 this purpose. They banded together for mutual protection against the Blackfoot people 
 on these expeditions, the Spokane, Kulspelm and Kootanies generally forming a single 
 party, with which, however, the Nez Percees and Cour d'Alaines were sometimes united. 
 On one of their expeditions these Indians met a party of Canadian trappers or Coureurs 
 des bois at the eastern end of Hell's Grate Pass, near the site of the present town of 
 Helena (Montana). The western Indians fraternized with these men, who joined with 
 them in their hunt, and towards autumn, when the western Indians set out on their 
 return, they were accompanied by two of the white men named Finan Macdonald' and 
 Lagace. These two men were guests of the Colville chief, who took them to his winter 
 quarters at Kettle Falls, on the Columbia, at the north end of the Colville valley. Mac- 
 donald and Lagace espoused the two daughters of their host and afterwards had children 
 by them. 
 
 ' Macdonald is mentioned by Ross Cox as having been in the employment of the Northwest Company in charge 
 of a post among the Flatheads in 1812, so that the events here narrated must have occurred about the beginning 
 of the century. See " The Columbia River," by Ross Cox, Vol. i, p. 172. 
 
SHUSWAP PEOPLE OP BEITISH COLUMBIA. 27 
 
 Late iu the autumn Pila-ka-mu-la-uh went iuto winter quarters with his Similka- 
 meen wife at Peuticton. He seems to have been a good raconievr, and from his vivid 
 descriptions of the white men, their sayings and doings, became a centre of attraction, and 
 was welcomed and feted wherever he went. The Shuswaps invited him to Spallum- 
 sheen, where it took him a month to narrate all he knew about the whites. He was next 
 invited to the Kuaut, Halkam and Halaut camps on Great Shuswap Lake, and, after spend- 
 ing a month at each of these places, he was further invited to Kamloops, where Tokane, 
 the chief, gave him a grand reception. As the spring was now advancing into summer, 
 and Pila-ka-mu-la-uh had not time to prepare for the summer buffalo hunt, he next 
 accepted Tokane's invitatioa to spend the summer "season at the Shuswap fishery at the 
 foot of Pavilion Mountain, on the Fraser. He had there a new opportunity of relating 
 his wonderful stories about the whites. 
 
 At one of the feasts given on his behalf by his host, he met the Stlat-limuh (Lillooet) 
 chief of the Fountain band, who asked him to come to his camp at Fountain (Hah-ilp). 
 Many strangers from the Fraser below Lillooet and from the lakes behind Lillooet col- 
 lected at this place to hear the tales he told of the extraordinary people he had seen ; but 
 on one occasion, when he had nearly exhausted what he had to say, a chief from Seton 
 Lake arose and advised the people to pay no more attention to these stories. The chief 
 went on to declare that what they had heard must be false ; that there were no human 
 beings who had white skins, blue eyes, and light, short, curly hair, who covered them- 
 selves with woven material which kept them warm without encumbering their move- 
 ments ; that there was no weapon with which birds could be killed iu their flight ; that 
 there were no shoes with which one could walk over cactus without being pricked, nor 
 any such thing as a metal tube by which animals could be killed at a distance equal to 
 the width of the Fraser ; that no missile could be projected so fast that the eye could 
 not folloAV it, and that there was no weapon which made a noise like thunder and at the 
 same time produced a smoke like fire. He further denied that there was any animal on 
 which men could ride safely and be carried faster than the swiftest buffalo. He said, in 
 fine, that Pila-ka-mu-la-uh was a liar and should not be listened to by men and warriors. 
 
 This insult could only be avenged by the life of the offender, and Pila-ka-mu-la-uh, 
 enraged, reached for his bow and arrows; but his opponent was too quick for him, and 
 mortally wounded him with two arrows. His friends the Shuswaps bore him away to 
 their camp, where he died. Before his death he expressed a wish that his son, N-kua- 
 la, then a lad, should subsequently avenge his death, thus treacherously brought about. 
 
 At a later date the white traders established a post a Spokane, and formed outposts 
 therefrom in diff"ereut directions. One of these, in charge of a Mr. Montigny, assisted by 
 a man named Piou, was placed on the peninsula between the two arms of Okanagan 
 Lake, near its head. Here Mr. Montigny made a A'ery successful winter's trade, and left 
 with the returns iu the spring, taking them to the coast. Before leaving he cached what 
 remained of his trading goods, and left the whole in charge of N-kua-la, who had now 
 grown to manhood and had become a chief of great importance among his people. On 
 Montiguy's return iu the following autumn he found the goods safe, and rewarded 
 N-kua-la for his fidelity by presenting him with ten guns, a suitable supjJy of ammuni- 
 tion, and some tobacco, pipes and vermilion. 
 
 During the winter N-kua-la trained the best men of his tribe in the use of the guns. 
 
28 GEOEGE M. DAWSON ON THE 
 
 He had besides a horse which had been given to him by traders who had established 
 themselves at Walla-'Walla. Thus provided, he met the Shuswap, Thompson and Simil- 
 kameen tribes in council, and invited them to join him in an attack on the Stlat-lim-uh 
 (Lillooets) in revenge for his father's death. These tribes consenting to join him, they 
 too-ether, about the middle of the salmon season, and while the Stlat-lim-uh were occupied 
 in fishing, fell upon them suddenly. Taken unawares, the Stlat-lim-uh were disconcerted by 
 the noise and deadly effect of the guns and the appearance of N-kua-la on horseback riding 
 from place to place and directing the attack. They fled, with little resistance, and over 
 three hundred of them were killed, while many women and children were taken prisoners. 
 
 On his return from this raid N-kua-la gave a great feast to his allies in the Nicola, 
 above the lake. To procure sufficient meat for this purpose, he drove a large herd of 
 wapiti (which were then abundant) into an enclosure or pound, where they were killed 
 with spears. The antlers of the animals killed at this time could, Mr. Mackay states, be 
 seen in two large, well-built heaps as late as the year 1863. He is also said to have driven 
 aherd of big-horn over a precipice near Stump Lake. 
 
 The assassination of Samuel Black, in charge of the Hudson's Bay Company's post at 
 Kamloops, by an Indian of that vicinity, was a much later event in the history of the 
 Shuswaps. This happened, according to Bancroft,' in the winter of 1841-42. It is referred 
 to here in order to point to the circumstance that the occurrence has already become the 
 centre of mythical stories among the Shuswaps, a fact which throws some light on the 
 probable mode of origin of the various mythological and folk-lore stories of the people. 
 The Indian who killed Black is said to have been named KwiV-mis-kum, and he is reported 
 to have escaped capture in various supernatural ways, till at length, being closely pur- 
 sued, he drowned himself. Thus it is said that when he was camped near Tranquille 
 (Til-kwo-kwC'-ki-la) he was completely surrounded, bnt coming out from his tent, jumped 
 a prodigious distance over the heads of his pursuers, whose guns were unable to kill him. 
 The impression made by his feet where he alighted may still be seen, and so on. 
 
 Mythology. 
 
 The following myths are all those which I have been able to obtain in proximately 
 complete form. Several of them are already almost forgotten by the younger Indians, or, 
 if not forgotten, they cannot be induced to speak of them. The fundamental story of the 
 creation-hero in which the coyote figures is, of course, merely a variant of that common 
 among the Indians to the south of British Columbia, with some versions of which we are 
 already familiar. The most obvious points brought out in these stories of the Shuswaps 
 is the prominence of the number four and the constant recurrence of the idea of a meta- 
 morphosis of men and animals to rocks. 
 
 Like most or all of the Indian people, the Shuswaps have a culture or creation-hero 
 with supernatural attributes, but unlike Us-tas of the Tinneh tribes, who had the likeness 
 of a man, the corresponding figure among the Shuswaps is a coyote or small wolf, named 
 Skil-dp'. This is a proper name and not the ordinary designation of the coyote, which in 
 this sense is called sin-a-hoo'-ha-loop.- 
 
 • Bancroft's Works, vol. xsxii, p. 135. - Both in the Shoo-whr/-pa-mooh dialect. 
 
SHUSWAP PEOPLE OF BEITISH COLUMBIA. 29 
 
 lu the remotest antiquity, the country was peopled by Indians, bnt they were poor, 
 because the salmon could not ascend the Fraser ou account of a dam, which two old 
 hags or witches had made where Hell-Grate Canon now is. Skil-ap' told the people 
 that he would go down 'the river and break the dam, so that the salmon might come up. 
 He instructed them to watch for a great smoke which he would make to show them when 
 he had set out on his return. He then transformed himself into a smooth flat piece of 
 wood, well shaped, and floated down the river till he lodged against the dam at Hell-Gate 
 Caiion. Soon the women came to the dam to get salmou, and seeing the piece of wood 
 said, " We will make a plate of this." They took the wood and three times put salmon 
 upon it, but each time the fish disappeared, for Skil-ap' ate it. They then became suspicious 
 and threw the wood upon the fire, but no sooner had they done so than it began to cry 
 like a child, and apparently turned into a man child, for they snatched it from the lire, 
 and having washed and dressed it, proceeded to care for it. By degrees the boy grew, and 
 the women always kept him tied up to prevent him from getting to the fire. But when 
 the women went away Skil-ap' used to feast on their salmon and other good things. At 
 length, when on one occasion the women were absent, he put a hard covering of some 
 kind on his head, so as to render himself invulnerable, and began to dig at and break 
 down the dam. "When his object was only partly accomplished, however, the women 
 returned and assailed him with clubs, but w^ere unable to hurt him. Thiis he destroved 
 the dam, and when he had done so the salmon began to go up, tumbling one over the 
 other, in great numbers. Then he followed the bank of the river, keeping abreast of the 
 vanguard of the salmon, and making a great smoke by setting fire to the woods as he 
 proceeded, so that the people knew that he was coming. Just below" Savona (at the out- 
 let of Kamloops Lake) he stopped to eat, and made there a dam or weir to catch some 
 salmou at a place where some high rocks may still be seen. 
 
 When Skil-ap' got as far up the Thompson as the mouth of the Clearwater, he found 
 the people making a salmon-dam, and told them he would complete it for them. There 
 to the present day are steep rocks on either side of the river, and above them is a large 
 pool or basin where he fished with his scoop-net, and which is a noted salmon fishino- 
 l)lace yet. On the rocks may be seen the prints of his feet where he stood to fish. 
 
 Thus the salmon w^ere enabled to ascend into all the rivers of the Shuswap country. 
 
 It appears that Skil-ap' is expected to return at some distant period when " the world 
 turns " and the good old days come back. 
 
 Skil-ap', it seems (of whose origin I was unable to learn anything definite,) had a 
 brother, the fox {Ho-dl-um), whom he killed in order to possess his wife. Having done 
 this he travelled off with the woman, singing " Ch'i-ln-s', clw-ld-s', I have killed my 
 brother, and now I Avill kill all the people I meet." Soon he found some people and 
 killed them, taking two more women. With his three wives he still travelled on and on 
 till at length the feet of the women became sore with walking. Then he rested two days, 
 but his two new wives were still unable to travel, so he killed them and went on his 
 way with the woman he had taken from his brother; but at last even she became 
 footsore, and he killed her also. Still going on, but now alone, he came at len"-th to a 
 place w^here some graves were, and saying to himself, " I will take one of these people 
 for a wife," he uncovered the body of a woman and lay down beside it to sleep. When 
 he awoke he went out hunting and killed a fawn, which he brought and threw down 
 
30 GEOEGE M. DAWSON ON THE 
 
 saying to the dead body, "Get up and cook, here is meat;" but there was no response, 
 and finding all his etlbrts to awake the dead useless, he struck the body, spoke con- 
 temptuously to it, and went on his way again, alone. Next he took to wife a short-tailed 
 mouse, and with her lived some time, till she bore him a son named Ska-tlalesl. But one 
 day he found his new wife skinning a deer, and covered with blood in consequonce. This 
 made him angry, and he abused her and said, " Why do you not go outside," when she 
 ran away and he was unable to find her again. It was after this event, according to my 
 informant, that he set out on his expedition to open the way for the ascent of the salmon 
 from the sea. 
 
 The end of Skil-;lp' is thus related. "When at one time he was travelling up the 
 south branch of the Thompson River, on the north bank, and had arrived at a place not 
 far below the outlet of Little Shuswap Lake, he met a terrible being who ate men and 
 appeared to be nothing but skin and bone. Skil-rip"s son was with him on this journey. 
 He told his son to sit down and wait, and advanced alone toward the cannibal, who was 
 preparing to kill him. "\Yait a bit," said Skil-ap', " I also am an eater of men like your- 
 self." The cannibal doubted this, but Skil-ap' proposed that in order to prove it both 
 should vomit. So they sat down opposite each other and shut their eyes. The cannibal 
 vomited first and produced the half of a man. Skil-ap' foUoM^ed, but succeeded only in 
 producing a mat which he had swallowed ; but using his magic power he qiiiiikly trans- 
 formed this into a portion of a human being " Now open your eyes," he cried, but just 
 at this moment he and the cannibal and the boy, who was sitting at a little distance, were 
 turned to stone. Thus ended the career of Skil-ap', and the stones into which the trio 
 were changed may still be seen, two resting close together and the third, representing the 
 boy, at a little distance. 
 
 The following story relating to Skil-ap' is communicated by Mr. J. "W. Mackay. It 
 is derived from the Indians of the vicinity of Lytton, and while resembling some of those 
 obtained by myself, it differs in several points from these. I retain Mr. Mackay's spelling 
 of the proper names ; — 
 
 Sin-ka-yap (Skil-ap') came to the world or ground or country before man. He was 
 like unto a man with wings, and made man and everything upon the earth. At one 
 time he saw a tree, and in the tree was a nest upon which was a beautiful bird. He 
 told N-kik-sam-tam, his son, to climb the tree and obtain the bird for him. N-kik-sam-tam 
 had two wives, and one of these Sin-ka-yap wanted. When N-kik-sam-tam began to 
 climb the tree, Sin-ka-yap caused it to grow higher, and therefore N-kik-sam-tam could 
 not reach the nest, but became tired and wished to return to the ground. HSin-ka-yap, 
 however, encouraged his son to go on and told him he would soon get to the bird, and 
 the son persevered, while the tree grew till at length it reached the sky. There N-kik- 
 sam-tam found himself in a strange country, where he met two old men whom he had 
 known on the earth before they died. He asked them how he could get back to the 
 earth, and they said that they would make a long rope and low^er him down. This they 
 did, and also constructed a basket, which was fastened to the rope, hanging by four cor- 
 ners. They then told N-kik-sam-tam that in descending he would reach four different 
 regions or places. One, they said, will be wet ; that is not the earth. One will be cold ; 
 that is not the earth. One will be foggy ; that is not the earth. But when you hear the 
 
SHUSWAP PEOPLE OP BRITISH COLUMBIA. 31 
 
 crows cawing you will be near the earth. You must then sway the basket, and we will 
 let you down gently. N-kik-sam-tam reached the earth thus at Tl-kam-cheen (Lytton), 
 and the stone upon which he descended may still be seen. A large number of people 
 were going from Lytton to Botanie at the time he came down. He joined the crowd and 
 went with them, following one of his wives who had been true to him, while the other 
 had abandoned him for his father. When they reached Botanie the woman turned round 
 and recognized him, and the two afterwards lived together. 
 
 Though Sin-ka-yap is found described above as a man with wings, it is recognized 
 that he was also the coyote in some way. 
 
 Besides Skil-fip', there were at the same early time other supernatural beings or demi- 
 gods who roamed the world, and of these the most important was named Kwil-1-elt'. It 
 may be that in the stories related ot Kwil-T-elt' and Skil-fip' we find the mingling of 
 mythological ideas among the Shuswaps, derived from two different sources, and this is 
 a point deserving enquiry. 
 
 Kwil-T-elt' had no recognized father nor any other relative but his mother, and was the 
 offspring of the union of the woman, his mother, with a root which is eaten by the Indians 
 for food and is named kii-kwe'-la. His name is a synonym of the ordinary name of this 
 root and signifies " the straight." The root in question grows on the borders of rivers and 
 streams.' When the son Kwil-T-elt' grew up, he became a great hunter and killed many 
 deer for his mother, who lived at Kwi-kooi', at the lower end of Adams Lake. He often 
 asked his mother who his father was, but she was ashamed of the union which had resulted 
 in his birth, and told him his father was dead. Now it happened that he passed by a root 
 of the ku-kwe'-la, and it made a peculiar soiiud. This he noticed three times, but could 
 not see what made the sound ; but a fourth time he spied the root, and it said " I am your 
 father." This made him so much ashamed that he went back to the lodge and lay down 
 there three days without speaking a word. After this he rose up and went out hunting, 
 and when he had brought in a good store of meat, he bitterly reproached his mother, and 
 told her that he was about to go away and would never return to her. His mother then 
 told him of all the evil and malignant monsters which at that time lived in the country 
 further down the river, and he formed the resolve to extirpate them. 
 
 When Kwil-T-elt' left his birthplace in this wise, he travelled dovs^n the Thompson 
 River and then up the Fraser, coming at last to the place where his career ended in the 
 manner subsequently related. Most of his wonderful deeds were performed on that part 
 of the Thompson between the lower end of Kamloops Lake and Spence's Bridge. When 
 on his way, not far below Kamloops Lake, two brothers who were of the same old super- 
 natural character as himself, spied him. These were named KU-sa and Took-im-in-7 l$l' . 
 They said, " We will have some fun with this traveller ;" and as he was passing along 
 the edge of the river, by way of a joke, they kicked down a huge piece of the hillside 
 upon him. But when the great dust which arose cleared away there was Kwil-T-elt' 
 unhurt and walking along quite unconcerned. Four times the brothers repeated this 
 trick, but always with the same result, and the last time Kwil-T-elt' spoke, saying, " What 
 are you trying to do, you cannot injure me." Then the three held a conference together 
 and formed a pact, becoming as brothers and banding together for the purpose of makiu"- 
 
 ' The plant was not identified. 
 
32 GEOEGE M. DAWSON ON THE 
 
 thinn-s right iu the world and destroying the monsters which lived in it. It appears 
 also that Kwil-i-elt' met Skil-up' when the latter was on his way to open a passage for the 
 salmon np the Fraser, and that KwiM-elt' with his two friends and Skil-ap' held a feast 
 together and arranged what routes they would respectively follow, after which Kwil-T- 
 elf, Klt-sa' and Took-im-in-elst' parted from Skil-ap', who never met them again. 
 
 Many stories are related of Kwil-T-elt' and his two friends, amongst which are the 
 following : — 
 
 A trial of strength was arranged, Kwi-T-elf proposing that each should push his head 
 a"-ainst a rock and see which could make the deepest impression. Kle-sa' and Took-im- 
 in-elst' tried first, and each managed to make a shallow impression, but Kwil-T-elt' fol- 
 lowed and pressed his head in to the shoulders. This happened at a place near the movith 
 of Hat Creek, and the name of this stream as now given is derived from this story, and from 
 the circumstance that the impressions made in the rock at this time are still shown by the 
 Indians. 
 
 At another place there was an eagle monster which killed men. Kwil-T-elt' proposed 
 to attack it. He had concealed about him a stone weapon of some kind, and unknown to 
 his two friends had filled one side of his mouth with red paint, which he had brought 
 with him or obtained from the paint locality mentioned as existing on Adams Lake. 
 The other side of his mouth was filled with white earth. When he approached the eagle, 
 his friends watching, it swooped down on him, and seizing him by the head in its claws, 
 carried him up to a high rock, agaiust which it endeavoured to dash him. Kwil-T-elt', 
 however, warded off the blow by means of his w^eapon, and at the same time spat out the 
 red paint on the rock. His friends said, " He is dead, see his blood." The eagle again 
 attempted to dash him on the rock, whereupon he spat out the white earth, and his friends 
 said, " See his brains." Then the eagle, also thinking him to be dead, carried him to its 
 nest, where two eaglets were, but Kwil-T-elt' struck the eagle with his weapon and killed 
 it, and told the eaglets, which could already fly, that they must take him down to his 
 friends, to the very place where he had left them. This they were obliged to do, one 
 supporting him under each arm. Then he pulled out their tail-feathers, saying, "Be you 
 only common eagles, able to harm no man," and let them go. I did not ascertain to what 
 place this story is affixed. 
 
 At the outlet of Kamloops Lake there was an elk monster, which lived in the middle 
 of the river and killed and ate men. Kwil-T-elt' made a raft, while the others looked on 
 as before. This done he embarked and floated down the stream, when, before long, the 
 elk seized and swallowed him. His friends again thought they had seen the last of him, 
 but Kwil-T-elt' stabbed the elk in the heart with the weapon he carried, and then cut his 
 way out of its belly and came to shore, bringing the elk with him, and inviting his 
 friends to eat some of the meat. As to the elk, he reduced it to its present position, say- 
 ing to it, " You will no longer kill men, they will in future always kill yoii." 
 
 Next the two friends of Kwil-T-elt' told him that there were two bad women or 
 witches, with supernatural powers, on the Thompson, about four miles further down that 
 river, who danced there upon a high rock, and that people passing by who stopped to 
 look at them were turned to stone. So Kwil-T-elt' went to the place, and after watching 
 the women dance for some time, changed them into two rocks, which are there to this 
 day. 
 
SHUSWAP PEOPLE OF BEITISH COLUMBIA. 33 
 
 The badger was also in this early time a formidable monster, and had its lodge stored 
 with dead men, collected for food. Kwil-T-elt' caught the badger, and striking him on 
 the head said, " Hereafter you will be nothing but a common badger, able only to fight 
 with dogs when they attack you." He further brought to life again all the people whom 
 he found dead. 
 
 "When Kwil-I-elt' and his two friends had travelled some way up the Fraser valley, 
 though I was ixnable to learn how far, they saw four women dancing together on a high 
 rock. These women were also witches, and Kwil-i-elt' proposed to deal with them as he had 
 the others, but his companions persuaded him to watch them dancing for a time, as 
 they were very fine-looking women. Kwil-I-elt' sat down for this purpose, but no sooner 
 had he done so than he was turned to stone, for the magic power of the women was 
 greater than his. Next his two friends were likewise changed to stone, and the three 
 rocks stand at the place yet. Such was the end of Kwil-I-elt' and his friends. 
 
 It is probable that each su.bdivision of the Shuswap people attach these stories to dif- 
 ferent localitie.?, or that some of them at least are assigned to varying localities. As 
 related above, the localities are those given by the Kamloops Indians. The Indians living 
 at Lytton appear to place the story of the attempt of Kle-sa and Took-im-in-esl' on Kwil-I- 
 elt's life at the Big Slide, between Spence's Bridge and Nicoamen. At least a very sim- 
 ilar story is told of this place, and the impression of a human form of gigantic size is 
 pointed out on the cliff on the opposite or west side of the Thompson, as that made at the 
 time when the slide came down. Another informant placed the site of this encounter 
 near the mouth of Hat Creek, on the Bonaparte. 
 
 On the trail which leads from Kamloops toward Trout Lake (P7p'-tsut!), where it runs 
 over the bare, grassy hills about a mile north of the crossing place of Peterson or Jacko 
 Creek, the scanty remnant of an old stump protrudes from among a few stones which are 
 piled about it. In passing this the Indians always throw some little offering upon it. 
 When I saw it in 1890, several matches had recently been laid on the stump, and a frag- 
 ment of tobacco or shred of clothing is often placed there. The name of this place is 
 Ka-ivhoo'-sa (" crying "), and the Indians say that it nearly always rains when they pass, 
 as though the sky wept. The story attaching to it is as- follows : — 
 
 Long ago there was an old woman who was called, or represented in some way, a 
 grizzly bear, and who had neither husband nor children and was very lonely. For the 
 sake of companionship she procured some pitch and shaped from it the figure of a girl, 
 which became her daughter. She strictly enjoined the girl, however, that when she went 
 into the water to bathe she must not thereafter sit or lie in the sun to get warm. This 
 special order the girl obeyed on three occasions, but on a fourth, overcome with curiosity 
 and not understanding the reason of the injunction, she sat down on a stone in the sun, 
 and so before long melted with the heat and disappeared. Then the old woman made a 
 girl out of clay, and this time told her daughter that she might bathe and dry herself in 
 the sun if she pleased, but must on no account rub herself when in the water. Three 
 times, as before, the girl obeyed, but on the fourth disobeyed and rubbed herself away in 
 the water and was lost. So again the old woman was alone, but she bethought herself, 
 and next made a daughter out of a piece of wood, telling this one that she might bathe, 
 swim, bask in the sun or do what she pleased. Three times the girl bathed withovit inci- 
 dent, but on the fourth, as she sat on the bank of the river with her back partly turned 
 
 Sec. II, 1891. 5. 
 
34 GEOEGE M. DAWSON ON THE 
 
 toward it, drying herself, she saw a fine large trout jump, and exclaimed, " I would like 
 well to have that fish for my husband." Twice again the trout jumped, and she repeated 
 her wish, but on the fourth occasion she felt something touch her back, and turning 
 round saw a fine young man standing beside her, who said, " You wished me for a hus- 
 band ; now I am come to take you." She readily consented to go with him, so he took her 
 on his back and told her not to open her eyes till he gave her permission to do so. Then he 
 sprang into the river and dived toward the bottom, but half way down the girl opened 
 her eyes, when instantly she found herself on the bank again. This occurred three times, 
 but on the fourth trial she managed to keep her eyes closed till her lover ordered her to 
 open them. Then she found herself with her lover in a good country, something like 
 that which she had left, but not the same. 
 
 In this country the two lived for some time, and two children were born to them, a 
 boy and a girl. There were other people in this under-water country, however, and when 
 the children began to gi-ow large they were taunted by being told that they had no grand- 
 mother, and came to their mother to ask her why this was. She told them that they had 
 a grandmother, but that she lived in the upper country. They might, if they pleased, go 
 up there, and if they did so would see an old woman digging roots on the hillside who 
 was their grandmother. They were not to speak to her, but might go to her house and 
 take there whatever they could find to eat. This pleased the children, who accordingly 
 thrice went up to the upper country, and each time having noted the old woman to be 
 hard at work on the hill, went to her house and helped themselves to food. The woman, 
 however, when she retvirned from her work, found that food had been taken and saw 
 the footprints of the childen, and said to herself that none but her daughter's children 
 would visit her house in that way. So she prepared some potent "medicine," and then 
 going to a stiimp on the hillside where she was accustomed to work, told the stump that 
 when the children appeared it must move and seem to be a woman digging. The woman 
 then concealed herself in the house, and when the children came the stump acted as she 
 had bidden. The children spied about, and the boy was satisfied that he saw the old 
 woman at work on the hill, but the girl was suspicious, so the boy went first alone to the 
 house, but soon he persuaded his sister to follow him. As soon as both were in the house 
 the woman threw the medicine upon the children. It fell all over the boy, but only a 
 part reaphed the girl, and so the former was changed to an ordinary human being, while 
 the girl became a little dog. 
 
 The woman kept the boy, whose name was Ta-kutl'-pie'-e-has' k, and the dog, and took 
 care of both, but the boy did not know that the dog was his sister, and the women never 
 told him this, but bade him on no account to beat or ill-use it. The boy soon began to 
 shoot with a bow and arrows, and one day was shooting the red-headed woodpeckers. 
 Three times he killed one of these birds, but each time the do<r ran on before him and ate 
 the bird. Then he became angry, and when the same thing happened a fourth time he 
 struck the dog, beating it with an arrow. Then the dog spoke, saying, " Why do you 
 beat me, your own sister ? " and ran from him. The boy followed, but before he could 
 catch the dog it turned into a chickadee and flew away. Very sad, the boy returned to 
 his grandmother and asked her why she had not told him that the dog was really his sis- 
 ter, but she said to him, " If I had told you perhaps you would be more sorrowful than 
 you now are." She then went on to tell the boy, that if when shooting, his arrow should 
 
SHUSWAP PEOPLE OF BEITISH COLUMBIA. 33 
 
 happen to lodge in a tree or anywhere above his reach, however little, he must not climb 
 up to get it. Soon afterwards he three times lost arrows in this way, but a fourth time 
 his arrow stuck in a tree not far iip, and he climbed on a branch to get it ; but the arrow 
 continued to move further up, and he had to climb after it, and though he thought he had 
 not gone A-ery far, he looked down after a time and found that he could not even see the 
 earth. So he went on climbing, the arrow still going before him, till at last he reached 
 another country above, which was very pleasant and in which many people were, and 
 there he remained. Now the old stump first mentioned is the remnant of this very tree. 
 
 Various materials were employed by the Shuswaps for the manufacture of arrow- 
 heads and spear-heads, including jasper, quartz and cherty quartzite, but that most com- 
 monly used was a species of imperfectly vitreous obsidian or, strictly speaking, an augite- 
 porphyrite. This is particularly abundant in the Arrow-stone Hills and about the upper 
 part of Cache Creek. The origin of this pre-eminently important arrow-stone is thus 
 explained. Kwil-i-elt' and his friends, at one time in the course of their journey, 
 decided to go in quest of arrow-stone, which was then in possession of two old women 
 who lived somewhere near Cache Creek. Having found the old women, they told each 
 that the other misrepresented her in some way maliciously, until both became enraged 
 and began to fight As they fought the arrow-stone fell from their clothes or persons in 
 great quantity. Finally they told the women that they had been deceiving them for the 
 purpose of obtaining the arrow-stone. The women then asked the associates why they 
 had not frankly told them what they wanted, and so saying produced boxes full of fine 
 pieces of arrow-stone, as well as of finished arrow-heads, and presented these to them. 
 The associates then scattered these over the country, where the arrow-stone has ever since 
 been abundant. 
 
 There is a story about the sun of which I failed to jpi'ocure particulars, but which 
 appears to have some connection with the history of Skil-fip'. It is said that the coyote 
 was at one time placed in the sky for the sun or in charge of the sun, but that he called 
 out aloud whenever he saw an Indian stealing or misconducting himself below. This 
 was so inconvenient that he was deposed in some way. Some other being was then 
 placed in charge, but with him the sun was much too warm. Lastly a third custodian 
 was appointed, and since then all has gone well. 
 
 Once a mosquito, gorged with blood, flew far up where the thunder is. The thun- 
 der asked the mosquito where it got the blood, and the mosquito falsely replied that it 
 was sucked from the buds at the very top of the trees below. Hence the reason that the 
 thunder (lightning) strikes the tops of the trees. 
 
 Stories Attaching to Particular Localities. 
 
 The traditions and fables here included are not strictly separable from those above 
 given, as nearly all the mythological incidents are localized by each tribe, and in most 
 cases the places pointed out are different in each instance. 
 
 The following story relates to In-pa-dl'-kwa-ten, or Pavilion Lake, in Marble Canon, the 
 water of which has a peculiar blue tint. Very long ago, the skunk was married to a 
 short-tailed mouse, and the eagle stole away the skunk's wife. The skunk, seeking the 
 culprits, came to the lake, and thought he saw them in the bottom, though in reality the 
 
36 GEOEGE M. DAWSON ON THE 
 
 eagle and the mouse were sitting on a crag above the lake and the skunk saw only their 
 reflection in the water. The skunk, however, ejected his malodorous secretion into the 
 lake several times, till he had exhausted the supply, when looking up at last he was 
 chagrined to see the pair laughing at him for his pains. Ever since this time the lake 
 has had its present peculiar colour. 
 
 Plp'-lsull or " Trout Lake," situated about fifteen miles south-south-west of Kamloops, 
 is said to have been a resort of the " water people," who are spoken of under the same 
 name as those of Adams Lake. It is also said that in this lake, when the Indians are 
 spearing fish by torchlight, they can see in the bottom a cleft, from which great numbers 
 of fish come out, but all are imperfect or half-fish wanting the tail end. Long ago the 
 old people used to catch these half-fish, but the water is so deep that they can never spear 
 them now. A similar story is told of the lake at the head of Edwards' Creek, a tributary 
 of the North Thompson, and here also are " water people." These, on fine, calm, warm 
 days have been seen to the number of two or more floating upon the surface asleep. 
 " Water people " are also said to have inhabited Stump Lake, south of Kamloops. 
 
 Nearly all the large lakes in British Columbia, whether in the regions inhabited by 
 the Shuswaps or Tinneh, are reported to contain or to have contained monsters of some 
 kind. Thus Adams Lake was inhabited by two "water people," a man and a women. 
 These are said to have been about twice the size of ordinary human beings, with human 
 heads, long hair and tails like fish, the description agreeing with that ordinarily given of 
 mermen or mermaids. Their particular abode was at the foot of a cliff on the east side of 
 the lake, about five miles from its lower end, where it is said a hole may be seen below 
 water which served them as a doorway. Indians were afraid to pass this point in canoes, 
 as when doing so the winds frequently arose in consequence of the malign power of 
 the " water people," and canoes were swamped and the occupants drowned. At last, so 
 the story runs, the Indians made a combined onslaught on these " water people," shooting 
 arrows at them from the lake and at the same time rolling stones into the upper aperture 
 of the cave or fissure which they inhabited, which it appears was somewhere on the hill 
 above. After this a very strong wind blew over the lake for four days, and then the 
 " water people " were seen taking their departure down Adams River, one going thence 
 in the direction of Kamloops, the other to some place in the vicinity of Copper Island, on 
 G-reat Shuswap Lake. These "water people " are known by the name of kul-a-moo-whot'- 
 kwa, with the above meaning. 
 
 I had previously (in 18*77) heard from the Indians that a monster or monsters of 
 some kind lived about Copper Island. Mr. J. McEvoy subsequently ascertained that 
 here also habits similar to those attributed to the " water people " of Adams Lake were 
 given to those of Copper Island. It is stated that they were here killed by three wood- 
 peckers The " water people " at first took refuge in a cave which opened below the 
 level of the lake. The first wood-pecker, the red-naped sap-sucker (Tsu-kwa'-kwl-ox) tried 
 to split the rock but failed. Next the flicker (Tsuk-tsu-kioasp) tried and failed. Then the 
 pileated wood-pecker (Tsuk-we-kuin') struck the rock a great blow, when it split open 
 and all three joined in destroying the "water people." 
 
 The " water people " are also said to have haunted the vicinity of Battle Bluff", on 
 Kamloops Lake. The Indian name of the bluff is Hoom-a-lat'-kwa} It was dangerous for 
 
 » ^^® ^^'^^ ^^^^'^ '^ applied to Copper Island, previously mentioned, but means merely " in the middle of the 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 37 
 
 canoes to pass because of the "water people," who in this instance are described as of 
 human shape, but hairy in the upper half, with fish-like tails below. It is also told of 
 this blviff that some hostile people once coming by land to attack the Kamloop Indians, 
 looking down over the front of the bluff as they passed, saw a woman or witch dancing 
 in a niche part way down the cliff. They sat down on the edge of the cliif to watch 
 the woman dance and were there turned to stones. 
 
 Little men called, as ascertained by Mr. McEvoy, Ts/i-iii-l-lem, are reported to exist in 
 several places. The most noted locality is Big-horn Mountain (La-le'-kwU-e-ken), situated 
 twenty miles down Okanagan Lake, on the west side. They hunt with bows and arrows ; 
 and while represented as being only two feet high, yet they are able to carry a deer 
 easily. In contrast to this, when a squirrel is killed they skin it and take only a part, 
 as the whole is to heavy for them. The Indians are very much afraid of them. 
 
 The bluff rocky point which comes out on the north side of the South Thompson 
 River, nineteen miles above Ivamloops, is named Sk-a-mci-vi1nk, or "big belly." It is said 
 to represent a woman with child who was turned to stone by Kwil-i-elt'. Paul's Peak, 
 near Kamloops, is similarly said to have been a man who was turned to stone by the same 
 old hero. The name of the man was Tk-kid-ti-knht. The smaller hill in front of the main 
 summit was a woman. The two prominences represent her breasts, and the name of the 
 hill is Skuk-a-W" , or "the breasts." 
 
 The Indians say that on the mountain named Tshiu'-a-kin, or " shoulder-blade," with 
 notable, broad, bare surfaces of white limestone, on the east side of Adams Lake fourteen 
 miles from its lower end, they often see the footprints of a child when they hunt, but can 
 never follow these up so far as to ascertain what makes them. 
 
 The curious and prominent point on the plateau south of Bonaparte Lake named Sko- 
 ivhoatl (Skoatl on map) is ihe object of some superstitious veneration or dread. Indians 
 going to fish in the lakes near it blacken their faces to propitiate the local evil influence. 
 Its name simply means " the pointed " or " upstanding." It is further supposed that an 
 approach to this place is likely to produce rain and stormy weather. The same idea 
 attaches also to Vermilion Bluff, on the Tulameen River, already mentioned. 
 
 It is stated that somewhere in the high mountainous country not far from Za-kwas-ki, 
 there is to be found the perfect representation of a boat in stone, with three Indians sit- 
 ting erect in it, also in stone. None of those I spoke to seemed to know exactly where 
 this was, but one man volunteered the suggestion that there must at some time have been 
 a great flood, after which the boat stranded. 
 
 The west branch of the Barriere River is named Sas'-kum or " open mouth," from a 
 story which relates that a dog was there turned to stone, and may still be seen somewhere 
 with mouth open. 
 
 The Kamloops Indians affirm, that the very highest mountain they know is on the 
 north side of the valley at Tete Jaune Cache, about ten miles from the valley. This is 
 named Yuh-hai-has'-kun, from the appearance of a spiral road running up it. No one has 
 ever been known to reach the top, though a former chief of Tsuk-tsuk-kwalk', on the North 
 Thompson, was near the top once when hunting goats. When he realized how high he 
 had climbed he became frightened and returned. 
 
 Pavilion Mountain was so named after a chief of considerable renown, whose author- 
 ity was widely acknowledged. He flourished about the time of the first gold excitement, 
 
38 GEOEGE M. DAWSON ON THE 
 
 when the whites entered the country in large numbers. His true name was KioTm- 
 Ishahen, or " rainbow," and Sir Matthew Begbie is credited with having given him his 
 " English name." Pavilion. 
 
 Superstitions. 
 
 The Shuswaps, like all other tribes, practised " medicine " or sorcery for the cure of 
 disease. They had recognized medicine men named Tluh-kwl'-lih. These sang and danced 
 round the patient, and endeavoure d by sucking and manipulation to extract the cause of 
 the illness or suflfering. At times they would produce some small object as being the 
 
 cause. 
 
 The custom of leaving little oflerings of some kind at certain places, already men- 
 tioned, is not uncommon. There is, I was informed, a heap of stones on Whipsaw Creek, 
 not far below Powder Camp and on the route between the Similkameen and Hope, to 
 which everyone must " pay " something when passing, by putting a stone or twig upon 
 the cairn. 
 
 The Indians aver that unknown beings sometimes throw stones at them, particularly 
 at night, when stones may be noticed occasionally falling into the fire. A Kamloops 
 Indian, long since dead, once saw a white object following him by night. He drew back 
 from the trail and shot an arrow at it as it passed. In the morning he returned and found 
 his arrow buried in a human shoulder-blade. 
 
 It is believed that burning wood from a tree which has been struck by lightning 
 brings on cold weather. This appears to be based on the fact that cold follows a thunder 
 storm. Thus, in the spring, when Indians may be travelling over the snow on high 
 ground, splinters of such wood are thrown into the fire to reduce the temperature in order 
 that the crust may remain unmelted on the snow. A small splinter of such wood wrapped 
 up with the bullet in loading a gun greatly increases the deadly effect of the bullet. 
 
 Parnasfiia Jimbriala is accounted good " medicine " for the deer-hunter. The plant is to 
 be worn in the hat or rubbed on it and on the soles of the feet, which makes it certain that 
 the deer will be seen and caiight. The rattle of a rattle-snake worn in the hat is a pre- 
 ventive against headache. 
 
 With reference to a small lizard the Indians have a singular superstition, viz , that a 
 man seeing one of them is afterwards followed by it wherever he may go during the day, 
 till at length, when asleep during the following night, it finds him, and, entering his body 
 by the fundament, proceeds to eat out his heart, which naturally results before long in 
 his death. 
 
 The late Mr. Bennett of Spallumsheen told me, in 18*77, that the Indians employed by 
 him in making a ditch for purposes of irrigation, on coming into camp in the evening 
 would jump several times over the fire in order to lead the possibly pursing lizard to 
 enter the fire and be destroyed in attempting to cross. He also noticed that they carefully 
 tied up the legs of their trousers when retiring. If while at work during the day they 
 saw one of these little lizards, which appeared to be abundant in this locality, it would 
 be caught in a forked twig, the ends of which were then tied together with a wisp of 
 grass and the butt end of the twig afterwards planted in the soil. Thus treated the lizard 
 soon died and became a natural mummy. If during the progress of the work 
 
SHUSWAP PEOPLE OF BRITISH COLUMBIA. 39 
 
 anyone found and carelessly tossed aside one of these lizards, the Indians would throw 
 down their tools and search dilig-ently till they found and secured it in the above manner. 
 
 This superstition must be well known and widespread among the Indians, for it was 
 afterwards related to me in identical form by a man of the Nicola River, who further 
 pointed out to me a small lake, singularly situated on the summit of a high ridge about 
 a mile and a half south of the mountain named Za-kwas'-ki, as a noted resort — possibly 
 the only place known to him — where this peculiar little animal was found. He described 
 it as being a few inches in length and nearly black. Za-kwas'-ki, to which other 
 stories attach, is south of Nicola River, at the source of the Nicoamen River. 
 
 The story of the existence of a kind of rattle-snake with a head at each end is common 
 among the Shuswaps, and several men I have met actually say they have themselves seen 
 such snakes. The name of this creature is ivlia-tlo:)'-sil-i-kin. To see such a snake is very 
 unlucky and portends the death of some near friend. Most of the accounts given refer to 
 the South Thompson valley, but the vicinity of Vernon, on Okanagan Lake, is also men- 
 tioned. It is interesting to compare this idea with the belief in the Si-sl-ootl or double- 
 headed snake, entertained by the Kwakiool of Vancouver Island. 
 
 The owl is a bird somewhat dreaded, and is said to haunt camps where some one is 
 dead, or in which are the relatives of some one who has died elsewhere, saying Too ! too ! 
 A-sum'-tshak'-is, " he is a long time dead." This is evidently a fancy based on the 
 resemblance of the owl's note to the words in question. 
 
 The grizzly bear is said to have in old days been a much more formidable creature 
 than it is now, constantly attacking and killing Indians. This probably means merely 
 that the Indians are now better armed, and possibly implies also that the bears have 
 become aware of this circumstance. 
 
 Names of Stars and of the Months. 
 
 The Pleiades are called by the Shoo-whfi'-pa-mooh hu-hd-oos, or "the bunch," and 
 also kul-kul-std-tim, or " i^eople roasting." The last name is given from a story of their 
 origin, which relates that a number of women who were baking roots in a hole in the 
 ground, as is their fashion, became changed into this group of stars. 
 
 The morning star is named ch'i-whl-looh-tdn , or " coming with the daylight," also 
 w'i-pk-('i', or " one with hair standing out round his head." 
 
 The four stars which form the quadrilateral of the Great Bear are, singularly enough, 
 known to the Shuswaps as the bear stars, kum-a-koo-sas -ka. The three following large 
 stars are three brothers in pursuit of the bear. The first hunter is brave and near the bear, 
 the second leads a dog (the small companion star), the third is afraid and hangs far back. 
 
 The stars of Orion's belt are named kut-a-kJkl'-la, or " fishing." 
 
 The milky way is named chiw-l-ivJ-ow'-is, the road or path of the dead. 
 
 The aurora borealis is named s's-a-am, which appears to mean " cold wind," but this 
 is uncertain. 
 
 The Stfi'-tlum-ooh (Lillooets) call the Pleiades in-mux, meaning the " bunch " or 
 " cluster ;" the Grreat Bear mr-hdW, the name of the black bear. 
 
 The face of the moon is said to represent the figure of a man with a basket on his 
 back, and the name of this man is Wh'i'-la. 
 
40 
 
 GEOEGE M. DAWSON ON. THE 
 
 A mouth or inoou is named ma-hiii by the Shoo-wha'-pa- 
 obtained for the months in order are as follows, beginning about 
 assigned are not in all cases certainly correct, though the most 
 obtain from my informant : — 
 
 F'ts-k'lpils, " spring." 
 Pls-wJu-a-iohoom, " grass mouth." 
 Pit-la-kdt'-lai-a-hin, " root-digging" 
 
 month." 
 Pil-td-pdnsk' , " strawberry month." 
 Kal'-kul-tam-ah, "berry month." 
 Pil-tum-Mlk', " salmon month." 
 Pil-ta-kUlahin', "month when the sal- 
 mon get bad." 
 
 mooh, and the names 
 
 March. The meanings 
 
 explicit I was able to 
 
 month when the deer 
 
 Pil-tloo-alHstin, 
 
 travel." 
 Pil-whatl-ootJin, " 
 
 return from 
 Pil-kwootl-a-mln , 
 
 month." 
 PU-ta-ti'-a-kum, " midwinter month." 
 Pil-tsMk' -in-tin. 
 
 month in which they 
 
 hunting." 
 
 " remaining at home 
 
 [List of Two Hundred and Twenty Pl.4.ce-names in the Shuswap Country, 
 
 British Columbia. 
 
 (1.) Shuswap Names of Places on the Kamloops Sheet op the Geological Map op BRrrisn Columbia 
 
 Indian Name. 
 
 Name adopted, or description of place on tJie map. 
 
 Meaning given for Indian "name 
 
 Circling or detour. 
 Big trout ? 
 
 A-kaz-ik .\-kaz-ik Mountain 
 
 As-kum' ; As-kuin' Mountain I Tlie mountain. 
 
 Botanie Butanie Lake, etc Perpetual root-place ? 
 
 Hei'-in-wolh ! Deadman River. 
 
 He-mam'-sitl Big Fish Lake . . 
 
 Hl-ah'-kwa Hi-ah'k wa Lake | Long lake. 
 
 Hi-hium' ' Hi-hium Lake < Trout lake. 
 
 Hloo-lf'U ' Lac le Bois j Diver lake. 
 
 Hoom-it-S '-lis , Stony Creek , 
 
 Hum-ilt-kwC-'-ilt ' Small lake below Big Bar Lake j Young fish lake. 
 
 Hup-hap' ': Hill on west side Copper Creek Slaty. 
 
 Hut-tsat-tsl ' Old village site near Kelley Lake i Cold spring. 
 
 I-Is Campbell Creek j 
 
 In-ba-hot' ' Eigbteen-mile Creek 
 
 In-ka-ken' Mountain 4 miles north of Za-kwas'-ki. 
 
 In-ki-kuh' In-ki-kuh' Creek 
 
 In-koi'-ko In-koi-ko Creek 
 
 In-pa-at'-kwa-ten Pavilion Lake 
 
 In-skwa-taui Red Creek 
 
 In-tl-pam In-tl-pam Creek 
 
 In-toi-a' In Marble Mountains 
 
 In-whois'-ten Bridge River 
 
 Ka-ka'-kowes Pass Lake 
 
 Kil-a-paus' Upper part of Scottie Creek 
 
 Kit-sa-min' Edward Creek 
 
 KU'i'-hal Loon Lake 
 
 Klim'-la-la-me Medicine Creek 
 
 Kl-ow'-a .■ Kl-ow-a Mountain and Creek 
 
 Kluh-tows Bonaparte River 
 
 Kuk-la-ka Shumway Lake 
 
 Kuk-waus' Kuk-waus' or Bonaparte Lake I Spear-head lake ? 
 
 Kwil-al'-kwila I Green Mountain | Oreen mountain. 
 
 Dry. 
 Sometimes dry. 
 
 Red. 
 
 Deep. 
 
 Overhung Mountain. 
 
 Drift pile. 
 
 Medicine. 
 Green. 
 Gravelly river. 
 
 I 
 
SnUSWAP PEOPLE OF BlilTISH COLUMBIA. 
 
 41 
 
 (1.) Shiswap Names op Places on the Kamloops Sheet op the Geological Map of British CohvmmA.— Continued. 
 
 Indian Name. 
 
 Kwin-tsha'-ten .... 
 
 Kwio-bau'k 
 
 Kwom'-a-kun 
 
 La'-loo-wisin 
 
 Ma-mit 
 
 Me-toots' 
 
 Na-ai-ik 
 
 Na-kwfis'-tam 
 
 Ne-kin-ish-tain' 
 
 Ne-wil-\vhoos 
 
 Ni-a-an'-tun 
 
 Nikow-men 
 
 Ni-hlip-tow'-us-tum . 
 
 Nim-nimwh' 
 
 0-o-pax' 
 
 Pe-tloosh-kwo-hap' . . 
 
 Pi-mai-nus , 
 
 Plp-tsutl 
 
 Pis-I-tsoots'-i-a 
 
 Pis-kl-kT-al 
 
 Ptl-ma'-ml-a 
 
 Ptl-nil-min 
 
 Ptl-tik-moos' 
 
 Puh-ha'-ha-nih 
 
 Pukaist 
 
 Pu-ko'-kila-hoom . . . 
 
 Put-hil-i-hll 
 
 Shaw-ow-itlan 
 
 She-kfik'-ilwh 
 
 Sbit-shoos'-tl 
 
 Shloot 
 
 Shoopem-hat'-kwa ■ . 
 
 Sil-whoi'-a-kun 
 
 Sin-po-at'-kwa 
 
 Si-o-kiim 
 
 Sitz-kwok'-sum 
 
 St-whe' 
 
 Skem-a-kaim' 
 
 Ski'-hist 
 
 Ski-kloosha 
 
 Skoon-k.y 
 
 Skoo-talis 
 
 Skoo-wat'-kum 
 
 Sko-whautl 
 
 Skuh'-un 
 
 Skuk'-e-uke 
 
 Skup-kak-wa 
 
 Sku-skul-a-luit'-kwa . 
 
 Skutl-heh'-tl 
 
 Skwil-fi'-tin 
 
 Skwil-kwa'-kwil 
 
 Spa-alst 
 
 Spap-sil-k wa 
 
 Spa-tsin' 
 
 SpC'p'-sum , 
 
 Name adopted or description of place on the map. 
 
 Meaning giren for Indian Name. 
 
 Small stream joining Nicola above Skuh'-un 
 
 Cairn Mountain 
 
 Skull Hill , 
 
 La'-loo-wisin Creek 
 
 Mamit Lake 
 
 At forks of Bonaparte 
 
 Guichon Creek, mouth , , 
 
 Eleven-mile Creek 
 
 Chasm Creek 
 
 Ridge Lake 
 
 Botanie valley as a whole 
 
 Nicoamen River 
 
 Small stream next above Kelley Creek 
 
 Mountain 4 miles north-east of Za-kwas'-kl 
 
 OpaxHill 
 
 Pe-tloosh-kwo-hap' Mountain 
 
 Pimainus Creek and Lakes 
 
 Trout Lake 
 
 Porcupine Ridge 
 
 Small lake near Ridge Lake 
 
 Fly Creek 
 
 Poison Hill , 
 
 Young Lake 
 
 Ridgo running west from Cairn Mountain 
 
 Pukaist Creek and village 
 
 Big Bar Lake 
 
 Three-lake valley 
 
 Mouth of Jamieson Creek 
 
 Lower part of Sandy Creek 
 
 Allen Creek 
 
 Fraser River near Leon Creek 
 
 South Thompson ..„ 
 
 Sil-whoi'-a-kun 
 
 North Thompson 
 
 Traps Lake 
 
 li mile below Leon Creek 
 
 Si-whe' Creek 
 
 Lower end of Seton Lake 
 
 Ski'-hist Mountain 
 
 Fare Lake 
 
 Skoon-ko' Creek 
 
 Hills between Thompson, Bonaparte and Cdche Ck. 
 
 Skull Creek 
 
 Skoatl Point 
 
 Skuh'-un Creek 
 
 Mountain 3 miles north-north-east of Za-kwas'-k: 
 
 Sandy Creek 
 
 River Lake 
 
 Gnawed Mountain 
 
 Kelley Creek, lower part 
 
 Skwil-kwa'-kwil Mountain 
 
 Spaist Mountain 
 
 Glen Hart 
 
 Spa-tsin' Lake 
 
 Spatzum 
 
 Open or clear. 
 Skull hill. 
 
 White fish. 
 Projecting point. 
 Bearberry (Arclostaphylos). 
 Deep. 
 
 Ridge lake. 
 
 Going over stream. 
 
 Trout- 
 Porcupine place. 
 Chief-hare ? 
 Blue-bottle fly. 
 
 Poison weed ( Veratrum) place. 
 Sucker. 
 
 White. 
 
 Deep, with shallow margin. 
 
 PoteiUilla anxerina. 
 
 The portage. 
 
 It dries up. 
 The eddy. 
 Shuswaps' river. 
 Caribou place. 
 North river. 
 
 Looking up. 
 
 Face. 
 
 Pointed or upstanding. 
 Stony. 
 
 Thunder hill. 
 Sandy. 
 
 Eaten to the bone. 
 Big hill. 
 The highest. 
 Burnt. 
 The lakes. 
 Burnt lake ? 
 A.ichpifis ppecioM. 
 
 Sec. II, 1891. 6. 
 
42 
 
 GEOEGE M. DAWSON ON THE 
 
 (1.) Shuswap Names of Places on the Kamloops Sheet of the Geological Map of British Columuia— CoiUimnrf. 
 
 Indian name. 
 
 Name adopted, or description of place on the map. 
 
 Spi-al-hw 
 
 Spilim-at'-le-la. . . 
 
 Spil-mfi-moos 
 
 Spil-pfiF-uin 
 
 Spit'-poo-tlum 
 
 SpiHi-kwous' 
 
 Sta-ai'-in or Ste-in. 
 Stlim'-what kwa. 
 
 S'tl-p<y-mun 
 
 Swuz-uk-ain' . — 
 
 Tai-a-ka 
 
 Ta-tlh 
 
 Ti-na'-mia 
 
 Tik-I-max' 
 
 Til-kwo-kwf'-ki-la 
 Til-kwa-si-shoo . • 
 Titl'-whiloom .... 
 Tlirt-n-put-nm' . . 
 
 Toon-kwa 
 
 Tow-il-ta-kai ■ 
 
 Tshi-it'-lin-stum . 
 Tshil-tshitl'-nuts. 
 Tshi-mlmt-sim.. . 
 
 Tshi-poo-in 
 
 Tshi-w6'-us 
 
 Tsho-ha-mous . . . 
 
 Tshoo-loos' 
 
 Tshoo-whels' .... 
 
 TshlVtshll 
 
 Tsi'-kwus-tum.. . . 
 
 Tsil-tsalt 
 
 Tsin-tsoon'-ko 
 
 Tsoo-tsi-wowh 
 
 Tsoo-weh' 
 
 Tsotrin-aut-kwa. . 
 Tsuk-a-ta'-tum . . . 
 Tsuk-tsuk-kwalk'. 
 
 Tsuk-6x 
 
 Tuk-a-mukun' . . . 
 Tuk-too'-la-hum. . 
 
 Wa-lia 
 
 Za-kwas'-ki 
 
 Zla'-lot 
 
 Eagle Hill 
 
 Near mouth of CSche Creek 
 
 Maiden Creek 
 
 Clinton Creek 
 
 Marble Canon 
 
 Pass from Hat Creek to Jack's Creek 
 
 Stein Creek 
 
 Fraser River near Lillooet 
 
 Upper part of Hat Creek valley 
 
 Botanie Mountain 
 
 Tai-a-ka Lake 
 
 Small stream 1 mile north of Fourteen-mile Creek . 
 
 Stump Lake 
 
 Tranquille River 
 
 Tranquille River, near mouth 
 
 One of the Red Lakes 
 
 Three-mile Creek 
 
 Macaulay Creek , 
 
 Toon-kwa 
 
 Eight-mile Creek 
 
 Eating Lake 
 
 Lakes in Highland valley ■ 
 
 Blue Ravine 
 
 Summit of pass near Clu'-poo-in Mountain 
 
 Mountain 3 miles north of Za-kwas'-kl 
 
 Cayoosh Creek 
 
 Name applied to Guichon Creek 
 
 Choo-whels' Mountain 
 
 Murray Creek 
 
 Cache Creek, lower part 
 
 Tsil-tsalt Ridge 
 
 Tsin-tsoon'-ko Lake 
 
 Ly tton Mountains 
 
 Texas Creek 
 
 Tsotin Lake 
 
 Forks of Tranquille River 
 
 Reservation on North Thompson 
 
 One of the Red Lakes 
 
 At liead of Criss Creek 
 
 Tuk-too'-la-hum Lake 
 
 Napier Lake 
 
 Za-kwas'-ki Mountain 
 
 Black Hill Creek 
 
 Meaning given for Indian name. 
 
 Eagle. 
 
 Brook at the flat. 
 
 Little flat. 
 
 Prairie flat. 
 
 Narrow valley which opens. 
 
 The defile. 
 
 Lillooet's river. 
 Opening out. 
 
 Point (river). 
 Name of a root. 
 
 Balsam-spruce ravine. 
 
 Goose lake. 
 
 Mountain brook. 
 
 Eating. 
 
 Slightly saline. 
 
 Washed out. 
 
 A cache in the ground. 
 
 Many ravines. 
 
 Cracked rocks. 
 
 Island lake. 
 Streams. 
 The stream. 
 Rattlesnake lake. 
 Red place (earth ?). 
 Red place (trees). 
 Red lake. 
 Bare ground. 
 Saline. 
 
 Dead. 
 
 Round prairie. 
 
SHTJSWAP PEOPLR 0F,EE1TISH COLUMBIA. 
 
 43 
 
 (2.) Shuswap Names of Places Beyond the Limits of the Kamloops Sheet. 
 
 Indian Name. 
 
 Name adopted, or description of place on the map. 
 
 Meaning given for Indian name. 
 
 
 
 Sandy on one side. 
 
 
 
 Poo'-ytl 
 
 
 The little. 
 
 Where they were caught. 
 
 Birch 
 
 Ni'-kwiii-i-o-ti-a-tin 
 
 Biclie River, Okanagan Lake 
 
 
 
 Na-as la-kwe'-tok 
 
 Cedar Creek, " " 
 
 
 Tin-tl-hoh-tan' 
 
 Stream north of Cedar Creek, Okanagan Lake.... 
 
 Second stream north of Cedar Creek, " " 
 
 Mountain hetween Prospect Creek and Nicola River 
 
 Mountain 3 miles south of Za-kwas'-ki 
 
 Spioos River, tributary of Nicola 
 
 Stovoma Mountain '87 man 
 
 Where they were killed. 
 
 Deep. 
 
 Poison weed. 
 
 Ki-hot' 
 
 
 Slah-kC-n' 
 
 
 Twisted (in torsion). 
 
 Swas-a-'kh' 
 
 Tsil-lat'-ko 
 
 Cold water River 
 
 
 
 
 Otter river. 
 Red paint. 
 
 
 TiilaniBPii River 
 
 
 Tjittlp Shiiswait Lake 
 
 
 Mountain east side Adams Lake, IS miles up 
 
 Mtn. E. side N. Thompson, 1 1 m. above Reservation . 
 Highest mountain north of Great Shuswap Lake. . 
 Higli rido'e ^vest of Great Shuswap Lake 
 
 
 
 
 Puh-hai-as'-hyum 
 
 Skn'k-kak'-nn .. .. 
 
 Rusty rock. 
 
 Sandy. 
 
 Something lying in the water. 
 
 Rare or bald "> 
 
 
 Scotch Creek Shuswao Lake 
 
 Sk wil-kwa-kwult 
 
 Hoom-a-tal'-kna 
 
 
 Pnnnpr Island. Great SliuswaD Lake 
 
 In the middle of lake. 
 Meadow flat 
 
 Spallumsheen River {mouth ofj 
 
 
 Cinemousun, Great Shuswap Lake 
 
 Gfoing round a point or bend. 
 In the middle. 
 
 Si-c-a-rooiis'' . 
 
 Schickmouse Narrows, Great Shuswap Lake 
 
 Meadow on Louis Creek, foot of Tod Mountain .... 
 Lake at head of Barriere River 
 
 Str'-nkw 
 
 
 TTnm.lTi^TTiTlh 
 
 
 STn'-mav 
 
 Valley betw een Louis Creek and Adams Lake 
 
 Wfisif branch of Barriere River 
 
 Going round a point. 
 
 Sas^-kum 
 
 Open mouth. 
 
 West side Adams Lake, 10 miles up 
 
 West side Adams Lake, lb miles up 
 
 
 
 Pit-loi-oo''-ya 
 
 
 Root place. 
 
 Stream on east side Adams Lake, 32 miles up 
 
 East side Adams Lake, 11 miles up 
 
 
 
 
 Mountain east side Adams Lake, 14 miles up 
 
 The slioulder blade. 
 
 Skw6'-kil-ow' 
 
 Paint. 
 
 Watsion Creek Fraser River 
 
 Red (ravine) ? 
 
 TaK-tsin-hin 
 
 Skwi-ti'Mia 
 
 Green Lake, Green Timber Plateau 
 
 Mountain 6 miles south of Kl-ow^-a Mountain 
 
 Mountain south side Salmon River 
 
 Louse. 
 
 
 
 In-te'-a-kom 
 
 
 
 Lake on second south branch Kwoiek Creek 
 
 Lake at head of Kwoiek Creek 
 
 
 
 Round. 
 
 
 T flkp on Kwoiek Creek 3 miles long 
 
 
 
 Mnnntain at head of Kwoiek Creek 
 
 
 Shi-liow-ya 
 
 She-whuu-i-mOn 
 
 Head Nortli-east Arm, Great Shuswap Lake 
 
 Head of Seymour Arm, " " " 
 
 Queest Creek, " " " 
 
 Eagle Creek, " " " 
 
 Head of Spallumsheen Arm, " " 
 
 Head of Salmon Arm. " " 
 
 White Lake 
 
 Sudden melting of snow. 
 They go away. 
 Butfalo. 
 
 
 
 Skout-nun-hoo-looh 
 
 Shi-whots-i-matl 
 
 Hoop-a-tat-kwa 
 
 Many ShepJierdia berries. 
 Manv bark canoes. 
 
 bntle-al-um 
 
 In-ko-rufit'-koo 
 
 Mountain 3 miles south-west of Za-kwas'-kl 
 
 Lake south-west of Chaperon Lake 
 
 
 
 
44 
 
 GEORGE M. DAWSON ON THE SHU8WAP PEOPLE, Etc. 
 
 (2.) SmiswAP Names of Places Beyond the Limits op the Kamloops Sheet. — Continued. 
 
 Indian iiame. 
 
 Name adopted, or desci-iption of place on the map. 
 
 Meaning given for Indian name. 
 
 
 Lakft soutli-AVPSt of Chjineron Tjjikft 
 
 Big trout lake. 
 
 Pil-max 
 
 Stream which flows into head of Chaperon Lake . . 
 Mountain west side Okanatriin Lake 
 
 Piili-hai-is-hun'' 
 
 
 Piik-hftZ-kiin 
 
 
 
 
 Mountain west side Okanagan Lake 
 
 Deei) Creek west side Okanaf an Lake 
 
 
 Spil-kuk-a-nilh' 
 
 In-tsbai'-pa-tin 
 
 Eagle nest creek. 
 
 Stream 4i miles north of Deen Crppk 
 
 
 
 (3.) Shuswap Names op Inhabited Villages. 
 (a) Principal Villages on the Kamloops slieet. 
 
 Indian Name. 
 
 Name adopttd, or description of place on the map. 
 
 Meaning given for Indian name. 
 
 I 
 
 Kam-a-loo'- la-pa 
 
 Stlahl 
 
 Ne-whuh-wait'-tin-e-kin . 
 
 Piikaist' 
 
 N'-kam-sheen 
 
 Tl-kam-sheen 
 
 Ni-kai'-a 
 
 Stfi-ai'-in 
 
 Nes-i kip 
 
 Kan-lax' 
 
 Huh-ilp' 
 
 Skwai'-luh 
 
 Kwe-kwC-a-kwet' 
 
 Pil-tC'-uk 
 
 E-kuh-kah'-sha-tin 
 
 Ski-sliis-tin 
 
 Sh-ha-ha-nih 
 
 N'-kah-li-mil-uh 
 
 Spa'-lia-min 
 
 Tsuk-tsuk-kwSlk' 
 
 Kamloops 
 
 Cornwalls 
 
 4 miles above Cache ('reek 
 
 li mile above Pukaist Creek 
 
 Spence's Bridge 
 
 Lytton 
 
 Opposite Lytton 
 
 Stein Creek 
 
 Opposite Foster Bar 
 
 Bridge River 
 
 Fountain 
 
 Pavilion Creek 
 
 11 miles above Kelley Creek 
 
 Clinton 
 
 Pass valley near Deadman River 
 
 Deadman River 
 
 Skuh'-un (reek 
 
 Moutli of Upper Nicola River. . . . 
 
 Douglas Lake 
 
 North Thompson 
 
 Point between the rivers. 
 
 White. 
 
 The point. 
 On the edge. 
 Hoar-frost. 
 Blue. 
 
 White earth. 
 Drying place. 
 
 Scraped. 
 Red place. 
 
 (6) A Fev: of the Principal Villages beyond the Limits of the Kamloops Sheet. 
 
 Kwois-kun-a' 
 
 Kwl-kooi' 
 
 Kwout 
 
 Sla-halt-kam 
 
 Tshoo-loos' and Na-ai-ik 
 
 Whatl-min-Ok' 
 
 Hal-aut 
 
 Near mouth of Spioos River 
 
 Outlet of Adams Lake 
 
 Head of Little Shuswap Lake 
 
 Foot of Little Shuswap Lake 
 
 Mouth of Guichon Creek 
 
 6J miles north of Deep Creek, Okanagan Lake. 
 3 miles below Shuswap Lake 
 
 Upper country. 
 
Trans. R. S. C, 1891. 
 
 Sec. II. Plate VI. 
 
 MAP SHEWING THE LIMITS OF THE SHUSWAP PEOPLE OF BRITISH COLUMBIA, 
 
 WITH THE PRINCIPAL SUBDIVISIONS. 
 
 To illustrate Dr. G. M. Dawson's Paper on the Shuswap People. 
 
H32 75 5^0 
 
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