this view.3 Whether the Island or the Mainland tribes constitute the parent branch, or whether the Island or the Mainland was the earlier home of the division, cannot now be determined. This, and the kindred question of the original home of the whole undivided Salish stock, will be dealt with later, when our investigations have covered the whole field of inquiry.
The Tcilqeuk [Chilliwack]
Ethnography
The Chilliwack have greatly decreased in number during the past two generations, though they do not appear to have ever been a populous tribe, even in the old days. As at present constituted the tribe is subdivided into eight separate groups or village communities, which together number about fifty adult males. The names of these villages and their respective chiefs, as given to me by Captain John, siam of Suwale [Soowahlie], are as follows:
| Villages | Chiefs | Adult males |
| l. Sqai [Skway]4 | Motes | 9 |
| 2. Sqaialo [Squiala] | Klacalem | 4 |
| 3. Atselits [Atselits or Atchelitz] | Swaius | 2 |
| 4. Skaukel [Skaukel or Skulkayn] | Qatekueta | 9 |
| 5. Yukukweus [Yakweakwioose] | Qateselta | 7 |
| 6. Tciaktel [Chiaktel or Tzeachten] | 3 | |
| 7. Clalki | Weuseluk | 1 |
| 8. Suwale [Soowahlie] | Swales | 12 |
In earlier days the tribe was less scattered than at present, and had its settlements on the upper reaches of the Chilliwack River, contiguous to Soowahlie, the former headquarters of the tribe. I obtained from Captain John the names of these old settlements: (1) Suwale ‘melting away’ (the people here once died in great numbers); (2) Skwealets “coming in of the water'; (3) Stlep ‘home country’ (on a level stretch of land lying between the forks of the river, here the old long communal houses of the tribe were situated); (4) Caltelitc, from cacal ”back' (on the edge or “back” of a slough); (5) Qoqaia ‘maggot-fly’ (so called because of the number of maggot-flies found here in the summer). These settlements constituted the original home of the Chilliwack, according to the traditions of the tribe. They have no record of any other ancestral home. In their own words, they “have always dwelt there, looking on the same sky and the same mountains.”
According to one of their myths, they dwelt here before the Chilli-wack River sprang from the mountains. This river rises in a mountain lake known locally as Cultus Lake, but called by the Indians themselves Swieltca;5 and its formation is said to have come about in the following manner. In the olden days there lived a youth who frequented this lake. Its shores were his training-ground. One day he came to the village and said he had learned in a dream (ulia) how to make water run. The people laughed and jeered at him. Said he to them: “To show you that I can do as I say I will make the water of the lake run by the village before the sun sets.” With that he started for the lake. A little later he appeared in the village again. “Look out now,” he cried; “the water will soon be here.” Presently a small stream of water was seen descending the slope. In a short time this increased to a rushing torrent, which, as there was no bed for it to run in, divided and ran in several directions, cutting out in its course the different channels or arms through which the water now flows before uniting in the one stream. It is quite possible this myth or tradition has some foundation in fact. The waters of the river are clearly the overflow of the lake. This overflow may have formerly had some other outlet, which for some reason or other failed to do its work, and a new outlet became necessary. While none of the Chilliwack Indians entertain any doubt about the truth of this tradition, the younger and more intelligent of them believe that the youth of the story in his wanderings round the lake discovered some weak spot in the margin overlooking the slope occupied by the tribe, which required but a little assistance from him to become an outlet for the lake’s overflow. They do not believe any longer in the magic part of it. They are, indeed, now generally very sceptical of the marvellous feats and wonder-working powers of their old-time shamans, as recorded in the tribal myths and traditions. Thus we see the disintegrating forces introduced by our advent at work here, as in other sides of their life and character.
Sociology
In their social organisation and customs the Chilliwack differ in some interesting respects from the neighbouring Halkomelem tribes. This may be possibly due to the fact that the Chilliwack are not true members of the Halkomelem division, though they now speak its tongue. They have a tradition among them that up to a century ago they spoke a different language. What this was even their old men could not remember. Captain John gave me a few words which he said belonged to the old language. These are all true Salish terms, though non-Halkomelem. He also told me that an old man of their tribe lived among the Nootsak [Nooksack] Indians, to the south of the International Boundary Line, who knew the old tongue. I paid a special visit to this settlement to see this old man, but failed to find him. I fear he is dead, as I could hear nothing of him. I learnt, however, that the Nooksack speech is closely allied to the Squamish. The tribe is much broken down. It is now formed of members of several originally different tribes, only about a half-dozen true male Nooksack Indians being alive.6
“Captain John gave me a few words which he said belonged to the old language.” (B.C. Prov. Mus. photo)
The Chilliwack were more communistic in their mode of life than any tribe I have treated of heretofore. The people were divided into the usual threefold division of chiefs, notables, and base folk. The chieftaincy or headship of the tribe was practically hereditary, though the people could depose their chief and elect another in his place if they were dissatisfied with his supervision of the tribe, or his conduct was such as to make him a bad director. I say “director” rather than “ruler” because the siams of the Salish were rarely, if ever, rulers in the ordinary sense of the word. They were rather overseers or fathers of the tribe, the siam combining in himself the character and functions of a common father and a high-priest, the office, indeed, being more sacerdotal than imperial. He it was who always led and directed the prayers of the community and conducted all their religious observances. To this day he leads them in their responses and conducts the service in their churches when their white minister or instructor is absent. Apparently the deposition of a chief was an extremely rare occurrence. This may possibly have been because the occupants of the office fully realised its dignity and its privileges, and had no desire to forfeit them; but I am disposed to think it was more because they were usually genuinely impressed with the responsibility and duties of their position, and strove earnestly to fulfil them. At any rate, we hear very rarely of a bad or neglectful chief. The Chilliwack traditions record but one such. A deposed chief would be succeeded by his son, or brother, or cousin; so that the chieftaincy would rarely pass out of the family or caste of the chief. I inquired among the Chilliwack what conduct on the part of a chief would bring about his deposition; and was told that selfishness, or meanness, or neglect of the material welfare of the tribe would assuredly do so. I further inquired what course would be taken to depose him. They replied: the elders and chief men of the tribe would meet together and discuss the matter, and then the chief would be told that he was no longer siam, that his son, or his brother, or his cousin had been appointed in his place. The deposed chief would quietly acquiesce in the decision and the new chief would take his place; and that would be the end of the matter. From this it is clear that although the office of siam was practically hereditary, and generally descended from father to son, the chief held the position really on sufferance and with the common consent of the elders and nobles of the tribe. Apparently, among those Salish tribes which are subdivided into village communities, there is always one chief of more importance than the rest. He is lord-paramount. It was so among the Thompson, the Kwantlen, the Squamish and the Chilliwack. Among the latter he is called Yuwel Siam, which signifies “the first-going chief.”
The prime duty of a Chilliwack siam was the care and order of the village or community. His chief thought was given to that, and he was deemed responsible for the common welfare and comfort of the tribe. He directed all undertakings in the common interest, and appointed the times for salmon-fishing,