gan, and if the development of her State university has not been so marked as in the case of Michigan, it is mainly due to the fact that it is younger. Indiana has for some years been working along the same line of development, and Ohio and Illinois have so far modified their earlier policy as to take advantage of the land grant of 1862 for agricultural colleges, and by a somewhat broad interpretation of the provisions of the grant have founded each a university upon a broad and liberal basis. To conclude in a few words, the history of the higher educational movement in the North-West shows the foundation, especially in the older States, of many private colleges, each of which in its own field is doing higher educational work. Along with the establishment of these colleges has come the development and spread of the State university idea, not as antagonistic to the private colleges, but as co-operative with or supplementary to them, and as rounding out the public school system, which obtains in all the States in the territory. The value of a strong central university, with numerous departments, ample libraries, laboratories, and scientific apparatus, and facilities for post graduate and professional study has been steadily gaining appreciation, not only for the iminediate educational opportunities afforded, but for its regulative influence upon the character and scope of the secondary education, and its indirect influence upon the life and culture of the people under a democratic form of government, where public safety demands the education of its citizens. TRIBAL AND FAMILY RELATIONS AMONG THE INDIANS OF METLA KAHTLA, In the Report of this Office for 1886-87 a brief account was given of a trip made by the Commissioner to Alaska and of the tour of inspection made in July, 1887, in obedience to the direction of the Secretary of the Interior, to see that the orders of June 15 in relation to the schools in that Territory were being complied with. Upon that visit it was the good fortune of the Commissioner to meet with the English missionary, William Duncan, and to be present on the occasion when the Indians with whom his life has been spent, having removed from the British possessions to American soil, made a formal opening under the American flag of the settlement, named Metlakahtla, after their former home. The following letter from Mr. Duncan, recently received in response to enquiries respecting the meaning of certain carvings upon silver spoons made by a native Metlakahtlan silversmith, contains matters of such general interest in relation to the tribal and family customs and relationships of these Indians, who have now become dwellers on American soil and whose children are to be taught in American schools, that it has been deemed advisable to insert it here: ON BOARD THE "GEO. W. ELDER," Hon. N. H. R. DAWSON, Washington, D. C. : July 15, 1899. DEAR SIR: I am glad to learn from your letter of the 28th March that the silver spoons made by our native artist are appreciated. In answer to your enquiries respecting the maker and his craft, I beg to inform you that he belongs to the Tsim-she-an nation, and his name was Tsah-am-sheg-ish, or the Powerthat-draws-shoreward. On becoming a Christian some years ago he was named Abel Faber. In making the tea-spoons Abel tells me he beats each one out of a silver dollar, but for dessert-spoons, which require a dollar and a half, he has to melt the silver in a crucible. After hammering the piece of silver to the required length and thickness he then forms the bowl of the spoon by beating the plate into a wooden mould of the size and shape he wishes the spoon to be. This done, he files and sand-papers his work (in olden times the dried skin of the dog-fish answered for sand-paper), after which he uses a smoothing-stone, and finally polishes with a handful of soft fibre-the dried and teased inner rind of cedar bark. His last operation is to carve the handle. The designs he cut on the spoons sent you are peculiar to the carving and painting of the Indians all over the country, and are symbolical of the various crests, or totems as they are sometimes called, which seem to have been adopted in remote ages to distinguish the four social clans into which each band is subdivided. The names of these four clans in the Tsim-she-an language are Kish-poot-wadda, Canadda, Lache-boo, and Lachsh-keak. The Kish-poot-wadda, which are by far the most numerous clan hereabouts, are represented symbolically by the fin-back whale (in the sea), the grizzly bear (on land), the grouse (in the air), and the sun and stars (in the heavens). The Canadda symbols are the frog, the raven, the star-fish, and the bull-head. The Lache-boo take the wolf, the heron, and the grizzly bear for their totems; and the Lachsh-keak the eagle, the beaver, and the halibut. The creatures I have just names are, however, only regarded as the visible representatives of the powerful and mystica beings or genii of Indian mythology; and as all of one group are said to be of the së kindred so all the members of the same clan whose heraldic symbols are the same are counted as blood relations. Strange to say this relationship holds good should the persons belong to different or even hostile tribes, speak a totally different language, or be located thousands of miles apart. On being asked to explain how this relationship originated, or why it is perpetuated in the face of so many obliterating circumstances, the natives point back to a remote are when their ancesters lived in a beautiful land, and where, in a mysterious manner, the mythical creatures whose symbols they retain revealed themselves to the heads of the families of that day. Then they relate the traditional story of an overwhelming dood which came and submerged the good land and spread death and destruction all around. Those of the ancients who escaped in canoes were drifted about and scattered in every direction on the face of the waters, and where they found themselves after the flood ba subsided there they located and formed new tribal associations. Thus it was that per sons related by blood became widely severed from each other, nevertheless they retained and clung to the symbols which had distinguished them and their respective families before the flood, and all succeeding generations have in this particular sacredly followed suit. Hence it is the crests continue to mark the offspring of the original founders of each family. As it may interest you to know to what practical uses the natives apply their crests. I will enumerate those which have come under my own notice. 1st. As I have previously mentioned, crests subdivide tribes into social clans, and s union of crests is a closer bond than a tribal union. 2d. It is the ambition of all leading members of each clan in the several tribes to rep resent by carving or painting their heraldic symbols on all their belongings, not even omitting their ordinary household utensils, as spoons and dishes, etc.; and on the death of the head of a family a totem pole is erected in the front of his house by his successor on which is carved more or less elaborately the symbolic creatures of his clan as they appear in one of their mythological tales or legends. 3d. The crests define the boundaries of consanguinity, and persons of the same crests are forbidden to intermarry; that is, a frog may not marry a frog, nor a whale marry s whale, but a frog may marry a wolf, and a whale may marry an eagle. Among some of the Alaskan tribes I am told the marriage restrictions are still further narrowed, and persons of different crests may not intermarry if the creatures of their respective clans have the same instincts; thus a Canadda may not marry a Lachsh-keak, because the raven of the one crest and the eagle of the other seek and devour the same kind of food. Again, the Kish-poot-wadda may not marry a Lache-boo, because the grizzly bear and the wolf representing these crests are both carnivorous. 4th. All the children take the mother's crest, and are incorporated as members of the mother's family, nor do they designate or regard their father's family as their relations. A man's heir and successor, therefore, is not his own son, but his sister's son. And in the case of a woman being married into a distant tribe away from her relations her children when grown up will leave her and their father and go to the mother's tribe and take their respective positions in the mother's family. This case accounts for the great interest which natives take in their nephews and neices, and which seems to be quite equal to the interest they take in their own children. 5th. The clan relationship also regulates all feasting. A native never invites the members of his own crest to a feast. They being regarded his relations are always wel come as his guests, but at feasts, which are given only for display, so far from being partakers of the bounty all the clansmen within a reasonable distance are expected to contribute of their means and render their services gratuitously to make the feast a grand £uccess. In the fame of the feast hangs the honor of the clan. 6th. What I have just written reminds me to add that this social brotherhood has a great deal to do with promoting hospitality among the Indians, a matter of immense importance in a country where there are no hotels or restaurants. All a stranger with or without his family in visiting an Indian village has to do to find shelter and protection is to make for the house belonging to one of his crest, and which he can easily distinguish by the totem-pole in front of it. There he is sure of a welcome and of the best the host can afford, and there he is accosted as a brother and treated and trusted as such. 7th. I may mention, too, that the subdivision of the band into these social clans ac counts in a measure for the number of petty chiefs existing in each tribe, as each clan can boast of its head, and the more property a clan can accumulate and give away to rival clans the greater number of head men it may have. 8th. Another prominent use made by the natives of their heraldic symbols is that they can take names from them for their children. For instance, the name Weenayach means big fin back (whale), Lectamlachtoro, sitting on the ice (eagle); Ikshksumalyal, the first speaker (raven); Ahl-ka-kout, the howler abroad (wolf). 9th. And last but not least, the kinship claimed and maintained in each tribe through these crests has much to do in preventing bloodshed, and also in restoring peace where quarreling and fighting have arisen. Tribes and sections of tribes may and do fight, but members of the same crest may not fight; hence in hostilities arising between two or more tribes there are always some families who are non-combatant, and these will watch for the opportunity to interpose their good offices in the interests of peace. In writing of these matters it must be understood I have kept in view the natives in their primitive state. The Metlakahtlans, who are civilized, while retaining their crest distinctions and upholding the good and salutary regulations and customs connected therewith, have dropped all the banetul and heathenish rivalry with which their clannish system was intimately associated. Though I cannot say that the foregoing by any means exhausts all that can be said or written on this subject, yet I trust that what I have written will in some degree answer the enquiries you made of me. I have the honor to be, dear sir, yours, very obediently, W. DUNCAN. One of the most desirable aurcations for the ten ber to fra 0 med in the falla collatine aca 243 i bite,at are of the National Council of E. ation, at it- last meeting ever, in treated in a negative rather than a positive ranser, and the dif making a rejection "ignalei rather than solzed. The remark of the late president of the normal schoo, section of the National Association is more hopeful, when he int if it is not desirable tlat teacher, inasmuch as they fllow some kind of anth hon 4 know a little more def hey what the more intelligent and more experienced part of the profesion recognize as wisest and Lest. Professional reading, however, is not the only intellectual diet of these circles. The domain of belles lettres is also entered. Yet it is apparent that whatever may be the character of the reading course pursued the unique object is to improve the teacher as a teacher To this must be added the infnenes, powerful, though indirect, in stimulat ing the formation of public libraries; as is instanced by recent action in a wester ritate. The inception and administration of these circles is referred to in a general way in the preceding Report of this Bureau. Desirous of obtaining the latest possible information as to the status of these societies, special inquiries have been made in the matter, of each State superintendent of public instruction, or equivalent official. The responses to these inquiries have been used in compiling the following information. ALABAMA. "I do not think much is being done," says Superintendent Palmer. The gentlemen to whom he kindly referred us have as yet failed to respond. CALIFORNIA. Not more encouraging, but fuller, our information for this State covers the whole of Purpose."An aid and stimulus to the teachers of California in their efforts for professional improvement and self-culture. The latter must necessarily lead to the former, while the former will continually call for a widening of the mental horizon. It is be This chapter would have followed the chapter upon the Training of Teachers, had its preparation not been delayed by unavoidable circumstances. See training of teachers, p. 395. lieved that an organization like the one proposed will give that strength which comes from unity of purpose and effort, and make the reading circle an intellectual power in the State." Course. The plan of study contemplates a three years' course. For 1887, the initial year, the course was in the following works. Ben Hur; Payne's Lectures on Education; Trench on the Study of Words, Supplee's edition; Lady of the Lake, Lovell edition, with full notes, paper; Ruskin, Sesame and Lilies. For 1888 two courses were offered, respectively styled, regular and supplementary. The reading of the regular course is grouped asBiography-Plutarch's Pericles, Fabius Maximus, Demosthenes and Cicero, Cæsar and Alexander. Literature--Odyssey, Butcher and Lang's translation. ProfessionalHopkins's Outline Study of Man. Literary and Historical-Burke's Speeches on America. The supplementary course comprised Studies in Longfellow; Pryde's Highways of Literature; Parker's Talks on Teaching; Fiske's redaction of Irving's Washington. Administration.-The general management of the circle is vested in the State board of councillors, which consists of seven members including the State superintendent of public instruction, who is an ex-officio member. The officers are a president and a secretary and treasurer. The terms of two of the members expire each year and are filled at the annual meeting held in December. County superintendents are urged to form county circles. These are to be directed by a board of four directors chosen by the members of the local circle from among themselves with the county superintendent, as a member ex officio. This board, it appears, is subject to confirmation by the board of State councillors. The local board elects its own officers, collects dues, etc. The annual fee charged is 50 cents; of this 35 cents are forwarded to the secretary of the State circle to defray printing expenses, the remaining part of the annual fee being retained by the local secretary.' Individual members, that is those belonging to the State but not to a county circle, remit the whole amount to the secretary of the State circle. The State board sends blanks to the local organizations quarterly; upon these the county officers enter the amount of work done and its quality as ascertained by examinations. To those who have completed in a satisfactory manner the annual course of reading the State board issues a certificate and three of these certificates entitle the holder to a diploma of honor. The reading books are furnished by the State secretary, postpaid, on receipt of price. During the first year of its existence (1887) the membership of the circle was 473, twenty-two counties being represented ; in 1888 but fifteen counties are represented and the membership but 322. The blanks sent out early in 1888, requesting information as to the work done in 1887 were, with three exceptions, ignored. The status of the work is well put by the general secretary, Mrs. Fisher, and we quote from a recent letter from her: "This fact [the general inattention to the request for information], added to the decrease of membership, does not afford a flattering outlook. The successful maintenance of such an organization demands a great amount of earnest, united, judicious, persevering work, not from two or three or half a dozen individuals, but from many. This has not been secured in the past. Personally, I am not sanguine as to its attainment in the future. I hope I am mistaken in my views." COLORADO. Says the State superintendent: "We have no reading circle for teachers in this State." CONNECTICUT. We understand that the public school systems of Bridgeport and Norwich are connected with a branch of the Chautauqua Reading Circle, intended especially for teachers. DELAWARE. There are no teachers' reading-circles in Delaware, so far as I can learn," says the president of the board of education. FLORIDA. "We have not organized a State circle as yet," says the State superintendent. "We are just beginning to move in that direction. Our teachers have for some time been associated in Chautauqua circles, which seem to have so delighted them that they are loth to engage in others; but I have reason to believe that in a short time teachers' reading circles will be universal in our State." |