and then it lets some pieces float up to the surface, and the people catch them.

Now, after a time, the Tagish man made a totem-pole representing the killer-whale, and showed it to the people. At the same time he danced, and told his story. Thus the Wolf phratry obtained this crest. The right to use it belongs to them. The Nanaa'i clan of the Wolf phratry wanted to possess the crest. They gave a great potlatch, and killed many slaves. The other Wolf clans tried to beat them, but could not do so. The Nanaa'i gave a greater potlatch, and killed more slaves; and thus the crest became theirs, and remains in their possession to-day.

14. ORIGIN OF THE TOAD CREST OF THE KATCE'DE.1

At one time there was a young man in the Tlingit country who was very poor and lived with his mother. His father was still alive. His uncle's house was rotten and almost falling down, but he was so poor that he had no means of having it rebuilt. He had no friends. He was very sorry because of his poverty, and cried much.

One day he saw a little toad, which came and played with him. That night about midnight, when he was asleep, a woman came to his bed and told him to get up. He awoke, and she asked him to come out. He went out with her, not knowing where he was going. At last they came to the door of a strange house, and entered. This was the dwelling of the Toads. Little-Toad came in, for these people were her relatives. The lad was asked quam ob rem cum matertera sua luderet, and then the people tied him up by the legs. LittleToad said, "That man will be killed when uncle comes home."

Then they heard the sound of a canoe coming; and some said, "Uncle is coming." He was the Toad chief. The man came in and sat down in his place. He saw the lad hanging by the legs. He asked the people, "Why is that man hanging by the legs?" The Toad mother answered, "Cum puella lusit." There were many Toad people there. The chief asked the people, "What is this man?" and they answered, "He is a Wolf." The chief then asked the lad himself what he was; and he answered, "Wolf." The chief said, "Well, we marry Wolves; there is nothing wrong about that." He took the lad down, and made him sit down in a good, clean place. Then he brought the little Toad girl and seated her alongside the lad, saying, "Now you are married." Now he brought a great pile of

1 Raven phratry of the Tahltan. There is also a Katce'de clan of the Tahltan, descendants of people who went to the coast, lived there for a time, and then came back again (see Emmons, Tahltan Indians, 16, 17). It seems that these people claim relationship with the Ki'ksede and Ka'tcede clans of the Tlingit, who have the Toad as a crest.— J. A. TEIT. See Swanton (BBAE 39: 232); Kaigani (JE 5: 260); Masset (JE 10: 557); Boas (RBAE 31: 761).

property of all kinds, and placed it beside them as a present. The lad thought, "How am I going to transport all these things?" The Toad chief heard his thoughts, and therefore gave him a very large canoe. He said, "I know you have been sorrowful for a long time about your uncle's house. Now you can manage to build a house." He went off with his wife and the property in the canoe, and reached his own place. He had a great amount of wealth now, and gave a great potlatch, and rebuilt his uncle's house. The people asked his wife what she was; and she answered, "Ka'tcede." After this her descendants had the crest of the Toad, and used it.

15. ORIGIN OF THE FEAST FOR THE DEAD.

A long time ago, somewhere near the sea, there was a large village of people not far from a glacier. The people became sick, and all died except one man. He hunted, and carried in much meat. He wanted to give a feast for the dead, but there was no one to attend it. He invited the ducks and other birds to the feast, but they never responded. He called the trees and stumps, but they also gave no heed. Then he went to the glacier and invited the Ice people. He went again to see if they were coming, and saw much down and feathers stretching in a straight line across the water from the glacier to his own house. He thought, "They will come by this route in the morning."

Early next day they came out of the glacier, and embarked in their canoes. They arrived, and ate until they were full. Then they thanked the man, saying, "We are poor, lowly people, and you invited us to the feast. Thank you!" He answered, "I asked every one to the feast, but no one responded. Then I tried you, and I am glad you came. You have eaten now. My heart is at ease now regarding my deceased friends. I shall sleep well to-night. Thank you!" Before this, feasts for the dead were unknown. one. The Ice people now said, "Henceforth people must do this always. When a relative dies, they must make a feast for the other people to eat, and also burn some food in the fire, so that the dead people may also eat." People have since done this until the present time.

16. ORIGIN OF LAZINESS.

This was the first

A boy and his mother lived together. No other people lived near by. The boy grew to be a young man and a very energetic hunter. After a time he ceased to care for hunting, and all his energy seemed to have left him. He became very lazy, and would not hunt. This distressed his mother, for they depended much on game for food. At last she asked him why he had become so lazy. He answered

that he just felt that way. His mother
Nunc oportet te mecum id facere quod
Tum cum matre sua coiit; and soon
He hunted hard at first; but, nimis

that he did not know, and
said, "I know the reason.
pater tuus fecerit et valens fies."
he became energetic, as before.

se effundens, he became listless and lazy, as before.

This is why people say that a lad at puberty, or when young, is at first very energetic. Later he becomes very lazy. Then, si uxorem ducit sine incipit cum feminis coire, he loses his laziness, and becomes energetic again. Si modice se effundit, bene est; sed si se invitat, ut solent plerique adulescentes, he becomes lazy again, and inactive. Only later in life, or when really adult, does his true disposition appear. Then he becomes continuously energetic, lazy, or indifferent.

17. ORIGIN OF THE DEATH-CHANT.

Long ago some hunters were coming home from the hunt in the dark; and, as they passed the place now known as Lava Beds, they believed that they heard people talking and singing in a house. There seemed to be an old woman addressing some one else, and saying, "Nia'ma, the house is full now. We shall soon have no room. Hurry up!" Then they heard the voices of a great many people singing a strange chant. All the men were afraid and ran away, except one man, who listened until the song was finished, and thus learned it.

That night all the men who had heard the song died, except the man who was not afraid and who had heard the song through. He sang the song, and thus introduced it to the people, who adopted it, and used it afterwards as a death-chant. It is one of four mourningsongs used at the present day. The next morning after the men who heard the song had died, a number of people went back to the place, but found not the slightest trace of people. They knew, therefore, that the men heard the ghosts speaking and singing.

18. THE FOUR GHOST BROTHERS; OR, THE ORIGIN OF CREMATION. Four brothers left in a canoe, intending to be back in four days. They never returned, and the people learned they had been drowned. The brothers themselves did not know that they were dead. Before the four days had expired, they returned home. They went into their houses, and talked with their wives and the people in the same manner as they would have done if alive; but the people did not seem to hear them. They shook their wives, but they did not appear to feel it. At night, when they came near the people, the latter dreamed of them, and in the morning they heard them tell their dreams. When they 1 Obscure, possibly to be understood as "the Nia'ma house."

This song was collected from the Tahltan (cf. phonograph record VI H. 1 & 2).

talked loud to the people, they noticed that the fire crackled and hissed. The eldest brother said, "There is something wrong with us. They asked the people for food, but they paid no attention. The brothers said, "Let us leave!" They found a trail, which they followed, and reached a large village of dead people; but the brothers did not know that these people were dead, for they appeared natural in every way. They recognized there some people they had known and who had died. The eldest brother said, "We are dead, for we have found the place where these people are." They talked with them, and the latter heard them and answered quite readily. The eldest brother said, "We can only converse with ghosts. Certainly, we are dead." The village where these people lived was on the same level with the earth. The people inhabiting it were for the most part those whose bodies had been left on the ground unburned. They saw another trail leading underground. They followed it some little distance, and then returned. The eldest brother said, "Let us visit our people again!" They had four married sisters, and the eldest brother proposed that they should enter them. The eldest one entered the body of the eldest sister, and the youngest that of the youngest. The sisters became pregnant, for the souls of the brothers had entered them. In due course, and all on the same day, the sisters gave birth to four boys. The eldest brother was born first. The boys grew fast, and soon were able to talk. They told the people, "Now we have come back. Why did you not answer us when we came back from our trip?" The people said to them, "You were drowned." The boys knew all the people, and could call them by name. They knew the women who were their wives, and spoke to them kindly. After a time they said, "We are going to leave you soon. We are going to explore the trail we saw leading underground to the spiritland. Burn us when we die." They told the people all about the place they had visited, what the ghosts did, and whom they saw there. Shortly afterwards they died. The people burned their bodies, and the brothers went on the trail to the lower spirit-world. They saw some people there whom they had known on earth. They returned, and were born by their sisters in the same way as before. They grew rapidly; and when they became able to talk, they told the people about the ghost-land below the earth, and whom they saw there. They described it as a damp, dingy place, where people were starving. Now they said, "We shall soon depart again, and explore another trail that we saw leading above the earth. Burn our bodies as before. We shall come back to you again." This time they followed a trail that led to the sky. They recognized some people there. The time arrived for the brothers to be born again, but they did not return. The people said, "They are lost, and cannot return." At last the

youngest sister gave birth to a boy. This was the youngest brother who had come back. When he was able to talk, he told the people all about the ghost-land in the sky. He said it was a good place, and the people were always happy. He said, "We saw there all the people killed in war. My brothers remained because it is such a nice place, and they asked me to come back and tell you about it. To-night I shall die and go to join my brothers. I shall return no more. Burn my body as before. We have told you of all we have seen in the spirit-lands. When people die, burn them. People left on the ground or buried have a bad smell, and their ghosts smell also. The spirits of cremated people do not smell. They are purified by the fire." Now the people know all about the spirit-lands, and since that time people have burned their dead.

19. STORY OF TENQALATI'YA.1

A long time ago a man went hunting goats on Spatsi'z River.2 He carried a spear, and was accompanied by his dog. The dog ran down the goats; and when he brought them to bay, the hunter speared them. The man saw a young goat, and chased it. The goat ran down a steep and dangerous cliff; and the man and dog followed it, but they could not overtake it. When they reached the bottom of the cliff, the man was angry. He scolded the goat, and told him to go back to his father's house. The goat then jumped up on a little rock and stood there. The man and dog jumped up also to attack him. Immediately the rock grew up into the air in the shape of a tall pillar, steep and smooth on all sides. As neither the man, nor the dog, nor the goat, could descend, they all stood there together on the summit.

As the man did not return, the people looked for him, and found him standing on the top of the tall rock. He called to them and told them his story. He said, "I am punished for abusing the goats. Never do as I have done. The animals will take revenge. Now I am here. I cannot get down, and you are powerless to aid me. I must stay here with my dog and the goat. I shall die and be turned into When I see people approaching, I shall shout at them. They will look at me and remember my fate, and it will be a warning for them to treat the goats properly. After a while, when I become older and more feeble, I shall whistle; and still later, when I am almost completely petrified, I shall no longer be able to utter a sound, and you will know I am really dead." The figures of the man, dog, and goat may still be seen on the top of this rock-pillar. Formerly the 1 See RBAE 31: 825 (Tsimshian).

A stream forming one of the southern head waters of the Stikine River. The name is said to mean "goats painted," because the goats get their hair stained by the rocks in this vicinity.