The Beaver herald. [volume] (Beaver, O.T. [Okla.]) 1895-1923, 1909-10-07

might be supposed but in a general
way may be SAID to be family registers
Ages ago, the Indians adopted tot
ems, or %crests, to distinguish the four
social clans into which the race is said
to be divided. The names Of these
clans in the Tsimshean language are
the kishpootwadda, lacheboo, canada
aud ~lackshkeak. The kishpootwadda's
are more numerous in Alaska and 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 i'm the heavens. The
canaddo symbols are the frog. raven,
star fish and bull head. The lachboo
took the wolf, heron and the grizzly
bear for their totems, while the lack
sheaks have the eagle, beaver and the
halibut.
The creatures are regarded 10y the
Indians as the representatives of the
powerful and mythical beings of the
native mythology. As all of any one
of the groups arr laid to be of the
same kind red, members of a clan
whose heraldic symbols are identical,
are counted as blood relations. Strange
as it may seem this relationship holds
good should the persons belonging t.
different or hostile tribes, speak a dr.
ferent language or be located thous-
ands Of miles apart.
The Indians on being asked to Pa
plain how this notion of relationship
originated, point back to a remote age
when their ancestors lived in a most
beautiful land. 1t was then that the
mythical creatures, whose symbols
they still retain, revealed themselves
to the heads of the families of that
day.
Many Of the Alaska Indians still re-
late a traditional story of a flood which
came and submerged the land spread
ing death and destruction everywhere.
Those who escaped in their n
drifted about and scattered in every
direction. When the flood subsidized
they settled on the land where their
boats rested and formed new tribal
associations.
Thus it was that persons related by
blood became widely separated. They
still chung, however, to the symbols
which had distinguished them and
their families. To the present day
the Alaska Indians have sacredly fol-
lowed the old customs. The crests
continue to mark the offspring of the
original founders of the family.
1t is the ambition of all leading
members OF each clan in the several
tribes to represent their symbols OF
heraldry by carving or painting on all
their belongings. Upon the death OF
the head Of a family a totem pole is
erected in front Of the house of the
successor on which is generally carved
) the symbolic creatures of the dead
Indians clan. The crests also define
the bonds on consanguinity and per
sons having the same crest are forbid
den to intermarry.
A frog may o marry a frog, or q
! whale a whale. but a frog may marry q
wolf and a whale may be united il
: marriage 10 an eagle. Among some
tribes in Alaska the marriage ~restric.
> tions are still further narrowed anC
> persons of different crests do not in
{ termarry il the creatures of thei.
clans have the same instincts.
That is, a canada may not mar
. ~ a lackshkeak because the raven
Z of one crest and the eagle of the othe,
{ seek to devour the same kind of food
{ The kishpootwadda may not marry
{ lacheboo since the grizzly bear ant
the wolf, representing those crests
{ are both caniverous.
{ All Indian children take the crest o
Z their mother. They do not regart
: their fathers family as their relations
Therefore a mans heir or successor /
u not his own son but his sisters sor
y The clan relationship also has a grea
deal to do with promoting hospitalit
u among the Indians, which is a matte
of immense Importance.
4 ITO be continued)