LITMIR.BIZ

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special religious significance; but this is not true, if we are to believe that the younger and educated Indians of to-day know what totemism means. Some totems are veritable family trees. The clan totem is reverenced by a whole clan, the members of which are known by the name of their totem, and believe themselves to be descended from a common animal ancestor, and bound together by ties closer and more sacred than those of blood.

       Copyright by E. A. Hegg, Juneau Courtesy of Webster & Stevens, Seattle Old Russian Building, Sitka

      The system of totemism is old; but the word itself, according to J. G. Frazer, first appeared in literature in the nineteenth century, being introduced from an Ojibway word by J. Long, an interpreter. The same authority claims that it had a religious aspect; but this is denied, so far, at least, as the Thlinkits are concerned.

      The Eagle clan believe themselves to be descended from an eagle, which they, accordingly, reverence and protect from harm or death, believing that it is a beneficent spirit that watches over them.

      Persons of the same totem may neither marry nor have sexual intercourse with each other. In Australia the usual penalty for the breaking of this law was death. With the Thlinkits, a man might marry a woman of any save his own totem clan. The raven represented woman, and the wolf, man. A young man selected his individual totem from the animal which appeared most frequently and significantly in his dreams during his lonely fast and vigil in the heart of the forest for some time before reaching the state of puberty. The animals representing a man's different totems—clan, family, sex, and individual—were carved and painted on his tall totem-pole, his house, his paddles, and other objects; they were also woven into hats, basketry, and blankets, and embroidered upon moccasins with beads. Some of the Haidah canoes have most beautifully carven and painted prows, with the totem design appearing. These canoes are far superior to those of Puget Sound. The very sweep of the prow, strong and graceful, as it cleaves the golden air above the water, proclaims its northern home. Their well-known outlines, the erect, rigid figures of the warriors kneeling in them, and the strong, swift, sure dip of the paddles, sent dread to the hearts of the Puget Sound Indians and the few white settlers in the early part of the last century. The cry of "Northern Indians!" never failed to create a panic. They made many marauding expeditions to the south in their large and splendid canoes. The inferior tribes of the sound held them in the greatest fear and awe.

      A child usually adopts the mother's totem, and at birth receives a name significant of her family. Later on he receives one from his father's family, and this event is always attended with much solemnity and ceremony.

      A man takes wives in proportion to his wealth. If he be the possessor of many blankets, he takes trouble unto himself by the dozen. There are no spring bonnets, however, to buy. They do not indulge themselves with so many wives as formerly; nor do they place such implicit faith in the totem, now that they are becoming "Christianized."

      Dall gives the following interesting description of a Thlinkit wedding ceremony thirty years ago: A lover sends to his mistress's relations, asking for her as a wife. If he receives a favorable reply, he sends as many presents as he can get together to her father. On the appointed day he goes to the house where she lives, and sits down with his back to the door.

      The father has invited all the relations, who now raise a song, to allure the coy bride out of the corner where she has been sitting. When the song is done, furs or pieces of new calico are laid on the floor, and she walks over them and sits down by the side of the groom. All this time she must keep her head bowed down. Then all the guests dance and sing, diversifying the entertainment, when tired, by eating. The pair do not join in any of the ceremonies. That their future life may be happy, they fast for two days more. Four weeks afterward they come together, and are then recognized as husband and wife.

      The bridegroom is free to live with his father-in-law, or return to his own home. If he chooses the latter the bride receives a trousseau equal in value to the gifts received by her parents from her husband. If the husband becomes dissatisfied with his wife, he can send her back with her dowry, but loses his own gifts. If a wife is unfaithful he may send her back with nothing, and demand his own again. They may separate by mutual consent without returning any property. When the marriage festival is over, the silver pin is removed from the lower lip of the bride and replaced by a plug, shaped like a spool, but not over three-quarters of an inch long, and this plug is afterward replaced by a larger one of wood, bone, or stone, so that an old woman may have an ornament of this kind two inches in diameter. These large ones are of an oval shape, but scooped out above, below, and around the edge, like a pulley-wheel. When very large, a mere strip of flesh goes around the kalúshka, or "little trough." From the name which the Aleuts gave the appendage when they first visited Sitka, the nickname "Kolosh" has arisen, and has been applied to this and allied tribes.

      Many years ago, when a man died, his brother or his sister's son was compelled to marry the widow.

      That seems worth while. Naturally, the man would not desire the woman, and the woman would not desire the man; therefore, the result of the forced union might prove full of delightful surprises. If such a law could have been passed in England, there would have been no occasion for the prolonged agitation over the "Deceased wife's sister" bill, which dragged its weary way through the courts and the papers. Nobody would desire to marry his deceased wife's sister; or, if he did, she would decline the honor.

      An ancient Thlinkit superstition is, that once a man—a Thlinkit, of course—had a young wife whom he so idolized that he would not permit her to work. This is certainly the most convincing proof that an Indian could give of his devotion. From morning to night she dwelt in sweet idleness, guarded by eight little redbirds, that flew about her when she walked, or hovered over her when she reclined upon her furs or preciously woven blankets.

      These little birds were good spirits, of course, but alas! they resembled somewhat women who are so good that out of their very goodness evil is wrought. In the town in which I dwell there is a good woman, a member of a church, devout, and scorning sin, who keeps "roomers." On two or three occasions this good woman has found letters which belonged to her roomers, and she has done what an honorable woman would not do. She has read letters that she had no right to read, and she has found therein secrets that would wreck families and bow down heads in sorrow to their graves; and yet, out of her goodness, she has felt it to be her duty "to tell," and she has told.

      Since knowing the story of the eight little Thlinkit redbirds, I have never seen this woman without a red mist seeming to float round her; her mouth becomes a twittering beak, her feet are claws that carry her noiselessly into secret places, her eyes are little black beads that flash from side to side in search of other people's sins, and her shoulders are folded wings. For what did the little good redbirds do but go and tell the Thlinkit man that his young and pretty and idolized wife had spoken to another man. He took her out into the forest and shut her up in a box. Then he killed all his sister's children because they knew his secret. His sister went in lamentations to the beach, where she was seen by her totem whale, who, when her cause of grief was made known to him, bade her be of good cheer.

      "Swallow a small stone," said the whale, "which you must pick up from the beach, drinking some sea-water at the same time."

      The woman did as the whale directed. In a few months she gave birth to a son, whom she was compelled to hide from her brother. This child was Yehl (the raven), the beneficent spirit of the Thlinkits, maker of forests, mountains, rivers, and seas; the one who guides the sun, moon, and stars, and controls the winds and floods. His abiding-place is at the head waters of the Nass River, whence the Thlinkits came to their present home. When he grew up he became so expert in the use of the bow and arrow that it is told of his mother that she went clad in the rose, green, and lavender glory of the breasts of humming-birds which he had killed in such numbers that she was able to fashion her entire raiment of their most exquisite parts—as befitted the mother of the good spirit of men.

      Yehl performed many noble and miraculous deeds, the most dazzling of which was the giving of light to the world. He had heard that

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