412 TSIMSHIAN MYTHOLOGY Ietii. ann. :jl 



Ganha'da: 



The water being who married the princess (272). 



The story of Part Summer (278). 



Explanation of the abalone bow (284). 



Story of GunaxnesEmg-a'd (1.147). 



Story of the Ganha'da (285). 

 Eagle Clan: 



The drifting log (253). 



The story of Asdilda and Omen (260). 



Explanation of the Beaver hat (270). 



Little Eagle (N 169). 

 Wolf Clan: 



Tsauda and Halus (297). 



Story of the Wolf Clan (p. 306). 



The prince and Prince Wolf (317). 



Story of the Wolf Clan (355). 



There are two types of clan stories — one telling of the marriage of 

 a woman of the human race with a supernatural being; the other 

 basing the acquisition of crests on the individual experiences of a 

 person, or of a whole group of clansmen. 



The tales of the first class are almost all of one type. They tell of 

 a woman who marries a supernatural being, and who, later on, returns 

 with her children to her father's house. The supernatural being pre- 

 sents her with gifts, such as a name, magical objects, wealth, etc., 

 for their children, more particularly for their son. She gives them 

 to the son when he is grown up. Ordinarily no mention is made of 

 the transmission of these gifts to later generations or to the reten- 

 tion of the name given by the supernatural being. It seems to my 

 mind that these stories imply that the gifts, which are always formally 

 transferred to the young man in a potlatch, are gifts made by the 

 husband's family to the wife's family, and become family property, 

 and will be transmitted by him to his sister's sons. There is, how- 

 ever, hardly ever any mention of the existence of sisters. There are 

 even cases in which it seems unlikely that there are other children, 

 because in one case at least (243) it is said that the woman who had 

 had a supernatural husband does not venture to marry again. The 

 tales leave us in the dark in regard to this important point. In one 

 case we even find that the supernatural being gives his powers (>> his 

 son, who in turn transmits them to his own son, together with his 

 hunting-ground (243 ct seq., 1.81, 1.143). 



It is true that in the case of cousin marriage, such as was customary 

 among the chief families, a man's property would eventually be 

 inherited by his son's son; but this does not explain the condition 

 referred to here, since the supernatural beings, in their relation to 

 human beings, do not follow the system of cousin marriage, but rather 



