38 
Hlamee, of the Larhsail phratry of Gitwinlkul, carved the newer of 
the two poles, though he himself belonged to the same phratry.^ Kaldi- 
hgyet (Tom Campbell, a carver now of Hazelton) caused its erection as 
a leading member of this family. 
The technique of these two poles distinctly belongs to the same type 
and period. It is recent, and includes both carving and painting, in what 
may be termed the Hlamee style. The shaft of the pole, as well as the 
figures, was wholly painted; and the paint used — -white, blue (?), and 
black (with little or no red) — was not of the native varieties. Pole, Plate 
V, figure 2, is a good sample of Hlamee’s work. The figures, in spite of the 
paint, retain much of the ancient sculptural quality that characterizes 
Hsesem-hliyawn’s older carvings. But they are rather stilted in com- 
parison. Although the limbs of Whole-being (Marhgyet) at the bottom 
are treated in the current traditional manner, the arms and hands in the 
upper figure of the same mythological being are an effort — -none too inter- 
esting — towards independent realism. The nails of the hand even are 
distinctly drawn and painted, as they are on another figure of a pole of 
Ksrarom-larhse in the same village, the Snag-of-the-sand-bar (Cf. page 243). 
The Snag is also the work of Hlamee. It is by far the older and the better 
of the two poles. 
(3) The Pole of Naeqt, at Kispayaks 
OWNERS 
Nseqt, or as he is now currently known, Haray, of Kispayaks, descends 
from the warrior Nseqt, whose semi-historical name is connected with 
the Ta’awdzep “fortress,” behind the village of Kitwanga. An outline 
of his life and adventures is given on page 52 (Cf. The Poles of Hlengwah^ 
of Kitwanga). It seems agreed, among the informants, that the 
ancestors of Nseqt and his mother Lutraisuh originally lived at Temlaham, 
and later moved up Skeena river to its Kispayaks (Kispiox) tributary, 
and became part of the Kispayaks tribe. It is from Kispayaks that they 
went in the springtime to the mouth of the Nass, for ulaken fishing, and the 
young woman Lutraisuh met with her Haida adventure. When Lutraisuh 
and her son Nseqt migrated from Gitlarhdamks on the Nass towards the 
Skeena, they sojourned several years at Gitwinlkul, as guests of Kwinu, 
a chief in the Larhsail phratry. From there, they proceeded to Kitwanga, 
where they were received and adopted as relatives by Hlengwah. After 
the raids of Nseqt against seacoast tribes and the seige of Ta’awdzep, 
Lutraisuh and her son decided to go up the river to the home of their mater- 
nal ancestors — ^Kispayaks. She said to Nseqt, “We had better go back 
to your great-grand-uncle’s village.” Before leaving Kitwanga, they gave 
to Hlengwah, as a sign of gratitude, the name of Naeqt and the magical 
war-club of Nseqt. The present Nseqt or Haray, of Kispayaks, is their 
direct descendant according to native computation. 
Nseqt owns a totem pole, which stands facing the main row of totem 
poles, on the western side of the village lane. 
‘But not to the same clan. 
