69 
The second pole of this group (Plate XT, figure 7) is named Great- 
protruding-(being)-from-the-lake {'Weeksehlaw'tu). It was erected jointly 
by Tu’pesu and Wawralaw.^ It is usually considered as the pole of Tu’pesu. 
Its figures are: Great-protruding-(being)-from-the-lake (^WeeksehlawHu),^ 
at the top, with the Brave’s-helmet ( Raidem-alerh on his head, a stick 
runs sideways through the helmet, and two Real-kingfishers ( Semgywk ) are 
perched on it, on both sides of the head;^ a long section of the pole — less 
than half of the whole — is left uncarved; the Hanging-frog (Spcerem- 
ranaa’o), head down; Three-beings-across (Hrpegwelawn), small human 
beings, two rows of three each, one under the other, standing, their hands 
on their knees, with twisted cedar-bark crowns around their heads;® 
Shadows (Ranaw’dsran) or Reflections in the water, in the form of a 
human being, with hands uplifted, palms forward, and round faces in 
his hands.® 
ORIGIN 
The crests shown on these poles go back to the same mythic origin 
as those of Ramlarhyselk, of Gitwinlkul, and other members of the Wild- 
rice clan.^ However, the accounts given for the families of Wawralaw 
and Tu’pesu differ considerably in their particulars — as variants of the same 
myths usually do when they are obtained from widely divergent sources. 
According to traditional accounts, Sanaws, an ancestor of this family, 
and others, went to hunt around lake Ksemu’dzerh,® long ago. One of 
their women, crossing the lake on a raft, saw the faces of children in the 
water. Sanaws and other members of the family, informed of the occur- 
rence, saw the same faces in the lake. They composed a dirge song, to 
commemorate the adoption of these Shadows or Reflections (Ranaw*- 
dsran j as a crest. While they were gathered together in the feast house 
they heard a rumble in the lake, and beheld a large, human-like being 
emerging from the water — G reat- protruding- (person )-from-the- water 
i^Weeksehl-aw’tu ). It disappeared while the assembly stood at the edge 
of the lake. When the hunters came back home,® they convoked their 
clansmen, cut down a tree for a pole in the forest, engaged the best artists, 
who finished carving the pole while the guests were already assembled at 
Gitsegyukla. When the pole was erected, Sanaws sang the dirge. Similar 
poles, so the narrative concludes, were also erected by other members of 
the family at Gitenmaks, Kisgagas, and other places.^® 
‘Tu’pesu, according to Ramaysem (Charles Mark), was not wealthy enough to erect a pole by himself and give 
the expensive feast connected with its erection. He, therefore, entered into partnership with Wawralaw for its 
erection. 
®Hat-brave. 
>One of these fell off a few years ago. 
*Ramay®m (Charles Mark) called this being The-brave (Teeweltsin), and Wawralaw (Alex Brown) named it 
Trha-agwendawlt, which is the equivalent of Charles Mark’s Hat-of-brave — Kukstawt. But we may take the in- 
formation of old Mrs. Campbell as of greater precision. 
*Charle3 Mark called these, People-across ( Hrpi-giguet ), and Alex Brown believed they were a dream-ot-rattles 
(atlyasu), or sorcerer's charms, on account of the cedar rings around their heads. 
•This is carx'’ed exactly like the Person-of-comb (frgmdem-aplsm’ ) on Mawlarhen’a pole. 
Tor a synopsis of the myths see Tke poles of Ramlarhymlk, of Gitwinlkul, p. 69. 
•The lake was also called Tamris (Lake-of -tributaries). 
•In the local accounts the narratives are brought up to date, and the hunters are supposed to have returned 
to Gitsegyukla. 
‘•Gitwinlkul might have been added — the poles of Ramlarhy®lk and Yarhyaq, etc. 
