83 
ORIGIN 
The Rainbow and the Stars, though appearing here in specialized 
forms, symbolize the semi-divine origin at Temlaham of this family, whose 
ancestress was Skawah, as we have seen (page 80). 
The Hat with three cylinders (Lanemrmt ) was recently acquired by 
this family, possibly from Yael, of Gitwinlkul, who also owns it and extended 
the privilege of its use to Hanamuk, as we have seen above. An informant, 
the present Hanamuk, however, stated that it was acquired from Tarhayie, 
a member of the same clan, of Kitsalas. Tarhayse, who had left his tribe 
with a grudge, was adopted as a nephew by his distant relative Hanamuk, 
in gratitude for which he gave him the Lanemrset.^ 
The Hanging-across emblem, with head down, was ceded to Hanamuk 
by Gurhlset, a chief of the neighbouring Carrier village of Hagwelget, as 
compensation for the murder of a member of Hanarauk’s family. Gurhlset 
himself seems to have obtained it from the neighbouring Gitksan, possibly 
from Weemenawzek, of the Larhsail phratry at Qaldo and from Kisgagas, 
who also owns it as part of his family traditions, had it painted on his 
house-front and boxes, and carved on a totem pole. The Hanging-across 
crest of Weemenawzek is described by an informant^ as being a man (whose 
body is cut in two parts), with feet upwards and head turned upside down 
next to his feet. Another authority,^ whose knowledge was usually sound 
and dependable, asserted that this crest of Weemenawzek illustrated part 
of the adventures of his ancestor Nseqt, the famous warrior who established 
the fortress behind Kitwanga, and native of the Nass (a summary is 
given on page 48. Cf. The Poles of Hlengwah). A human head with 
protruding tongue was intended to represent that of the Haida father 
beheaded by liis Nass River wife, the mother of Nseqt. Ten human heads, 
two by two, opposed to each other, and linked together by a tongue extend- 
ing from mouth to mmuth,^ were carved in two rows all around the pole. 
^lan-of-the-Forest (Gyoedem-geelaolee ) was in the first place an import- 
ant spirit-name (narhnaiok) owned by this house. The investiture of a 
spirit-name as a rule took place in a ceremony in which a spirit was imper- 
sonated by the new holder of the name, who assumed the features of his 
narknawk, by means of a mask and a costume, and dramatically repro- 
duced the actions of his semi-mythic namesake. Narhnawk masks occas- 
ionally became family crests; the present is an interesting instance. 
The representation of Neetuh on his own memorial pole is also an 
exceptional feature, at least among the Tsimsyan; crests and historical 
events being illustated rather than the features of plain human beings. 
FUNCTION 
The first pole, “the Rainbow person,” stands in commemoration of 
Ramarhtseraeh, who seems to have held some time the title of Hanamuk; 
>Tbis is supposed to have happened at a festival held at Kisraesk, near Kitwanga, in which a Kitsalas tribe 
participated. 
iPaul Dzeeus, of Kisgagas. 
•Malulek, the head-chief of Kisgagas {Mrs. Jimmy Williams), of the Larhsail phratry. 
<In the same style as on the totem pole of 'Arhkawt, of Kitwanga (Plate VI, fi gure 4). 
