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Our informants, in giving verbal descriptions of the crests of some of 
the Qaldo families, stated that they were represented on the totem poles 
of the owners. Their statements may have been misunderstood; they 
may have meant simply that the owners had a right to carve their crests 
on their totem poles, as no such poles are now in existence. 
We were told that the See’awalrhu (Foiir-bear-cubs), of the family 
of ’Wee-raih (of the Wolf phratry) was carved on a pole, at Qaldo. Some 
of Kwawhamawn’s crests (of the Wolf phratrjO were also said^ to have 
been likewise reproduced: the Bear-cub-in-half ( Tsawrawtsem-smaih ), and- 
Crown-of-claws (Taqsem-asralt), represented as a human being, at the top 
of the pole. The round entrance through the front gable, called Hole 
through (Wulnaraq j, was mentioned as having been used at one time as 
a ceremonial doorway into the feast house for the guests. Two other 
crests of Kwawhamawn are also supposed to have been shown on totem 
poles® — the Inside-half-person (Tsem-hr'pigeegyet) and the Wolf (Keebu). 
The Tree-dweller (*Needzabeni-larh-ran ),^ a crest of the family of 
Kyawlugyet (Wolf phratry), was carved on a pole, a model of which was 
reproduced from memory by Isaac Taens, of Hazelton (Plate XXVI, figure 3). 
The Split-person (Hapserhum~gyet), a crest of Luus (Wolf phratry) 
was* represented on a front-house pole, which served as an entrance into 
the feast house.^ 
The Man-wolf ( Keebceum-qyet ) of ’Neest (Wolf phratry) was shown 
on a pole; its head was human-like, and its body, that of the Wolf, a family 
crest. 
The Thunder-bird crest called Gywmerhen, with a hooklike beak, and 
large wings, was displayed on Wa’a's pole (Larhsail phratry);® as also the 
Geeladal, Thunder-bird. 
A representation of the Wild-crab-apple tree (Mailiks) was carved 
on the totem pole of Ramrset-leeluks, of the Fireweed phratry.® 
Some other crests belonging to Qaldo families were painted on the 
walls of the feast houses. The Shadows ( Kanawdzenerh ), a crest of Kyaw- 
lugyet (Wolf phratry), were painted inside the house, in the form of a 
checker pattern, in red and white. The W’olf, which appeared on the pole 
outside, was also painted on the walls inside. The Dog f 'Oos ), belonging 
to the same owner, was painted on the walls inside the house. It was shown 
standing between two wolves, one of them holding it by the tail and the 
other by the head. 
The following crests are also said, in the same way, to have been carved 
on poles:® 
The Tsirhs-yarhyaq crest of Weemenawzek (Larhsail phratiy), con- 
sisting of two rows of human heads around the pole, one on top, and the 
other upside down, in the lower row— the tongues of each protruding so 
as to reach that of the other face opposite.® 
‘Informants, Isaac Trens and his wife, Hazelton. Taens’ wife wa.s one of the Qaldo le.aders. 
’According to Kweeyaihl, of the Fireweed phratry (John Brown), formerly of Kisg.'>gti3, now of Kispayaks. 
•For a summary of the myth of Tree-dweller, see The Pole of Ksemqaqhl. 
•According to John Brown (Kweeyaihl), of Kispiiyaks. 
•See The pole of Kyawlugyet, at Qaldo, p. 126. 
‘According to John BrowTi. 
’According to John Brown. 
*We presume that the vague references given here by the informants were largely theoretical, that is, they 
refer to crests as they might have been repre.sented or were actually shown in other villages of the Gitksan. 
•Informant Mcluleq, of Kisgagas (Mrs. Jimmy Williams). 
