[8] The bringing of beads as a death offering from one village to another, or from one political group of people to another, is called _kal kubek_, while such an offering taken to the home of the family of the deceased by relatives in the same village is called _kal banek_. [9] This stretcher is called _kaitsak_, and consists of two side poles with short cross-pieces bound to them in such a manner as to resemble a ladder. It was used in early times for carrying the wounded or the dead back to the village. A corpse was bound to it by a binding of grapevine and the two ends of the stretcher rested upon the shoulders of the bearers. [10] They were making a _bīcē gō_; i.e., setting snares in the brush without making a brush fence. The fence with snares is called _bīcē warī_. [11] This pond, which is said to furnish the only water on this great mountain, was called _ka kapa_, and is said to be one of a very few ponds apparently without a spring, and called _ka dabō_, which are supposed to have been made in prehistoric times by bears as resting places for themselves. This pond is nowadays almost never visited by any one except hunters who have lost their way. [12] This loss of magic power and their consequent capture was explained as a supernatural penalty for their attempt to kill more than four victims in any one year. [13] One informant ascribed the source of Pomo bear doctor knowledge to the Lake Miwok, to the south. This opinion, of course, conflicts with the preceding origin tale. [14] The bear doctor was known to the Pomo as _gauk būrakal_, “human bear.” _Būrakal_ specifically denotes the grizzly bear. The brown or cinnamon bear is _līma_, but black individuals, which we reckon as of the same species, were called _cīyō būrakal_, “black grizzly bears,” by the Pomo. [15] It would appear that restriction depended rather upon co-residence than blood kinship. The extent to which the taboo might accordingly affect a bear doctor’s activities will be realized when we reflect that it was customary for several related families to reside in one house, each family having its own door and each two families a separate fire. In the center of the house was the common baking pit. [16] Usually, however, a person caught in this way was used as a “head rest” and servant, it is said, and received no instruction whatever. [17] Another informant gave as these chief spirits sun-man, mountain-man, wind-man, night-man, water-man, and valley-man, though not stating that they were considered in this order. [18] So far as could be ascertained, they formed no organized society, and never met as a body. [19] Kroeber, _loc. cit._ [20] This comparison is based on manuscript data of Dr. Kroeber concerning the Yuki. Transcriber's notes: The following is a list of changes made to the original. The first line is the original line, the second the corrected one.