Totemic and mythic animals are tattooed upon various parts of the body; in one case the design worn by a landowner among the Kavuya Indians of California was used as his property mark by being cut or painted upon boundary trees and posts, so that his title to his possessions was proved by the portable title-deed which he bore, reminding us of the leading incident in Rider Haggard's _Mr. Meeson's Will_. "In New Zealand the facial decorations of a dead man were reproduced upon the trees near his grave; while among the Yakuts and Bushmen the facial marks, or even totems, were furthermore employed as property marks, the Bushmen carving them upon growing squashes and melons." (Hoffman, p. 39.) The various Indian tribes appear to have made more frequent use of the totem name rather than of the personal name, perhaps because of the common barbaric notion that a man's name is an integral part of himself, through which, whether he be living or dead, mischief may be wrought by the sorcerer who knows the name--a notion the force of which would be lessened where the name is generic and shared in common. On the grave-posts of both Australian black fellows and North American Indians the totem symbol is reversed, as in our mediæval chronicles the leopards of English kings are reversed on the scutcheon drawn opposite the record of their death. With this we may connect the classic symbol of the inverted torch which the modern sculptor depicts on funereal monuments. In his great work on the _History, Condition, and Prospects of the Indian Tribes_, published over fifty years ago (a work, however, which needs checking from other authorities), Schoolcraft gives some illustrations of the red man's grave-posts, of which three are here reproduced. [Illustration: Figs. 12, 13.--Indian Grave-posts]