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Hematopoietic Stem Cell Protocols 1st Edition Kevin D.
Bunting Digital Instant Download
Author(s): Kevin D. Bunting, Cheng-Kui Qu (eds.)
ISBN(s): 9781493911325, 1493911325
Edition: 1
File Details: PDF, 7.40 MB
Year: 2014
Language: english
Methods in
Molecular Biology 1185
Kevin D. Bunting
Cheng-Kui Qu Editors
Hematopoietic
Stem Cell
Protocols
Third Edition
METHODS IN M O L E C U L A R B I O LO G Y
Series Editor
John M. Walker
School of Life Sciences
University of Hertfordshire
Hatfield, Hertfordshire, AL10 9AB, UK
Third Edition
Edited by
Cover photograph: The cover photo shows the bone marrow vasculature (red), the bone (blue), and a single injected KLS
cell (green) localized near the vaculature in the mouse calvarium that was capatured by non-invasive intravital microscopic
imaging. The cover photo is provided by Dr. Charles P. Lin (MGH, Harvard, Boston, MA).
The hematopoietic stem cell (HSC) field has continued to grow and become more sophis-
ticated with each passing year. Methods for isolation of HSC and progenitor subsets and a
variety of single cell and molecular technologies have led to a greater understanding of the
heterogeneity within the phenotypically defined HSC subsets. The first two editions of
Hematopoietic Stem Cell Protocols are very thorough resources in the user-friendly Methods
in Molecular Medicine format. This is the third edition of Hematopoietic Stem Cell Protocols
and aims to provide timely protocols in the HSC field while continuing the tradition. This
edition teaches major new technologies that have advanced the state of the art in the field
and promise to drive research in many unexpected and exciting ways in the future.
The first chapter is an overview that ties the other chapters together into a larger picture
of the HSC landscape.
The methods chapters include similar categories to the last editions but with entirely
new approaches and innovative insights. The author list is made up of leading researchers
who have made major contributions toward these technical advances and who have pro-
vided a much needed resource for new stem cell investigators.
We thank all of the contributors for their time and effort. It has been a pleasure for both
co-editors to work with the contributing authors on this project. To provide updates in the
fast paced HSC field is an important endeavor. We have specifically focused on the HSC
population and did not focus directly on the stem cell-associated niche which comprises a
new field in itself and deserving of a separate edition. We are delighted to have organized
this information into a comprehensive and essential resource. It is our hope that this
resource will be a critical addition to all laboratories seeking to isolate and characterize
HSCs for research and for therapeutic applications.
v
Contents
Preface. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . v
Contributors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix
PART I OVERVIEW
1 The Hematopoietic Stem Cell Landscape . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Kevin D. Bunting and Cheng-Kui Qu
vii
viii Contents
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361
Contributors
ix
x Contributors
LOUIS M. PELUS • Department of Microbiology and Immunology and the Walther Oncology
Center, Indiana University School of Medicine, and the Walther Cancer Institute,
Indianapolis, IN, USA
CRISTINA PINA • Stem Cell Laboratory, University College London Cancer Institute,
London, UK
DEBORAH PRITCHETT • ProteinSimple, Richmond, VA, USA
CHENG-KUI QU • Department of Pediatrics, Aflac Cancer and Blood Disorders Center,
Emory University School of Medicine, Atlanta, GA, USA
NALINI RAGHAVACHARI • Division of Geriatrics and Clinical Gerontology, National
Institute on Aging, Bethesda, MD, USA
JASON ROSS • Sanford Consortium for Regenerative Medicine, University of California,
San Diego, La Jolla, CA, USA
JUDITH M. RUNNELS • Center for Systems Biology and Wellman Center for Photomedicine,
Massachusetts General Hospital and Harvard Medical School, Boston, MA, USA
HIMALEE SABNIS • Division of Hem/Onc/BMT, Department of Pediatrics, Aflac Cancer
and Blood Disorders Center, Emory University School of Medicine, Atlanta, GA, USA
HESHAM A. SADEK • Department of Internal Medicine, Division of Cardiology, University
of Texas Southwestern Medical Center, Dallas, TX, USA
HEIN SCHEPERS • Department of Experimental Hematology, University Medical Center
Groningen, University of Groningen, Groningen, The Netherlands
JAN JACOB SCHURINGA • Department of Experimental Hematology, University Medical
Center Groningen, University of Groningen, Groningen, The Netherlands
LEONARD D. SHULTZ • The Jackson Laboratory, Bar Harbor, ME, USA
PALLAVI SONTAKKE • Department of Experimental Hematology, University Medical Center
Groningen, University of Groningen, Groningen, The Netherlands
EDWARD F. SROUR • Indiana University School of Medicine, Indianapolis, IN, USA
RIO SUGIMURA • Stowers Institute for Medical Research, Kansas City, MO, USA
TIFFANY A. TATE • Department of Stem Cell and Regenerative Biology,
Harvard University, Cambridge, MA, USA
JOSÉ TELES • Stem Cell Laboratory, University College London Cancer Institute, London, UK;
Computational Biology and Biological Physics - Department of Astronomy and
Theoretical Physics, Lund University, Lund, Sweden
NIEK P VAN TIL • Department of Hematology, Erasmus University Medical Center,
Rotterdam, The Netherlands
GRANT D. TROBRIDGE • Washington State University, Pullman, WA, USA
EVGENIA VEROVSKAYA • Laboratory of Ageing Biology and Stem Cells, European Research
Institute for the Biology of Ageing, University Medical Centre Groningen, University
of Groningen, Groningen, The Netherlands
GERARD WAGEMAKER • Hospital Pharmacy, Erasmus University Medical Center,
Rotterdam, The Netherlands
ZHENGQI WANG • Department of Pediatrics, Aflac Cancer and Blood Disorders Center,
Emory University School of Medicine, Atlanta, GA, USA
MITCHELL J. WEISS • Department of Pediatrics, The Children’s Hospital of Philadelphia,
Philadelphia, PA, USA
BRENDA WILLIAMS • CMSE, Commonwealth Scientific and Industrial Research
Organization (CSIRO), Clayton, Australia
xii Contributors
DAVID A. WILLIAMS • Boston Children’s Hospital and Dana Farber Cancer Institute,
Harvard Medical School, Boston, MA, USA
JUWELL W. WU • Center for Systems Biology and Wellman Center for Photomedicine,
Massachusetts General Hospital and Harvard Medical School, Boston, MA, USA
RYO YAMAMOTO • Division of Stem Cell Therapy, Center for Stem Cell Biology
and Regenerative Medicine, The Institute of Medical Science, The University of Tokyo,
Tokyo, Japan
CHENGCHENG ZHANG • Departments of Physiology and Developmental Biology,
University of Texas Southwestern Medical Center, Dallas, TX, USA
MENG ZHAO • Stowers Institute for Medical Research, Kansas City, MO, USA
JUNKE ZHENG • Key Laboratory of Cell Differentiation and Apoptosis of Chinese Ministry
of Education, Shanghai Jiao-Tong University School of Medicine, Shangha, China
Part I
Overview
Chapter 1
Abstract
Hematopoietic stem cells (HSCs) play critical roles in regulating normal blood cell development. Although
initially these cells were mysterious and difficult to study in isolation, those obstacles have progressively
been rolled away in just a few decades to reveal a heterogeneity of repopulating activity, cell proliferation,
and energy metabolism within defined stem cell populations based on drug transporter and cell surface
marker expression. A wide range of new technologies have driven innovative discovery of the regulators of
HSCs and continued to move the field forward toward a full view of the landscape of single HSCs at the
gene and protein levels. It is the goal of this overview chapter to summarize the array of techniques
included in the third edition of Hematopoietic Stem Cell Protocols which will aid investigators in the field.
Key words Hematopoietic stem cell, Flow cytometry, Embryonic stem cell, Retroviral vector,
Hematology
1 Overview
The hematopoietic stem cell (HSC) has been of great interest for
many decades due to the proven therapeutic potential. Limitations
in the number of HSCs have always been the main drawback to a
wider application of HSC-based therapies. Therefore, methods to
better enrich these cells and to understand their biology have risen
to the forefront of the field in an attempt to increase either the
number in vitro or their repopulating capacity in vivo following
transplantation. It is the goal of this chapter to briefly summarize
the major techniques that are covered in this book. Rapid advances
in our understanding of the biology of HSCs are driven by these
techniques which extend well beyond the basic handling and
manipulation of HSCs and progenitors.
Kevin D. Bunting and Cheng-Kui Qu (eds.), Hematopoietic Stem Cell Protocols, Methods in Molecular Biology,
vol. 1185, DOI 10.1007/978-1-4939-1133-2_1, © Springer Science+Business Media New York 2014
3
4 Kevin D. Bunting and Cheng-Kui Qu
6 Genetic Modification
The final series of chapters in this book highlight the next generation
of methods for genetic modifications of HSCs for further biology
studies and also for therapeutic applications in gene therapy.
Ciuculescu et al. (Chapter 20) highlight the key methods for intro-
ducing retroviral vectors into mouse and human HSCs. Van Til
et al. (Chapter 21) provide a similar focus but rather using the
lentiviral vector system which is more complicated but has a number
of advantages. Beard et al. (Chapter 22) describe high-throughput
genomic mapping of vector integration sites in gene therapy studies.
Finally, barcoded vector libraries using retroviral and lentiviral
systems are described by Bystrykh et al. (Chapter 23) as a novel
tracking system for studies of hematopoiesis.
7 Conclusions
Acknowledgments
The authors thank the members of the Qu and Bunting labs for
their helpful discussions during the preparation of this summary of
the third edition of Hematopoietic Stem Cell Protocols.
Part II
Abstract
Hematopoietic stem cells (HSCs) are maintained in a particular microenvironment termed a “niche.”
Within the niche, a number of critical molecules and supportive cell types have been identified to play key
roles in modulating adult HSC quiescence, proliferation, differentiation, and reconstitution. However,
unlike in the adult bone marrow (BM), the components of stem cell niches, as well as their interactions
with fetal HSC during different stages of embryonic development, are poorly understood. During embryo-
genesis, hematopoietic development migrates through multiple organs, each with different cellular and
molecular components and hence each with a potentially unique HSC niche. As a consequence, isolating
fetal HSC from each organ at the time of hematopoietic colonization is fundamental for assessing and
understanding both HSC function and their interactions with specific microenvironments. Herein, we
describe methodologies for harvesting cells as well as the purification of stem and progenitors from fetal
and newborn liver, spleen, and BM at various developmental stages following the expansion of hematopoiesis
in the fetal liver at E14.5.
Key words Hematopoietic stem cells, Hematopoietic development, Liver, Spleen, Bone marrow
1 Introduction
In the past 30 years since the term “niche” was coined by Schofield
[1] for the adult BM microenvironment in which hematopoietic
stem cells (HSCs) reside, adult HSCs and their niche have been
extensively investigated. To date, this has resulted in a huge body
of literature identifying a number of cell types and extracellular
matrix molecules as components of the niche that play a role in
HSC regulation.
Hematopoiesis develops embryonically in an age-dependent
and microenvironment-controlled process, with fetal HSC
Kevin D. Bunting and Cheng-Kui Qu (eds.), Hematopoietic Stem Cell Protocols, Methods in Molecular Biology,
vol. 1185, DOI 10.1007/978-1-4939-1133-2_2, © Springer Science+Business Media New York 2014
9
10 Huimin Cao et al.
2 Materials
3 Methods
3.1 Timed Mating 1. House five sexually mature female mice in one cage (see Note 5)
with mouse chow and acidified water ad libitum.
2. Tease females with bedding from the male for 3 days prior to
mating (see Note 6).
3. Time mate by placing the females into the male’s cage late in
the afternoon for 12 h (see Note 7).
4. Separate the mice, and check each female for the presence of a
vaginal plug. This is designated as 0.5 days (E0.5).
5. Confirm the pregnancy between E12.5 and E14.5.
6. Check pups’ birth twice a day from E18.5. The day when pups
are born is designated as day 0 (D0) and then sequentially as
D1, D2, D3, etc.
Fig. 1 Fetal organs and bone harvest. (a) Images show fetal liver, spleen, and femur. (b) Comparison of bones
before and after grinding with a mortar and pestle
3.2.2 Newborn Pups 1. Euthanize pups by decapitation with a sharp pair of scissors.
3.3 Isolation 1. In a 100 mm petri dish separate the abdominal and hind
of Liver, Spleen, portions using a surgical blade.
and Long bones 2. Using 30½G needles attached to 1 ml syringes (for embryos)
3.3.1 Liver and Spleen or fine tweezers (for newborn pups) remove other organs
from the posterior end of abdominal portion to expose the
liver and spleen.
3. Under a dissecting microscope, use a pair of 30½G needles to
remove any extra tissue attached to the liver and spleen
(see Note 8) and place in a 35 mm petri dish containing
PBS–2 % serum (Fig. 1a).
3.3.2 Long Bones 1. Lay the hind portion belly down in a 100 mm petri dish, and
remove the skin with scissors to expose the transparently red
long bones (femur and tibia).
2. Under a dissecting microscope, carefully remove muscles from
the bones using a micro knife and/or a pair of micro scissors.
3. Dislocate the femur from the hip and knee, and cut the foot off
the tibia at the ankle. Keep bones in individual groups
(see Note 8) in separate 35 mm petri dishes containing PBS–2 %
serum (see Notes 9 and 10) (Fig. 1a).
3.4.2 Newborn Livers 1. Transfer newborn livers into a 50 ml conical tube and chop
finely with a pair of long surgical scissors.
2. Add 1 ml Collagenase I for each minced liver, and agitate for
5 min at 37 °C in an orbital shaker, 750 rpm.
3. Repeatedly flush livers through an 18-gauge needle and then a
21-gauge needle until a single-cell suspension.
4. Add 40 ml PBS–2 % serum, and filter through a 40 μm strainer
into a new 50 ml conical tube.
5. Wash cells twice in PBS–2 % serum by centrifuging cells at
400 × g for 5 min at 4 °C.
6. Decant supernatant, and resuspend the cell pellet in 10 ml
PBS–2 % serum.
7. Perform a cell count.
3.4.3 Spleens Process embryonic and newborn spleens as for embryonic livers
(see Subheading 3.4.1, step 1), except resuspend the cells in 5 ml
PBS–2 % serum.
3.7 HSC FACS 1. Pellet cells by centrifuging at 400 × g for 5 min at 4 °C.
2. Stain cells at 1 × 107 cells/ml in the HSC antibody cocktail on
ice for 20 min.
3. Add 3 ml PBS 2 % serum, and filter the cell suspension through
a cell strainer into a new 5 ml sterile polypropylene tube
(see Note 15). Centrifuge cells at 400 × g for 5 min at 4 °C to
remove unbound antibodies.
4. Resuspend cells at 25–30 × 106 cells/ml in PBS–2 % serum
(see Note 16) and place on ice until sorted.
5. To set up HSC sorting by flow cytometry, the following sam-
ples are required for each tissue being sorted (see Note 17).
(a) 0.5–1 × 106 Unstained cells to set voltage for forward scat-
ter, side scatter, APCCy7, PB, AF647, PE, and FITC.
(b) Individual tubes containing 0.5–1 × 106 cells stained with
APCCy7, PB AF647, PE, and FITC for compensation
controls.
(c) 0.5–1 × 106 Adult BM cells stained with HSC antibody
cocktail as a positive control.
6. Run the cell samples stained with HSC antibody cocktail and
sequentially gate through FSC-H versus FSC-A, SSC-A versus
FSC-A, SSC-A versus APCCy7, AF647 versus PB, and FITC
versus PE (Fig. 2). Fetal HSCs phenotypically are defined as
lineage+Sca-1+c-Kit+CD150+CD48−.
7. Sort cells at predetermined optimal input speed and collect
into culture medium or PBS–2 % serum depending on the
functional assay requirement.
Optimizing Isolation of Fetal Hematopoietic Stem Cells 17
Fig. 2 HSC gating strategies for flow cytometry. HSCs are sequentially gated through single-cell gate, nucleated
cell gate, and lineage-negative cell gate and then selected as Sca-1+c-Kit+CD150+CD48−
4 Notes
Table 1
Optimized methodologies for fetal and newborn HSC isolation
Table 2
The number of organs required for harvesting 50 × 106 cells
10. As the cellularity of both the femur and tibia is low, the humerus
is also often collected. We have experimentally shown that
there is no significant difference in the cellularity or the HSC
frequency between a femur, tibia, and humerus at E18.5 and
D1–8 bones.
11. The processing of fetal and newborn BM is different from
adult BM [11] in that due to their tiny size they are not sepa-
rated into central and endosteal fractions.
12. 5 min is experimentally determined for ideally digesting bones,
since after 5 min there is a progressive loss of c-Kit and Sca-1
[12], which are important surface markers for isolating HSC.
13. The maximum number of cells per tube for a density separa-
tion is 2 × 108.
14. The maximum number of cells per tube for a Dynal bead sepa-
ration is 3 × 108.
15. As these cells tend to clump easily additional refiltering may be
required immediately prior to sorting.
16. 25–30 × 106 Cells/ml is the ideal concentration for obtaining
optimal yields and purity when sorting cells on our Influx1 cell
sorter.
20 Huimin Cao et al.
17. For convenience and saving our enriched cell samples, we use
un-fractionated single cells for the compensation controls.
Furthermore, CD45-conjugated antibodies are used for com-
pensation as CD45 is highly expressed on un-fractionated cells.
18. Fetal liver HSCs are not enriched by lineage depletion, as
E14.5 fetal liver cells do not express lineage antigens at high
levels. Such a population only begins to appear after E16.5,
but still comprises a very low proportion.
References
1. Schofield R (1978) The relationship between maintenance and expansion. Oncogene 23:
the spleen colony-forming cell and the haemo- 7199–7209
poietic stem cell. Blood Cells 4:7–25 8. Wolber FM, Leonard E, Michael S, Orschell-
2. Orkin SH, Zon LI (2008) Hematopoiesis: an Traycoff CM, Yoder MC, Srour EF (2002)
evolving paradigm for stem cell biology. Cell Roles of spleen and liver in development of the
132:631–644 murine hematopoietic system. Exp Hematol
3. Kumaravelu P, Hook L, Morrison AM et al 30:1010–1019
(2002) Quantitative developmental anatomy 9. Kiel MJ, Iwashita T, Yilmaz OH, Morrison SJ
of definitive haematopoietic stem cells/long- (2005) Spatial differences in hematopoiesis
term repopulating units (HSC/RUs): role of but not in stem cells indicate a lack of regional
the aorta-gonad-mesonephros (AGM) region patterning in definitive hematopoietic stem
and the yolk sac in colonisation of the cells. Dev Biol 283:29–39
mouse embryonic liver. Development 129: 10. Williams B, Nilsson SK (2009) Investigating
4891–4899 the interactions between haemopoietic stem
4. Gekas C, Dieterlen-Lievre F, Orkin SH, cells and their niche: methods for the analysis
Mikkola HK (2005) The placenta is a niche for of stem cell homing and distribution within
hematopoietic stem cells. Dev Cell 8:365–375 the marrow following transplantation.
5. Ottersbach K, Dzierzak E (2005) The murine Methods Mol Biol 482:93–107
placenta contains hematopoietic stem cells 11. Grassinger J, Haylock DN, Williams B, Olsen
within the vascular labyrinth region. Dev Cell GH, Nilsson SK (2010) Phenotypically identi-
8:377–387 cal hemopoietic stem cells isolated from differ-
6. Christensen JL, Wright DE, Wagers AJ, ent regions of bone marrow have different
Weissman IL (2004) Circulation and chemo- biologic potential. Blood 116:3185–3196
taxis of fetal hematopoietic stem cells. PLoS 12. Haylock DN, Williams B, Johnston HM et al
Biol 2:E75 (2007) Hemopoietic stem cells with higher
7. Lessard J, Faubert A, Sauvageau G (2004) hemopoietic potential reside at the bone marrow
Genetic programs regulating HSC specification, endosteum. Stem Cells 25:1062–1069
Chapter 3
Abstract
Single-cell analysis of gene expression offers the possibility of exploring cellular and molecular heterogeneity
in stem and developmental cell systems, including cancer, to infer routes of cellular specification and their
respective gene regulatory modules. PCR-based technologies, although limited to the analysis of a
predefined set of genes, afford a cost-effective balance of throughput and biological information and have
become a method of choice in stem cell laboratories. Here we describe an experimental and analytical
protocol based on the Fluidigm microfluidics platform for the simultaneous expression analysis of 48 or 96
genes in multiples of 48 or 96 cells. We detail wet laboratory procedures and describe clustering, principal
component analysis, correlation, and classification tools for the inference of cellular pathways and gene
networks.
Key words Single-cell quantitative RT-PCR, Microfluidics, Hierarchical clustering, Principal compo-
nent analysis, Machine learning, Random forests, Logistic regression, Correlation-based gene networks
1 Introduction
Kevin D. Bunting and Cheng-Kui Qu (eds.), Hematopoietic Stem Cell Protocols, Methods in Molecular Biology,
vol. 1185, DOI 10.1007/978-1-4939-1133-2_3, © Springer Science+Business Media New York 2014
21
22 José Teles et al.
2 Materials
3 Experimental Procedures
Carefully read Notes 1–6 at the end of this chapter, as they high-
light simple procedures that should be adhered to in order to mini-
mize amplicon contamination during pre-amplification and
quantitative PCR setup.
3.1.2 Cell Lysis Although it is possible to sort cells directly into the reverse-
transcription reaction buffer, we recommend that cells be initially
sorted into a detergent-containing lysis buffer to maximize RNA
extraction. This procedure also adds flexibility to work organiza-
tion, as lysis plates can be frozen long-term at −80 °C prior to
processing.
The lysis buffer can be prepared up to 24 h prior to cell deposi-
tion and stored at −20 °C. If prepared on the day of the experi-
ment, lysis buffer-containing plates can be kept at 4 °C or on ice
until use.
The reagents required for a 96-well plate (including a 10 %
reagent excess) are indicated below:
keep the tubes or the plates at room temperature for short periods
for convenience. After aliquoting the lysis buffer, plates should be
covered and centrifuged at 2,000 × g for 1 min in a centrifuge pre-
cooled to 4 °C.
3.2.1 Assay Mix We recommend the use of TaqMan assays (unlabelled primers +
for Multiplex Analysis fluorescently-labelled probe with quencher moiety) for single-cell
applications, as in our hands, single primer pairs with intercalating
fluorescent dyes such as SYBR or Eva Green often result in nonspe-
cific amplification of multiple products and impair data quantifica-
tion at cell numbers lower than 10 to 30. However, specificity may
be enhanced by the use of nested primers as recently published in
Single-Cell PCR Profiling of Gene Expression in Hematopoiesis 27
Fig. 1 Single-cell gene expression profiling by quantitative RT-PCR on a microfluidics platform: experimental
and analytical workflow (see [15] for analysis panels)
28 José Teles et al.
3.2.3 Two-Step Protocol: Prepare RT and ‘no-RT’ reaction mixes in a PCR hood while keep-
Random Primer-Based ing reagents on ice.
Reverse Transcription RT mix—per well:
Thaw (if starting from frozen lysates) and centrifuge plate and
heat at 65 °C for 90 s to denature the RNA molecules; cool plate
rapidly on ice, centrifuge in a precooled centrifuge to collect dena-
tured lysates at the bottom of the wells, and keep on ice until
addition of reaction mix. Only remove film cover at this stage.
Aliquot 1 μl of the reaction mix into each individual well and
mix gently by pipetting. Use a different tip in each well and align
the box of pipette tips to mirror the plate layout in order to prevent
cross-contamination of samples. Cover the plate with adhesive
optical PCR film and spin down at 4 °C to collect contents prior to
thermal cycler run.
Thermal protocol conditions are as follows:
25 °C, 5 min.
50 °C, 30 min.
55 °C, 25 min.
60 °C, 5 min.
70 °C, 10 min.
25 °C, 10 s (end step).
30 José Teles et al.
3.2.4 Two-Step Protocol: Prepare pre-amplification reaction mix in PCR hood during the
Target-Specific reverse transcription run; keep reagents and reaction mix on ice
Pre-amplification until use.
Pre-amplification mix—per well:
3.3 Gene-Specific The last step in the single-cell analysis of gene expression is a con-
Quantitative PCR ventional quantitative PCR performed in a microfluidics chip that
Analysis allows the partitioning of each pool of multiplexed pre-amplified
cDNAs into 48 or 96 individual reactions.
The Fluidigm Gene Expression Dynamic Arrays give repro-
ducible readings at Ct values between 5 and 27, and the number of
pre-amplification cycles as well as the level of dilution of the pre-
amplified material should be optimized to fit most or all of the
reactions within this range. Fluidigm recommend a minimum 1:5
dilution of the pre-amplified material, and we have indicated the
target numbers of pre-amplification cycles that in our experience
meet these criteria. However, it should be noted that we have ana-
lyzed low-level expression events at the outset of lineage specifica-
tion [8], and it is therefore likely that lower numbers of
pre-amplification cycles be required for the detection and quantifi-
cation of more abundantly expressed gene targets.
Prepare the pre-amplified material and the gene-specific assays
in 96-well plate format that can be used for direct correspondence
with chip locations as shown in Fig. 2. If using a 48.48 Dynamic
Array format, arrange the samples on the right- and the assays on
the left-hand side of the master plate to load directly onto the chip.
In the case of a 96.96 chip format, two 96-well master plates are
necessary, one for assays and the other for samples.
3.3.1 Preparation Centrifuge the plate containing the pre-amplified material to col-
of Pre-amplified Material lect contents at the bottom of the wells, and remove film cover
away from the working bench. Keep plate covered with a clean
disposable plastic lid, either on ice or at room temperature. Due to
well-to-well inequalities in reaction volumes and the possibility of
evaporation during the thermal cycler runs, we recommend
32 José Teles et al.
Fig. 2 Fluidigm Dynamic Arrays loading scheme depicting direct correspondences between cell locations on a
96-well plate and on the chip
ON His mighty Throne, high in the infinite realms of Heaven, sat the
great ruler of the stars and endless skies, Wah-pec-wah-mow (God).
As he peered down through the darkness of a cheerless and lonely
space, He created a new world, the earth on which we live. He first
made the soil of the earth and placed it in a buck-skin sack. He
opened the sack and shook the soil from it; it fell down into the
chasm of darkness, and Wah-pec-wah-mow could not see anything
but the intense darkness. He commanded that the rays of light
should penetrate the awful darkness, and there should alternately be
night and day. The sun to shine by day and the moon to shine by
night, to break the awful stillness of this once dark and cheerless
world.
Gazing down from His Throne on high, Wah-pec-wah-mow saw
the world he had created was a desolate waste without human life,
or life of any kind. He now began the transformation of the new
world, and lo, the once barren surface of the earth was clothed in
verdure; forests lifted their giant branches sky-ward; tranquil
streams flowed and great rivers wended their way to the ocean.
The first living thing placed upon the earth was the white deer
(Moon-chay-poke). The white deer roamed over the hills, mountains,
in the valleys and on the plains. He was the pride and dignity of the
animal kingdom. This is why the Klamath Indians revere the white
deer that is so sacred to their hearts and use the skin as an emblem
of purity, in one of their greatest festivals, or worships, which is
termed in English as, “The White Deer-skin Dance.” In the Indian
language it is called, “Oh-pure-ah-wah”; which does not mean dance
but means one of their most sacred religious festivals.
The next living creature that Wah-pec-wah-mow placed upon the
earth was the red eagle, Hay-wan-alth, who has ever since ruled as
the monarch of the skies. The Indians prize the feathers of this
eagle very highly, and use them in their great festival. In the
decoration of their head-gear, they take a single feather, fasten it in
the hair at the back of the head, arranging it so that it stands
straight up. They also use the feathers of the bald eagle, Per-gone-
gish, and the gray eagle, Per-gish, sometimes as a substitute for the
feathers of the red eagle.
After the white deer and red eagle was placed upon the earth,
Wah-pec-wah-mow now created all the other animals of the earth.
Some were to roam upon the plains, others in the forests, some to
eat grass and others to devour other animals, etc.
Wah-pec-wah-mow did not give our people any single day during
the week or month, as a day of worship, but gave them a certain
season of the year in which to hold their religious ceremonies. This
season of worshipful ceremonies usually begins in the month of
September, and lasts for several days. It is the season of the year
when the water of the rivers and brooks ebb lowest, and the
summer is almost ready to wane into the glories of Autumn. This
season is called, “Kne-wal-la-taw,” the eighth month of the year,
according to our way of reckoning time.
When Wah-pec-wah-mow had finished creating the plant and
animal life of the earth, He then created the first real man. He made
the first man of the soil of the earth, and placed him in the beautiful
valley of Cheek-cheek-alth. This valley was located in a far off
northern clime. When the first man was created and he became a
living being upon the earth, Wah-pec-wah-mow said to him, “You
are a living man.” God named this man He-quan-neck. Inspired with
the breath of life, He-quan-neck first saw the light of day in this
sweet valley of sunshine, flowers, fruits and herbs. Among the
growing herbs was the herb walth-pay, which has a forked root. God
saw that the man was lonely in this sunny valley, and he was not
pleased with his work. Wah-pec-wah-mow now requested He-quan-
neck to blow his nose, which he did, and immediately the forked
root, or walth-pay turned into a living woman, Kay-y-yourn-nak. Man
now became blessed with a living companion and for a time they
dwelt together in the chaste life of peace and happiness.
Our tradition has been handed down through the long centuries,
the first dwelling place of man and woman was far away in a
northern clime. It would seem a distant land across the waters from
the North American continent that is located in the northern part of
the world, which we call Cheek-cheek-alth.
Man and woman in the valley of Cheek-cheek-alth knew no sin,
two pure souls were they in this valley of perpetual sunshine and
flowers.
The loneliness of two human beings dawned upon Wah-pec-wah-
mow so he decided to have the earth populated with people. He
now caused He-quan-neck and Kay-y-yourn-nah to fall asleep, and
while they slept He caused the snake to crawl across the woman’s
bare abdomen, that awakened the sleepers, and this opened their
eyes to their nudeness and thereafter they knew sin. The finer
senses of the woman awoke, as she became deeply humiliated at
the sight of her naked self, and she began to fasten leaves together
from the herb, Cur-poo-sa-gon, out of which she made an apron to
clothe herself. Thus the first garment that woman wore was from the
leaves of this wonderful plant. This plant grows in abundance along
the lower Klamath river and its surrounding regions, and the little
Indian girls up to this day like to gather these leaves, rub their face
and hands with and wear them upon their heads under their caps.
These leaves have a very strong and unpleasant odor.
Wah-pec-wah-mow commanded the man and woman to go forth
and bring children upon the earth. A curse fell upon the woman, that
she should bear children with pain, therefore every woman after her,
through all the long centuries has had to endure this hardship. The
first children were born some with light hair and fair skin and blue
eyes, and some with black hair, dark skin and black eyes and as they
married they would mate with black hair, the others with light hair
and when they left the old land Cheek-cheek-alth they were not so
dark, many of them were light haired, fair and blue eyed.
Wah-pec-wah-mow put a curse upon the snake that it should
crawl upon its belly as long as the earth should last.
God’s laws were that every man and woman should marry and
bring forth children. These people were taught to obey the laws and
be honest. They increased in number until they became very
numerous, and at that time, they all talked the same language. As
time sped by they became very numerous and Wah-pec-wah-mow
now caused our people, the Indians, to start on their long journey,
away from their native haunts and childhood’s land, Cheek-cheek-
alth. We do not know how long, but they wandered thus in search of
a new land, leaving behind them only a memory of the old land. A
land that claims its own no more in life and like a people in exile
they wandered on.
CHAPTER III.
WHEN the Indians first made their appearance on the Klamath river
it was already inhabited by a white race of people known among us
as the Wa-gas. These white people were found to inhabit the whole
continent, and were a highly moral and civilized race. They heartily
welcomed the Indians to their country and taught us all of their arts
and sciences. The Indians recognized the rights of these ancient
people as the first possessors of the soil and no difficulties ever
arose between the two people. Their hospitality was exceedingly
generous in the welfare of our people and all prospered together in
peace and happiness, in their pursuit of human existence. After a
time there were inter-marriages between the two races, but these
were never promiscuous. For a vast period of time the two races
dwelt together in peace and honored homes, wars and quarrels were
unknown in this golden age of happiness. No depredations were
ever committed upon the property of their people, as the white
people ruled with beacon light of kindness, and our people still
worship the hallowed places where once they trod. Their morals
were far superior to the white people of today, their ideals were high
and inspired our people with greatness. After we had lived with
these ancient people so long, they suddenly called their hosts
together and mysteriously disappeared for a distant land, we know
not where. We have no memory of their reason or cause why they
abandoned their ancient homes where they had dwelt for untold
centuries. Wars did not drive them forth, for we loved them more
than brothers, and difficulties were unknown between the two
people. On leaving they went toward the North from whence we
came, and disappeared from our land beyond the northern seas. It
was a sad farewell when they departed from this land, for our
people mourned their loss, as no more have we found such friends
as they, so true and loyal. In their farewell journey across this land
they left land-marks of stone monuments, on the tops of high
mountains and places commanding a view of the surrounding
country. These land-marks we have kept in repair, down through the
ages in loving remembrance. I have seen many of these land-marks
myself (and often repaired them) that they left as a symbol of the
mystic ages and the grandeur of a mighty nation that passed in a
single season. Oh, how little we know of the depths of the ages
gone, how wide, how profound and deep is the knowledge we seek;
a monument of stone, a stone bowl, a broken symbol, a hallowed
unknown spot, a lodge of ruins, all this makes a golden page
glittering with diamonds that trills the emotions with mysterious
longings for truth and light in the depths unknown.
When the Wag-as left this land they assured my people that they
would return to them at some future time. Perchance thousands of
years have elapsed since then, and they have not returned, we have
waited in vain for it seems that our cherished hopes are fading.
However, some of our people are still looking for the return of the
white man. The traditions handed down lead us to believe that the
Wa-gas returned to the land of their birth, in the far north, the valley
of Cheek-cheek-alth, as their traditions were given to us that their
origin was in this same land of Cheek-cheek-alth, as they came down
from the North when they came to this land. When the Wa-gas first
arrived on this continent they handed down the traditions to us that
it was inhabited by a giant race of people when they first came.
These giants were represented by the Wa-gas as being very swarthy
in complexion, and they used implements so large that no ordinary
man could lift them. It was an age when large animals roamed the
earth, and it seems the birds and fowls were all very large in size. It
appeared to be the first age, and was the age of the giants. The
recollections transmitted by the Wa-gas were that these giants were
very cruel and wicked. It was said that God became displeased with
them and destroyed them and they all perished from the earth. It
was also said that God appeared to the High Priest of the Wa-gas
and told them that he was going to destroy the giant race and that
the Wa-gas themselves would survive upon the earth as a new
people. Smaller birds and animals would appear upon the earth for
the use of man, thus the age of giants perished, but the Wa-gas do
not hand down any tradition of how they perished from the earth, as
my people have no recollections of ever seeing giants. My mother
says that our people in ancient times have seen many relics
belonging to these prehistoric giants, such as huge stone bowls,
stone slabs and other implements so great that our people could not
move them. During the ages of rains and wearing away of the earth,
these implements have been buried so deep and have sunk into the
earth, that is the reason we cannot find them today. The Indian
name for the giant race is Pah-pel-ene, which means people that
have all died and passed away.
When the Wa-gas returned to Cheek-cheek-alth it is supposed
they found a ladder in this beautiful valley which extends from earth
to Heaven, and climbed it to Werse-on-now, (Heaven) where they
dwell with God. All the half castes with the exception of a few went
away with the Wa-gas, and nearly all those that were three quarters
Indian remained with our people. This is said to be the reason why
some of our people are very fair. Some of the Indians are still
looking for their return to the earth, when they come back it is
believed that peace and happiness will reign supreme again over this
great land and all evil will be cast out. When the present race of the
white people made their first appearance upon the American
continent, we believed it was the Wa-gas returning and a hearty
welcome was extended to them and there was great rejoicing
among our tribes. But soon the sad mistake was discovered to our
sorrow, when the men began to debauch our women, give whiskey
to our men and claim our land that our forefathers had inhabited for
so many thousands of years, yet not a single family has ever been
driven from their house on the Klamath river up to this day. We no
longer termed them as Wa-gas, but as Ken-e-yahs, which means
foreigners, who had no right to the land and could never appreciate
our kindness, for they were a very different people from the Wa-gas.
They had corrupt morals that brought dissolution upon our people
and wrought the horrors of untold havoc.
When the Indians first reached the Klamath river there were large
prairies and vast tracts of grassy land, which have since grown up in
timber and under-brush. Many of the prairies were set on fire and
burnt off every year during the dry seasons which kept the timber
from growing up very fast.
The Klamath emptied into the ocean at Wilson creek, about six
miles north of where it now goes into and ocean at Reck-woy. There
were high bluffs of rocks between the river and the ocean all the
way from Reck-woy to Wilson creek, which kept the river in its
course to Ah-man (Wilson creek) where it emptied into the ocean.
The river was said to have kept in this course until our Christ caused
the mighty rocks to split open and the waters of the river rushed
ahead to the ocean at Reck-woy, where it has ever since flowed into
the ocean.
The traditions handed down say that the land, north of Redwood
creek, where it goes into the ocean, extended far out into the sea to
the large rock that is now known to the white people as Redding
rock, has continually washed away leaving this rock jutting up from
the ocean depths and can be seen for many miles over the
surrounding area of land and sea. This rock is located at a distance
of about ten miles from the shore and is called by the Indians Sa-
quan-ow. This name translated into English means an acorn pestle,
a conical shaped stone, carved out of granite and is used to pound
acorns and grass seeds into the finest flour. Long ages ago Redding
rock extended up from the ocean to a great height, and from a
distance appeared to be a huge Sa-quan, or pestle, hence its name.
After ages of erosion the massive rock became surrounded by water
and the receding bluffs left it alone out in the ocean where its
greater portion has crumbled and fallen beneath the waves as it is
seen today. The Indians still call it Sa-quan-ow.
There has been but little change in the channel of the Klamath
river, except at its mouth since our arrival in this land. In olden times
the channel of the river was very deep and clear and much narrower
than it is now and large bars of alluvial soil composed its banks,
where luxuriant grasses grew, and upon these lowlands during the
winter months great herds of deer and elk would graze, coming
down from the snow covered mountains. The channels of the large
creeks and tributaries of the river, such as Blue creek, (Ur-ner) Tec-
tah and Pec-wan have practically never changed as they still flow
into the river in the same places. Where the Trinity river flows into
the Klamath river it has made but little or no change during the
passing ages as has been handed down to us.
We have no word of severe earthquakes in our regions, but have
had slight shocks from time to time throughout the centuries. We
have no tales of any great damage ever done by earthquakes and
our people never held any fear of tremors of the earth. But my
people tell of great tidal waves that have swept our country. They
say a long time ago one swept up the Klamath river to the mouth of
the Trinity river, a distance of over forty miles, and did great
damage, as it swept away houses and thousands of our people were
drowned and carried away by the rolling waves of the ocean, so few
of our tribe were left that they were well nigh exterminated. Many
smaller tidal waves have swept over the coast where the destruction
was not so great.
They tell of epidemics that came up the river and laid us low in
the devastation of life, thousands of our people would pass away in
a single season; they would die so fast that they could not be buried
and many of the bodies would be thrown into the river. The only way
we could keep the whole tribe from complete devastation by the
ravages of these dreadful diseases was to abandon the dead and
leave the river and go back into the high mountains and there we
built bark houses and remain until the snow and cold would compel
us to retreat to the lowlands again. In our mountain home we
subsisted on wild game, berries, pine nuts, roots and herbs. Some of
our people would have such a terror of the fatal diseases that they
would refuse to return to their homes and would brave the fierce
storms of the cold winter until they were convinced that all dangers
had ceased. In our traditions of the passing centuries many of these
epidemics have almost devastated the land of human life. During
one of these contagions it was said that the children would go down
to the river to swim and would lie down in rows from six to twelve in
number upon the sand, as if they were alive and had been placed
there by careful hands; but they would be in their eternal sleep,
contagion having overtaken them.
CHAPTER V.
WE have ten months for one year, and four seasons, as follows:—
1st month: Caw-cha-witch.
2nd month: Nan-ah-wetch.
3rd month: Nachk-sa-witch.
4th month: Chaw-na-ah-wertch.
5th month: Mere-i-yaw.
6th month: Cauh-chow.
7th month: Chere-wer-sere.
8th month: Cana-wal-a-ture.
9th month: Cher-mick.
10th month: Wealth-ah-wah.
Spring: Key-atch-ker.
Summer: Kis-sa-no.
Autumn: Ka-yock-ka-muck.
Winter: Cah-mah.
We lose time in our count each year, so we throw in or stop
counting until the time comes around to start again. The Klamath
Indians are good in counting and can count up into the thousands.
We count ten, and ten hundreds for one thousand. All of our
counting is done by whole numbers; we have no fractions. All the
women have to count and count closely in weaving baskets in order
to make the designs come out correctly. We have astronomers,
called Haw-getch-neens, and they keep close observation of the sun,
which we call Ca-chine-wan-now-slay. Day we call Ca-chine; the
moon, Nas-cha-wan-now-sloy, this means the night sun.
English names. Klamath Indian.
An old woman Ca-par-a
Young women Way-yun
Little girl Wer-yes
English names. Klamath Indian.
Baby Oaks
Boat or canoe Yacht
House Och-lum-ilth
Come in the house Och-la-may
How do you do my friend I-ya-quay Nec-tor-mer
Me or I Neck
Yes A
Fire Metch
Mother Calk
Father Tat, or Tatus
Grandfather Peach
Grandmother Gooch
Old man Ma-we-mer
Young man Pay-girk
Large boy Che-na-mouse
Small boy May-wah
Mother-in-law Cha-win
Father-in-law Par-ah
Sister-in-law Netch-nah
Brother-in-law Weitch-tay, or Tay
Uncle Jim
Aunt Tool
Klamath river Health-kick-wer-roy
Redwood timber Keilth
Mermaids Squer-tuck
Silver Salmon Nep-puoy
Steelhead Salmon Squalth
King Salmon Ah-pus
Hook-bill Salmon Cha-goon
Grizzly Bear Nick-witch
Sea or Ocean Pis-calth
The Bald Hills we call Cho-lu, contains many hundreds of acres of
open land, high up where one can see as far as the eye can reach in
all directions.
There is another species of the Salmon caught in the Klamath
river, the English name of which I do not know but we call it Ra-
gawk.
In the year 1850 my people had never heard of the present white
race and we were then making our fires with two pieces of wood,
one the willow and the other of hardwood.
My mother and father never learned to talk English, so I talk to
them only in our own language.
CHAPTER VI.
THERE is a large and silent river that flows through the shadowy
vale of death. On the banks of this awful and mysterious river dwells
an old woman, called Sye-elth, and she keeps at her side a large
dog, Chish-yah, (the common name for dog).
When an Indian dies, if he has led a dishonorable and wicked life,
a broad path leads his soul down to the banks of the river to the
very door where the old woman lives in her house. When the
wandering soul reaches her door, the Chish-yah tries to drive it back
to the dead body, but the old woman fights the dog off and if she is
successful in her efforts she takes charge of the miserable soul and
sends it on to the opposite side of the river, in the shadowy land of
endless anguish. If the dog is successful in fighting the soul back it
returns to the dead body where life is regained and the person lives
again. This seldom occurs, and only where the body lives in a state
of coma and is supposed to be dead, but after a few hours comes
out of that state and revives into life again. The Chish-yah is seldom
successful, as a case rarely occurs. This is why the Indian never likes
to scold or treat the dog badly.
The old Indians do not like to look at a photograph or to have
their photographs taken, because they say it is a reflection or a
shadowy image of the departed spirit, O-quirlth. They do not like to
see spirits, but they say they have often seen them. This is the
reason they turn their backs on the camera and object so strongly to
having their pictures taken. Often have my people been ridiculed for
their strange actions, but they have a reason for every one of them.
If the civilized man could only respect the reasons and simple ways
of the highest type of primitive man, as much as primitive man
venerates his civilization.
When the spirit comes back to the tired and weary body, and that
body lives again, that person is said to meet a very unfortunate
existence. It is said he is never satisfied with earthly things again.
He is very restless and unhappy as nothing can satisfy his longing
soul, and always meets death suddenly.
On the shore of this mysterious River of Death awaits a young
man, Pa-ga-rick, in his canoe; he is always ready to receive the soul
from the old woman as she hands it into his care. His canoe is
similar in shape and size to the earthly Indian canoes, with the
exception that if one may note carefully that all the canoes contain
in the bow a knob in the center, some three feet back from the bow,
which is the heart, and they say it is the life of the boat. Also the
canoe the Indians use is burned inside and out, and polished
smooth. The canoe that Pa-ga-rick uses for the crossing of the souls
is neither burned or polished and has no heart, therefore it is called
the dead boat, merm-ma. In olden times no Indian would venture
out in a boat upon the water that did not contain a heart, as they
said it was lifeless and would be sure to sink or some disaster befall
it. We call our canoe here on earth, Yatch.
Sye-elth [TN: lives?] just on the bank of this dark River of Death,
Char-reck-quick-werroy, where she gets the souls away from the
dog. She takes it to the water’s edge and gives it to the man in the
dead boat. He takes the soul into his canoe, paddles it across those
silent waters, the awful stillness, the awful fear of death. When the
canoe, Merm-mo or Nee-girk, either name, touches the opposite
shore, Po-ga-rick, takes the soul, o-quirlth, and banishes it into exile,
exile without an end or example in story, and leaves it in a
wilderness. In this wilderness it is damp, a constant gloom is cast,
dark and fearful clouds forever flit, cold winds forever howl and
shriek the agonies of hell.
In this terrible wildness, the souls of the condemned men and
women sustain their misery up on bitter berries, bitter grasses and
roots, and cannot die. They had never lived but a wasted life upon
earth, therefore they can wait to die, as souls never die. These
wretched souls since Time began, and I think the time is sad and
heavy through all the weary ages, since they go wandering,
hallowing, moaning, weeping and wailing, grieving grief without an
end and suffering pain, intense pain that knows no ending. Thus,
Wah-pec-wah-mow, the Great God has seen fit to punish his
disreputable children until the judgment day.
Sye-elth, this old woman, is the satan of my people, Chish-yah,
the dog, is our Guardian Angel. This old woman is our evil doer who
is always trying to influence the Indians away from the path of
rectitude. She hovers about them in life unseen, seeking out their
weak points, that she may lead them evil ways and vindicate her
cruel wants upon their death by taking their souls down the broad
path to the wilderness of anguish. Fearing her powers, fearing the
Unhappy Land, the Indians struggle to live simple and peaceful lives
and never quarrel over their religion.
The wretched souls banished into the wilderness of anguish do not
quarrel with one another, as they are too wretched in their own
agony to concern themselves about others.
The Indian seeing a vision of the unhappy land tries to live the
simple and honest life, near to nature, and their nature’s God.
However, there is not a tribe however well guarded but some and
sometimes many stray afar from the path of rectitude and are lead
into the wilderness of anguish by their cruel Satan, Sye-elth.
My people believe that there will sometime come a chance for
them to become regenerated, or reborn, so that many of them will
be given the opportunity to recompensate for the wickedness of
their former lives and given a chance to live good clean lives in their
second birth. Thus given the opportunity by God when they die
again, they will be rewarded in going to Heaven, Werse-on-now.
However, if the ones given the opportunity of being saved, do not
live lives of integrity after their second birth, they are cast off and
destroyed forever.
The Indians who had always lived the life of integrity on earth
when they die their soul or spirit travels a narrow and winding trail
which takes the soul to north, to a land far away from their native
haunts. This far northern clime is said to be the old land of Cheek-
cheek-alth, where the spirit finds a ladder that reaches from earth
into Heaven. As the spirit climbs the ladder to Heaven it reaches God
on that infinite shore where it dwells forever in flowery fields of light,
straying together with the Master in peace and love, and joining the
spirits of those that have gone before them.
Can you of the Christian faith comprehend why we take so kindly
to your own belief? Yet we think that ours is the most perfect and
yet you call us savage. We love our God almost akin to sadness and
are always ready with a prayer-offering, be it midday hour or in the
hours of the silent night. The Indian in all his savagery, could never
blaspheme the sacred name of his Creator in man’s builded houses,
or in his daily life as he is a child of nature, akin to nature’s God,
that the Divine Being is the beacon light of his soul, showing him life
beyond the grave and into the flowery fields of light and love, on
that infinite shore, into the glories of Heaven.
The Indian through his long centuries of barbarism battled with
the environments of barbaric man. In his child-like nature he taught
his sons and daughters to be kind, courageous, self-denying,
industrious and above all have integrity that could not be
questioned. Fathers, brothers and cousins guarded the mothers,
daughters and sisters, that not one of them may stray into a life of
shame by the passions of designing men. Woman was manifestly the
upholder of her race, loved as the unassuming creature, who gave to
the race clean limbed and vigorous men. But ah, the sad knell, the
approach of civilized man, and his crushing hand of debauchery to
the sorrow of our race, and our laws have long since been
demolished, and with it our true religion, our life blood, our all. Out
of the gloom of saddened years, rising in scattered remnants, who
like the children of Israel that have lived without a country for many
weary centuries, we are struggling to gain our own once more.
Freedom to worship God in our own way and to be allowed to
become citizens of this our own glorious country.
When a illegitimate child was born, mother and child lived in
disgrace and after death could never reach the kingdom of Heaven,
but traveled that broad road which leads to the wilderness, being
forever lost. During their life the mother is always addressed as Caw-
haw, a name that reminds her always of her disgrace every time she
is spoken to, and the child is always reminded of its unwedded
mother. Sometimes the unfortunate mother may marry, but she is
always known as Caw-haw as long as she lives and can not take the
name of the man she marries.
Those who sought unscrupulous brawls were low and disgraced,
all traveled after death the broad road to Satan and are never given
an opportunity to go to Werse-on-now. There are many of the
miserable souls who lived a wasted life on earth, only to enter in the
Spirit Land, the wilderness of anguish.
In marriage the wife takes the husband’s name and the husband
takes the wife’s name, just as an exchange of names and the family
names are handed down from one generation to another. This is
done by giving the name to a daughter, son, cousin, etc., either the
mother or father’s name on both sides of the family. Sometimes the
generation dies out and there are none left of a near kindred, in this
case they sometimes give the name to a close friend and this
custom is followed more by the high families. As an example, some
years ago an old man lived in the Pec-wan village, his name was Ta-
poo-sen. He died some thirty years ago, and at this writing a middle
aged man is living in the Cor-tep village who adopted his name after
his death, and he is known to every one as Ta-poo-sen. There are
quite a number of Indians living at the present time who have taken
the names of deceased relatives or friends. The deceased has been
laid at rest for at least one year before any one takes his or her
name.
The Klamath Indians are very much prejudiced against one taking
their own life. They look down on the act, and if one should take his