422 REPORT OF NATIONAL MUSEUM, 1895. 



at this meeting he inforins the people what auiount of property he is 

 going to give to his son-in-Liw, and what names the latter is to receive 

 from him; also if he is going to receive his house, his carvings, and 

 his dance. The clan offer the father-in-law their help if he should 

 not haye enough property. On the following morning the father-in-law 

 and the son-in-law each call their clan. The young man assembles his 

 people in his house and tells them what he expects his father-in-law to 

 give him, and requests the i^eople to dress as nicely as they can.' They 

 put on their button blankets and down and paint their faces. They 

 remain in front of their house while the father-in-law's people take 

 the ceremonial box lids and place them on the beach in the form of 

 a square, the sides of which are about 100 feet long. This is called 

 the canoe (ma/wa), and all the property that is to be given to the son- 

 in-law is placed in this inclosure. From one or two corners of this 

 "canoe" cedar bark ropes are stretched to the front corners of the 

 young man's house. All the spoons and dishes which the father-in-law 

 is going to give away are tied to them. They are called the anchor 

 line of the canoe. The father-in-law calls his clan inside the square.^ 

 They all carry stafts. One of them sings out "hfi, hu, hfi!" and all 

 respond, wfi! This is relocated four times. The clan of the son-in-law, 

 who are on the summer seat in front of the house, repeat the cries. 

 After this each party sing ten songs in turn. Then the wife of the son- 

 iivlaw steps out of the canoe dressed in her best. She wears a blanket 

 set with abalone shells. A large abalone shell is fastened to her nose by 

 strings which pass over her ears, as the shell is too heavy to be worn 

 suspended from the septum. For the same reason her earrings are worn 

 susfjended from the hair. She performs a dance, after which her orna- 

 ments are given to her husband. 



The mother-in-law is also in the "canoe." It is customary that dur- 

 ing the time preceding this festival people of her own and other tribes 

 send her small presents of food or help her carry water. In return, 

 she gives those who have been kind to her bracelets from out of the 

 " canoe." 



Now the speaker of the father-in-law calls the son-in-law, saying: 

 "Come, take care of yourself, else you will have bad luck."^ He calls 

 four men of his own clan and says to them: "Come! take hold of our 

 property that we have in our canoe.""* Then turning again to the son- 

 in-law, he continues: "I made an anchor line of spoons.^ I pay you 



' Wii'x'amlis qoa'lax qTi'laXdaoxLoL; t'E'nxaxdauxLES. 



Never mind you dress to the highest pitch ; stride on the tips of your toes. 



^Qe'laxdaox la'g-a hau'guxsa. 



Come go into the canoe. 



^We'g-a, ya'L'osLax, uEgo'mp! Yfi'La'no a'Lae a'm("'i>a. 

 Come, take care, son-in-law ! Tal^e care el.se you bad luck. 



■• Qe'laxdaox, la'g-a qans da'daxsilax-'itaaus sa'xEiis mErnVrilt" qans. 

 Come ! go our we handle many things of our our loaded canoe. 



*La'mEn mo'kuanrila xt'X k-a'tsEnrui. 

 1 anchor line these spoons. 



