542 REPORT OF NATIONAL MUSEUM, 1895. 



another one. Tlie name of this office is da'sqame xa kue'xalak", holder 

 of the kue'xalak". The officer has the name Q'E'mtq'atas.^ Two other 

 men take the other two dishes and they walk around the fire once. 

 Then they begin to strew the down on the heads of the people. The 

 master of ceremonies begins either with the ha'mshamtsEs or with the 

 bear-fool dancers (iiE'nq'oLEla) (see p. 499 No. 16). Then he gives eagle 

 down to the fool dancers and to all the other dancers. 



Then the master of ceremonies goes around the fire again, swinging 

 the baton. He stops in the rear of the house and strikes a box. All the 

 people imitate him. Then a number of women, who are hired for the 

 purpose, begin to dance. The jjeople sing one song for each of the 

 women. After this dance the chief of the que'qutsa promises a feast 

 for the next day, and the people go home. 



The next morning a number of que'qutsa go around from house to 

 house to invite the i)eople for the feast. The same women who danced 

 the first night, dance this evening. Again a feast is announced for 

 the following day. On this day all the dancers who are allowed to 

 wear masks enter first and arrange themselves behind the sail, wearing 

 their masks. Then the people enter, last of all the master of cere- 

 monies, wearing his cedar bark ring, his face painted red. Again he 

 swings his stick from the elbow, turns in the house, and says " woi woi," 

 and strikes the box. Then all the people beat the boxes for about ten 

 minutes. Suddenly the master of ceremonies stretches out his arm 

 and swings the baton slowly all around. The people stoi) beating time 

 at once. He continues swinging his baton, and swings it faster and 

 faster. Finally he beats the box again, and again all the peoi)le begin 

 to beat time. Now the dancers are heard behind the curtain, each with 

 his peculiar sound. The curtain begins to shake and is lowered, all 

 the masks standing behind it. This is the end of the celebration of 

 the third night. Again a feast is promised for the next day. This 

 evening the same ceremony is repeated, but after all the masks have 

 appeared in the rear of the house, the young person who had disap- 

 peared in the beginning of the ceremonies comes out from the right 

 hand rear corner of the house. He sings his new song and dances. 

 Then his father brings out all the property given to him by his father- 

 in-law and distributes it among the people. Bracelets, copp?,rs, and 

 spoons are given to the women and childien. Silver bracelets, kettles, 

 and box covers are given to the men. Before the people go home the 

 chief promises another feast. 



The following day the people assemble again, and a feast is cele- 

 brated, in which everybody takes part. Before they begin to eat, the 

 host brings all the button blankets which he has received from his 

 father-in-law and distributes them. The women receive white blankets. 



^According to traditioiK tlie first mau of this uaiue iuvited the peo])le to a feast, 

 but, instead of feeding them, only taught them four songs. The name means, eating 

 soniis- 



