610 REPORT OF NATIONAL MUSEUM, 1895. 



chief comes, Avho gives away tweuty blankets. Tlie blankets wliicb are 

 given away are sup]iosed to be a weight attached to the rope, and the 

 last gift of twenty blankets breaks the rope. 



Tlien one of the members of the rival clan jumps up. He takes liold 

 of the broken rope, and while he is holding it calls the chief of his own 

 clan to fetch the rope which he inherited from his grandfather. The 

 chief returns with the rope and twenty blankets. He ties the two broken 

 ends together with his rope and says that he will be able to bring the 

 ghost out of the ground. He calls his clan to leave the door and to come 

 to the rear of the house. Now the ye'wix-ila's clan take their seat near 

 the door. The other clan goes through the same ceremony, and last of 

 all the chief brings forty blankets, which cause the rope to break. This 

 means that the clan whose rope did not break until forty blankets were 

 attached to it is more powerful than the other one. After the rope 

 breaks, the whole tribe sings as follows:' 



liOok up to our world, look up to our world ! Chief! Procurer of Avealth ! 



This song is repeated four times. The ye'wix-ila distributes more 

 blankets among the i)eople, who then go home. On the following day 

 the lolo'LalaL are seen to walk about the village with rough rings of 

 cedar bark on their heads, the latter being strewn with down, and their 

 faces blackened. About midnight of this day a number of men secretly 

 climb the roofs of the houses of the village and begin to whirl the whirr- 

 ing sticks"^. (fig. 189). The noise of these sticks is supposed to be 

 the voice of Hai'aLihujas or Wina'lag-ilis, who comes to take away 

 another novice. This noise is repeated four times, each time for about 

 ten minutes. Then the people must sing their secret songs in the 

 houses. When the noise stops, a ha'mats'a is heard to shout in the 

 bush, and on the next morning a blanket is found in front of one of the 

 houses. Tlie people gather around it and try to discover whose 

 blanket it is. After they have ascertained the owner of the blanket, 

 they say, " It was certainly he whom we heard in the woods," and his 

 father adds that Hai'aLilaqas probably came and has taken his son 

 to BaxbaknfdanuXsT'wae. The people request him to clean his house 

 and prepare for the return of the novice. The man goes into his house 

 at once, cleans it, and as soon as he is ready, the people enter. He asks 

 them to be ready for the return of the ha'mats'a, as he might come back 

 unexpectedly. The master of ceremonies asks the singing master to 

 sing the new songs tor the ha'mats'a, of which there are four. After 

 the singing master has sung these songs, the master of ceremonies 

 requests the new ye'wix-ila to prepare a feast. The people take their 

 places and begin to sing the four songs of the old ha/mats-a. After 

 these are sung, the feast is spread. When the people have entered, the 

 old ha'mats'a comes out of his room and drives them out of the house 



'Appendix, page 728. 



^Tlieso are used for the liil'mats'a, mri'ma(i'a, hai'alik-ala, t'o'X'utt, and ha'wina- 

 luL. The kelp trumpets are used for the Idlo'LalaL only. 



