312 THE ESKIMO ABOUT BERING STRAIT [ETH.ANN. 18 



These customs, with certain variations, are still observed. At St 

 Michael I saw a father s grave marked with his totem picture, while 

 on the grave box of his son close by was the picture of the animal 

 which the father had excelled in hunting. 



When the grave with its various belongings is arranged, the rela 

 tives make small offerings of food of different kinds, and pour water on 

 the ground beside it, after which all go home. 



During the day on which a person dies in the village no one is per 

 mitted to work, and the relatives must perform no labor during the 

 three following days. It is especially forbidden during this period to 

 cut with any edged instrument, such as a knife or an ax; and the use 

 of pointed instruments, like needles or bodkins, is also forbidden. This 

 is said to be done to avoid cutting or injuring the shade, which may be 

 present at any time during this period, and, if accidentally injured by 

 any of these things, it would become very angry and bring sickness or 

 death to the people. The relatives must also be very careful at this 

 time not to make any loud or harsh noises that may startle or anger 

 the shade. 



In ancient times the Unalit of this vicinity exposed their dead on 

 the open tundra back of the village, throwing their weapons and tools 

 beside them. It was the custom to lay the body at full length on its 

 back and plant two sticks about three feet long, one on each side of the 

 head, so that they would cross over the lace. The old man who told 

 me this said that everyone used to be thrown on the ground in this 

 manner, but he thought that it was from seeing the grave boxes made, 

 for the dead in other places that the Uualit had been led to adopt the 

 present custom. The use of grave boxes undoubtedly came from the 

 south, as it was observed that their greatest elaboration was found 

 south of t he territory occupied by the Unalit, while to the northward 

 the Malemut still throw out many of their dead. My informant added 

 that it was better to keep the dead in grave boxes, for it kept their 

 shades from wandering about as they used to do; besides, it was bad 

 to have the dogs eat the bodies. 



If the deceased was a hunter, the totem of his father was -usually 

 painted on his grave box at the time of the burial, but if he was not a 

 hunter this totem picture was not made on the box until the stake of 

 invitation to the feast of the dead was planted by the grave the follow 

 ing winter. (See account of festivals to the dead.) If the person was 

 disliked, or was without relatives to make a feast, no totem markings 

 were put on the box. If he was a very bad man he was buried in a box, 

 while food and water were offered to the shade; but no weapons or 

 other marks of respect were placed beside the grave, no feast was made 

 to his memory, and he was forgotten. 



About eight miles from the village of Kigiktauik I saw the remains 

 of a body with a sled. My Eskimo companions told me it was the 

 body of a man who had died in the village from a loathsome disease, 



