Advancing with downcast eyes, the n['ae]skut creep softly across the
kasgi and take their places before the funeral lamps. Then taking out
their festival garments, they slip them on. Immediately the drummers
start tapping lightly on their drums, and at a signal from their
leader the song of invitation begins. Each n['ae]skuk advances in turn,
invoking the presence of his dead in a sad minor strain.
Toakora ilyuga takina
Dead brother, come hither
A-yunga-ayunga-a-yunga.
Or:
Nuleaga awunga toakora
Sister mine, dead one,
Takina, nuleaga, takina,
Come hither, sister, come hither.
Or:
Akaga awunga takina
Mother mine, come hither.
Nanaktuk, takina,
We wait for you, come hither.
To which the chorus answer:
Ilyuga awunga takina,
Our brother, come hither,
Takinaka, ilyuga, takinaka,
Return, dead brother, return.
The women advance in line, holding their wands in the right hand, and
singing in unison; then the men advance in their turn, then both
n['ae]skut and chorus sing together:
Takinaka, awunga, tungalika,
Return to us, our dead kinsmen,
Nanakatuk, kineaktuk tungal[i=]ka
We wait your home coming, our dead kinsmen.
Suddenly the drummers cease and rap sharply on the in['g]lak with
their drumsticks. The dancers stop in the midst of their movements and
stamp on the floor, first with one foot then with the other, placing
their hands on their shoulders, bringing them down over their bodies
as though wiping off some unseen thing. Then they slap their thighs
and sit down. I am informed that this is to "wipe off" any uncleanness
(wahok) that might offend the shades of the dead.
Then the namesakes of the dead troop into the kasgi, and take their
places in the center of the room between the two lines. To each, the
n['ae]skuk hands a bowl of water and a kantag of frozen reindeer meat
cut into small pieces. The namesakes drop a small portion of the meat
on the floor. The essence is evidently thought to pass below to the
waiting inua. Then they finish the remainder. At the same time a large
amount of frozen meat and fish is brought in and distributed among the
guests. This is done at the end of each day.
The fourth day the chorus leader mounts the top of the kasgi and
begins again the invitation song. The people scatter to the burying
ground or to the ice along the shore according to the spot where they
have lain their dead. They dance among the grave boxes so that the
shades who have returned to them, when not in the kasgi, may see that
they are doing them honor.
During the dancing the children of the village gather in the kasgi,
carrying little kantags and sealskin sacks. The women on returning
bring great bags of frozen blueberries and reindeer fat, commonly
called "Eskimo Ice Cream," with which they fill the bowls of the
children, but the young rogues immediately slip their portions into
their sacks (poksrut) and hold out their dishes for more, crying in a
deafening chorus, "Wunga-T['=u]k" (Me too). This part of the festival
is thoroughly enjoyed by the Eskimo, who idolize their children.
At the conclusion of the day's feast many presents are given away by
the n['ae]skut, the husbands of the female feast givers distributing
them for the ladies, who assume a bashful air. During the distribution
the n['ae]skut maintain their deprecatory attitude and pass disparaging
remarks on their gifts. Sometimes the presents are attached to a long
line of oklinok (seal thong) which the n['ae]skut haul down through the
smokehole, making the line appear as long as possible. At the same
time they sing in a mournful key bewailing their relative:
Ah-ka- ilyuga toakora, takin,
Oh! oh! dead brother, return,
Utiktutatuk, ilyuga awunga,
Return to us, our brother,
Illearuqtutuk, ilyuga,
We miss you, dear brother,
Pikeyutum, kokitutuk,
A trifling present we bring you.