ng 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.

THE CLOTHING OF THE NAMESAKES

The following day occurs the clothing of the namesakes. This is
symbolical of clothing the dead, who ascend into the bodies of their
namesakes during the ceremony and take on the spiritual counterpart of
the clothing.

After a grand distribution of presents by the n['ae]skut, bags of fine
clothing are lowered to the feast givers and the namesakes take the
center of the floor, in front of their relatives, the feast givers.
Then each n['ae]skuk calls out to the particular namesake of his dead
kinsman: "[=I]takin, illorahug-naka," "Come hither, my beloved," and
proceeds to remove the clothing of the namesake and put on an entirely
new suit of mukluks, trousers, and parka, made of the finest furs.
Then the feast giver gathers up the discarded clothing, and stamps
vigorously on the floor, bidding the ghost begone to its resting
place. It goes, well satisfied, and the dancers disperse until another
great festival. Until the feast is concluded no one can leave the
village.

THE INVITING-IN FESTIVAL

The Inviting-In Festival (Aithukaguk) is