256 THE BELLA COOLA INDIANS sticks, while everyone calls out, hoip. This is repeated four times. The sticks continue to sound irregularly as the younger men pull the enclosure to pieces and throw it on the central fire. By these means the kukusiut have been freed from their contact with the supernatural and, perhaps even more important, the repositories have been “‘tied up,” to use the native term, for another year. Those members of the society whose dances have taken place in the house now wash the black from their faces and all share a light meal. The marshals take this last opportunity of addressing their fellows, impressing on them the necessity of maintaining the secrecy of the rites during the summer season. Above all, they warn them to hide the whis- tles and other paraphernalia most carefully. This concludes the season’s ceremony in the house in question; some of the kukusiut withdraw, others remain, and the uninitiated are free to enter and take up the old threads of family life, as it was before the coming of the first call. If it is not too late at night the party may move to a second house and remove the taboo from it in the same way. More often this is done on the following night, when a second body of kukusiut are allowed to wash. Another house is visited on the next evening, and so on in succession till all the enclosures are burnt and the only visible mark of what has happened is the collar of dyed cedar-bark worn by each novice. There may be certain prerogatives connected with this finale which could not be learnt owing to its discontinuance for many years. In fact, one old woman claimed to have a de- finite right to sing at the destruction of the enclosures, but it was unfortunately impossible to investigate the matter. CoNCLUDING OBSERVATIONS AND HiIsToRY It is virtually impossible to overestimate the importance of the sociological aspects of the society. During the cere- monial season the whole fabric of social life is altered; families are divided, parents and children being separated in many