90 THE BELLA COOLA INDIANS

to the woods he is always accompanied by a number of kukusiut
to drive the uninitiated from his path. If it were necessary
to perform the full rite just described, it would, in effect, limit
this dance to wealthy individuals. One reason why it is
possible for a poor Bella Coola to become a Cannibal is that
on his second, or subsequent, ceremonial, he can give an
abbreviated rite, known as /iistom. The essence of this is
that a kindly supernatural being has visited X on earth, saving
him from the perils of going aloft. In this case the ritual
closely follows that of a normal kusiut dance and is concluded
in four days.

After the ebusam rites of some other kusiut have been
concluded, the call comes to X, who responds by growling and
biting a few people. The uninitiated are at once expelled from
his house. Thanks to the friendly intervention of the super-
natural being, usually A#guntém, X’s mental powers are un-
impaired so that he does not become infuriated and bites only
a few individuals. As with ordinary kusiut rites, the singers
beat out a song composed for the occasion, describing the bene-
ficent being who came down to X, and the kukusiut practise
and learn it. No other songs are rehearsed on this night,
owing to the extreme solemnity of the occasion; it is a Can-
nibal rite and nothing can take place at the same time.

The next day is zusiutdlsap; a second song is composed
and a number of the kukusiut are sent to collect wood for
masks. Six of these must be constructed representing the fol-
lowing supernatural beings:

Aiquntém, who has benignly interfered to save X from
risking the dangers of a trip aloft.

Algotteos, a supernatural man-eater from whom the call has
come impelling X to eat flesh.

Three Aipaios, “Holders,” who restrain 4/gotteos. In the
land above their function corresponds to that of the kukusiut
who guard a Cannibal.

Ano likwotsaix.

In the evening, after the work has been allotted, X’s two