WINTER CEREMONIAL DANCES 239

stumble upon a repository and are stricken down by his wife.
Like a shaman, he does this by blowing violently upon the back
of the victim’s neck and calling out, oi. From constant
repetition his mouth has become large and round. When dis-
played on nebusam, the mask representing d/mogttaikila is
painted black and has bulging, blown-out cheeks, and a round
protruding mouth as if in the act of blowing. Neither the dance
nor belief in this figure appear to occur in Bella Coola itself.

THE DANCE OF THE SUPERNATURAL BARK-BEATER

In the land above there lives a supernatural woman who
spends all her time in pounding cedar-bark such as is used,
either dyed or undyed, for ceremonial objects of different kinds.
Her name is Spikpiknum di Sinxélotla and she is patron for
various kukusiut. On the nebusam of her Kimsquit protégés,
she appears as a masked figure engaged in her usual occupation
and makes a circuit of the house while a salmon is displayed.
The relationship between this being and the salmon is problem-
atical, and it is uncertain whether or not the same rite is prac:
tised in Bella Coola.

THE DANCE OF THE SUPERNATURAL AWAKENER

Every morning in Nusgulxwaista the woman Spaixpaxx-
numan-a goes around waking up the supernatural beings. She
is patron for several kusiut dancers. On the nedusam of her
protégé, a masked figure representing the Awakener goes to
every house in the village and pounds on the doors, but does
not enter, to the relief of the uninitiated who have sought
refuge within the bed-rooms.

THE DANCE OF DAWN

Not only must the supernatural beings be aroused in the
morning, but every day the Sun himself must be requested to
appear; this is done by the beings known as Xemxeminim, who
are patrons for several kukusiut. On nebusam they appear and
Anolikwoisaix explains to the uninitiated who they are and