SONGS 291

(6) Xomisla came down from above with tsyuyuyut in the beginning of time;
he had the prerogative of dancing at weddings.

(c) Qwiaiyu likewise came down with tsyuyuyut, bringing the same prerogative
as Xomtsla.
(¢) The rest of this song has been forgotten.

Fragmentary and short as are these songs, they are more
elaborate than many used at weddings. These frequently
contain no words, merely an ancient tune accompanied by
humming and meaningless choral interjections.‘

SHAMING SONGS

Songs of this type are sung by the singers while the prin-
cipal performer dances; in this respect, they resemble susaok
compositions and differ entirely from the abbreviated and
individualistic wedding songs. Though used primarily to
shame a runaway husband or wife, one is sometimes employed
on other occasions.

Song Used for No-Gwna(a), a Kimsquit Woman(b)

A Yeakaix datima | Mistelos sdinaixtus | dimnaitcaiya’a
Has too much | looted Mistelos(c) | further, | he has taken with her
tcakwadkasttuma? | démndttcaiya’a

my child, Tcékwadkis(d), he has taken with her(e).
[WORDLEss cHoRUs|

B Sénotgoldimut | sawastétunmtsais | ikat-ékinutsaixts

Be brave, | mathers(/), | when I speak of your ugliness(g);
olaskdjultsliwanap | wanusgwdsatsakmzats

you have had much trouble, | your breasts have become long and pendant.

[WoRDLEss cHoRvs]
C The third part of this song has been forgotten.
(2) This word means “The one (feminine) with the very hairy pudenda.” The

woman in question had run away from her husband and the nickname was con-
ferred at this shaming t/siydkam rite.

*Two examples of such wordless songs were collected. They are song VII D Dax
National Museum of Canada; singer, Jim Pollard, and song VII D 3a, National
Museum of Canada; singer, Lame Charlie.