[19] The shapes of animals are thought by the Alaskan Eskimo to be like those of men, and in ancient times animals possessed the power of changing their forms at will. This was effected by pulling the muzzle up over the head to become people or of pulling it down again to regain their original form.
[20] The first child born in the village after his death becomes the deceased's namesake. However, if born in camp, its mother gives it the name of the first natural object to catch her eye.
[21] Childless people provide for this contingency by adoption.
[22] One who has made himself odious to his fellow villagers is purposely neglected in the feasts to the dead.
The Annual Feast to the Dead is a temporary arrangement, whereby the shades of those recently departed are sustained until the advent of the Great Feast to the Dead. The essence of the offerings of food and drink are supposed to satisfy the wants of the dead until they can be properly honored in the Great Festival. In the latter event the relative discharges all his social obligations to the dead, and the ghost is furnished with such an abundance that it can never want in the world below.
The makers of the feast (n['ä]skut) are the nearest relatives of those who have died during the past year, together with those villagers who have not yet given the greater festival. The day before the festival the male mourners go to the village burial ground and plant a newly made stake before the grave of their relative. The stake is surmounted by a wooden model of a spear, if the deceased be a man; or a wooden dish, if it be a woman. The totem mark of the deceased is carved upon it. In the north simple models of kayak paddles suffice. The sticks are a notification to the spirits in the land of the dead that the time for the festival is at hand. Accordingly they journey to the grave boxes, where they wait, ready to enter the kásgi at the song of invocation. To light their way from the other world lamps are brought into the kásgi and set before their accustomed places. When the invitation song arises they leave their graves and take their places in the fireplace (Kenéthluk), where they enjoy the songs and dances, and receive the offerings of their relatives.