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 (nÄskut) 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. The Annual Feast is celebrated after the Bladder Feast during the December moon. By the Yukon tribes it is repeated just before the opening of spring. During the day of the festival a taboo is placed on all work in the village, particularly that done with any sharp pointed tool which might wound some wandering ghost and bring retribution on the people.

At midday the whole village gathers in the kÁsgi, and the ceremony begins. Soon the mourners enter bearing great bowls of food and drink which they deposit in the doorway. Then the chorus leader arises and begins the song of invitation accompanied by the relatives of the dead. It is a long minor chant, a constant reiteration of a few well worn phrases.

“Tukomalra-a-, tung lÍk-a, tis-kÁ-a a-a-yung-a-a-yung-a, etc.
Dead ones, next of kin, come hither,
TÚntum komÚga thetÁmtatuk, mÓqkapik thetÁmtatuk moqsÚlthka.
Reindeer meat we bring you, water we bring you for your thirst.”

When the song is completed the mourners arise, and going to the food in the doorway set it on the planks over the fireplace, after which they take a ladleful from each dish pouring it through the cracks in the floor, and the essence of this offering supplies the shades below with food until the next festival. The remainder of the food is distributed among those present. When the feast is over, the balance of the day is given over to songs and dances. Then the spirits are sent back to their homes by the simple expedient of stamping on the floor.