When following ancient customs the people walk the road laid out for them by their ancestors. The warrior or a person of ill temper is called “hellebore”. The warrior is also called “the double-headed serpent of the world”. Metaphorical terms are an important element in the speeches accompanying public purchases, particularly the purchase of valuable “coppers”. Many of these terms are accompanied by symbolic actions. The first part of the payment in the purchase of a copper is called the pillow or mattress on which the copper is to rest or the harpoon line by which it is hauled in. The purchase itself is called “shoving” that means pushing the value of the purchase under the name of the purchaser who is thus raised in rank. At the end of the transaction the seller gives to the purchaser a certain number of blankets (which are the standard of value) as a “belt” to hold up the blankets (in which the purchase price is reckoned); as boxes in which to store these blankets; and finally he gives an amount as a dress for his dancer (that is his female relative who dances for him on festive occasions). When a person gives a great feast for his rival he extinguishes the fire of his rival’s house; his feast steps up to the fire in the middle of the house. If he surpasses his rival in liberality, his feast steps across the fire and reaches the rear of the house where the chief is seated. Presents for a bride are a packline to carry her property; a mat on which she is to sit; and a mast for her canoe. I do not mention here the many euphemistic terms for sickness and death, except a few that are used in speeches: the dead chief has gone to take a rest; he has disappeared from this world; he stays away; or he lies down. Metaphorical figures in songs are not rare. Of the death of a renowned man who was drowned, it is said in his mourning song: “It deprived me of my mind, when the moon went down at the edge of the waters”.[148] [148] Ethnology of the Kwakintl, 35th Ann. Rep. Bur Am. Ethn. p. 1292. And in another mourning song[149]: Hana, hana, hana. It broke down, the post of the world. Hana, hana, hana. It fell down to the ground, the post of the world. Hana, hana, hana. Our great chief has taken a rest. Hana, hana, hana. Now our past chief has fallen down. [149] Boas, Kwakiutl Ethnology, Columbia University Contributions to Anthropology. Vol. III, p. 77. In a feast-song the chief is compared to the salmon[150]: The great one will not move, the greatest one, the great Spring Salmon. Go on, great one, hurt the young children, the humble sparrows who are being teased by you, great Spring Salmon. [150] Ibid., p. 123. In another feast-song the rivals are compared to insects[151]: