. When the
grave, whether on a platform or on a tree, is reached, all the men
present begin to shout loudly, and there is a terrible noise. They all
have their spears, but there is no brandishing of them. Then some men
(anyone may do this) climb up to the box, and others hand the wrapped
body up to them, and they place it lying on its back in the box. This
ends the actual burial ceremony.

The black mourning face, and sometimes body-staining is then adopted by
all the people of the community, and perhaps also by chiefs from other
communities who have been friends of the dead chief. The special string
necklace worn by the nearest relative and the other family emblems of
mourning are the same as in the case of an ordinary person, except
that the chiefs widow will probably also wear the special mourning
network vest already described, and that the mourning shell necklace,
which in the case of an ordinary man is only worn by distant relatives,
is worn by all the married men and women of the clan who have or can
procure it.

The subsequent ceremony and feast are in this case held one or two
days after the funeral, the acceleration in the case of a chief being
necessary in consequence of the retention of the corpse above ground
and the foul smell which immediately begins to emanate from it. This
feast is on a very large scale, though here again only one community
is invited. The guests enter the village just as they do in the case
of the death of an ordinary person; but they are all specially well
decorated, and the one guest who comes in full dancing ornaments will
certainly be a chief, or at least a chiefs son. The subsequent part
of the ceremony, up to the removal of the head feather ornament from
the dancer, is the same; but this removal is done by the nearest male
relative of the deceased chief, who will probably be the person to whom
the chieftainship has descended. Then follows the feast itself. The
vegetables and village pigs for the feast are provided by the whole
clan, and are in very large quantities. No platform of sticks is
placed on the grave, the grave in this case not being underground;
but the banana leaves are placed around (not under) the supports of
the burial platform, or around the trunk of the burial tree. The pigs
are killed upon these banana leaves by the pig-killer and his helpers,
and the killed pigs are then placed in circles around the platform
or tree, and are there cut up. The distribution of