and the
uncalcined bones are collected by the relatives in three trips. The
collectors ace not allowed to turn back and pick up a bone which has
been forgotten in any one of these trips. The bones thus collected are
carefully wrapped in a piece of white cloth by the female relatives,
and an old member of the family throws on the ground some powdered rice
from a leaf, at the same time adjuring the spirit of the deceased not
to trouble the _kur_, or the family, as the funeral ceremonies have
been duly performed. The party then sets out to the bone repository,
or _mawshieng_. In front walks one who strews along the line of route
leaves of the tree known by the Khasis as _diang shit_ (the berries of
which are need for fishing with), and grains of rice, all the way from
the pyre to the cairn. If any stream has to be crossed, a rough bridge
is made of branches and grass. This trail of leaves and the bridges are
intended to guide the spirit of the deceased to the cairn. The person
who carries the bones is not allowed to turn round, or to the right,
or to the left, but must proceed straight to the cairn. On reaching
it, a _nongknia_, or sacrificer, washes the bones three times and
then places them in an earthen pot, tying up the mouth with a white
cloth. Then, having taken three pieces of the hard yolk of an egg,
three loaves of bread, the leg of the fowl, "_u'iar krad lynti_,"
and the lower jaw-bones of the animals which have been sacrificed,
he places them inside the cairn and shuts the door. Eatables and
betel-nut are then placed on the top of the cairn. Early next morning
the relatives and friends go to the cairn with fresh food and water,
and look about for new foot-prints, the idea being that from these
foot-prints they can foretell future events. This they do until the
third night after the cremation. During these three nights the front
door of the house formerly occupied by the deceased is never closed,
it being thought that the spirit may wish to return and visit its
earthly abode. The whole family is moreover _sang_, or taboo, during
this period, and no manner of work can be done. When the three nights
are over, it is called the _lait ia_, i.e. the days (of mourning) are
passed, and three eggs are broken to ascertain what was the cause of
the death. After this the family goes to bathe, and the clothes and
mats in the house are washed. When this has been done, the taboo is
removed and the family can go to work. After a