________________
256
THE INDIAN ANTIQUARY.
[OCTOBER, 1899.
projecting above the surface of the cemetery is lashed the ponatla, round the top of which are fastened some Orania spathes (homyuam, ante, Vol. XXIV. p. 48), and -in the case of a female above the age of 18 or 14 - a large basket (hentain,67 ante, Vol. XXIV. p. 108), then and there rendered unfit for further use by being slit with a knife or dão. Into this basket are crammed some of the sacrificed articles which had shortly before been conveyed to the cemetery. In the case of a
man, a similar quantity of his portable property is deposited about the head-posts. (h) The trophy of pige'-tasks, which has been suspended over the entrance of the hat
of the deceased from the time of the last memorial-feasts celebrated by the owner, is, together with one or two kareau and henta-koi (ante, Vol. XXIV. pp. 138 and 170), carried out and thrown unceremoniously into the adjacent jungle. In doing this care is taken for obvious reasons to remove the M. O. P. shell “ eyes” from the kareau and throw them apart! In addition to this the chul-füm fetich (consisting of neck-laces of split plantain-leaflets), which is invariably kept on the left side of the hut, as viewed from the ontrance, is wrapped up in an Areca spathe and stowed away until the first memorial-feast (entoin) is held, when it
is restored to its prescribed place (ante, Vol. XXIV. p. 135). To return now to the group of mourners engaged in preparing the corpse for burial. When the body has been washed for the last time, turmeric-unguent (consisting of turmericroot pasto mixed with coconnut oil), is smeared all over it by a relative of the same sex, if available; the ear-sticks (iche, ante, Vol. XXIV. p. 108) are left as worn in life, and the neng and opohiap (ante, Vol. XXIV. p. 47) are removed, and replaced by the neng-ta-cktha or the 16e-ta-uta (ante, Vol. XXIV. p. 170), according to the sex of the deceased, who is then dressed in any articles of European attire which he or she) may have possessed; for no garment which has belonged to a dead person may be appropriated by another, but must be buried with the corpse.88 Except in the case of infants, a lighted cigarette is next placed for a few moments between the lips, and then laid aside for the purpose of being deposited on the grave together with the utensils and cloths used in washing the corpse. The mourners now proceed to decorate the body, according to the resources of the family and the description of offerings presented by their friends, with such silver ornaments as bracelets, anklets, necklets, waistlets and headbands, even offerings of new spoons and forks are often added. After this, a cap (called shanbang-kamapah) is made of one white and two red handkerchieves, or of 3, 5, 7 or 9 white, red and blue pieces of calico, and placed on the head of the corpse. Another handkerchief is wrapped round the throat, which is called the tanüal-kulala-kamapáh, signifying "neck-tie of the corpse." Moreover, a chin-stay is prepared with a strip of calico and applied 50 as to keep the jaw closed, and the bands are bound together at the wrists with bands of white calico and laid over the abdomen, the ankles also being in like manner secured. An uneven number of silver coins are then placed between the chin-stay and the cheek, se and sometimes even in the mouth, in order that the soul and spirit, being thus enabled to pay their way, may meet with a kindly welcome in journeying to their new home.co
- Sometimes the hontain is similarly employed at the burial of male adults (ante, Vol. XXIV. p. 170).
# It is believed that the spirit will recent as a slight the use, by even surviving relative, of any articles of attire or portable property of which the deceased Was Dosseged.
* This sum is described as oal-one 1-pamaliy lit., " in the cheek of the corps'') in allusion to the place where the coins are usually deposited. According to the statements of some this custom is no longer regarded as of any benefit to the deceased, but is continued from motives of respeot, afection or dread, as the case may be. The practice will be recognized as corresponding to that of " ferry-money" in vogue not only in the neighbouring pro vince of Burma, but in parts of Europe (Jour. Anthr. Ing. Vol. XV. p. 78).
"As nothing which has been sacrifioed in this manner - no matter how great its value may be in their eyes can be recovered and brought into use, it happens after the lapse of one or two years, when the skull and jaw.bono are exhomod, that the coins and all the ornaments about the bead and neck are taken out, merely in order that they may be cleansed, after which they are replaced : this, as well as the re-interment of the skull and jaw-bone, occurs on the day following the exhumation in all parts of the Central Group sxcept Katchal and certain villages on Camorta, where it takes place after five days.
