f fresh,
loose dirt, and with their hands and the half dozen digging sticks
filled and covered the grave in the shortest possible time, probably
not over one minute and a half. And away they hurried, most of them
at a dogtrot, to wash themselves in the river.

From the instant the corpse was in the coffin until the grave was
filled all things were done in the greatest haste, because cawing
crows must not fly over, dogs must not bark, snakes or rats must not
cross the trail -- if they should, some dire evil would follow.

Shortly after the burial a ceremony, called "kap-i-yan si na-tu'," is
performed by the relatives in the dwelling wherein the corpse sat. It
is said to be the last ceremony given for the dead. Food is eaten
and the one in charge addresses the anito of the dead man as follows:

We have fixed all things right and well for you. When there was no rice
or chicken for food, we got them for you -- as was the custom of our
fathers -- so you will not come to make us sick. If another anito seeks
to harm us, you will protect us. When we make a feast and ask you to
come to it, we want you to do so; but if another anito kills all your
relatives, there will be no more houses for you to enter for feasts.

This last argument is considered to be a very important one, as all
Igorot are fond of feasting, and it is assumed that the anito has
the same desire.

The night following the burial all relatives stay at the house lately
occupied by the corpse.

On the day after the burial all the men relatives go to the river
and catch fish, the small kacho. The relatives have a fish feast,
called "ab-a-fon'," at the hour of the evening meal. To this feast
all ancestral anito are invited.

All relatives again spend the night at the house, from which they
return to their own dwellings after breakfast of the second day and
each goes laden with a plate of cooked rice.

In this way from two to eight days are given to the funeral rite,
the duration being greater with the wealthier people.

Only heads of families are buried in the large pine coffins, which
are kept ready stored beside the granaries everywhere about the
pueblo. As in the case of Som-kad', all old, rich men are buried in a
plat of ground close to the last fringe of dwellings on the west of
the pueblo, but all other persons except those who lose their heads
are buried close to their dwellings in the camote sementeras.

The burial clothes of a married man are the