tform, planting round them
tobacco or croton, or some other fine-leaved plant, or (2) they put
the skull and special bones in a box on the _gabi_ burying tree, or
(3) they take them to the _emone_, and there hang them up till they
are wanted for a big feast. In the same way, if a tree box falls,
they retain only the skull and large arm and leg bones, and replace
them in a new box in the same tree.

We have already seen a chiefs burial platform in the two plates 69 and
70 relating to the big feast at Seluku, and the following plates are
additional illustrations:--Plate 84 is the grave of a chiefs child in
the village of Malala. The supports of the grave rise from the village
enclosure fence behind, and are quite distinct from the underground
commoner's grave, which is seen in front. The positions of the two
graves can be seen in the general view of the village (Plate 58). Plate
85 is a group of graves of chiefs and chiefs' relatives in the village
of Tullalave (community of Auga). Plate 86 shows the grave of a chiefs
child in the village of Faribe (community of Faribe). The form of this
grave is quite different from those of the others, and is not, I think,
so common, but a grave somewhat resembling it is seen in Plate 60.

Plate 87 is a _gabi_ fig tree, used for tree burial, near to the
village of Seluku, and Plate 88 shows the remains of an old burial
box in one of its forks. The bones are still in this box, and indeed
one of them may be just discerned at the extreme left, close to the
upright stem of the tree.

Plate 89 illustrates what I have said as to what is done when a burial
platform falls down from decay. The skull and larger arm and leg bones
of the body have been buried underground, and upon these have been
heaped first stones and then the remains of the collapsed platform, and
one little foliage plant and dried-up looking specimens of others can
be seen around it. This picture was taken in the village of Seluku,
and the actual position of the grave in the village enclosure is
seen in Plate 55. Plate 90, of an _emone_ in the village of Voitele
(community of Sivu) illustrates the alternative plan of hanging the
skull and bones up in the _emone_.

At the funeral all the women present, those of the village and of
the whole community and the guests, join in singing the funeral song;
but here again there is no actual procession, and the carrying of the
body is not necessarily entrusted to any particular person