If a burial platform afterwards falls down through decay, the people throw away all the bones, except the skull and the larger bones of the arms and legs; and these they deal with in one of three alternative ways.  They either (1) dig a shallow grave in the ground under the fallen platform, and put the skull and special bones there, and then fill in the grave with soil, on this put a heap of stones, and on these put the wooden remains of the collapsed platform, 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.  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.