The taboo is usually strictly observed through ten days; but should there be some urgent reason, such as planting or reaping, it may be raised somewhat earlier.  It is concluded by the blood and oil ceremony.  The lakay, the other old men of the settlement, and all the relatives, gather in the house of mourning, while the mediums prepare for the ceremony.  They kill a small pig and collect its blood in a dish; in another receptacle they place oil.  A brush has been made out of a variety of leaves, and this the medium dips into the blood and oil, then draws it over the wrists or ankles of each person present, meanwhile saying, “Let the lew-lew (Fiscus hauili Blanco) leaves take the sickness and death to another town; let the kawayan ("bamboo”) make them grow fast and be strong as it is, and have many branches; let the atilwag (Breynia acuminata Nuell.  Arg.) turn the sickness to other towns.”  A little oil is rubbed on the head of each person present; and all, except the widow, are then freed from restrictions.  She must still refrain from wearing her beads, ornaments, or good clothing; and she is barred from taking part in any merry-making until after the Layog ceremony. [109]

At the conclusion of the anointing, the old men discuss the disposal of the property and other matters of importance in connection with the death.

The Layog. [110]—­Several months after the burial (generally after the lapse of a year), the friends and relatives are summoned in the Layog,—­a ceremony held with the avowed intention “to show respect for the dead and to cause the family to forget their sorrow.”  Friends come from near and far; and rice, pigs, cows or carabaos are prepared for food, while basi flows freely.  It is said that the liquor served at this time is “like tears for the dead.”  A medium goes to the guardian stones of the village, and there offers rice mixed with blood; she oils the stones, places new yellow headbands on each one, and after dancing tadek, returns to the gathering.  Often she is accompanied by a number of men, who shout on their return trip “to frighten away evil spirits.”

Near the house a chair is made ready for the deceased, and in it are placed clothing and food.  In the yard four crossed spears form the frame-work on which a shield rests (Plate XVIII) [111] and on this are beads, food, and garments—­offerings for the spirits; while near the house ladder is the spirits’ table made of inverted rice mortars.

The duration of this ceremony depends largely on the wealth of the family, for the relatives must furnish everything needed at this time.  Games are played, and there is much drinking and singing; but before the members of the family may take part, they are dressed in good garments, and the blood and oil ceremony is repeated on them.  At the conclusion of the dancing, they go into the house, roll up the mat used by the dead, open the doors and windows, and all are again free to do as they wish.  Should they fail to roll up the mat at this time, it must remain until another Layog is held; and during the interval all the former restrictions are in force. [112]