These processions continue at certain intervals for five moons, but are less and less frequent, by a gradual diminution, as the end of that time approaches.  When it is expired, what remains of the body is taken down from the bier, and the bones having been scraped and washed very clean, are buried, according to the rank of the person, either within or without a morai:  If the deceased was an earee, or chief, his skull is not buried with the rest of the bones, but is wrapped up in fine cloth, and put in a kind of box made for that purpose, which is also placed in the morai.  This coffer is called ewharre no te orometua, the house of a teacher or master.  After this the mourning ceases, except some of the women continue to be really afflicted for the loss, and in that case they will sometimes suddenly wound themselves with the shark’s tooth wherever they happen to be:  This perhaps will account for the passion of grief in which Terapo wounded herself at the fort; some accidental circumstance might forcibly revive the remembrance of a friend or relation whom she had lost, with a pungency of regret and tenderness which forced a vent by tears, and prompted her to a repetition of the funeral rite.

The ceremonies, however, do not cease with the mourning:  Prayers are still said by the priest, who is well paid by the surviving relations, and offerings made at the morai.  Some of the things, which from time to time are deposited there, are emblematical:  A young plantain represents the deceased, and the bunch of feathers the deity who is invoked.  The priest places himself over against the symbol of the god, accompanied by some of the relations, who are furnished with a small offering, and repeats his oraison in a set form, consisting of separate sentences; at the same time weaving the leaves of the cocoa-nut into different forms, which he afterwards deposits upon the ground where the bones have been interred; the deity is then addressed by a shrill screech, which is used only upon that occasion.  When the priest retires, the tuft of feathers is removed, and the provisions left to putrify, or be devoured by the rats.[30]

[Footnote 30:  There is something very remarkable in the circumstance of resemblance among very different and distant people, as to the practice of mourning for the dead, when in fact there can be no such thing as grief in existence, and when the appearance of it is merely a part of what may be called professional duty.  It is clear from the accounts of the text and other authorities, that more are concerned in this mourning work at Otaheite, than are really concerned in the occasion of it; and the probability of course is, that in some way or other these additional attendants are recompensed for their doleful services.  That the use of mercenary mourners prevailed, and still prevails, among some eastern nations, is clear from Scripture and the relations of recent authors.  The reader will find some amusing information concerning