Sixth:  Such of the chiefs of the guests as do not intend to join in the real ultimate dance (heading 9) then step forward into the enclosure at the entrance end.  Their number may be two or three or more.  They wear their full dancing ornaments, including their black cassowary feather ornaments and the enormous feather erections on their heads, which for chiefs are even larger and heavier than for other people.  They carry their drums, but not spears or clubs or adzes.  The two special guest women who have already been mentioned and two other guest women, all with their full dancing ornaments, also come forward.  A line is formed with the chiefs in the middle and the four women at the two ends.  In front of this line are all the host women, still decorated as before, but without special dancing ornaments.  Then the whole group, host women in front and the guest chiefs and their four attendant guest women in a line behind, dance forward along the enclosure.  In doing this, they face the direction in which they are progressing, and their progress is slow.  This is done to the accompaniment of the beating by the dancing chiefs of their drums, but there is no singing.  When the dancing party reach the far end of the enclosure, they go back again in the same way; and so on again until the chiefs (with the great weights they are carrying) are tired; then they stop.  But the men hosts thereupon politely press them to go on again, giving them in fact a sort of complimentary encore, and this they will probably do.  After about half-an-hour from the commencement of the dancing they finally stop.  Then the chief of the clan in one of whose villages the dance is held comes forward and removes the heavy head-pieces from the dancing chiefs.

Seventh:  An important ceremony now occurs.  The chief of the clan cuts away the supports of the burial platform already mentioned, whereupon the platform falls to the ground, and the skulls and bones upon it roll on the ground.  These are picked up, and the skulls and big arm and leg bones are put on one side.  There is no singing or ceremony in connection with this.  The platform is not rebuilt; and what is afterwards done with the skulls and bones will be seen hereafter.

Eighth:  There is now a distribution among the chiefs and more important male guests of the yam, taro, sugar-cane and bananas, which at the time of the hanging up on the village posts were kept back and put into the houses, and of tobacco.  The chief of the clan, with help from others, makes a number of heaps of these things in the centre of the village enclosure, the number of heaps corresponding to the number of recipients.  Then, standing successively before each of these heaps, he calls out in turn the names of the men who are to receive them, chiefs being given the first priority, and specially important people the next.  Each man comes forward, usually bringing with him his wife or some other woman with a bag, picks up his heap, and takes it away.  And so with all of them in turn, till all is finished.  On each heap there is usually, but not always, a portion of a village pig, which has that morning been killed under the burial platform, before it was cut down.  The guests, men and women, then return to the guest houses, where the women cook the food which has been given, and it is eaten by the men and themselves.