From the instant the corpse was in the coffin until the grave was filled all things were done in the greatest haste, because cawing crows must not fly over, dogs must not bark, snakes or rats must not cross the trail —­ if they should, some dire evil would follow.

Shortly after the burial a ceremony, called “kap-i-yan si na-tu’,” is performed by the relatives in the dwelling wherein the corpse sat.  It is said to be the last ceremony given for the dead.  Food is eaten and the one in charge addresses the anito of the dead man as follows: 

We have fixed all things right and well for you.  When there was no rice or chicken for food, we got them for you —­ as was the custom of our fathers —­ so you will not come to make us sick.  If another anito seeks to harm us, you will protect us.  When we make a feast and ask you to come to it, we want you to do so; but if another anito kills all your relatives, there will be no more houses for you to enter for feasts.

This last argument is considered to be a very important one, as all Igorot are fond of feasting, and it is assumed that the anito has the same desire.

The night following the burial all relatives stay at the house lately occupied by the corpse.

On the day after the burial all the men relatives go to the river and catch fish, the small kacho.  The relatives have a fish feast, called “ab-a-fon’,” at the hour of the evening meal.  To this feast all ancestral anito are invited.

All relatives again spend the night at the house, from which they return to their own dwellings after breakfast of the second day and each goes laden with a plate of cooked rice.

In this way from two to eight days are given to the funeral rite, the duration being greater with the wealthier people.

Only heads of families are buried in the large pine coffins, which are kept ready stored beside the granaries everywhere about the pueblo.  As in the case of Som-kad’, all old, rich men are buried in a plat of ground close to the last fringe of dwellings on the west of the pueblo, but all other persons except those who lose their heads are buried close to their dwellings in the camote sementeras.

The burial clothes of a married man are the los-a’-dan, or blue anito-figured burial robe, and a breechcloth of beaten bark, called “chi-nang-ta’.”  In the coffin are placed a fa’-a, or blue cotton breechcloth made in Titipan, the fan-cha’-la, a striped blue-and-white cotton blanket, and the to-chong’, a foot-square piece of beaten bark or white cloth which is laid on the head.

A married woman is buried in a kay-in’, a particular skirt made for burial in Titipan, and a white blue-bordered waistcloth or la-ma.  In the coffin are placed a burial girdle, wa’-kis, also made in Titipan, a blue-and-white-striped blanket called bay-a-ong’, and the to-chong’, the small cloth or bark over the hair.