the Indians almost invariably do. At the end of a year from the death, a festival is given, presents are made to those who assisted in making the coffin, and the period of mourning is over. Their grief seldom seems deep but they indulge for a long time in wailing for the dead at intervals. I have seen several women who refused to take a second husband, and had remained single in spite of repeated offers for many years. INGALIKS OF ULUKUK. As we drew near, we heard a low, wailing chant, and Mikála, one of my men, informed me that it was women lamenting for the dead. On landing, I saw several Indians hewing out the box in which the dead are placed. * * * The body lay on its side on a deer skin, the heels were lashed to the small of the back, and the head bent forward on the chest so that his coffin needed to be only about four feet long. _TREE AND SCAFFOLD BURIAL._ We may now pass to what may be called aerial sepulture proper, the most common examples of which are tree and scaffold burial, quite extensively practiced even at the present time. From what can be learned the choice of this mode depends greatly on the facilities present, where timber abounds, trees being used, if absent, scaffolds being employed. From William J. Cleveland, of the Spotted Tail Agency, Nebraska, has been received a most interesting account of the mortuary customs of the Brulé or Teton Sioux, who belong to the Lakotah alliance. They are called _Sicaugu_, in the Indian tongue _Seechaugas_, or the “burned thigh” people. The narrative is given in its entirety, not only on account of its careful attention to details, but from its known truthfulness of description. It relates to tree and scaffold burial. FUNERAL CEREMONIES AND MOURNING OBSERVANCES.