An important feature in these observances is that the relatives of the deceased have their heads shaved. There are a great many absurd regulations that could not be published, with reference to burying the hair. Some of it is buried at the place where the house of the deceased stood. A second shaving takes place after their hair grows again (43). When a chief or headman dies the village is often entirely forsaken. 41.—CANONISED. The deceased is now in the spirit world, and receives offerings and adoration. He is addressed as “Our great spirit that has gone before.” (Msimu wetu wokulungwa ulongolele). He has now a certain power over the lives and destinies of his surviving relatives. If any one dream of him it is at once concluded that the spirit is “up to something”. Very likely he wants to have some of the survivors for his companions. The dreamer hastens to appease the spirit by an offering. 42.—CONTINUANCE OF MOURNING. But the mourning, as distinct from the funeral rites, is not yet finished. The surviving relatives do not wash their faces or anoint their bodies with oil, neither do they cut their hair until the great day of the second shaving (43). Sometimes they eat no salt, use no warm food, and drink no beer. Cases of this kind are among the nearest approaches to fasting that we met with in the country. If a friend come to see them he will get his porridge warm, but the mourners wait until theirs cool. On the day of the wailing at the door the undertakers may give a dispensation from some of these penalties by putting salt in a common mess of food. If a man have been absent from this dispensation he must follow customs like the above. The duration of this mourning may be two months, or even more. The chief of the country, especially if related to the deceased (which he may well be if the deceased was a man of great influence), may have a voice in determining how long the mourning is to continue. In more humble life the relative of most influence would be consulted. 43.—END OF MOURNING. After two or three months have passed, there is a great gathering. This is the day on which the mourning is formally ended. Already you hear them beginning to sing “Iya! iya! ungolele ukana;” to which the response is, “O manja o,” while the undertakers respond, “O Kangolele.” This is, in fact, quite a drinking song, like “Willie brewed a peck o’ maut,” and shows that the party are not to sit and mourn for ever. On this day much beer is brought, and the deceased’s spirit is especially remembered, and is considered to partake in the festivities. The undertakers come back. One of their duties is to see to the second shaving of the heads of the dead man’s relatives. They take off a little of the hair in the front and a little on the back of the head (kukawa), and others complete the shaving. The hair is buried again at the house, where the deceased relative receives his offerings, or in the bush. ENTERING ON INHERITANCE.