It remains to speak of the great graveyard directly in front of the church, “where the dead of centuries sleep unmindful.” It is an enclosure nearly two hundred feet square, surrounded by a stone wall, plastered with adobe. This has been recently disfigured by ill-moulded knob-like heads perhaps a foot high, that stand at regular intervals on its top. We were told they were done during the Great War, and are called the “soldier guard.” Burial must take place within twenty-four hours after death and there is at Ácoma no separation of the sexes in that resting place under the protection of the church. Either the father’s clan or the mother’s clan takes part in the ceremony and the company is made up entirely of men, save that the water jar, which is to be broken over the grave, may be borne by a woman. When the dead body has been tenderly wrapped in its handsomest blanket, it is lowered with the head toward the east, and above the covering earth is broken the symbolic jar of water. Early one afternoon, we saw a sad little procession coming up the long sand ramp bringing the body of a woman of the pueblo wrapped in a glorious scarlet blanket[20] for burial. The six bearers were carefully dressed; two followed with bulky burdens on their shoulders and one more behind had pick and spade. As they slowly went through the widest street on the summit, a bitter keening was taken up by all the women, house after house, but all from within doors. This lasted until the funeral group were within their own shelter, when the women we were with returned to their work without any evidence of emotion. Naturally we could not intrude upon the burial itself, of which, later in the afternoon, a dull and distant drumming, followed by three or four strokes of the church bell, gave warning. From a distance we saw the censer swung while the earth was being removed, and that only the nine men took part in the last ceremony. Lummis tells us that during the actual interment, the shamans in the desolated house are “blinding the eyes of the ghosts that they may not find the trail of the vanished soul on its journey to Si-pa-pu.” The spirit of the deceased is believed to hover about his earthly home for four days,[21] when a _Cheani_[22] brings in the feather prayer-sticks,[23] which he has made at home, and puts them where the deceased has lain. Then he offers a prayer and bids him “begone.” After this the _Cheani_ carry these same feather sticks to the gate of Si-pa-pu, a place a mile west of the town where the rocky conformation opens to the north. Meanwhile the household drinks a cedar brew, and vomits. This is an essential part of all purification rituals by which within and without the entire body is made clean. There follows a general head-washing of the kindred, or, as some have said, of all the clans-people. Re-marriage may not occur till the end of a full twelvemonth, and meantime the children have been cared for by the