But masked personages in many mourning-dances represent the ghosts themselves. In the islands of Torres {250} Straits, for example, such representations are an indispensable part of the funeral ceremonies, and the identity of the ghost is “indicated by a pantomimic representation of characteristic traits of the deceased. The idea,” says Dr Haddon, “evidently was to convey to the mourners the assurance that the ghost was alive and that in the person of the dancer he visited his friends; the assurance of his life after death comforted the bereaved ones.”[250.1] The identification of the performer with the deceased is among some peoples complete. Thirty days after the death of an adult Musquakie Indian the dead man is personated by a friend, who in this character attends a farewell feast preparatory to the final departure of the ghost for the Happy Hunting Grounds. He is called the ghost-carrier. When the sun goes down he departs toward the west, convoyed by a number of the friends of the deceased, all of whom, like himself, are painted but not masked. After nightfall they return and are welcomed as from a long journey. The ghost-carrier is by everyone addressed by the name of the deceased. In a few days he visits the parents of the deceased, if they survive, announcing himself as their dead son, who would care for them in their old age. He is henceforth looked upon as their son, called by that son’s name, and pledged to a son’s duty to them, though his own parents do not necessarily give him up and still call him by his own name. Similar ceremonies are performed for women by women.[250.2] In fact the performer who represents a supernatural being in a religious dance of any kind is quite commonly regarded not as a representative, but as the supernatural personage himself, so long as he wears the mask and bears his attributes. So an author already quoted, writing of the {251} Indians of North-Western Brazil, says: “The demon is involved in the mask, is incorporated in it; the mask is for the Indian the demon himself.… The demon of the mask passes over into the masquer for the time being.”[251.1] The masked dances of these Indians are performed especially in honour of the dead. The masks therefore are intended to deceive nobody, not even the recently deceased, who as a new arrival in the other world may be “a babe in these things.” The masquers are the demons _in propriis personis_ without any deceit.