Ngatani, Kaka, Tidnara, Buyulu, Neyi, Kaku, and Ngatata to whom may be added the Kami and Kadi, if not too distantly related to the dying man. This second group is called Kanayawora, or Palkule-kamaneli.
While those of the first group sit down close to the dying person, and even after the decease throw themselves on the body, those of the other group remain at some distance from him or from the body, and anxiously guard themselves from seeing his face. The reason for this custom is, according to some, lest they should become possessed by a great longing for the deceased, while others say that the spirit of the deceased might so draw them to itself that they also might die.
It is the duty of the men who are Kanayawora to the deceased, that is, of the second group, to dig the grave; but if there is none of that relation there, then a Ngaperi-waka[1] digs it, so that he may be useful to the dead. For this service a woman is given to him for a wife, and if he have one already, he receives a second. As a sign of mourning the Kanayawora, and also the Kami and Kadi, if not of too remote "tribal" relation, paint themselves with Karku,[2] mixed with Tuna.[3] The Ngaperi, Ngata-mura, and Noa, together with the closer related Kami and Kadi, paint themselves with Tuna only.
Leaving out the distantly related Kami and Kadi, the rule may be laid down that after the death of a male or female Kararu the people of that class are painted red, but the Matteri people require white. The reverse is the case on the death of a Matteri person.
Those painted with Tuna, especially a Tippa-malku or a Pirrauru, retain their white colouring until the leaves of the bushes used in the burial are dried up, or, as the practice of the others is, till the footprints of the deceased cannot be seen any more about the grave. When the Neyi or Kaka of the deceased are satisfied that there are no footprints, they collect a sufficient amount of red ochre, and, coming secretly into the camp without the others noticing it, rub the faces of
