deceased being chanted to the sound of instruments. All the inhabitants of the vicinity unite in chorus from within their houses, some chirping like birds, others howling like tigers, and the greater part of them chattering like monkeys, or croaking like frogs. They constantly leave off by having recourse to the masato, and by the destruction of whatever the deceased may have left behind him, the burning of his dwelling being that which concludes the ceremonies. Among some of the Indians, the nearest relatives cut off their hair, as a token of their grief, agreeably to the practice of the Moabites, and other nations.
On the day of decease, they put the body, with its insignia, into a large earthen vessel, or painted jar, which they bury in one of the angles of the quarter, laying over it a covering of potter's clay, and throwing in earth until the grave is on a level with the surface of the ground. When the obsequies are over, they forbear to pay a visit to it, and lose every recollection of the name of the warrior. The Roamaynas disenterre their dead, as soon as they think that the fleshy parts have been consumed; and having washed the bones, form the skeleton, which they place in a coffin of potter's clay, adorned with various symbols of death, like the hieroglyphics on the wrappers of the Egyptian mummies. In this state the skeleton is carried home, to the end that the survivors may bear the deceased in respectful memory, and not in imitation of those extraordinary voluptuaries of antiquity, who introduced into their most splendid festivals a spectacle of this nature, which, by reminding them of their dissolution, might stimulate them to taste, before it should overtake them, all the impure pleasures the human passions could afford them. A space of time, which appears
