Though the old burial customs are no longer followed, some of the beliefs and practices attending death have not yet died out. Thus, the immediate personal effects of the deceased, as well as considerable additional property, are always destroyed. In the old days the whole house might be burned down, and tales are told of how the mourning survivors would move off to another spot to build them a new house. In all likelihood there will be performed immediately after Tom’s death a ceremony intended to comfort the family of the deceased and to induce Tom’s spirit to leave the house and its vicinity. Tom’s soul will have left his body in the shape of a tiny shadow-like double of himself, through the crown of his head, to assume eventually the form of a full-fledged ghost. It is safe to assume that the tabu of the dead person’s name will be carefully observed. Not only will Tom’s name not be mentioned by his tribesmen for a stated period, but all words that involve the main element of his name will be carefully avoided. This element denotes the idea of “distant.” People will have to get along as best they can without it, whether by beating about the bush, by stretching the meaning of some other element so as to enable it to take its place, or, if need be, by borrowing the corresponding element, provided it be of different sound, from some other dialect. Wailing sounds will be heard in the village for some time after Tom’s death, and it is very likely that at a mourning potlatch a number of privileges belonging to the family, say four songs, will be thrown away. Such privileges are tabued during the mourning period. At the end of the mourning period, which may be anything from a year to ten, another potlatch is given by one of the family and the tabus are lifted. When that time arrives Tom’s name will have passed into native history. The name Sayach’apis, “Stands-up-high-over-all,” will then be freely referred to with pride or with envy.