During the mourning time of work, of dancing and feasting, the corpse is placed so that the dead man can see what is going on and absorb it all. He is in a sitting position or, even if he is laid out, as happens nowadays, the body is propped up. The dead man has to report in the village of the dead how his favorite food was placed near him and how he was honored, up to the last. On the sixth day, after waiting for relatives from another village to arrive, after the death stroke,—in this case the white man was not allowed in to pray, for everything was done in the old way,—the dead man was put in the grave-box in a sitting position, his eyes open, frozen open, and his hands placed in a position to show his interest. He is thought to return to his grave-box from time to time, more particularly in summer, and he wants to see what is going on. For this reason, too, the sinew corded grave-box is set on a hillside overlooking the river, the face of the corpse turned towards the river, that the dead may see who are passing and what is going on in the village; likewise that the dead may be near his food supply, i. e. the fish in the river. In the late autumn, after the leaves have fallen, the older women take bits of their most valued food, salmon and, since the coming of the whites, biscuit, to place by the side of the grave-box for the dead to eat, and to bless the givers. At the same time the men, if not the old women, will put the grave place (tudatonte, where the body lies stiff, as we say) in order, removing vegetation and restoring implements to their place. Thus engaged, every one will be continually breathing out to the North. Towards spring these attentions to the dead are repeated, on a smaller scale.