When the shaman had finished the ritual, the Libang relatives — the paternal uncles and the brothers — and the maternal uncle met together up there [in Lingkhim].

"Well now, I guess you'll all stay here today and go tomorrow," said the maternal uncle.

"No, there's no reason now for us to stay on longer.

We'll take his clothes back down," the brothers and paternal uncles replied.

"In that case, take them!" said the maternal uncle, and they gave them the clothes.

They gave them to them and sent them down, and they brought them down, the ones who lived in Libang.

The paternal uncles brought them down here, and then they met together again.

"Well, now what should we do?" they asked, when they met.

"His maternal uncle has already killed the soul once up there.

Now we should kill it down here too.

But he killed it up there, right? We don't have to do much, to kill it."

They met and in the morning they brought up the shaman.

The shaman did a ritual — he called it and led it over to a three-way intersection and killed it.

He called it, and he knocked it dead.

Up above they cooked it to death, but down here he struck it dead with laurel and a stalk of muktu.

He killed it and closed off the road.

He blocked the road in seven places,

planting muktu sticks and laurel so that it wouldn't come back.

Then what his paternal uncles did down here was, they got together and got some cash out of the dead man's land [by raising the value of the mortgage].

They got some cash and bought a buffalo and a cow, they bought goats — they raised money for brahmans.

"It's not necessary to give anything to brahmans, in the case of someone who dies in a fall,

it's only necessary when someone dies normally, of illness!" said his elder paternal uncle, and he kept the cow.

They didn't give it to brahmans.

They set aside the buffalo and the goat, and the senior paternal uncle shaved his head, and for three or four days they remained fasting [without eating salt]. When they had fasted, they called together the three clans, the Lungkhimba, the Naidemba, and the Phembasong.

His uncle shaved his head, and after four days they purified themselves.

Then they made the offering [?of the buffalo and the goat to the dead man].

When they made the offering, they said, "The path of someone who falls to his death is different from the road of someone who dies of illness.

Which is it?" they said.

"Which is the path of one who dies in a fall?

We all know that it is different from the path of one who dies of illness," they said.

"Now this case of accidental death does not require that much.

Already, up there, the shaman has taken some [of the dead man's possessions] away.

But it wouldn't do for the shaman down here not to take a little away as well."

So they gave the shaman some things which had belonged to the victim's parents — they gave two brass plates, a woman's eating-dish, and a water bowl to the shaman down here as well.

Then the brothers said, "We're still not completely out of our fast.

We're still in an impure state." So they killed a small buffalo and a goat, and they called the Lunkhimba and the Naidemba [clans], and by eating meat and salt they completely severed the links of the dead man.

It's not like that for someone who dies of illness.

Such a one has to be delivered up to the ancestors.

But one who has died in a fall doesn't go to the ancestors.

His path is different.

Since his path doesn't go up there, they close off that path — it must be blocked. There is a ritual.

The path of the victim of a fall is different from the path of someone who dies a natural death.

In the morning, in the ceremony of eating salt [to end their fast], they sever the links of the victim.

The Lunkhimba, the Naidemba, and the Phembasong [clans] all gathered, at the funeral of the Pangbopma [clan member], Uttarhang, and they completely cut him off.

When they had finished they gave a gift [usually a goat] to each clan, and the others left.

Sir, that's all!