The wake of the rich and the influential man or woman of the community undergoes so many stages of rituals as differentiated with the common man which takes from three to five days vigil. But for the rich in the early 1900’s the wake is one year decreasing with the passage of time to one month, and more recently, its days because they have all the wealth especially animals to be butchered and eaten during the wake. The first ritual starts with the “delos”. A pig is butchered and offered to the spirits who have cause the death. After this ceremony, immediately the “bugso-on” follows. The dead is bathed and is seated strapped on a high chair called “sangadil” which is placed beside the door of the dead man’s house facing the yard where a bonfire is lighted below fronting the dead. The singing chanting of the “eyaey” dirge to be started by an elder followed by the relatives of the dead and anyone from those in attendance. This chanting singing of the dirge goes on few days and nights until burial. The next ritual on the second day is the “sipitan”, wherein a portion of the dead man’s cloth is torn to pieces and inserted on a piece of stick to be placed on all real properties of the dead to show that the owner of these lots is dead. On the third day is the ritual of the “gadingan” wherein all members of the bereaved family is to be laced with thread on the right wrist administered by a prayer man. This same day is the ritual of the “sapla-an” wherein the dead is dressed with his high status symbol blanket called “aladdang” and a headgear called “salibobo”, also high status symbol. Because all the neighborhood are gathered on this same day, they are sent to gather firewood at the same time select and cut a tree for making the dead man’s coffin. Likewise, the women folks are sent to the kaingin to gather camote. When the firewood and the coffin (hollowed whole single trunk) is brought home, a ritual “petad” is performed wherein a pair of dogs are butchered at the very forest and offered to the spirits residing at the forest. As dictated by customs and traditions, it became the culture of our forebears to suspend all their daily activities and attend the wake and help in all the tasks of fetching water, butchering, cooking, and preparing firewood and other errands. This practice is still followed today. Still on the wake, the fourth, fifth and subsequent day until burial, either a cow or a carabao or a pig is butchered every day to feed the people depending on the wealth of the deceased man. In most cases, ricefields or real property of the dead is sold to pay for the animals butchered. On the last day of the wake, also the day of the burial, a ritual called “tagilian” is performed with to five male pigs are slaughtered at the yard for those people who cannot eat the “dangles”. A ritual called “leksa-an” is performed wherein the corpse is un-strapped from the high chair (sangadil), wrapped with his blanket, carried by his sons and passed on to the nearest relatives going to the gravesite. While burying the dead, the bereaved family is sent home and not allowed to witness the burial. It is “paniyew” (sacred prohibition) because their cries would mean their souls or spirit would follow the dead man’s. With the belief that the soul of the dead leaves with the sunset going to the otherworld and no more turning back, the head is positioned towards the sunset. After the burial, all the people return to the house and all converge at the yard to receive a blessing from the prayer man by swirling a bundled dipped in a bucket of water. The prayer goes along with the butchering all his animals and belongings as offering for his soul with the belief that there is nothing for him to return for. All leftovers including wines and other beverages are distributed to all present. When all foods and beverages are consumed, the yard is cleaned of all used during the wake. All breakables, especially bottles and glasses are kept for it is an omen when glasses are broken. Else, the corpse would be taken out from the grave for another day of wake. The day after the burial, the ritual “gen-gen” is performed by slaughtering one chicken accompanied by prayers of the mambunong for the blessing of the bereaved family. Then the “lawit” is performed with the slaughter of a big male pig as offering to the family’s ancestors with a prayer for a bountiful harvest and good fortune. The third day after the “lawit”, the family goes to take a bath at the river. Sign of finished responsibilities. When the ritual of the lawit is done, the community also takes the “lallah-oh”, an offering at the house of the dead before they continue on their daily activities. After a month or so, the “lobon” is performed to finalize “ngilin”, days of observance especially for the widowed. Finally, the “lub-on” is performed with one pig slaughtered. After everybody partook of the meal, the family goes to the river or creek for a bath, goes home and relaxes or may travel elsewhere. Few now practice these otherwise elaborate and expensive rituals. Factors such as the entry of Christianity, education, practicality, etc. have contributed in its disappearance. Others, who still cling to their animistic traditions have adopted Christian burial but perform rituals selected from the above-mentioned rituals.