rried within prohibited degrees of consanguinity, and
advising them to separate and marry "other people" (ii. 218).

(q). Myth as to ignorance of cause of birth being dispelled by the
cocoanut monkey informing the first man and woman (ii. 218).

(r). The Semang are almost ineradicably nomadic, have no fixed
habitation, and rove about like the beasts of the forest (i. 172; ii.
470).

(s). Women and girls are not allowed to eat until the men and boys
have finished their repast (i. 116); the men do most of the hunting
and trapping, and the women take a large share in the collecting of
roots and fruits; all the cooking is performed by the women and girls
(i. 375).

(t). They are split up into a large number of dialects, each of
which is confined to a relatively small area, and it often happens
that a little [clan] or even a single family uses a form of speech
which is differentiated from other dialects to be practically
unintelligible to all except the members of the little community
itself (ii. 379).

(u). Natural segregation of the [tribes] into small [clans] to some
extent cut off from one another and surrounded by settled Malay
communities (ii. 379).

(v). The most thoroughly wild and uncivilised members of our race,
regarded by the Malays as little better than brute beasts, with no
recorded history (ii. 384).

(w). Nomadic life of the Semang leads them over a considerable tract
of country (ii. 388).

_Psychical_:--

(x). Decorative patterns on quivers representing natural objects,
and possessing magical virtue to bring down various species of monkeys
and apes and other small mammals (i. 417), and as charms for the men
(i. 423).

(y). Decorative pattern on magic comb worn by women to serve as a
charm against venomous reptiles and insects, similar design for
similar reason sometimes painted on the breast (i. 41, 420-436).

(z). Child's name is taken from some tree which stands near the
prospective birthplace of the child. As soon as the child is born this
name is shouted aloud by the _sage femme_, who then hands over the
child to another woman, who buries the afterbirth underneath the
birth-tree or name-tree of the child. As soon as this is done the
father cuts a series of notches in the tree, starting from the ground
and terminating at the height of the breast. The cutting of these
notches is intended to signalise the arrival on earth of a new human
being, since it thus shows that Kari registers the soul