60 ANNALS NEW YORK ACADEMY OF SCIENCES 



sent itself from the body, and to become an actor in situations that 

 imperil the body, and that are remembered on waking. 



Yet not alone in nightmare and in delusions, is a malign influence 

 exerted over the body when this evil soul escapes from it; for 

 other forms of suffering are connected, sympathetically, with the 

 varied exploits of Qimokud Tebang. He swims in .the deep sea 

 and sends shivers through the person to whom he belongs; he 

 strikes his foot on a sharp stone and drives pains through the 

 material foot; he drinks poison, thus causing agony in the stomach; 

 and, l>v various other sorts of behavior, he brings about a corres- 

 ponding condition in the body which he dominates. 



Fate at death. At the moment of death, the tebang leaves the 

 body for the last time, now to become a buso-ghost, and to join 

 the innumerable company of buso that haunt graves and tall trees 

 and lonely places. Now he is lonely, they say, and wants a com- 

 panion to prowl around with him at night, everywhere. Like the 

 right-hand soul, he lingers about until the body is buried, in a 

 gruesome attempt to give a summons to some living friend. Folk- 

 lore tells us that the tebang wanders alone through the forests 

 until he finds an old rotten tree, to which he puts the question : 

 "Can von kill me?" and to this the dead tree answers, u No.'" 

 Then the tebang bunts his head against the weak and hollow trunk. 

 and instantly the old tree comes crashing to the ground. This 

 means that somebody is going to die soon. Therefore when one 

 hears at night the sound of a tree cracking and breaking down, 

 when there is no man near to fell it, one knows, straightway, that 

 the left-head soul is thrusting his head against the trunk, for a 

 signal to some companion. It is a sign of death. 



Up to the time that the body is buried, the left-hand soul still 

 licars his old name of tebang, but after the funeral" 8 he is called 



1 '■ The conception of a ghost haunting the places connected with its life activities is, of 

 course, very widespread. In Malaysia, certain inland tribes carry this idea so far that, 

 according to Dr. Martin, they have a regular custom of forsaking their houses after a 

 death has occurred in them. 



"Dagegen scheint es moglich, die Hantu je nach ihrcr Beziehung entweder zur mensch- 

 lichen Psyche odcr zu Erscheinungen in der Natur in zwei Gruppen einzuteilen. Die 

 crsteren kniiptcn an die Seele des Verstorbenen an, die den lliutcrhlicbcnen in irgend 

 einer Form Schaden tun kann. Darum verlassen ja Senoi (and Bemang) nach jedeni Todes- 

 fall ihre Wohnstiittc, auch wenn das Grab 9ich entfernt von der Hiitte im Jungle belindcl. 

 oder wenn sie selbst einc Anptlanzung daniit uufgeben miisscn." Op cit., p. 945. A like 

 custom has found some following among the Bagobo. 



