107 
that he hath done. We therefore proceed to inquire with 
much interest what these tribes have to say concerning the 
world of the dead. The Chulikata Mishmis deposit in the 
grave with the dead his weapons, clothes, and ornaments, and 
some food ; but they affirm that this is done only as a mark 
of affection, and not with the idea that he can make any use 
of them. ‘They declare that there is no future life, but that 
they and the gods whom they worship have but a temporary 
existence. The Juangs also are said to have no expectation of 
survival after death. The Mundas have a vague notion that 
the ghosts of the dead hover about, and they sometimes set 
apart food for them in the house. The same vagueness of 
conception is characteristic of the Oraons. They say that 
those who have been killed by tigers are transformed into that 
animal; also that the ghosts of women who have died in 
childbirth, hover about graves, clad in white garments, and 
having lovely faces, but hideous backs and inverted feet. But, 
as a general rule, the tribes not only believe in a future life, 
but are able to tell something more definite of its nature. 
The Abors think that the character of the future state is 
determined in some degree by present conduct; but this 
advanced conception is perhaps due to the Hindus, whose god 
of the dead they have borrowed. ‘Their neighbours the 
Miris share the same views, and bestow unusual care upon 
the bodies of the dead. They are completely dressed, and 
supplied with cooking vessels and every appliance’ for a 
journey, and are placed in graves lined with strong timbers 
to protect them from the pressure of the earth. The eastern 
Naga tribes believe that the future life is like the present one, 
or, on the whole, rather more to be desired. Their belief in 
immortality is shown by the care with which they place in the 
grave the belongings of the dead. The residence of the 
disembodied spirit is not necessarily a distant region. The 
Nagas suppose that the soul hovers about its former abode, 
and considerable anxiety is felt for its convenience. Captain 
Butler mentions an instance where a native was buried 
-midway between two villages in which he had resided at 
different times in order that his soul might most conveniently 
visit either. Some tribes place the body in a wooden hut, in 
the wall of which an aperture is made for the ghost to pass 
to and fro. When a Garo dies, his soul goes to Chikmang, 
one of the highest mountain peaks in their country. Food is 
provided for the journey, and dogs are slaughtered to track 
out the path for them. Formerly slaves were killed at the 
grave to attend persons of note, but the custom was stopped 
by order of Government. A choice offering on such occasions, 
he 
