oe Journal of the F.M.S. Museums, [VoL,. IX, 
Vinket eg hilad ' 
Do not give lightning thunder. 
e Grik Negritos told me that under similar circum- 
ae they's aid :— 
Chub kikuie; 
Go st < 
Ik nungyeup, 
I afterwards. 
With regard to two phrases, said to be used at burials, 
which I got on a former occasion from the Negritos of Grik 
and Temengoh,* there seems to be some doubt. Sapi, a Grik 
Negrito who gave me one of them, had left the district: so I 
could not question him again. His formula was “*‘ Du/ Du/ 
Yak/”’ which he said meant ‘‘ Go! Go! Hear!” Aman 
whom I met at Grik in 1918, however, said that it should be 
“Dut! dut! yak!” (“ Fill i in, Fill in (t.e. bury), Grand- 
mother ’’) while a Jehehr phrase ° ‘*Bat! Dun! Dun! Dun! 
Di-prak!”’ he said should be ‘‘ Bai/ Dut/ Dut! Dut! 
Diprak!/”’ (“ Dig! Fillin! Leave!’’). 
Among the Kintak Bong and the Menik Kaien, when a 
death occurs in a camp, its inhabitants at once remove to 
another site, since they are afraid that the soul of the dead 
person may return, though sometimes, I understand, they 
erect their new shelters not far from the old spot. They live 
in fear of the spirit for seven days,® during which period it 
is at liberty. At the end of that time Mampes, the guardian 
= the Balam Bacham, is thought to come and take it away 
as I stated above, eats the burial offerings (penitok) ‘ 
sich the ghosts carry with them, and inspects the 
telak, which appear to act as credentials, that are buried 
with the bodies of males. When a woman dies, the other 
females in the camp are prohibited from wearing flowers and 
singing performance (peningiotn) takes place. InthisMampes 
is called upon to come and take away the soul of the dead 
person. 
Patterns on Combs and Dart-quivers. 
Though I absolutely failed to find any evidence among 
dart-quivers. With regard to these latter, Tokeh said that 
Kilad = Malay 
‘ t Journal of the Fe. aes cs Museums, iar VI, pp. 2 
fy aN are also afraid of the hows erkin during the first 
ounred. 
