ABORIGINAL THJBES : DIVISIONS OF RACE. 
19 
the rektkes return and keep a fire burning for twenty days. This 
completes the ceremony. 
" Should the victim come to \xU death by a tiger none of theife 
L'tii-emomea are performed because the tiger is feared and is uuderstood 
to take upon itself the neceastuy fornaaUties and eipenues of the usual 
ceremony. 
'* It is only the jtawang who is kid out in a hut aft«r death j all 
others are buried. Tlie grave is the depth of an ordinary man'« 
heij^ht. The position of the head at death is noted : and when the 
body is kid in the grave it m laid in the same direcrion." 
This curious distinction between a magician's burial 
and that of an ordinary man finds an exact parallel in 
tlie customs of the Central Sakai who bury the common 
folk but expose the body of the sorcerer in a hut. The 
respect paid to tigers is also a Central Sakai trait ; while 
from another passage in Mr. Williams' notes it is clear 
that he was kept in ignorance of the real names of his 
aboriginal followers. The significance of these details 
will appear in the account that will be given of the Mai 
Damf of Bat an g Padang and Gopeng. The general 
conclusion to be drawn from Mr. Williams' observations 
seems to be that the Northern Sakai and the Central 
Hakai share the same religious beliefs — a very important 
point of connection between these two tribal divisions. 
Another detail of this sort is the common practice of 
tattooing and painting their faces — a practice that is not 
to be traced in the other three Bakai divisions. But 
there are also great dissimilarities. The Northern Sakai 
are cleanly in their habits; the Central Sakai are the 
reverse. The Northern Sakai keep to the heights ; the 
Central Sakai (with certain notable exceptions) prefer 
to live at an elevation lower than 2,000 feet. The 
Korthern Sakai blow* pipe is a better weapon than its 
Central Sakai counterpart, while the quivers are of very 
