The separate personality of each individual grain is remarkably clear in the above passage. The names of the different kinds of seed are in allusion to the various shapes and sizes of the grains of ore. Yet in the very same charm various kinds of lizards and centipedes are begged to "bring the tin-ore with them, some of them a grain or two, some of them a fistful or two, some of them a gallon or two, some of them a load or two," and so on. No doubt the wizard was determined to allow the grains no loophole for escape. The objects of the charms employed by the mining wizards are the following:-- (1) To clear the jungle of evil spirits (and propitiate the good ones?) before starting to fell, as is shown by the following passage:-- "O Grandfather King Solomon, Black King Solomon, I desire to fell these woods, But it is not I who am in charge of these woods, It is Yellow King Solomon who is in charge of them, And Red King Solomon who is in charge of them. It is I who fell the jungle, But only with the permission of those two persons. Rise, rise, O Ye who watch it (the tin?), [Here are] three 'chews' of betel for you, and three cigarettes, O Maimurup, O Maimerah, O Gadek Hitam, Si Gadek Hitam (Black Grannie) from Down-stream, Si Gadek Kuning (Yellow Grannie) from Up-stream, And Si Maimerah from Mid-stream."] (Here some lines follow which are as yet untranslatable.) "Retire ye and avaunt from hence, If ye retire not from hence, As you stride, your leg shall break, As you stretch your hand out, your hand shall be crippled, As you open your eye (to look), your eyeball shall burst, Your eye stabbed through with a thorn of the T'rong Asam, [470] And your hand pierced with the Sega jantan, [471] And your finger-nails with Heart of Brazilwood. Moreover, your tongue shall be slit with a bamboo splinter, For thus was it sworn by 'Grandfather Sakernanaininaini' [472] Into the leaf (of the) Putajaya, Upon the summit of the mountain of Ceylon. I know the origin from which you spring, From the Black Blood and the Red, That was your origin. We are two sons of one father, but with different inheritances; In my charge is Gold and Tin-ore, In yours are Rocks and Sand, With chaff and bran." (2) To clear evil spirits away from the ground before commencing the work of excavation. The charm for this is given in the Appendix, but is little more than a list of names. (3) To propitiate the local spirits and induce the tin-ore to show itself, when the tin-bearing stratum is reached, by means of the charm quoted above. (4) To induce the spirits to partake of a banquet which is spread for them in a receptacle intended to be the model of a royal audience-chamber.