Other tribes in the east of Africa paint the man-killer. Masai warriors (from whom possibly the Nandi have taken over the custom), after returning victorious, paint the body in the manner just described.[241.2] Among the Borâna Galla, the conquerors who have slain an enemy, on returning, are washed by the women with a mixture of fat and milk, and their faces are painted red and white. After dirges over those who have fallen, the praises of the surviving heroes are sung, and the young warriors’ trophies are publicly buried outside the village. These trophies are portions of the bodies {242} of the slaughtered foes which cannot be conveniently preserved.[242.1] The washing is obviously a ceremonial purification. Apart from this the entire proceeding is one of triumph, and there is no indication of an attempt at concealment. In the Congo basin the Yaka warrior who kills a man in battle incurs the danger of reprisals on the part of the ghost. He can, however, escape by wearing the red tail-feathers of the parrot in his hair and painting his forehead red. Upon this it is to be observed that, as elsewhere, red is a favourite colour among the Bayaka. It is used for body-painting of both living and dead. The corpse is painted before burial; the dandy paints himself to increase his beauty; the widow is painted in mourning. The painting of the forehead can therefore hardly be a disguise. The tail-feathers of the parrot are probably an amulet.[242.2] The Lillooet or the Ntlakapamux warrior of British Columbia who has slain a foe paints not merely his forehead but his entire face black. If he did not do so, it was believed that he would become blind; and in the case of the latter tribe we are told that “the spirit of {243} the victim would cause him to become blind.” Blindness for some reason is dreaded by these tribes after other deaths. Among the Lillooet a widower cuts his hair very short above his eyes and ears; “for if his hair touched the eyes he would become blind.” The cutting of the hair is, of course, a very common rite either in or at the conclusion of mourning. Among the Ntlakapamux, widows and widowers “rubbed four times across their eyes a small smooth stone taken from beneath running water, and then threw it away, praying that they might not become blind.”[243.1] Since widows and widowers are specially subject to the persecution of the deceased spouse, we may perhaps infer that the blindness in such cases would be attributable to the departed. A parity of reasoning would lead to the same conclusion in regard to the warrior’s victim. But how the painting of the face black would prevent such a catastrophe we are in the dark. For aught we know, it may have been (for instance) an expression of contrition designed to mollify the injured ghost. Mortuary ceremonies are almost everywhere so complicated that it is difficult to disentangle their motives. In the related tribe of the Skqomic all who follow the corpse in the burial