while they speak of the bear as _jigariya_, which being interpreted means “he with the liver of compassion.” If the Bhuiyars are absolutely obliged to refer to a monkey or a bear in the morning, they speak of the monkey as “the tree-climber” and the bear as “the eater of white ants.” They would not mention a crocodile. Among the Pataris the matutinal title of the bear is “the hairy creature.”(1505) The Kols, a Dravidian race of northern India, will not speak of death or beasts of prey by their proper names in the morning. Their name for the tiger at that time of day is “he with the claws,” and for the elephant “he with the teeth.”(1506) The forests of the Sundarbans, the district at the mouth of the Ganges, are full of man-eating tigers and the annual loss of life among the woodcutters is heavy. Here accordingly the ferocious animal is not called a tiger but a jackal (_çial_).(1507) (M246) In Annam the fear inspired by tigers, elephants, and other wild animals induces the people to address these creatures with the greatest respect as “lord” or “grandfather,” lest the beasts should take umbrage and attack them.(1508) The tiger reigns supreme in the forests of Tonquin and Cochin-China, and the peasants honour him as a maleficent deity. In talking of him they always call him _ong_, which means monsieur or grandfather. They are convinced that if they dared to speak of him disrespectfully, he would avenge the insult.(1509) In Siam there are many people who would never venture to utter the words tiger or crocodile in a spot where these terrible creatures might be in hiding, lest the sound of their names should attract the attention of the beasts towards the speakers.(1510) When the Malays of Patani Bay in Siam are in the jungle and think there is a tiger near, they will either speak of him in complimentary terms as the “grandfather of the woods” or only mention him in a whisper.(1511) In Laos, while a man is out hunting elephants he is obliged to give conventional names to all common objects, which creates a sort of special language for elephant-hunters.(1512) So when the Chams and Orang-Glaï of Indo-China are searching for the precious eagle-wood in the forest, they must employ an artificial jargon to designate most objects of everyday life; thus, for example, fire is called “the red,” a she-goat becomes “a spider,” and so on. Some of the terms which compose the jargon are borrowed from the dialects of neighbouring tribes.(1513) When the Mentras or aborigines of Malacca are searching for what they call _gaharu_ (_lignum aloes_) they are obliged to use a special language, avoiding the words in ordinary use. At such times they call _gaharu_ by the name of _tabak_, and they speak of a snake as “the long animal” and of the elephant as “the great animal.” They have also to observe a number of other taboos, particularly in the matter of diet. If a man has found a promising _gaharu_ tree, and on going home dreams that the guardian spirit