of the tree (_hantu gaharu_) demands a human victim as the price of his property, the dreamer will try next day to catch somebody asleep and to smear his forehead with lime. This is a sign to the guardian spirit of the tree, who accordingly carries away the soul of the sleeper to the land of the dead by means of a fever or other ailment, whereas the original dreamer gets a good supply of aloes wood.(1514) (M247) At certain seasons of the year parties of Jakuns and Binuas go out to seek for camphor in the luxuriant forests of their native country, which is the narrow southern extremity of the Malay Peninsula, the Land’s End of Asia. They are absent for three or four months together, and during the whole of this time the use of the ordinary Malay language is forbidden to them, and they have to speak a special language called by them the _bassa kapor_ (camphor language) or _pantang_(_1515_)_ kapur_. Indeed not only have the searchers to employ this peculiar language, but even the men and women who stay at home in the villages are obliged to speak it while the others are away looking for the camphor. They believe that a spirit presides over the camphor trees, and that without propitiating him they could not obtain the precious gum; the shrill cry of a species of cicada, heard at night, is supposed to be the voice of the spirit. If they failed to employ the camphor language, they think that they would have great difficulty in finding the camphor trees, and that even when they did find them the camphor would not yield itself up to the collector. The camphor language consists in great part of words which are either Malayan or of Malay origin; but it also contains many words which are not Malayan but are presumed to be remains of the original Jakun dialects now almost extinct in these districts. The words derived from Malayan are formed in many cases by merely substituting a descriptive phrase for the common term. Thus instead of rice they say “grass fruit”; instead of gun they say “far sounding”; the epithet “short-legged” is substituted for hog; hair is referred to as “leaves,” and so on.(1516) So when the Battas or Bataks of Sumatra have gone out to search for camphor, they must abandon the speech of daily life as soon as they reach the camphor forest. For example, if they wish to speak of the forest they may not use the ordinary word for it (_hoetan_), but must call it _kerrengettetdoeng_. When they have fixed on a spot in which to try their luck, they set up a booth and clear a space in front of it to serve as a place of sacrifice. Here, after summoning the camphor spirit (_berroe ni kapoer_) by playing on a flute, they offer sacrifice to him repeatedly. Then they lie down to dream of the place where camphor is to be found. If this succeeds, the leader goes and chooses the tree. When it has been cut down to the accompaniment of certain spells or incantations, one of the men runs and wraps the top of