the fallen tree in a garment to prevent the camphor from escaping from the trunk before they have secured it. Then the tree is cleft and split up in the search for the camphor crystals, which are to be found in the fibres of the wood.(1517) Similarly, when the Kayans of Borneo are searching for camphor, they talk a language invented solely for their use at this time. The camphor itself is never mentioned by its proper name, but is always referred to as “the thing that smells”; and all the tools employed in collecting the drug receive fanciful names. Unless they conform to this rule they suppose that the camphor crystals, which are found only in the crevices of the wood, will elude them.(1518) The Malanau tribes of Borneo observe the same custom very strictly, believing that the crystals would immediately dissolve if they spoke anything but the camphor language. For example, the common Malanau word for “return” is _muli_, but in presence of a camphor tree they say _beteku_. Again, “to hide” is _palim_ in the Malanau language, but when they are looking for camphor they say _krian_. In like manner, all common names for implements and food are exchanged for others. In some tribes the camphor-seekers may never mention the names of chiefs and influential men; if they broke this rule, they would find no camphor in the trees.(1519) (M248) In the western states of the Malay Peninsula the chief industry is tin-mining, and odd ideas prevail among the natives as to the nature and properties of the ore. They regard it as alive and growing, sometimes in the shape of a buffalo, which makes its way from place to place underground. Ore of inferior quality is excused on the score of its tender years; it will no doubt improve as it grows older. Not only is the tin believed to be under the protection and command of certain spirits who must be propitiated, but it is even supposed to have its own special likes and dislikes for certain persons and things. Hence the Malays deem it advisable to treat tin ore with respect, to consult its convenience, nay, to conduct the business of mining in such a way that the ore may, as it were, be extracted without its own knowledge. When such are their ideas about the mineral it is no wonder that the miners scruple to employ certain words in the mines, and replace them by others which are less likely to give offence to the ore or its guardian spirits. Thus, for example, the elephant must not be called an elephant but “the tall one who turns himself about”; and in like manner special words, different from those in common use, are employed by the miners to designate the cat, the buffalo, the snake, the centipede, tin sand, metallic tin, and lemons. Lemons are particularly distasteful to the spirits; they may not be brought into the mines.(1520) Again, the Malay wizard, who is engaged in snaring pigeons with the help of a decoy-bird and a calling-tube, must on no account call things by their common names. The tiny conical hut, in