have carelessly used the word a tattooing a as the equivalent of skin-scarification, a confusion which it would be easy to parallel from the writings of travellers fin other savage countries. If this explanation, which [to me appears to be the one that will best fit all the facts, be accepted, the next question to be considered is whether such a tattooing a as exists should properly be classified as a custom of Negrito or Sakai origin* That it is not a custom of Jakun origin may be taken as certain, since none of the purer Jakun tribes, so far as our information goes, ever practise it. It therefore almost certainly originated either among the Semang or among the Sakai, and the balance of evidence seems to show that it is not indigenous among the Semang. Of all the Negritos that I saw
Kedah and Kelantan, only one (a woman who displayed some traces of Sakai admixture) showed any evidence of it. And if we go further afield, to the nearest spot whence collateral testimony as to the customs of the Negritos may be obtained, i.e. to the Andaman Islands, we find that none of the tribes there practised this method of decorating the skin of the face, and that the a Jarawaa tribe apparently did not tattoo any part of the body.1 On the other hand, the cultural focus of this practice appears to be in the valley of the Plus in Ulu Perak, a district mainly under the influence of the Sakai.
To return to the former question, that of real tattooing, I may quote in support of a similar conclusion the opinion expressed by Mr. L. Wray, wha has recently written me that with regard to the place of its origin, he believes it (as I do) to be a Sakai,
1 Cp. Manas Andamanese, p. 113, note to p. hi, athe Jarawa do not a the face is never tattooed a ; and also tattoo.a1 Cp. Mana s Andamanese, p. 113, note to p. hi, a the Jarawa do not a the face is never tattooed a ; and also tattoo.a