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The next morning, Tang goes to find water for their breakfast congee and comes across a house. Its host, a beautiful woman in a splendid outfit, welcomes them all in for breakfast with her companions. Sun Wukong, however, sees through their disguises as spider demons; he purposely provokes them until she and the others show their true form. During the subsequent battle, the demons come together to form one huge spider. After being poisoned by the spider, Sha Wujing falls ill and slowly bloats into a fish-like creature. Sun Wukong defeats the spider and Tang attempts to exorcise her, but Sun Wukong smashes in the demon's head with one blow. Once more, Tang is annoyed at Sun Wukong's disobedience and whips him again that evening. Later that night, the enraged Sun Wukong discusses with the other disciples his plans to kill Tang, but the others fear Tang's mighty Buddha Palm powers. Tang overhears this conversation and prays to Buddha to help him and also confesses that he actually does not know, or have, Buddha Palm powers. Zhu Bajie overhears this admission and tells Sun Wukong, who challenges Tang to a fight. Just as Sun Wukong is about to strike, a blinding ray of light shines from the heavens and he retreats.

After the battle, Tang heads back to find a dying Felicity. He has no choice but to free her soul as there is too much demon in her. Before she dies, Felicity asks Tang if he loves her. Tang replies that he has only one person in his heart. The animosity between Tang and Sun Wukong has finally dissolved; together with Sha Wujing and Zhu Bajie, they continue their journey to the West through a desert.

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My unwonted appearance still continued to excite demonstrations of alarm, but it seems my beard was mainly responsible for the indiscriminate flight which ensued. One old woman only was brave enough to remain seated in her doorway. I asked her for permission to inspect her dwelling, accompanying my request with a gift of a large packet of tobacco. She acceded, not without hesitation and a look of infinite distrust in her eyes. A rude wooden approach with apologies for steps led up to the interior. The rooms, one of which is assigned to each distinct family, were about the size of a horse-box, but a special apartment was reserved for strangers and solemn occasions such as a general reunion. The hearth, raised a few inches above the level of the floor, consisted of a platform on which three fires were burning and an appetizing and harmonious murmur proceeded from three pots in which rice, the evening meal, and the food for the pigs were being prepared. There was no chimney, for the duty of the smoke is to keep off the mosquitoes, which are such a plague in these regions. Accordingly every object in the place was covered with a thick layer of soot, and no window was to be seen.

When all the mourners are assembled the interment proper begins. With the first signs of day the bearers take up the body, convey it rapidly through every room of the house, and after wrapping it in large palm leaves secure it to a stout bamboo pole. The next matter is to get it out of the house in such a way that it will never know the point of exit. Otherwise the Spirit will surely find its way back and continue to haunt the living. Accordingly, an opening is very carefully made in the thatched walls or roof, so that the breach will close of itself when the corpse has passed through. The next stage is the procession to the burial ground. The mourners and relatives form up in Indian file and the whole party proceeds in a direct line westwards. After marching a few miles the bearers stop short in the depths of the forest. They proclaim that the corpse has suddenly become heavier by way of asserting its predilection for that particular spot. In truth and fact this piece of pantomime is merely set form, for in nearly every case the presence of several newly-made graves indicates that the family burial-place has been reached.[171] The bearers now choose a tree, which they proceed to cut down, hollow out, and transform into a rude coffin. At the same time others of the party dig the grave itself, which is only deep and wide enough to accommodate the bier. The body is always placed in such a way that the head points westwards.

At the first sign of daybreak the young neophytes advance in a group towards the High Priest. Each wears her gayest robes and her most precious jewels. Her hair falling freely on her shoulders is crowned with a mitre. One by one they bow reverentially before the officiating minister who places on their lips a grain of salt, offers a cup of pure water, and then cuts a piece of hair from their foreheads. This last action signifies that the girls' reputation is unsullied. If the contrary is demonstrated by ocular proof the piece of hair will be taken not from the forehead but from the back of the neck. This constitutes, both among the Cham and the Cambodians, a mark of infamy.

Throughout the Far East the kiss is replaced by a kind of snort applied to the back of the neck just behind the ear. The children are particularly fond of this type of demonstration for they burst into shouts of laughter whenever their mothers relieve their maternal feelings in this manner. If the child grows up in spite of his parents' apprehensions, at about the age of six months he receives a name which is considered to sum up his prospects in life. Thus a fine chubby boy will be called Peace, Amber or Gold. A small, weakly girl will receive the name of Discord, Pillage or Bat. But suppose this last child survives the early years and her infantile disorders, at about the age of twelve her name of reproach is exchanged for one of more happy meaning for she has passed the age at which the spirits are allowed to exercise a baneful influence. In spite of this mode of rehabilitation, however, the parents usually forget to change the name and her old soubriquet clings to her through life. This at all events is[260] some explanation for the curious fact that in searching the historical records of the Cham we are always coming across kings rejoicing in the unfortunate titles of "Typhus the Third," and "Cholera the Fourth." 17dc91bb1f