On seeing his son run away Dirang felt "sick in his throat," then collected all the heads, comprising the population of the whole kampong, put them in the prahus, and returned to look for his son and wife. He stopped at the same place where he had killed the big babi and made a hut. He then went to look for Obongbadjang and Inyah. When he was walking under the house, which was high up in the air, Inyah threw a little water down on him. He turned his head up and saw there was a house, but there was no ladder and he could not get up. They put out the ladder and he went up and met Inyah again, who, until then, he did not know was alive. He also met his son, and after remaining a little while he took them away to rebuild their kampong.

NOTE.—"Sick in his throat," Saputan mode of speech for deep emotional depression, is similar to our "feeling a choking in the throat." The Malays say: "Sick in his liver."

For the sake of convenience the Malay name babi for a pig, perfectly known to the Dayaks, has been maintained in this tale.

14. WHEN HUSBAND AND WIFE ARE ANTOHS

(From the Saputans; kampong Data Long)

There were many young men who wanted to marry Inu Songbakim, a young girl, but she liked only one man, Monjang Dahonghavon, and, having obtained the consent of her father and mother, he shared her mat. One day he went out to work, making planks with his axe, while she remained at home cooking. When she had prepared the food she took it to him, and when she arrived at the place where he was working he looked at her as he was cutting with the axe and hurt himself. He died, and his father came and took the corpse to the house. Being an antoh he restored the life of his son, who became very angry with his wife for being the cause of his death. He wanted to kill her, but as she was very strong he could not do it, and instead, with his parang, killed her father and mother. His wife, in turn, became filled with wrath, and with a parang killed his father and mother.

The young man then left her to look for another wife, but could not find any that was to his liking, strong and good-looking, so after a while he decided to return to the wife he already had. "I like you much," she said, "but if you want to have me again you must make my father and mother alive again." "I will do that," he answered, "if you first will restore to life my father and mother." They were both antohs, so there was a general return to life, and the people from the two kampongs to which the families belonged came together and made the kampongs into one.

15. THE WOMAN, THE BIRD, AND THE OTTER

(From the Saputans; kampong Data Long)

Many young men courted Ohing Blibiching, but she was difficult to please. Finally, she favoured Anyang Mokathimman because he was strong, skilful in catching animals, brave in head-hunting. She said: "Probably you have a wife." "No, I am alone," he said, and her father and mother having given consent, they then lived together.

After a while he said: "I want to go away and hunt for heads." She said: "Go, but take many men with you. If you should be sick, difficulties would be great." She then made rice ready in a basket, calculating that on a long journey they would depend more on the sago found in the utan. They would also kill animals for food, therefore, in addition to their parangs, the men took sumpitans along.

"If we have any mishaps," he said, "I shall be away two months. If not, I shall be back in a month." She remained in the kampong guarded by her father, mother, and other people, and after a while many young men began to pay her attention, telling her: "He has been away a long time. Maybe he will not return." One day at noon when she was filling her bamboo receptacles in the river as usual, taking a bath at the same time, she saw a fish sleeping, and caught it. She then lifted on her back the big-meshed rattan bag which held the bamboo receptacles, all full of water, and went home, carrying the fish in her hand. Before cooking it she went to husk paddi.

The bird Teong, who had heard she was beautiful, saw her and he liked her much. He flew to a tree from which he could get a good look at her where she was husking the paddi. In admiration he jumped from branch to branch until a dead one broke which fell down and wounded young Otter in the river under the tree. The mother of Otter became angry with Bird Teong for the injury. "I have been in this tree quite a while," Bird answered, "because I like to look at that woman. I did not know Otter was underneath. If you want damages, ask that woman there." "Why should I pay Otter?" the woman said. "I did not call Bird Teong. I have just finished pounding and am going to cook fish. This case we will settle tomorrow. I am hungry now." She went away and so did Bird and Otter. She cooked rice in one bamboo and the fish in another. Then she ate, after which she went to the river as the sun was setting, to take her bath. She soon went to sleep.

Early the next morning she made her usual tour to the river to bring water and take her bath, and when she had eaten, Bird and Otter arrived. Otter wanted damages from Bird, and Bird insisted that the woman should pay. She repeated that she knew nothing of Bird and had not asked him to come. As they were arguing, to her great relief her husband arrived. He brought many prisoners and many heads. "It is well you have come," she said. "Bird and Otter have made a case against me. I was husking paddi, and Bird liked to look at me. I did not know he was there in the tree for a long time. A branch fell down and wounded Otter's child, making her very angry, and she asks damages from me." "This case is difficult," the husband answered. "I must think it over." After a while he said: "The best thing to do is to give food to both." Bird was given fruit to eat and Otter fish, and they went home satisfied. All the people of the kampong gathered and rejoiced at the successful head-hunting. They killed pigs and hens, and for seven nights they ate and danced.

NOTE.—When an attack on men is decided upon the sumpitan is hidden and left behind after the spear-head has been detached from it and tied to a long stick. This improvised spear is the principal weapon on head-hunting raids, as well as on the chase after big game. The bird, called by the Saputans teong, is common, of medium size, black with yellow beak, and yellow around the eyes, also a little red on the head. It learns easily to talk, and is also common in Java.

16. LAKI MAE

(From the Saputans; kampong Data Long)

The wife of Laki Mae was pregnant and wanted to eat meat, so she asked her husband to go out hunting. He brought in a porcupine, wild hens, kidyang, pig, and deer, and he placed all the meat on the tehi, to smoke it over fire, that it should keep. But the right hind leg of the porcupine was hung up by itself unsmoked, to be eaten next day. They had their evening meal and then went to sleep. In the night she bore an infant son, and, therefore, next morning another woman came to do the cooking. She took the hind leg and before proceeding to cook it, washed it. It slipped through a hole in the floor to the ground underneath. Looking through the hole she saw a small male child instead of the leg, and she told Mae of this.

"Go and take this child up and bring it here. It is good luck," he said. "It is my child too." It was brought up to the room and washed and laid to the wife's breast, but the child would not suckle. Mae said: "It is best to give him a name now. Perhaps he will suckle then." He then asked the child if it wanted to be called Nonjang Dahonghavon, and the child did not. Neither did it want Anyang Mokathimman, nor Samoling, nor Samolang. It struck him that perhaps he might like to be called Sapit (leg) Tehotong which means "Porcupine Leg," and the child began to suckle at once. The child of the woman was given a name two months later, Lakin Kudyng.

For two years the mother suckled the two, and then they were old enough to play behind the houses of the kampong. They saw many birds about, and they asked their father to give each of them a sumpitan. When they went out hunting the human boy got one bird, but the other boy got two. Next time the woman's son killed a plandok (mouse-deer), but the other one secured a pig. Their father was angry over this and said to "Porcupine Leg": "Go and kill the two old bears and bring the young ones here." He had recently seen two bears, with one cub each, under the roots of a tree in the neighbourhood. The boy went, and the bears attacked him and tried to bite him, but with his parang he killed both of them, and brought the cubs along to the kampong, bringing besides the two dead bears. The father again sent him out, this time to a cave where he knew there were a pair of tiger-cats and one cub. "Go and kill the pair and bring the cub here," he said. Again the boy was successful. Laki Mae did not like this and was angry.

In the evening "Porcupine Leg" said to his brother: "I have a long time understood that father is angry with me. Tomorrow morning I am going away. I am not eating, and I will look for a place to die." His brother began to weep, and said he would go with him. Next morning they told their father they were going to hunt for animals and birds. But when they did not return in the evening, nor later, the mother said: "I think they will not come back." Half a month later many men attacked the kampong. Laki Mae fought much and was tired. "If the boys had remained this would not have happened," the people said angrily to him. In the meantime the human son began to long to return, and he persuaded "Porcupine Leg" to accompany him. They both came back and helped to fight the enemy, who lost many dead and retired.

NOTE.—This story is also found with the Penihings, from whom undoubtedly it is derived. Laki, see No. 10. Tehi, see No. 12.

17. SEMANG, THE BAD BOY

(From the Long-Glats; kampong Long Tujo)

A woman called Daietan had one child, Semang, who was a bad boy. He was lazy, slept day and night, and did not want to make ladang nor plant any banana nor papaya trees. His mother angrily said to him: "Why don't you exert yourself to get food?" Semang said: "Well, I will go tomorrow to search for something to eat."

At sunrise next morning he went away in a prahu, paddling up-stream. He reached a kampong, and the name of the raja here was Anjangmaran. He could find no food, so he went on to the next kampong, and to another, but had no success, so he continued his journey, and then arrived at the fourth kampong. There were no people here. It was a large kampong with many houses, and grass was growing everywhere.

He went up into a room and there he found all sorts of goods; salt, gongs, many tempaians (large Chinese urns) in which paddi was stored, and tobacco. Semang said to himself, "I am rich. Here is all that I need." And he lay down to sleep. In the night Deer (rusa) arrived and called out: "Is there any one here?" He ascended the ladder and lay down near the cooking place. Semang heard him, but was afraid to move, and slept no more. In the night he heard Deer talk in his sleep: "Tomorrow morning I am going to look for a small bottle with telang kliman. It is underneath the pole in front of the house."

Semang said: "Who is talking there?" Deer waked up and became frightened, ran down the ladder, and got into Semang's prahu, where he went to sleep. Before dawn Semang arose and walked down toward the prahu. On his way he saw an ironwood pole in front of the room, went up to it, and began to dig under it. He found a small bottle which he opened, and he put his first finger into it. He was astonished to see that his finger had become white, and he said: "This must be good to put on the body." He poured some into his hollowed hand and applied it all over his body and hair. His body became white and his clothes silken.

Pleased with this, Semang ascended the ladder, gathered together all the goods that he had found in the room, and began taking them to the prahu. There he found Deer asleep, and killed him with his spear. After bringing all the goods from the house to the prahu, Semang started down-stream. Owing to the magic liquid his prahu had become very large, and carried much, much goods, as well as the dead deer.

He travelled straight for the kampong, where he caught sight of his mother. "O, mother!" he cried, and went up the ladder carrying the bottle. He washed his mother with the liquid. She became young and beautiful, and it also gave her many beautiful garments. By the same aid Semang made the room handsome. Everything became changed instantly. The ceiling was of ironwood, and the planks of the floor were of a wood called lampong, which resembles cedar. Large numbers of brass vessels were there, and many gongs were brought from the prahu, besides a great quantity of various goods. The mother said: "This is well, Semang." She felt that she no longer had cause to be troubled; that whatever she and Semang might need would come without effort on their part.

NOTE.—According to Long-Glat belief, the deer, called in Malay rusa, possesses a magic liquid which enables it to restore the dead to life. The name of the liquid is telang kliman (telang = liquid; kliman = to make alive).

18. ADVENTURES IN PURSUIT OF MAGIC

(From the Long-Glats, kampong Long Tujo)

Once there lived a woman, Boamaring, who was Raja Besar in a large kampong where people did not know how to work. They could not make ladangs nor prahus. Everything they needed came to them of its own accord, and the rajas of the neighbouring kampongs were afraid of her. This is the way it came about.

She heard a rumour of a musical instrument which could play by itself, and which had the power of bringing all necessary food. She said to her husband, whose name was Batangnorang, "Go to the limit of the sky and bring the instrument that plays by itself." Putting on tiger skin, and carrying his parang and sumpitan, Batangnorang went into a small prahu which was able to fly, and it flew one month, to the end of the sky. He landed in a durian tree, near a small house covered with the tail feathers of the hornbill. Its walls were of tiger skins, the ridgepole, as well as the poles of the framework, were made of brass, and a carving of the naga stood out from each gable.

He heard music from inside the house, and saw a woman dancing alone to the tune of the instrument that played by itself. She was the antoh of the end of the sky, and he knew that she ate people, so he was afraid to come down, for many men since long ago had arrived there and had been eaten. Many corpses of men could be seen lying on the ground. From his bamboo cask he took a small arrow, placed it in his sumpitan, and then blew it out toward the dancing woman. The arrow hit the woman in the small of the back, and she fell mortally wounded. Then he flew down to the house, finished killing her with his spear, and cut her head off with his parang. He then went up to her room and took the musical instrument, her beautiful clothing, and beads, and placed all, together with the head, in his prahu. He also took many fine rattan mats, burned the house, and flew away in the sky. After a month he arrived in his kampong and returned to his wife. "Here is the musical instrument you wanted," he said. "Good!" she answered, "what else did you hunt for?"

He placed it on the floor and asked it to play by striking it one time. Sugar, boiled rice, durian, cocoanuts began to fall down, also tobacco, salt, clothing—all the good things that they could wish for. The Raja Besar was greatly pleased and was all smiles, and the people of her kampong no longer found it necessary to work. Everything that they needed came when they wished for it, and all enjoyed this state of things.

When a month had passed she learned of a woman's hair ornament which was to be found in the river far away. It was of pure gold, and when one hung it up and struck it all sorts of food would drop from it. "Go and get that," she told her husband. "It is in a cave underneath the waters of the river."

Batangnorang made himself ready. He put on tiger skin, placed on his head a rattan cap with many tail feathers of the hornbill fastened to it, took his parang, his shield adorned with human hair, and his sumpitan. But he did not carry mats for bedding, nor food. He had only to wish for these things and they came. He then said farewell to his wife in a way that the Long-Glats use when departing on a long journey. She sat on the floor, and bending down he touched the tip of his nose to the tip of hers, each at the same time inhaling the breath as if smelling.

Batangnorang departed, stopping on the river bank, where he stood for a time looking toward the East, and calling upon the antoh Allatala. Then he went into the water, dived, and searched for ten days until he found the cave, inside of which there was a house. This was the home of the crocodile antoh, and was surrounded by men, some of them alive, some half dead, and many dead.

Crocodile was asleep in his room, and all was silent. Batangnorang went up on the gallery and sat down. After waiting a long time Crocodile awoke. He smelt man, went to the door which he opened a little, enough to ascertain what this was, and he saw Batangnorang. Then he passed through it and said to the stranger: "How did you come here? What is your name?" "I come from the earth above. I am Batangnorang." He was afraid antoh would eat him, and Crocodile's sister being his mother he added timidly: "I have a mother. I do not know of a father," he continued. "My mother, your sister, told me to go and meet my father down in the water." "What necessity was there for my child to come here?" asked Crocodile. "I am looking for a woman's hair ornament of gold," he answered. Crocodile said: "If you are my child then I will cook rice for you."

They both went into the room, which was fine, made of stone; the roof was of gold, and there were many gongs and much goods there. Crocodile cooked rice, but as he wanted to try the stranger he took one man from those outside, cut him into many pieces, and made a stew. He then told him to eat, and being afraid to do otherwise, Batangnorang ate it. Crocodile then said: "Truly you are my child. Another man would not have eaten this stew."

After the meal Crocodile put the remainder of the food away, with a tiny key opened a small steel trunk, took out the gold ornament, and gave it to Batangnorang. "Give this to your mother, Crocodile. When she wants to use it, hang it up and place a beautiful mat underneath. Then strike it one time with the first finger. Whatever you ask for must come."

Batangnorang took the hair ornament and placed it in the pocket of his shirt, put on his parang, and took his spear and shield. He then said farewell, and as he walked away he suddenly turned and thrust his spear into Crocodile's breast and killed him. Batangnorang carried away all that he desired, diamonds as large as hens' eggs, and much gold. He then went home, ascended to the room where his wife sat, and laid his weapons away.

He seated himself near his wife and produced the ornament. "I got this," and handed it to her. "How do you use it?" she asked. He hung it up by a string and placed a fine rattan mat underneath. All the people in the kampong gathered to see this, women, men, and children. He then struck it with his first finger, when lo! and behold! there fell all around pork, boiled rice, vegetable stew, sugar-cane, papaya, durian, bananas, pineapples, and white onions. All present ate as long as they were able, and food continued to fall. After that people slept at night and arose in the morning to eat and do no work, because all that they wished for was produced immediately.

NOTE.-The flying prahu, mentioned in this legend, plays an important part in the religious exercises of the Ot-Danum, Katingan, and Kahayan. See Chapter XXXI. The head ornament of women is different in this tribe from those observed elsewhere in Borneo. It may be seen in the back view of the three Long-Giat women in Chapter XXVI. The tale shows Malay influence by such expressions as gold, diamonds, brass, shirt pocket, bottle. Allatala, the rendering of the Mahommedan Tuan Allah, is accepted as an antoh also by certain Dayak tribes in Southern Borneo. Steel trunks, as sold by Chinese or Malays, are much in favour with the Dayaks, and were observed wherever I travelled. It is one of the first articles that those who have taken part in an expedition to New Guinea will buy to take home. White onions are usually to be procured on travels among the Dayaks, and of course are not originally indigenous, no more than are sugarcane and pineapples (both scarce, especially the latter), cassava and red peppers.

The non-Dayak expressions do not necessarily imply that the legend is Malay. The one circumstance that might lend colour to this belief is that in this legend, as well as in the preceding (Semang), both of which were told me by the same man, the beauty of idle life is glorified. This seems to be more a Malay than a Dayak quality. I was not long enough among the Long-Glats to be able to decide on this point. Circumstances favour a non-Malay origin. My informant, the kapala of Long Tujo, who showed Malay influence (see Chapter XXVI), may have embellished his narrative by his acquired knowledge of things foreign. He was in reality a thorough Dayak, and he had scruples about telling me these stories. He hesitated, especially in regard to the one related, because it might injure him much to let me know that one. The Long-Glat leave-taking, described, is called ngebaw (to smell) laung (nose).

19. THE ORANG-UTAN AND THE DAYAK

(From the Ot-Danums; kampong Gunong Porok, Upper Kahayan River)

There was a man who, in grief and sorrow over the death of his wife, his children, and others, left his house and went far into the utan. Feeling tired he lay down to rest under a great lanan tree. While he slept a female orang-utan, which had its nest in the same tree and had been away hunting for food, came home, lifted the man in her arms, and carried him to her nest high up in the branches. When he awoke it seemed impossible for him to climb down, so he remained there. Each day she brought him fruit of various kinds, also occasionally boiled rice, stolen from the houses of the ladangs. After a few days she began to take liberties with him. At first the man declined her advances and she became angry, showing her teeth and nails. Finally she bit him in the shoulder, and then he surrendered. The man remained in the tree over a year. Although anxious to escape he feared the revenge of the orang-utan too much to make the attempt. In due time a male child was born who was human, but covered with long hair.

One day when she was absent seeking food he saw a sailing ship approach the coast and put out a boat for hauling water from the river near by. Hastily stringing his garments together he began the descent, but the rope was not long enough; however, by letting himself drop part of the distance he succeeded in getting down, and went away in the boat. Not finding him at home the orang-utan tried to swim to the ship, but the distance was too great. She then ascended the tree, and, in full view of the ship as it sailed away, she lifted the child and tore it in twain.

NOTE.—The Dayaks insist that this animal can swim, and my informant, a trustworthy Kahayan, said he had seen it. The orang-utan spends most of his time in the trees, seldom descending to the ground. That the one in this case is assumed to follow the daily habit of the Dayak is in accordance with the spirit of folk-lore.

20. BRANAK, THE ANTOH

(From the Ot-Danums, of the Upper Kahayan River)

A man called Mai Boang (father of Boang) had a very good-looking son who owned a fine big male dog, and when the child grew to be old enough he used the animal for hunting. One day when the dog was following the tracks of a deer he came into a long, long cave and Boang followed. To pass through the cave consumed thrice the time required to cook rice. Emerging on the other side the dog and the boy arrived at a house where there was a handsome woman. As darkness was falling he asked if he might stay over night, and she gave permission, the dog remaining under the house. Each was attracted by the other, so they passed the night together. Boang remained there, and in time she bore him a son. She possessed a female dog, and the two dogs had two male and two female pups.

Two or three years later Boang wanted to see his father and mother. She said: "I will go with you for a short time." With wife and child he went away, but he soon had to return because she did not like his country, of which the language and everything else was different. They came back, lived long, and had many children. Her name was Kamkamiak and she had long, long nails. When he was disinclined to comply with her wishes she forced him by using her nails on a tender spot. She shows herself to-day as alang, the black hawk.

The descendants of this pair are also Kamkamiak, evil antohs of women at childbirth. The offspring of the dogs is another kind of antoh, called Penyakit (sickness). One of these appears in the form of a large goat which is seen only occasionally. It bites in the neck and the throat, the wounds are invisible, and the victim must die on the second or third day.

When the descendants of Mai Boang are ill they become better when relating the story of Boang.

NOTE.—The handsome woman who figures in this story is an evil antoh which afflicts women at childbirth and by the Ot-Danums and others is called Kamkamiak, the one with the long nails. She is also commonly known by the name Branak. She causes the woman to lose much blood and to have pain in the uterus, the nails of the antoh playing an important part in these conditions. Men who work in the utan gathering rubber, rattan, etc., are liable to get a disorder under the scrotum that looks like scratches, and which ulcerate and may be troublesome for several months or a year. These are ascribed to the long nails of the antoh, Branak, and sacrifices of sugar and eggs are offered.

Pontianak, the well-known town in the Western Division of Dutch Borneo, is the name of another good-looking female antoh, who causes injury to women at childbirth.

Some evil antohs, by Kahayans and others called kuyang, also select maternity victims. They are believed to fly through the air at night, appearing like fireflies, and enter the woman through head, neck, or stomach, doing much harm. They are supposed to suck blood, and when a woman dies at childbirth from bleeding, the belief is that it was caused by these evil spirits that in the daytime appear as ordinary human beings. They are also able to suck blood from men and kill them. The goat is at times an antoh, as is also the case with the water-buffalo, which may appear in dreams and cause illness.

The period of time required for "cooking rice" mentioned in the tale is called one pemasak, equal to about half an hour.

21. THE PTIN FISH

(From the Katingans; kampong Talinka)

A Dayak went fishing and caught a ptin which he took home in his prahu. He left the fish there and advised his wife, who went to fetch it. Upon approach she heard the crying of an infant, the fish having changed into a child, and she took it up, brought it home, gave it to eat and drink, and clothed it. The little one proved to be a girl who grew to womanhood, married, and had children. She said to her husband: "As long as we are married you must never eat ptin."

After a time the husband saw another man catch a ptin, and feeling an irresistible desire to eat the fat, delicious-looking fish, he was presented with a portion which he took to his house and cooked. Seeing this, his wife for the second time said: "Why do you eat ptin? You do not like me." "I must have this," he said, and he ate, and also gave it to his children to eat. "I am not human," she said, "I am ptin, and now I will return to the water. But mind this: If you or your descendants ever eat ptin you will be ill." And she went down to the river and became fish again. Since that time her descendants do not eat ptin, even when they accept Islam. Some have dared to break the rule, and they have become ill with fever and diarrhoea, accompanied by eruptions, abscesses, and open sores on the arms and legs. The remedy is to burn the bones of the fish and waft the smoke over the patient. For internal use the bones pulverised and mixed with water are taken.

NOTE.—This fish, by the Dutch called meerval, is said to be about a metre long, and though eaten with impunity by some, its flesh is evidently poisonous, and, according to reports, if taken will cause the flesh to fall from the bones. In accordance with a custom apparently universal among Dayaks, of leaving quarry for the women to bring home, the patin when caught is usually left at the landing float to be disposed of by the wife of the fisherman.

The Kiai Laman, a Kahayan, and a Mohammedan, who related the story, does not eat this fish, nor water turtle. Mr. B. Brouers, of Bandjermasin, whose mother was a Dayak noble from the Lower Kahayan, was instructed by her never to eat turtle. He, being a Dutchman, disregards this and nothing has ever happened, as he said, but he added that an acquaintance who did likewise lost the skin of his finger-tips.

22. THE STORY OF THE BIRD PUNAI

(From the Kahayans of Kuala Kapuas)

Long, long ago a man was catching punai with sticks to which glue had been applied. One was caught under the wing and fell to the ground. As he went to take it up it flew away a short distance. This happened several times, but at last he seized it, when suddenly it changed to a woman. He brought her to his house and said he wanted to make her his wife. "You may," she replied, "but you must never eat punai." This story happened in ancient times when many antohs were able to change into human beings.

The woman bore him many children. One day, when in a friend's house, people were eating punai, and he also ate some of it. His wife learned this and said to him: "I hear that you have eaten punai. You don't like me. I shall become a bird again." Since then her descendants have never eaten this bird, because they know that their great, great, great grandmother was a punai.

NOTE.—The punai is a light-green pigeon. Mata Punai (the eye of punai) is one of the most common decorative designs of many Dayak tribes.

23. RETRIBUTION

In the beginning there were mountain-tops and sea between them. Gradually the sea subsided and the land appeared. A man and a woman living on such a mountain-top had a son. One day a typhoon lifted him in the air and carried him off to Java, where he arrived in the house of a rich Javanese. This was long before the Hindu kingdom of Modjopahit. In this house he remained many years, and showed much intelligence and industry in his work, which was to cut wood, fish, look after the poultry, and clean the rooms. It was not necessary to give him orders, for he understood everything at a glance. By and by he became a trader, assisting his patron. Finally he married the rich man's only daughter, and after living happily a long time he remembered his parents, whom he had left in Borneo, desired to visit them, and asked his wife to accompany him.

They went in two ships, and, after sailing a month or more, came to a mountain, for there was no river then. When the ships arrived, prahus came out to ask their errand. "I am looking for my father and mother whom I left long ago," said the owner. They told him that his father was dead, but that his mother still lived, though very old.

The people went and told her that her son had come to see her. She was very poor, for children there were none, and her husband was dead. Wearing old garments, and in a dilapidated prahu, she went out to the ships, where she made known that she wanted to see her anak (child). The sailors informed the captain that his mother was there, and he went to meet her, and behold! an old woman with white hair and soiled, torn clothing. "No!" he said, "she cannot be my mother, who was beautiful and strong." "I am truly your mother," she replied, but he refused to recognise her, and he took a pole (by which the prahus are poled) and drove her off.

She wept and said: "As I am your mother, and have borne you, I wish that your wife, your ships, and all your men may change into stone." The sky became dark, and thunder, lightning, and storm prevailed. The ships, the men, and the implements, everything, changed into stone, which today may be seen in these caves.

NOTE.—In the neighbourhood of Kandangan, a small town northward from Bandjermasin, are two mountains, one called gunong batu laki: the mountain of the stone man, the other gunong batu bini: the mountain of the stone wife. They contain large caves with stalactite formations which resemble human beings, ships, chairs, etc. The natives here visualise a drama enacted in the long gone-by, as related.

The Ex-Sultan of Pasir, a Malay then interned by the government in Bandjermasin, who was present when this story was told to me by a Mohammedan Kahayan, maintained that it is Dayak and said that it is also known in Pasir (on the east coast). Although the fact that the scene is laid in a region at present strongly Malay does not necessarily give a clew to the origin of the tale, still its contents are not such as to favour a Dayak source.



CONCLUSION

In closing this account of my investigations in Borneo it seems appropriate to comment briefly regarding the capabilities and future prospects of the tribes in Dutch Borneo comprised under the popular term Dayaks. We have seen that these natives are still inclined to the revolting habit of taking heads. In their dastardly attacks to accomplish this purpose, though moved by religious fanaticism, they show little courage. On the other hand they exhibit traits of character of which a civilised community might well be proud.

They are honest, trustworthy, and hospitable. In their kampongs a lonely stranger is safe from molestation and a white man travelling with them is far safer than with the Malays. They are able woodcraftsmen, and strikingly artistic, even their firewood being arranged in orderly fashion, pleasing to the eye. Should criticism arise regarding the unrestricted relations permitted in these tribes before marriage, owing to the fact that primitive conditions survive which are disapproved in civilised society, to their credit it must be admitted that conjugal relations are all that could be desired. A Dayak does not strike his wife, as Malays may do, and in business matters he takes her advice. During my travels I never heard of but one instance of infidelity. If such cases occur they are punished in some tribes with extreme severity.

In certain ways the Dayaks show more aptitude than either Malays or Javanese. To illustrate—the young men of the latter races whom I employed as "boys" on various occasions, and the Javanese soldiers who accompanied me, were satisfactory on the whole, but when several work together, each one is afraid he will do more than his share. Neither of them can tie knots that are at once firm and readily undone, nor are they able to drive a nail properly, put in screws, or rope a box, although no doubt in time they could learn; but the Dayaks are uniformly handy at such work. A well-known characteristic of the "inlander," which he possesses in common with some classes in other races, is that if he receives his due, no more and no less, he accepts the payment without question, but if a gratuity is added he will invariably ask for more. The Dayaks are much easier to deal with in that regard and more businesslike.

Needless to state neither Javanese nor Malays are stupid. They learn quickly to do efficient routine work in office or shop, but when something new demands attention they are at a loss and appear awkward. Their intelligence, especially as regards the Javanese, is sometimes beyond the ordinary. Dr. J.C. Koningsberger, who at the time was director of the Botanic Garden at Buitenzorg, Java, told me that an "inlander" once applied to him for a position. He was able to read a little, but the doctor said: "I cannot employ you because you cannot write." A week later he returned and demonstrated that he had mastered the obstacle, having been taught by a friend in the evenings by lamplight. When clever, the Javanese are very clever.

The different tribes of Dayaks known to me are also quick of perception, intelligent, and, though varying in mental ability, some of them, as the Kahayans and the Duhoi, undoubtedly are capable of considerable attainment if given the opportunity. The Dutch missionary in Kasungan told me of a sixteen-year-old youth, a Duhoi, who was very ambitious to learn to read. Although he did not know the letters to start with, the missionary assured me that in two hours he was able to read short sentences.

It was always a pleasure to meet the unsophisticated Dayaks, and on leaving them I invariably felt a desire to return some day. What the future has in store for them is not difficult to predict, as the type is less persistent than the other with which it has to compete in this great island domain. Ultimately these natives, who on the whole are attractive, will be absorbed by the Malays; the latter, being naturally of roving disposition, travel much among the Dayaks, marry their women, and acquire their lands. The Malay trader takes his prahus incredibly far up the rivers. No place is so remote that beads, mirrors, cotton cloth, bright bandannas, sarongs for women, "made in Germany," etc., do not reach the aborigines, often giving them a Malay exterior, however primitive they may be in reality. The trader often remains away a year, marries a woman whom he brings back, and the children become Malays. In its assumed superiority the encroaching race is not unlike the common run of Mexicans who insidiously use the confiding Indians to advance their own interests. As Mohammedans, the aggressors feel contempt for the pork-eating natives, many of whom gradually give up this habit to attain what they consider a higher social status, at the same time adopting a new way of living, and eventually disappear.

In this manner a change is slowly but surely being wrought in the Dayaks, who regard the Malays as superior and are influenced accordingly; but the influence is not beneficial. Malays have been known to incite them to head-hunting, using them as tools for their own ends, and when entering upon one of their frequent revolutions always manage to enlist the support of Dayaks whom they have deceived by promises. The late comers have already occupied most of the main courses of the great rivers, and are constantly pressing the rightful owners back into the interior.

The Dutch officials, be it said to their credit, are helping the latter against the intruders, and at times the government has limited the activities of the Malays on some rivers. But it is difficult, and apparently impossible, to stop a process of absorption that began centuries ago. The ultimate extinction of the Dayak is inevitable because the Malay is not only stronger, but has the additional advantage of being more prolific.



SUPPLEMENTARY NOTES TO THE TRIBES IN DUTCH BORNEO VISITED BY THE AUTHOR

KAYANS

The Kayans of Dutch Borneo are not numerous. Outside of Long Blu on the Mahakam they are found chiefly on the Kayan River in the large district of the northeast called Bulungan. They occupy the lower course, reaching not quite to Long Pangian, though having settlements there. Three subtribes are known to exist here, Oma-Gaai, Oma-Laran, and Oma-Hiban. The first named, also called Segai, live in Kaburau, Bruen, and Long Pangian. They appear somewhat different from the rest in language, and they abstain from rusa (deer) as food, while the others eat it. They file off ten teeth in the upper front jaw. At the headwaters of the Kayan River in Apo Kayan lives a subtribe, Oma-Lakan, said to number about 400; these do not file the front teeth. In Chapter IX is described a recent head-hunting raid by the Kenyahs on these Kayans.

KENYAHS

The Kenyahs are found only within the Bulungan district on the Kayan River. They are settled principally at the headwaters in Apo Kayan and at the sources of a northern tributary, the Bahau, in Podjungan. In these two regions it is estimated that they number altogether about 25,000. Down the river they have a few kampongs below Long Pangian, in the same vicinity; west of it are a few more, as mentioned in the description of my journey. On attempting to ascend the river further one would soon reach a vast extent of country entirely uninhabited except around the headwaters. The Bahau, too, is inhabited only at its source, and both rivers pass through wild, picturesque regions.

On that portion of the Kayan called Brem-Brem the river presents a formidable array of kihams which defeated the government's attempt to establish communication between Apo Kayan and the debouchure of the river. This was desirable for the sake of provisioning the garrison. An officer of the Dutch army in Borneo told me that from military reports and the testimony of Kenyahs he estimated that the Brem-Brem is a continuous stretch of kihams for thirty kilometres. The Kenyahs had told him that they walked two days and he thought that for four kilometres the river ran underground. These difficult conditions compel the Kenyahs to take another route in their travels to Tandjong Selor, marching over the watershed to the Bahau River, where they make new prahus and then continue the journey.

I give a list of subtribes with reserve:

Oma-Bakkah, Oma-Lisan, Oma-Kulit, Oma-Lim, Oma-Puah, Oma-Yalan, Oma-Tokkung, Oma-Bakkung, Oma-Bam, Oma-Lung, Oma-Badang, Lepo-Tep, Lepo-To, Lepo-Maot, Lepo-K Anda Ph, Lepo-K Ang Lung, Lepo-K Oma-Lasang. Most of the Lepo are on the Bahau. My informant, who had travelled in the interior, said there was little difference in the languages of these subtribes.

The Kenyahs, a few Kayans, and the Katingans mutilate the membrum virile by transpiercing the glans and the urethra, and a piece of brass wire is inserted. A Kenyah tribe (Oma-Badang) in Podjungan, makes two perforations so directed that the wires are crossed.

The kapala of the Penihing kampong Long Kai, on the Mahakam, told me that Kayan and Kenyah are the same people. He probably knew the Kayans only by personal experience, but his opinion is curious in view of the fact that the two tribes have been bracketed by Dr. A.C. Haddon and Dr. J.H.F. Kohlbrugge.

MURUNGS

(Notes from kampong Tumbang Marowei, on the Laong, a tributary to the Barito River, in Central Borneo)

At the time of childbirth two to four women and one blian attend the prospective mother, who assumes a recumbent position with the upper portion of the body slightly raised. The blian blows upon a cupful of water which the woman drinks in order to make delivery easy. The umbilical cord is cut with a knife or a sharp piece of ironwood, and the afterbirth is buried. Death in labor is not unknown, and twins are born occasionally. The mother is confined for a week, and she is forbidden to eat pork, eggs, new rice, cocoanut oil, or any acid substance. She may partake of ordinary rice, lombok (red pepper), as well as sugar, and all kinds of fruit except bananas. She bathes three times a day, as is her usual custom. In one week, as soon as the navel is healed, two or three fowls are killed, or a pig, and a small feast is held at which rice brandy is served. The child is suckled for one year.

No name is given the infant until it can eat rice, which is about five months after birth. At the age of six years, or when it begins to take part in the work of the paddi fields, fishing, etc., the name is changed. In both cases the father gives the name. The kapala, my informant, changed his name a third time about ten years previously, when he entered the service of the government. Names are altered for the purpose of misleading evil spirits.

Children were few here, one reason being that abortion is a common practice, as is instanced in the case of the kapala's wife who prided herself on her success in this regard on ten occasions. Massage as well as abortifacient herbs are employed for the purpose. The root of a plant in general use is soaked in water before administering. I was also shown a vine which was about two centimetres in diameter and was told that if a portion of this was cut off and the end inserted into a pint bottle the vine would yield sufficient juice to fill it in a night. In case children are not wanted both husband and wife drink of this liquid after the morning meal, and both abstain from water for the remainder of the day. It is believed that afterward it would be possible for the man to have offspring only by marrying a new wife. There are also several specifics to prevent conception, but none for producing fertility. The kapala gave as reasons for this practice scarcity of food and woman's fear of dying. Both seem incongruous to fact and primitive ideas, and perhaps his view would better be accepted only as an indication of his ignorance in the matter. The young people are taught to dance by the blian before they are married, and take lessons for a year or two.

The Murung blian possesses three small wooden statues of human beings which he employs in recovering brua (souls) and bringing them back to persons who are ill, thus making them well. These images are called jurong, two being males, the other female, and carrying a child on its back. While performing his rites over either sex the blian holds the female jurong in his right hand, the other two being inserted under his girdle, one in front, the other at the back, to protect him against his enemies. In the case of a child being ill its brua is brought back by means of the infant carved on the back of the effigy. Undoubtedly the images are similar in character to the kapatongs I have described as occupying an important place in the lives of the Duhoi (Ot-Danum), the Katingan, and other tribes of Southwestern Borneo.

PENYAHBONGS

(Notes from the Upper Busang River, Central Borneo)

The Dutch officials give this tribe the name of Punan-Penyahbongs; the Malays call them Punans, seldom Penyahbongs. The Saputans, a neighbouring tribe, told me that the Penyahbongs and the Punans make themselves mutually understood. Whether they really are Punans or have been called so because of their recent nomadic habits is difficult to determine. However, since they declare themselves to be Punans, in view of all related circumstances it is safe to conclude that they are allied to that great nomadic tribe.

According to the Penihing chief in Long Kai the name Penyahbong was applied formerly not only to the people, but also to the mountain range in which they were living, the Mller mountains, around the headwaters of the Kapuas River in the Western Division. The western sides of the Mller mountains seem to have been their headquarters, and most of them still live west of the mountains. To one of the tributaries of this river the tribe owes the name by which they are known among Punans, Saputans, and Bukats, who call the Penyahbongs simply Kreho.

They are not numerous and so far as my information goes they are limited to a few hundred. Gompul, the most reliable of my Malays in that region, and one of the first to arrive in those parts, told me that his mother had been captured by the Penyahbongs and kept by them for thirty-five years, until her death. According to his estimate there were over two hundred of them in the Mller mountains, and they had killed many Malays, taking their heads. Three chiefs were famous for being very tall.

Fishing with tuba is known to them, also to the nomadic Punans and Bukats, Saputans, and Penihings. The Penyahbongs believe they were placed in this world by an antoh. Omens are taken from nine birds and from dreams. When a house is finished there are two or three hours' dancing in the night by men and women, one man playing the sapi (native guitar).

The child is born outside of the house. One or two women stand by to take it, wrapped in cloth, into the dwelling, where for three days it remains unbathed. Although death at childbirth is known to occur, usually within fifteen minutes the mother rises and repairs to the house. The umbilical cord is cut with a sharp bamboo and the afterbirth is not taken care of, dogs generally being permitted to eat it. When the child can walk the father and mother give it a name. No abortion is practised, there are no puberty ceremonies, and sexual intercourse is not practised during menstruation.

SAPUTANS

(Notes from the Kasao River, a tributary to the Upper Mahakam)

The name Saputan is derived from the word sahput, sumpitan (the blow-pipe), and probably means, "those who have sumpitan." In the upper part of the Kasao River is a big back current called Saputan and the people who originally lived at the headwaters have the same name as the current. At first they were roaming in the mountains, though not conflicting with the Penyahbongs, and later settled in four kampongs which, beginning with the uppermost, at the time of my visit were: 1. Pomosing (mouse) at a tributary of the same name. 2. Data Long (land of durian). 3. Ong Sangi (ong = river). 4. Nomorunge (a common, small, black and white bird) on a tributary of the same name; with hardly a hundred full-grown persons, this is the largest. Formerly the office of the chief, tjpi, was hereditary. When he became old he was succeeded by his son.

The woman bears her child in the house, surrounded by women, her husband, and another man. She assumes a lying position and is helped by being frequently lifted up, and by stroking. The abdomen is rubbed with a certain medicinal herb, first having been heated over the fire, to facilitate the expulsion of the afterbirth, which later is hung in a tree. Having tied a vine round the umbilical cord near the abdomen they cut the cord with a sharp piece of bamboo. The assisting women wash the baby as well as the mother.

For two days after childbirth she does no work, and for some time she must not eat the fat of pig or fish. In case of twins being born, they are welcome if the sex is the same, but if one is male and the other female, one is given away, the father exercising his preference. Two months after birth a name is given by the father. Should the mother die, no other woman willingly suckles the child unless the father has a daughter who can do it. However, by paying from one to three gongs a woman may be induced to undertake the duty.

ORANG BAHAU

(On the Mahakam River)

Bahau is the name of a river in Apo Kayan, where the tribes of the Mahakam River lived before they migrated to their present habitations, a hundred and fifty to two hundred years ago. The Penihings, Kayans, Oma-Sulings, and Long-Glats speak of themselves as Orang Bahau, as also do the Saputans, though probably they did not originally come from Apo Kayan. According to these Dayaks the designation as used by the Malays signifies people who wear only chavat (loin cloth), and the Punans and Ibans are said to be included under the same term.

PUNANS AND BUKATS

(Notes from kampong Long Kai on the Mahakam River)

The formidable king cobra (naia bungarus) is feared by the Punans, who have no remedy for the bite of this or any other venomous snake. The Bukats are said to know a cure which they share with the Penihings; the bark is scraped from a certain tree and the juice is applied to the wound. Death from lightning is unknown to any of these three tribes.

The Punans apparently do not attribute disease to the adverse influence of an antoh, although their remedy is the same, consisting of singing in the night and removing small stones from the abdomen or other parts that may be affected.

The Bukats whom I met were beautifully tatued. The kapala whom I saw at Long Kai had the mark of a ripe durian on each shoulder in front and an immature one above each nipple. On the lower part of the upper arm was a tatu of an edible root, in Penihing called rayong. Over the back of his right hand, toward the knuckles, he had a zigzag mark representing the excrescences of the durian fruit. In regard to the presence of spirits, number of souls, blians, disease, and its cure, restrictions for pregnant women, the child's cradle—the ideas of the Bukats are identical with those of the Penihings, and possibly are derived from them.

PENIHINGS

(Notes from the Mahakam River)

The Penihings get their supply of ipoh, the poison for the sumpitan darts, from Punans who live at the sources of the rivers of the Western Division. According to native report the trees which furnish the juice do not grow along the Mahakam and the nearest country where they are found is to the south of Tamalo. As is the case with the Punans and Bukats, cutting the teeth is optional.

Restrictions imposed during pregnancy do not differ from those of other tribes described. At childbirth no man is permitted to be present. For three days the mother eats boiled rice, red pepper, and barks of certain trees, and she may work on the third day. Twins are known to occur. As soon as the navel is healed a name is given to the child. Both Penihing and Saputan, if asked, are allowed to give their own names. Marriages are contracted while the woman is still a child. There are no marriage ceremonies and divorces are easily obtained. If a married woman is at fault with another man the two must pay the injured husband one gong, as well as one gong for each child. In case the husband is at fault, the same payment is exacted by the injured wife.

The Penihings have a game called ot-tjin which I also observed in other Bornean tribes, and which to some extent is practised by the Malays. This game, generally known among scientific men by the name mancala, is of the widest distribution. Every country that the Arabs have touched has it, and it is found practically in every African tribe. It is very common in the coffee houses of Jerusalem and Damascus. A comprehensive account of the game mancala is given by Mr. Stewart Culin, the eminent authority on games, in the Report of the U.S. National Museum for 1894, pages 595-607.

With the Penihings the complete name is aw-li on-nam ot-tjin, meaning: playon-nam fish. An essential of the game is an oblong block of heavy wood which on its upper surface is provided with two rows of shallow holes, ten in each row, also a larger one at each end. The implement is called tu-tung ot-tjin, as is also both of the large single holes at the ends. There are two players who sit opposite each other, each controlling ten holes. The stake may be ten or twenty wristlets, or perhaps a fowl, or the black rings that are tied about the upper part of the calf of the leg, but not money, because usually there is none about. The game is played in the evenings.

Two, three, four, or five stones of a small fruit may be put in each hole; I noticed they generally had three; pebbles may be used instead. Let us suppose two have been placed in each hole; the first player takes up two from any hole on his side. He then deposits one in the hole next following. Thus we have three in each of these two holes. He takes all three from the last hole and deposits one in each of the next three holes; from the last hole he again takes all three, depositing one in each of the next three holes. His endeavour is to get two stones in a hole and thus make a "fish." He proceeds until he reaches an empty hole, when a situation has arisen which is called gok—that is to say, he must stop, leaving his stone there.

His adversary now begins on his side wherever he likes, proceeding in the same way, from right to left, until he reaches an empty hole, which makes him gok, and he has to stop.



To bring together two stones in one hole makes a "fish," but if three stones were originally placed in each hole, then three make a "fish"; if four were originally placed, then four make a "fish," etc., up to five. The player deposits the "fish" he gains to the right in the single hole at the end.

The two men proceed alternately in this manner, trying to make "fish" (ra ot-tjin). The player is stopped in his quest by an empty hole; there he deposits his last stone and his adversary begins. During the process of taking up and laying down the stones no hole is omitted; in some of them the stones will accumulate. On the occasion of the game described I saw two with eight in them.

When one of the players has no stones left in his holes he has lost. If stones are left on either side, but not enough to proceed, then there is an impasse, and the game must be played over again.

OMA-SULINGS

(On the Mahakam River)

To marry the daughter of a noble the man must pay her father twenty to thirty gongs (each costing twenty to forty florins). The price of the daughter of a pangawa is from one to three gongs, and to obtain a wife from the family of a pangin costs a parang, a knife, or some beads. Women assist at childbirth, which takes place within the room, near the door, but generally no blian is present.

When a girl has her first menstruation a hen or a pig is killed, and in the evening the blood thus obtained is applied to the inside of a folded leaf which the blian wafts down her arms—"throwing away illness," the meat of the sacrifice being eaten as usual. The same treatment is bestowed upon any one who desires good health.

As many infants die, it is the custom to wait eight or ten days after birth before naming a child, when a similar sacrifice is made, and a leaf prepared in like manner is passed down the arms of the infant by the blian. In selecting a name he resorts to an omen, cutting two pieces of a banana leaf into the shape of smaller leaves. According to the way these fall to the ground the matter is decided. If after two trials the same result is obtained the proposed name is considered appropriate. Also on the occasion of marriage, a similar sacrifice and the same curative practice are used.

When couples tire of each other they do not quarrel. The husband seeks another wife and she another husband, the children remaining with the mother. The sacred numbers of the Oma-Sulings are four, eight, and sixteen. Contact with a woman's garment is believed to make a man weak, therefore is avoided.

The interpretation of designs in basketwork, etc., is identical with the Oma-Sulings and the Penihings, though the women of the last-named tribe are better informed on the subject.

The antoh usually recognised by the name nagah, is called aso (dog) lidjau by the Oma-Sulings and Long-Glats, while among the Penihings and Punans it is known as tjingiru, but nagah is the name used also in Southern Borneo, where I frequently noticed it in designs. On the Mahakam few are the Oma-Suling and Long-Glat houses which are not decorated with an artistic representation of this antoh. Among the Penihings in Long Tjehan I never saw a sword hilt carved with any other motif. On the knife-handle it is also very popular.

There are three modes of disposing of the dead: by burying in the ground a metre deep; by depositing the coffin in a cave, or by making a house, called bila, inside of which the coffin is placed. A raja is disposed of according to either the second or third method, but the ordinary people of the kampong are placed in the ground.

LONG-GLATS

(Notes from Long Tujo, Mahakam River)

Before they emigrated from Apo Kayan the name of the Long-Glats was Hu-van-ke-raw. Attached to Long Tujo is a small kampong occupied by the Oma-Tapi, who speak a different language, and almost opposite, scarcely a kilometre down the river, is another inhabited by the Oma-Lokvi, who speak a dialect other than Long-Glat. Not far west of here is a kampong, Nahamerang, where the Bato-Pola live, said to be Kayan. The Long-Glats appear to be powerful, but their measurements are very irregular. They seem darker in colour than the other Bahau people, most of them showing twenty-six on the von Luschan colour scale.

Pregnant women and their husbands are subject to restrictions similar to those already described in regard to other tribes. In addition may be mentioned that they must not eat two bananas that have grown together, nor sugar-cane which the wind has blown to the ground, nor rice if it has boiled over the kettle, nor fish which in being caught has fallen to the ground or in the boat. The afterbirth drops through the floor and is eaten by dogs or pigs. The still-born child is wrapped in a mat and placed in a hollow tree. The mother may work in five days. Two to four weeks elapse before the child is named by the blian and this ceremony is accompanied by the sacrifice of a pig. In cases of divorce the children may follow either parent according to agreement.

The coffin is a log hollowed out, and provided with a cover. At one end is carved the head of Panli, an antoh, and at the other his tail. Many vestments are put on the corpse, and for a man a parang is placed by his side within the coffin. The house is then made and the coffin placed inside.

DUHOI (Ot-Danums)

(Notes from the Samba River, Southwestern Borneo)

The new-born child is washed with water of that which is brought to the mother, and the afterbirth is thrown into the river. Most of the women, after bearing a child in the morning, walk about in the afternoon, though some have to wait a few days. Their food for some time is rice and fish, abstaining from salt, lombok (red pepper), fat, acid, and bitter food, also meat.

Seven days after birth the child is taken to the river to be bathed. On its return blood from a fowl or, if people are well to do, from a pig that has been sacrificed, is smeared on its forehead and chest, and a name is given. The presence of the blian not being required, the parents give the name, which is taken from a plant, tree, flower, animal, or fish. A wristlet is placed around each wrist and the name is not changed later in life. There are no puberty nor menstruation ceremonies. No sexual intercourse is permissible while a woman is pregnant, nor during menstruation, nor during the first three months after childbirth. Cousins may marry.

Evidence of polyandry is found among the Duhoi. Eight years previous to my visit on the river Braui lived for six years a woman blian about thirty years old, who had three young husbands. She practised her profession and the husbands gathered rattan and rubber. She was known to have had thirty-three husbands, keeping a man a couple of weeks, or as many months, then taking others. She had no children.

A design representing the flying prahu, described in Chapter XXXI, is also occasionally seen in Kahayan mats, the idea being that it may be of assistance to some beneficent antoh. In this connection it is of interest to note how the Kahayans use the flying prahu as a feature of the great tiwah festival. Drawings of the craft are made in colours on boards which are placed in the house of ceremonies, and are intended to serve as a conveyance for the liao. Such drawings are also presented to the good antoh, Sangiang, as a reward for his assistance in making the feast successful, thus enabling him to fly home.

UPPER AND LOWER KATINGANS

(Southwestern Borneo)

Of the Dayaks living about the headwaters of the Katingan River Controleur Michielsen, in his report quoted before, says: "I cannot omit here to mention that the Dayaks of these regions in language and habits show the closest agreement with the Alfurs in Central Celebes, whom I visited in 1869, and that most of the words of the Alfur language (which I at once understood because it resembles the low Java language) also here in the Dayak language were observed by me. This circumstance affords convincing testimony in favour of the early existence of a Polynesian language stock and for a common origin of the oldest inhabitants of the archipelago."

There appears to be much similarity in regulations regarding marriage, birth, death, and other adats as observed by the Katingans, Duhoi, and Mehalats. The latter, who live on the Senamang, a tributary to the Katingan River near its headwater, may be a Duhoi subtribe, but very little is known about them; the custom of drinking tuak from human skulls is credited to them, and they are looked upon with contempt by the Katingans for eating dogs.

With the Katingans it is the custom for the blian to deposit in a cup containing uncooked rice the objects withdrawn from a patient. Having danced and spoken to the cereal he throws it away and with it the articles, the rice advising the antoh that the small stones, or whatever was eliminated, which he placed in the patient, are now returned to him.

These Katingans begin their year in June and July, when they cut the jungle in order to make ladangs, months being designated by numbers. At the beginning of the year all the families sacrifice fowls, eat the meat, and give the blood to antoh in accordance with their custom. After the harvest there is a similar function at which the same kind of dancing is performed as at the tiwah feast. On both occasions a game is engaged in which also is found among the Bahau and other tribes, wherein a woman jumps dexterously between heavy pestles that, held horizontally, are lifted up and brought down in rapid succession. Three months later—at the end of the year—another festival occurs.

The Katingan calendar may be rendered thus:

1. Cutting the jungle, June and July....... during 2 months

2. Drying the trees and burning them....... during 1 month

3. Planting paddi.......................... during 2 months

4. New paddi............................... in 3 months

5. Harvesting.............................. during 1 or 2 months

6. Waiting................................. during 3 months

In order to ascertain the auspicious date for planting paddi these Dayaks employ an astronomical device founded on the obvious fact that in their country there comes a period when a rod placed in an upright position casts no shadow. That is the time for planting. In addition to this method of determination they consult a constellation of three stars which "rise" in the east and "set" in the west during half a year, and are invisible during the following six months. When the three stars appear perpendicularly above the rod in the early morning, before sunrise, then the time to plant is at hand; when they are in the zenith in the late afternoon before sunset, the season for making ladang has come.

For these observations, however, a single rod is not used, but an arrangement of rods called togallan, seven in number, which are planted in the ground, the middle one upright, the rest diverging on either side like a fan. Beginning on the left side, six months are indicated, but the togallan does not remain standing more than three; in fact as soon as the planting is finished it is removed. Although the most propitious time is when the sun is at zenith, it is also considered favourable for half the distance from the middle rod toward 3 and toward 5. If paddi is planted in the second month the crop will be injured; if in the fifth month, the plant will be damaged.



Formerly heavy spears made of ironwood were employed not only as weapons, but for agricultural purposes as well, both when making the holes into which the seed grains are dropped and as material in erecting the astronomical device. Each of the seven rods is called ton-dang, as is the pointed stick with which at present the ground is prepared for planting paddi.

MISCELLANEOUS

With the Kenyahs and many other tribes it is the custom to give boiled rice that has stood overnight to the dogs, pigs, and hens; it is not considered fit for human food.

Regarding the number of souls: The Murung says that each person has seven souls, called brua, six being distributed as follows: one at the top of the head, one in each eye and knee, and one in the navel. The Duhoi (Ot-Danum) has also seven brua, one at the top of the head and one in each eye, knee, and wrist.

Other tribes speak of three souls. The Kenyahs, according to Dr. J.M. Elshout, have only one brua, located at times in the head, at times in the heart; and the tiger-cat and the orang-utan have stronger brua than man. The Katingans likewise recognise but one, called liao in life, and after death. They also give the same name to the soul of an animal, but the more common usage in the tribes is to call the ghost liao, by the Malays named njava.

In regard to the practice of incision, which is used in Southwest Borneo, Chapter XXXV, I am able to furnish some details gathered in Sampit from three Dayaks who had been operated upon. A cut is made in the praeputium lengthwise with a knife (further east a sharpened bamboo is used), a piece of iron wood being used as a support, and the operation which in Katingan is called hablak is performed by the father of the father's brother when the boy is coming of age. Before the event he must go into the river up to his navel seven days in succession, morning, midday, and evening, and stand in the water for an hour. All boys must undergo the operation, which is not sanguinary, the leaves of a tree called mentawa being applied to the wound. They could give no reason why they follow this practice any more than the ordinary Dayak can explain the purpose of tatuing.

With the Kayans, and, indeed, all the tribes I met in Dutch Borneo, it is the custom to urinate in a sitting position.

To the observer it is strikingly evident that the mammae of both Dayak and Malay women retain firmness and shape much longer than is the case with white women.



A SHORT GLOSSARY

adat, precept, regulation, religious observance. antoh, spirit, good or evil. atap, a shelter, consisting of a mat resting on upright saplings, often erected in the boats on long journeys.

babi, pig. badak, rhinoceros. balei, a general name for a house of worship. barang, goods, things, belongings. blanga, large, valuable jar, usually of Chinese manufacture. blian, priest-doctor. bom, custom-house. brua, soul.

chavat, loin-cloth. company (the), the government. cranyang, basket.

damar, resin.

gutshi, large jar.

inlander, native. ipoh, poison for the dart of the blowpipe, also the tree from which it is secured (the upas tree).

kali, river. kampong, native village. kapala, chief (= pumbakal). kidyang, a small kind of deer. kiham, rapids. kuala, mouth of a river.

ladang, paddi field. laki, man, male. lombok, red pepper.

mandau, Dayak short sword (= parang). mandur, overseer.

nagah, fabulous animal, the apparition of a spirit.

onder, native subdistrict chief. orang, man.

paddi, rice. parang, Dayak short sword (= mandau). pasang-grahan, public lodging-house. pisau, small knife. plandok, mouse-deer (tragulus). prahu, native boat. pumbakal, chief (= kapala).

raja, a native chief, or noble. raja besar, big raja. ringit, the Dutch coin of f. 2.50. rupia, florin, guilder. rusa, deer.

sambir, mat made from palm leaves. sarong, a cloth wound around the loins. sayur, vegetable stew. sumpitan, blowpipe.

takut, timid. ticcar, mat made from rattan. tin, five-gallon tin can. tingang, great hornbill. tingeling, scaly ant-eater. tuak, native rice brandy. tuan, master, lord. tuan besar, great master or lord. tuba, root used for poisoning the water for fishing purposes.

utan, jungle, woods.

wah-wah, gibbon, a long-armed monkey. wang, coin, money.



INDEX

Aaton Kohang (antoh), tale of

Acidosis, cure of

Ado, harvest festival at

Adventures in Pursuit of Magic, folk-tale

Agility, of natives

Agriculture, vast possibilities for

Ah Sewey, photographer

Airplane, foreshadowed in folk-tale

Ajo River, the

Akieh, Doctor Tjon

Alcohol, from rice and from sugar-cane

Alfurs of Central Celebes, resemblance of Katingans to

Amban Klesau, boatman

Amenaran, folk-tale about

Amon Amang, the fatherless boy

Aneitjing, legend of

Angkipi

Animals, of Borneo; of the jungle; of Central Borneo; laughing at, feared by Long-Glats; Mrs. Meyer's collection of; Dayak belief concerning souls of. See also Blood of sacrificed animals

Annandale, Doctor N.

Ant-eater, the scaly; supposed to bring good luck

Anthracite coal

Antimony

Antiquities, Hindu

Antoh Who Married a Saputan, The, folktale

Antohs (good and evil spirits), various designations for; shape usually assumed by; kinds of; haunts of; sacrifices to attract good; attracted by music and dancing; the nagah; the sangiang; three birds that call; disease caused by evil; at ear-piercing operation; singing to attract; food offered to; evil, ejected by singing; represented on kapatongs; flying prahu presented to; sacrifice to, at rice-planting; at harvest feast; at funeral feast; guarding the dead; in crocodiles; in trees; representation of, on the sapundo; evil; placed in the world by, belief of natives; the nagah in decorative designs; names given to nagah by different tribes; drawing of flying prahu presented to; folktales about

Ants, in the jungle; a raid by; along Busang River

Apes

Apo Kayan trading expedition from; the garrison in; head-hunting in; relics from; Oma-Sulings from; home of the Long-Glats; Kenyahs of; the Oma-Lakans of

Aptitude, of natives

Arabs, in Borneo; conversion of Java by

Artistic character of natives

Artocarpus integrifoha

Asia: Borneo, Java and Sumatra formerly parts of

Astronomical device for determining best time for rice-planting

Auguries. See Omens.

Australia, sun disregarded by blacks of

Baggage, story of excessive charge for carrying; opening of many pieces of

Bahandang, arrival at

Bahau River, the; inhabited at source only; tribes from

Bahau tribes, the

Bahau-Kenyah tribe

Bakas (hereditary rajas)

Bakkaang River, the

Bakompai, the; characteristics of

Balei, the (house of worship)

Bali

Balik Papan, oil-producing centre

Balok tribe, the

Bamboo, abundance of, in Borneo; sumpitan darts carried in cases made of; food cooked in; uses of split; tent protected by; bandage made from; baskets

Banana, rice wrapped in leaves of; omens taken with leaves

Bandjermasin, population of; founding of; principal town in Dutch Borneo; meaning of the name; the hotel in; climate of; church and museum in; Protestant and Catholic missionaries in; departure for; return to; epidemic of cholera at; final start from; a journey through the country northeast of; the cats and dogs in

Bangkal, natives from; different tribes in; the Tamoans of; epidemic of cholera at

Banglan, fight of, with crocodile

Bangsul, boatman

Banquet, given by controleur at Sampit

Baren, Controleur, heads presented to

Barito River, the; the journey up; rapids of

Basap tribe, the

Baskets, bamboo, designs on

Batavia, arrival at; departure from; return to; Hindu statues presented to museum at

Bathing, in the tropics; frequent, of natives; a visit from native women at time for

Batokelau

Bato-Pola tribe, the

Bats, in the jungle; in caves of Kong Beng

Batu Boa

Bayumbong

Beads, necklaces of; cradle decorated with; valuable old

Bear; as food; strange animal resembling; gall of, used as medicine

Beards, on natives

Bees

Belimbing, village of

Berg, Dr. Afred

Berger, Mr., experience of, with ironwood floors

Beri-beri; green peas used to counteract; polished rice as cause of; curing of crew of Kronprinz Wilhelm stricken with; epidemic of, at Sembulo; in prison at Sampit

Beringan, the pasang grahan at; elevation at

Betel, chewing of; betel box on kapatongs

Biha, the Murungs at

Birds, of Borneo; kept in houses; caught in snares; worship of; antoh called and fed by; seen along Busang River; argus pheasant; hornbills; omen; the punai; white-tail pheasant; the raja; snake; the teong; Mrs. Meyer's collection of; folktales about

Blacksmiths, Dayaks, skilful; art of, dying out among Saputans

Blangas, valuable old

Blarey, Penihing chief

Blatei River, the

Blians (priest-doctors), male and female; possessed by good antohs; constant occupation of; shield of; dress of Murung; dance of; among the Penyahbongs; Saputan belief in; at great triennial festival; rice-throwing by; march of; funeral of; methods practised by, for cure of disease; singing of; juggling of; the usual remuneration of; wooden statues used by Murung

Blood of sacrificed animals, smeared on principals of any feast or ceremony; on kapatongs; on stones; at marriage ceremony; at rice-planting; at harvest feast

Blow-pipe. See Sumpitan

Blu River, the

Boat, native keelless. See also Prahu.

Boatmen: the Dayak; meal of the Dayak; Amban Klesau; wages of; dismissal of Malay; Longko; refusal of, to continue journey; Djobing; party sent to Tamalo to hire; the Penyahbong; illness of; a strike among; unexpected addition to crew of; inefficient; wearied by carrying goods to top of ridge; more men procured by Saputan chief; easily obtained on the Mahakam; plan of, to receive double wages; the meal of the Malay; on the Samba at night; shout of, resembling college yell; difficulties with Malay coolies

Boh River, the

Bone, engraved

Boots, London Alpine

Borneo, the second largest island; formerly a part of Asia; climatic conditions of; mountains of; river system of; rain in; dry season in; useful trees of; fruits of; animal life of; mineral resources of; population of; early history of; colonised by Hindu Javanese; the Malays in; European occupation of; geographical features of; native tribes of; original inhabitants of, unknown; along the east coast of; strong drink seldom abused by natives of; trade in; stormy weather along coast of; plan of expedition through Central; preparation for journey through Central; distance covered on journey through Central

Boro Budur, Buddhist monument, II

Borro, the cocoanut monkey, folk-tale of

Botanical gardens at Buitenzorg

Boys, Kenyah

Bracelets, brass and silver; gold; used in blian's dance

Branak, the Antoh, folk-tale

Brandy: rice; from sugar-cane; drunk from skulls; at marriage ceremony; at rice-planting and harvesting; at funeral feast; Tamoan method of making

Brani River, the

Braui River, the

Breast-plates

Brem-Brem River, the, rapids of

British, in Borneo

British India

Brooke, James, made Raja of Sarawak; exploring expedition of

Brouers, B.

Brua. See Souls

Bruen, the Kayans in

Brunei, founded by Hindu Javanese; Pigafetta's expedition to

Buceros rhinoceros

Buddha, statues of, and scenes from life of, in the Boro Budur; statue in temple of Mundut; in caves of Kong Beng

Buddhism, former main seat of, in Java, II; of first settlers in Borneo

Buffaloes, water

Bugis, the, absorbed by Malays; weaving of

Buitenzorg, botanical gardens at; Governor-General's palace at; a visit to the Governor-General at

Bukats, the, settlements of, in Upper Mahakam region; customs of; food of; original home of; strictly monogamous; punishment for matrimonial unfaithfulness by; women of; sumpitans and mats made by; customs regarding childbirth; tuba-fishing practised by; beautiful tatuing of; cure for snake-bite known to; death from lightning unknown to; beliefs identical with those of Penihings; experts in use of sumpitan; head-hunting raid by

Bukit mountain ridge, the

Bukits, the, at Angkipi; primitive character of; physical characteristics of; customs of; teeth filed by; weapon of; sleeping-mat of; yielding to Malay influence; nomadic people; the Ulu-Ots

Bulau River, the

Bulungan, the Sultan of; size and population of; Kayans and Kenyahs of

Bulungan River, the

Bumirata, rubber plantation near

Bundang, tiwah feast at

Buntok

Buntut Mangkikit

Burial cave of the Penihings

Busang River, the; the journey up; rapids of; delightful landscape on west side of; the watershed of; rapid rise of; animals and birds seen along; fish in; insects seen along; the orchids on; superb scenery on; elevation of watershed of; data from, concerning Penyahbongs

Busang tribe, the

Businesslike character of natives

Cajuput oil

Calendar, the Katingan

Camping-houses, for travellers. See Pasang grahan

Canal, to Martapura

Candelabrum, stand resembling

Cannibals

Canyon, trip through a

Caps, rattan

Carriers, the

Carvings, on house at Data Lingei; in a Long-Glat's house; on casket; on kapatongs; on flying prahu

Casket, a carved. See also Coffin

Cassava

Cat, wild; tame kitten of; short-tailed

Cattle, wild

Caves, containing Hindu antiquities; near Kandangan; cave of Kimanis

Celebes, climate of North; Alfurs of Central

Cemetery, at Sembulo; at Tevang Karangan

Centipedes, appearance of, an omen; met by head-hunting party; in caves of Kong Beng

Cereals, removal of husks of

Chairs

Chalk cliff

Characteristics of natives

Chavat (loin-cloth)

Chiefs, tall Penyahbong

Childbirth, restrictions preceding; methods employed to prevent; Bukat customs regarding; Duhoi customs regarding; Long-Glat customs; Murung; Oma-Suling; Penihing; Penyahbong; Punan; Saputan

Children, Malay at Samarinda; flogging of; few among Dayaks; many among Malays; a Kenyah child's funeral; of the Kenyahs; ornaments worn by; provisions shared with; Dutch, on steamer; light colour of native; born blind; marriage of; of the Penyahbongs; of the Sapucans; number of, in family; at great triennial feast; native games for; protected from sun; of the Long-Glats and Oma-Sulings; bathing of infant; Katingan; restrictions preceding birth of; naming of; custom of changing name of; at Kuala Kapuas; still-born

Chinese, in Singapore; number of, in Borneo; early knowledge of Borneo had by; important element in development of Borneo; trade principally in hands of; at Sampit

Chion-in, temple of

Cholera; cure of

Chonggat, taxidermist

Christmas day in the jungle; Christmas eve

Cicadas

Cigar-cases, made from rattan

Cigarettes

Classes, social, among native tribes

Cleanliness of natives

Clearing, a, in the jungle

Climate

Climbing trees, native methods of

Clocks, in Malay's house

Coal; along Barito River

Coaling of steamers in Japanese harbours

Cobra, a king; remedy for bite of

Cocks, annoyance caused by crowing of

Cocoanuts; plantations of; natives killed by falling

Coffin, making the; duplicate made of carved; Katingan name for; for second funeral; of the Long-Glats

Coins, used as ornaments

Collections, ethnographic, specimens added to

Colombo

Colour, skin; light, in black and brown races; hair

Communal houses

Cooking, in bamboo; by the Penyahbongs

Coolies, employed as paddlers

Cows, at Long Iram; sacrificed at funeral feast

Cradle, adorned with beads; customs regarding the

Crocodile; fight with a; not eaten; on Katingan River; kapala's brother eaten by; killing of; folk-tale about

Crow

Culm, Stewart

Cure of disease by natives

Daily life, of the Penyahbongs; of the Long-Glats

Damar, white

Dance, of the Murungs; of the blians; at the tiwah feast; war-dance; of blians at triennial feast; of the people at triennial feast

Dancing, of the Murungs; to attract good spirits; with masks; of the Duhoi; of the Katingans; at tiwah feast; on completion of Penyahbong house; at harvest festival

Dangei hut, the

Data Laong, village of; meaning of name; folk-lore from

Data Lingei, a one-night camp at

Dayaks, number of, in Borneo; extinction of, by Malays inevitable; safety enjoyed by; derivation of the word; name applied to all natives of Borneo except Malays and nomadic peoples; little drunkenness among; of Bulungan; manners of; few children of; ultimately must die out; food of; social classes among; the Kenyahs, the most capable of; Hindu influence among; physical superiority of; and Malays; characteristics of; customs of

De Weert, steamship

Dead, the, natives' fear of; guarded by kapatongs; guarded by statue of lovers. See also Funeral customs

Debtors, as slaves

Deer, the kidyang; Bornean method of hunting; along Busang River; mouse; fine specimen killed and eaten; cry of, at noon, an omen; folk-tales about; magic fluid possessed by; as food