initial commit of ebook 27801HEADmain

19 files changed, 12598 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/27801-8.txt b/27801-8.txt
new file mode 100644
index 0000000..07ff9c2
--- /dev/null
+++ b/27801-8.txt
@@ -0,0 +1,3822 @@
+The Project Gutenberg EBook of Children of Borneo, by Edwin Herbert Gomes
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Children of Borneo
+
+Author: Edwin Herbert Gomes
+
+Release Date: January 14, 2009 [EBook #27801]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CHILDREN OF BORNEO ***
+
+
+
+
+Produced by A Project Gutenberg volunteer working with
+digital material generously made available by the Internet
+Archive
+
+
+
+
+
+
+
+
+
+CHILDREN OF BORNEO
+
+
+
+
+_Uniform with this Volume_
+
+  CHILDREN OF INDIA
+  By JANET HARVEY KELMAN
+
+  CHILDREN OF CHINA
+  By C. CAMPBELL BROWN
+
+  CHILDREN OF AFRICA
+  By JAMES B. BAIRD
+
+  CHILDREN OF ARABIA
+  By JOHN CAMERON YOUNG
+
+  CHILDREN OF JAMAICA
+  By ISABEL C. MACLEAN
+
+  CHILDREN OF JAPAN
+  By JANET HARVEY KELMAN
+
+  CHILDREN OF EGYPT
+  By L. CROWTHER
+
+  CHILDREN OF CEYLON
+  By THOMAS MOSCROP
+
+  CHILDREN OF PERSIA
+  By MRS NAPIER MALCOLM
+
+
+
+
+[Illustration: DYAK CHILDREN]
+
+
+
+
+  CHILDREN OF BORNEO
+
+
+  BY
+  EDWIN H. GOMES, M.A.
+  AUTHOR OF
+  "SEVENTEEN YEARS AMONG THE SEA DYAKS OF BORNEO"
+
+
+  [Illustration]
+
+
+  WITH EIGHT COLOURED ILLUSTRATIONS
+
+
+  EDINBURGH AND LONDON
+  OLIPHANT, ANDERSON & FERRIER
+
+
+
+
+I gratefully acknowledge the permission readily
+granted by Messrs Seeley & Co. Ltd., to make use of
+much matter that has already been published in my
+book, "Seventeen Years Among the Sea Dyaks of
+Borneo," and I would recommend that book to those
+who wish for more information about Borneo and its
+inhabitants.
+
+EDWIN H. GOMES.
+
+
+TURNBULL AND SPEARS, PRINTERS. EDINBURGH
+
+
+
+
+  To
+  LITTLE PAUL
+
+
+
+
+CONTENTS
+
+
+  CHAP.                                            PAGE
+
+     I. The Island of Borneo--Jungles--The
+          Dyaks--Dyak Life in the Old Day             9
+
+    II. The Coming of the White Rajah--The
+          Missionaries                               13
+
+   III. A Dyak Village House                         18
+
+    IV. Dyak Babies and Children                     23
+
+     V. Manner of Life--Occupation                   28
+
+    VI. Head-Hunting                                 32
+
+   VII. Birds and Beasts in Borneo                   37
+
+  VIII. Some Curious Customs                         41
+
+    IX. Dyak Feasts                                  45
+
+     X. The Witch Doctor                             51
+
+    XI. Some Animal Stories                          56
+
+   XII. Omens and Dreams                             63
+
+  XIII. Marriages and Burials                        68
+
+   XIV. A Dyak Legend                                73
+
+    XV. Dyak Beliefs and Superstitions               87
+
+   XVI. Conclusion                                   90
+
+
+
+
+ILLUSTRATIONS
+
+
+  DYAK CHILDREN                          _Frontispiece_
+
+                                                   PAGE
+  A DYAK VILLAGE HOUSE                               18
+
+  GIRLS WEAVING                                      30
+
+  ON THE WARPATH                                     36
+
+  A DYAK GIRL IN GALA COSTUME                        50
+
+  IN WEDDING FINERY                                  68
+
+  KILLING BIRDS WITH A BLOW-PIPE                     74
+
+  A DYAK YOUTH                                       88
+
+
+
+
+CHILDREN OF BORNEO
+
+
+
+
+CHAPTER I
+
+THE ISLAND OF BORNEO--JUNGLES--THE DYAKS--DYAK
+LIFE IN THE OLD DAYS
+
+
+Away down in the Indian Ocean there is a long chain of islands that
+stretches from Burmah to Australia. One of these is New Guinea which is
+the largest island in the world (leaving out Australia), and Borneo
+comes next in size. It is nearly four times as large as England. One
+quarter of it--the States of Sarawak and British North Borneo--is under
+British influence. The rest is all claimed by the Dutch, excepting one
+small State, Brunei, between North Borneo and Sarawak, which is governed
+by a Malay Sultan, who is a Mahommedan. Sarawak is governed by an
+English Rajah, or King, Sir Charles Brooke, who succeeded his uncle, Sir
+James Brooke, in 1868;--British North Borneo is owned by an English
+Trading Company, called the North Borneo Company, who appoint an
+Englishman as Governor to rule it for them.
+
+If you look at a map of Borneo you will see that the Equator divides the
+island into two parts, so that Borneo is right in the middle of the
+Torrid Zone. The climate is therefore tropical, that is to say there is
+no spring, autumn or winter, but only summer, and it is always much
+hotter in Borneo than it is in the hottest summer in England. So, if an
+English boy went to live in Borneo, he would find his English clothes
+too thick and warm for him to wear there, and he would have to have thin
+cotton garments.
+
+Most of the country of Borneo is covered with thick jungle, where large
+forest trees grow close to each other, many of them with trunks over six
+feet in diameter. These trees are often loaded with creepers and ferns,
+and from the branches, high up overhead, beautiful orchids hang.
+
+The natives of Borneo are called Dyaks, and these tropical jungles are
+their home. Let me try and describe to you what these people are like.
+They are not black like negroes, but have a brown skin. They are not as
+tall as Englishmen, but are slightly bigger than the Malays. The Dyak
+men and women wear very little clothing because of the great heat. The
+Dyak men wear a waistcloth which is made either of the soft inner bark
+of a tree, or else of cotton cloth. It is about one yard wide, and from
+eight to eighteen feet in length, and is twisted round and round their
+waists and pulled up tight between the thighs, one end hanging down in
+front and the other behind. Dyak women wear a short petticoat which is
+drawn tightly round the waist and reaches down to the knees. Round their
+bodies the women wear hoops of rattan, a kind of cane, and these are
+threaded through small brass rings placed so close together as to hide
+the rattan. Both men and women wear necklaces, bracelets, and ear-rings.
+The men wear their hair long, and they blacken their teeth and often
+file them to a point, or bore holes in them and insert brass studs into
+them.
+
+Let me tell you something of the kind of life the Dyaks used to live in
+the old days. You have heard of the head-hunters of Borneo. Seventy
+years ago the Dyaks were one of the most savage and cruel people in the
+world. In those days there was constant warfare between the different
+tribes. The Dyaks therefore lived together in large numbers in long
+village houses, and round these houses they built strong stockades, as a
+defence against any sudden attack.
+
+In those old days a party of Dyaks would often attack some neighbouring
+house. Such of the men as were at home would repel the attack as best
+they could, for defeat meant certain death. The women and children would
+be crowded together in the verandah of the Dyak house, and the men,
+armed with swords, spears and shields, would form a circle round them.
+Large brass gongs would be struck in a peculiar manner, to let the
+neighbours know of the attack, and to implore their help. The fight
+would continue till one party was defeated. If any came to the rescue,
+the attacking party would retreat, pursued by such of the inmates of the
+house as dared to follow them; but if no help came, the house would be
+rushed, the men and women cut down, and the children killed or taken
+captive. The heads of the dead would be cut off amid wild whoops of joy,
+and carried off in triumph.
+
+The Dyaks thought it a grand thing to be able to bring home a human head
+to hang up as an ornament in their house. The man who succeeded in
+securing a human head was looked upon as a great warrior, and so very
+often the young braves would make an expedition against some tribe
+simply because they wanted to bring home the ghastly trophy of a human
+head.
+
+Not only were the Dyaks head-hunters in those days, but many of them
+were pirates. There was a great deal of piracy, and it was secretly
+encouraged by the native rulers, who obtained a share of the spoil, and
+also by the Malays who knew well how to handle a boat. The Malay fleet
+consisted of a large number of long war-boats or _prahus_, each about
+ninety feet long or more, and carrying a brass gun in the bows, the
+pirates being armed with swords, spears and muskets. Each boat was
+paddled by from sixty to eighty men. These terrible craft skulked about
+in the sheltered coves waiting for their prey, and attacked merchant
+vessels making the passage between China and Singapore. The Malay
+pirates and their Dyak allies would wreck and destroy every trading
+vessel they came across, murder most of the crew who offered any
+resistance, and make slaves of the rest. The Dyaks would cut off the
+heads of those who were slain, smoke them over the fire to dry them, and
+then take them home to treasure as valued possessions. If you visit some
+of the Dyak houses to-day, you will see some of these human heads, taken
+in piratical raids in old days, hanging in bunches over the fireplaces.
+
+The whole country in those old days was in a great state of disorder.
+The Dyaks were constantly at war, tribe against tribe, and no Dyak
+village was safe from sudden attack. Many human lives were sacrificed
+because the Dyaks wished, not only to obtain booty, but to satisfy their
+lust for blood, and indulge in their favourite pursuit of head-hunting,
+and gain glory for themselves by bringing home human heads to decorate
+their houses with.
+
+
+
+
+CHAPTER II
+
+THE COMING OF THE WHITE RAJAH--THE MISSIONARIES
+
+
+I have told you, in the last chapter, what kind of people the Dyaks
+were, and how in the old days a great deal of their time was spent in
+piracy and in warfare against neighbouring tribes. Now I want to tell
+you of the coming of the White Rajah--James Brooke--to Borneo, and what
+he did there. I think every English boy and girl should know the
+remarkable and romantic story of how an Englishman came to be a King in
+Borneo, and to rule over the part of it called Sarawak.
+
+James Brooke was born on April 29, 1803. His father was a member of the
+Civil Service of the East India Company, and spent a great many years in
+India. He followed his father's example, and entered the Company's
+service, and was sent out to India in 1825. Not long after his arrival,
+he was put in command of a regiment of soldiers, and ordered to Burmah,
+where he took part in the Burmese war. He was badly wounded, and had to
+return to England on leave. For over four years his health prevented him
+from rejoining his regiment, and when at last he started, the voyage
+took such a long time, owing to a shipwreck and other misfortunes, that
+he found on his arrival that his furlough had expired, and that his post
+had been given to someone else. He quitted the service in 1830.
+
+In that same year he made a voyage to China and was struck by the
+natural beauty and fertility of the islands of the Indian Archipelago,
+and he felt sad when he thought of the tribes who inhabited these
+beautiful islands. They were continually at war with one another, and
+many of them were pirates. James Brooke conceived the grand idea of
+rescuing these races from barbarism, and of putting down piracy in the
+Eastern Archipelago.
+
+On the death of his father he inherited a large sum of money, and found
+himself in a position to carry out his schemes. He bought and equipped a
+yacht, the _Royalist_, and for three years he cruised about, chiefly in
+the Mediterranean, training his crew of twenty men for the hard work
+that lay before them.
+
+On October 27, 1838 he sailed from the Thames on his great adventure,
+travelled slowly on the long journey round the Cape of Good Hope, and
+reached Singapore in 1839. It took the _Royalist_ five months to reach
+Singapore, but that was in the days before the Suez Canal was made. The
+journey from England to Singapore can be made in a steam-ship at the
+present time in less than a month.
+
+On arriving at Singapore, James Brooke met a shipwrecked crew who had
+lately come from Borneo. They said that they had been kindly treated by
+Muda Hassim--a native Rajah in Borneo--and they asked Mr James Brooke to
+take presents and letters of thanks to him, if he should be going
+thither in his yacht. Mr Brooke had not decided which of the many
+islands of the Eastern Archipelago he would visit, and he was as ready
+to go to Borneo as to any other; so, setting sail, he made his way up
+the Sarawak river, and anchored off Kuching, the capital, on August 15,
+1839. The country was nominally under the rule of the Sultan of Brunei,
+but his uncle, Rajah Muda Hassim, was then the greatest power in the
+island. As he was favourable to English strangers, Mr Brooke paid him a
+visit and was most kindly received. The Rajah was at this time engaged
+in war with several fierce Dyak tribes who had revolted against the
+Sultan, but his efforts to subdue them were vain. He told Mr James
+Brooke his troubles, and begged him to help him to put down the
+insurgents, and implored him not to leave him a prey to his enemies.
+James Brooke consented to help him, and began the difficult task of
+restoring peace in the country. With his help the rebellion, which the
+Malay forces were too feeble to subdue, was brought to an end. Brooke
+led the crew of his yacht, and some Malay followers against the
+insurgents, and defeated them. Muda Hassim was very pleased to see that
+order was restored in the country, and he conferred on James Brooke the
+title of Rajah of Sarawak. It was some little time before the Sultan of
+Brunei would consent to confirm the title, but in 1841 the Government of
+Sarawak and its dependencies was formally made over to James Brooke, and
+he became the first English Rajah of Sarawak. He ruled till 1868, when
+he died and was succeeded by his nephew, Charles Johnson Brooke, who is
+ruling Sarawak to-day.
+
+When James Brooke became king, he set to work to improve the condition
+of his subjects. He saw clearly that the development of commerce was the
+best means of civilizing the natives, and, in order to do this, it was
+necessary to put down piracy, which not only appealed to the worst
+instincts of the Dyaks, but was a standing danger to European and native
+traders in those seas. In the suppression of piracy he found a vigorous
+ally in Captain (afterwards Admiral) Keppel, who, in command of H.M.S.
+_Dido_, was summoned from the China Station in 1843 for this purpose.
+The pirates were attacked in their strongholds by Captain Keppel. They
+fought desperately, but could not withstand the superior forces of their
+enemies. Many of them were killed, and many escaped and fled into the
+jungle. In this way James Brooke put an end to Dyak piracy.
+
+The practice of head-hunting was also dealt with by James Brooke. He
+declared it to be a crime. As soon as he heard that a party had gone on
+the war-path, a force was immediately despatched by Government to
+endeavour to cut them off and to fine them heavily. In the event of
+their having secured human heads, these had to be given up, and the
+Dyaks were asked to pay a large fine. Some refused to follow the
+directions of the Government. These were declared enemies, and were
+attacked and had their houses burnt down. This course he steadily
+pursued for years, and by his rigorous treatment of head-hunting
+parties, James Brooke dealt the death-blow to this horrible national
+custom.
+
+After his strenuous life in Sarawak, James Brooke paid a visit to
+England in 1847, when many honours were showered on him. He was
+graciously received at Windsor by Queen Victoria and the Prince Consort.
+The British Government recognizing the work he had done, appointed him
+Governor of Labuan, and made him a K.C.B.
+
+The putting down of piracy, and the suppressing of the terrible custom
+of head-hunting among the Dyaks, were the first steps that Sir James
+Brooke took in civilizing his subjects. But he knew that as long as the
+Dyaks held to their old superstitious beliefs in evil spirits, there
+would always be a danger of their returning to their evil ways. So he
+began to think of establishing a Christian Mission in Sarawak. He knew
+that it was not enough to put down evil customs: if the Dyaks were to
+improve, they must have the true Faith planted in their hearts.
+
+When Sir James Brooke was in England in 1847, he appealed to the two
+Universities of Oxford and Cambridge and also to the two great
+Missionary Societies--the Society for the Propagation of the Gospel in
+Foreign Parts, and the Church Missionary Society--to help him, but none
+of them were able to do so as they had not the funds. So a new
+Association, chiefly supported by his friends, was started, called the
+"Borneo Church Mission." This Association sent out a few missionaries,
+the first of whom was the Rev. F. T. McDougall, who was consecrated the
+first Bishop of Labuan and Sarawak in 1855.
+
+After a few years the Borneo Church Mission flagged for lack of support,
+and in 1854 the Society for the Propagation of the Gospel in Foreign
+Parts came to the rescue, and took up the work, and has ever since been
+responsible for the Mission Work in Borneo. My father, the Rev. W. H.
+Gomes, B.D., worked under Bishop McDougall as a missionary among the
+Dyaks of Lundu from 1852 to 1867, and I myself have worked, under Bishop
+Hose, as a missionary in Sarawak for seventeen years.
+
+When McDougall arrived at Kuching, the capital of Sarawak, in 1848, the
+Rajah welcomed him kindly, and gave him a large piece of ground. On this
+site were built a church, a school house, and a house for the Bishop to
+live in.
+
+Rajah Brooke was anxious that the Dyaks, who lived far from the town and
+had their home in the jungles, should also be taught. Both he and Bishop
+McDougall were sorry to think of their heathen state, and they wanted to
+save them from becoming converts to Mohammedanism. So they sent for more
+helpers from England, and these missionaries went and lived among the
+Dyaks in the jungles. They built their houses, churches and schools at
+distant up-country stations, and they won the love and esteem of the
+Dyaks, who came to them, not only to learn to read and write, but to
+listen to the wonderful "Old, Old Story" the missionaries had to tell of
+a God, Who loved them, and came to earth and died for them, and rose
+from the dead, and ascended up to Heaven, and Who wanted the whole world
+to learn of His love and become His faithful followers.
+
+
+
+
+CHAPTER III
+
+A DYAK VILLAGE HOUSE
+
+
+Among the Dyaks a large number of families live together under one roof.
+A small village would consist probably of one long house, in which
+twenty or thirty or more families live. This village house is built on
+posts of hard wood, which raise the floor from six to twelve feet above
+the ground. It is wise of them to build their houses in this way,
+because the ground, even on the hills, is very damp in the rainy season,
+and, besides this, there are snakes and scorpions and centipedes
+crawling about, which would trouble the Dyaks if their houses were
+built on the ground. Another reason for building their houses in this
+way is that if they live together in large numbers, high above the
+ground, it is not easy for their enemies to attack and overcome them.
+
+[Illustration: A DYAK VILLAGE HOUSE]
+
+The entrance to this house is made by a notched trunk or log, which
+serves as a ladder; one is fixed at each end of the house. The length of
+the building varies according to the number of families inhabiting it,
+but as the rooms occupied by the different families are built on the
+same plan, the whole presents a uniform and regular appearance.
+
+The long Dyak house is built in a straight line, and the walls and roof
+are thatched with dried palm leaves. There is a long uncovered verandah
+where the paddy[1] is put out to be dried by the sun; afterwards it is
+pounded to get rid of its husk, and so converted into rice. Here, also,
+the clothes and a variety of other things are hung out to dry. The
+flooring of this part of the house is generally made of laths of hard
+wood, so as to stand exposure to the weather. The flooring of the rest
+of the house is made of split palm or bamboo tied down with rattan or
+cane.
+
+    [Footnote 1: Paddy--rice in the husk.]
+
+Next to the long uncovered verandah comes the long open hall, or covered
+verandah, which stretches without any partition along the whole length
+of the house. It is a cool and pleasant place, and is much frequented by
+men and women for conversation and indoor pursuits. Here the women do
+their work--the weaving of cloth, or the plaiting of mats. Here, too,
+the men chop up the firewood used for cooking their food, and even make
+boats, if not of too great a size. This long hall is a public place
+open to all comers, and used as a road by travellers, who climb up the
+ladder at one end, walk through the whole length of the house, and go
+down the ladder at the other end. The floor is carpeted with thick and
+heavy mats made of cane, interlaced with narrow strips of beaten bark.
+Over these are spread other mats of finer texture, when necessary, for
+visitors to sit upon, for you must understand the Dyaks do not use
+chairs or forms, but always sit on the floor.
+
+On one side of this long public hall is a row of doors. Each of these
+leads into a separate room, which is occupied by a family. This room
+serves several purposes. It serves as a kitchen, because in one corner
+there is a fireplace where the food is cooked. It also serves as a
+dining-room, because when the meal is ready, mats are spread here, and
+the inmates squat on the floor to eat their meal. It also serves as a
+bedroom, and at night the mats for sleeping are spread out, and here the
+inmates sleep.
+
+Round three sides of the room--the fourth side being occupied by the
+fireplace--are ranged the treasured valuables of the Dyaks--old earthen
+jars, some of which are of great value, and brass gongs and guns. Their
+cups and plates are hung up in rows flat against the wall. The flooring
+of this room is the same as that of the public hall outside, and made of
+split palm or bamboo tied down with cane. The floor is swept after a
+fashion, the refuse falling through the flooring to the ground
+underneath. The room is stuffy and not such a pleasant place as the open
+hall outside. The pigs and poultry occupy the waste space under the
+house.
+
+Each family has its own portion of the long public hall outside, and the
+length of this corresponds to the breadth of the room occupied by the
+family, and in each of these portions there is a small fireplace which
+consists of a slab of stone, at which the men warm themselves when they
+get up, as they usually do, in the chill of the early morning before the
+sun has risen.
+
+Over this fireplace in the open hall hangs the most valuable ornament in
+the eyes of the Dyak, the bunch of human heads. These are the heads
+obtained when on the war-path by various members of the family--dead and
+living--and handed down from father to son as the most precious
+heirlooms--more precious, indeed, than the ancient jars which the Dyaks
+prize so highly.
+
+The posts in this public part of the Dyak village house are often
+adorned with the horns of deer and the tusks of wild boar. The empty
+sheaths of swords are hung from these horns or from wooden hooks, while
+the naked blades are placed in racks overhead.
+
+If you can imagine a long house built several feet above the ground on
+posts, with walls and roof of palm leaf thatch, and this house divided
+into two parts, one a large public hall common to all the inmates, and
+the other divided into separate rooms each occupied by a different
+family, then you have some idea of the kind of house in which the Dyaks
+live.
+
+The women are earlier risers than the men, and retire to bed earlier.
+They generally go to the river as soon as they wake, carrying their
+water-gourds with them. They have a bath, fill their gourds with water,
+and return to the house to cook the morning meal.
+
+The principal article of food is rice, which is cooked in brass or iron
+pots. With their rice they eat either vegetables or fish. Sometimes they
+have the flesh of wild pig or deer, but that is not usual. Nearly every
+animal is eaten by the Dyaks; fish, venison and pork are eaten by all,
+and many tribes eat monkeys, snakes and even crocodiles. A favourite
+method of cooking is to put the proper quantity of fish or vegetables or
+meat, with sufficient water and a little salt, into a newly-cut bamboo.
+The mouth is then stopped up with leaves, and the bamboo is placed over
+the fire, resting on a stone at an angle of forty-five degrees or more.
+By the time the bamboo is thoroughly charred, the contents are
+sufficiently cooked, and it is taken from the fire and emptied out into
+a plate. Sometimes rice is cooked in bamboos, and when it is ready to be
+eaten, the bamboo is split and torn off in strips, and the rice is found
+well cooked inside--a stiff mass moulded in the form of the bamboo.
+
+When the food is ready and put out in plates, the men are asked to come
+into the room and eat. Sometimes the women eat with the men; but if
+there are too many to eat comfortably at one sitting, the men have their
+meal first, and the women eat with the children after the men have done.
+
+The Dyaks all sit on the floor, which also serves as their table. They
+have their rice on plates, or sometimes upon clean leaves. They eat with
+their fingers, dipping the hand when necessary into the common stock of
+salt or common dish of meat or vegetables. They eat with the right hand,
+compressing the rice into portions of convenient size.
+
+When the meal is over, they wash the crockery and put it away. The mats
+are swept and taken up, and the refuse thrown through the open floor
+for the pigs and poultry under the house to eat.
+
+The floor of the Dyak house is clean enough because all the dirt falls
+through on to the ground underneath; consequently this is covered with
+rubbish, and perpetually wet from the water thrown down from the floor
+above, and, being the favourite resort of the pigs and fowls of the long
+Dyak house, often smells horribly.
+
+
+
+
+CHAPTER IV
+
+DYAK BABIES AND CHILDREN
+
+
+A Dyak baby is much like any other baby in being a little helpless human
+thing that spends most of his time in sleeping and feeding, worrying its
+mother with its constant wants, but yet loved greatly by her, and as it
+grows up, making its parents proud of it, and amusing them by its
+cunning little ways. Its colour varies from a light brown with a tinge
+of yellow to a dark chocolate, and it wears no clothing at all until it
+is five or six years old.
+
+Until a civilised government interfered to prevent such cruel murders,
+there used to be a custom among the Dyaks that if the mother died when
+her child was born, the poor babe should pay the penalty and be buried
+with the mother. The reasons given for this cruel act was that the child
+was the cause of the mother's death, and that there was no one to nurse
+and care for it. No woman would dare to nurse such an orphan, lest it
+should bring misfortune upon her own children. Therefore the poor child
+was often placed alive in the coffin with the dead mother, and both
+were buried together. That was the old cruel Dyak custom, but I am glad
+to say it is a long time since it has been carried out. I have myself
+known many cases among the Dyaks where the mother has died, and the
+orphan has been adopted and brought up by some friend or relative.
+
+When a child is born a fowl is waved over it as a kind of offering to
+the gods and spirits. This fowl is then killed, cooked, and eaten by the
+parents, and any friends that may be present.
+
+During the first three days the child receives its bath in a wooden
+vessel in the house, but on the fourth day it is taken to the river.
+Some curious ceremonies attend its first bath in the river. An old man
+of some standing, who has been successful in his undertakings, is asked
+to bathe the child. He wades into the river holding the child in his
+arms. A fowl is killed on the bank, a wing is cut off, and if the child
+be a boy this wing is stuck upon a spear, and if a girl it is fixed to
+the slip of wood used to pass between the threads in weaving, and this
+is fixed on the bank, and the blood allowed to drop into the stream, as
+an offering to propitiate the spirits supposed to inhabit the waters,
+and to insure that, at any rate, no accident by water shall happen to
+the child. The remainder of the fowl is taken back to the house and
+cooked and eaten.
+
+At some period after the child's birth--it may be within a few weeks or
+it may be deferred for years--a ceremony is gone through in which the
+gods and spirits are invoked to grant the child health and wealth and
+success in all his undertakings. This ceremony is generally postponed
+for some years if the parents are poor, in order to enable them to save
+a little to pay for the entertainment of their friends and relations on
+the occasion. Where the parents are better off, the ceremony is held a
+few weeks after the birth of the child. Several witch doctors are asked
+to take part in this performance. A portion of the long open hall of the
+Dyak house is screened off by large hand-woven Dyak sheets, and within
+these the mother sits with the child in her arms. The witch doctors walk
+round and round singing an incantation. Generally there is a leader who
+sings by himself for a few minutes, then he pauses, and turns round to
+his followers, and they all sing in chorus. Then the leader sings by
+himself again, and so on. They all walk round, first turning their feet
+to the right, and stamping on the floor, then pausing a moment, and
+turning their feet to the left, still stamping. This ceremony begins in
+the evening and goes on for several hours. When it is over, food is
+brought out to the assembled guests, and all partake of the provided
+feast.
+
+The proceedings differ very much according to the wealth and standing of
+the parents. Among the poor, it is a very quiet affair--two or three
+witch doctors attend, and only the near relatives of the child are
+present. On the other hand, among those who are rich, this ceremony is
+made the occasion of holding a great feast, and inviting people from all
+parts to attend. Pigs and fowls are killed for food. Jars of _tuak_ (a
+spirit obtained from rice) are brought forth for the guests to drink,
+and all are invited to rejoice with the parents.
+
+The naming of the child is not made the occasion for any ceremonies, and
+it is not unusual to meet children of seven or eight years old who have
+not yet received a name. They are known by some pet name, or are called
+_endun_ (little girl) or _igat_ or _anggat_ (little boy).
+
+Even when a name is given to a child, it is often changed for some
+reason or other. The Dyaks have a great objection to uttering the name
+of a dead person, so, if the namesake of a child dies, at once a new
+name is chosen. Again, if the child be liable to frequent attacks of
+illness, it is no uncommon thing for the parents to change the name two
+or three times in the course of a year. The reason for this is that all
+sickness and death are supposed to be caused by evil spirits, who are
+put off the scent by this means. When they come to take the child's soul
+away, they do not hear the old name uttered any more, and so they
+conclude he no longer exists, and return without him!
+
+Dyak children do not have many toys. Little girls are sometimes seen
+with rudely-carved wooden dolls, and little boys play with models of
+boats. The boys are fond of spinning tops, which they make for
+themselves.
+
+The Dyaks are very fond of children, and treat them very kindly. They
+rarely if ever punish them. The children have a great deal of liberty,
+but are not often unruly, disobedient or disrespectful. They are
+generally very fond of their parents, and when they grow older, do as
+they are told from a desire to please them.
+
+Dyak children have very soon to make themselves useful. A little boy of
+ten or eleven accompanies his father to his work and helps him as best
+he can. A boy is very proud when he has succeeded in making his first
+dug-out canoe, which he sometimes does at fifteen. I have often, when on
+a visit to a Dyak village, been asked by some boy to see the first boat
+he has made, and I have been shown, not a toy boat, but a canoe in which
+three men could sit comfortably.
+
+The girls like to help their mothers and learn to become useful at an
+early age, and to do the different kinds of work a woman is expected to
+do. When a woman is plaiting a mat of split cane, or of reeds, she often
+gives the short ends, which she has cut off, to her little girl, who
+sits by her and tries to make a little mat with them. I have often seen
+little girls of ten and eleven being taught by their mothers how to
+weave cloth.
+
+It is sad to think of these Dyak children in Borneo living in constant
+fear of evil spirits, and not knowing anything about God. The
+missionaries try to teach the little ones, and at each up-country
+Mission Station there is a small school for Dyak boys. Here they are
+taught about God, and are cut away from all the superstitious customs
+which they would constantly see in their Dyak homes. Many of these boys,
+after being at school for a few years, return to their own people,
+taking back with them the good lessons they have learnt, and in many
+cases influencing their friends and relatives for good, and leading some
+of them to become Christians. A few of these schoolboys are sent on to
+the larger school at the capital to be taught English. These are the
+boys who, one hopes, will in after years become teachers and catechists
+among their own people. There are so few Dyak books that it is
+necessary that a Dyak teacher should learn English in order to be able
+to educate himself by reading English books.
+
+
+
+
+CHAPTER V
+
+MANNER OF LIFE--OCCUPATION
+
+
+The Dyaks are industrious and hard-working, and in the busy times of
+paddy[2] planting they work from early in the morning till dusk, only
+stopping for a meal at midday. The division of labour between the men
+and the women is a very reasonable one, and the women do their fair
+share of work. The men do the timber-felling, wood-cutting, clearing the
+land, house and boat building, and the heavier work generally. The women
+help in the lighter part of the farm work, husk and pound the rice they
+eat, cook, weave, make mats and baskets, fetch the water for their daily
+use from the well or river, and attend to the children.
+
+With regard to paddy[2] planting on the hills, the work is divided
+between the men and women in the following manner. The men cut down the
+jungle where the paddy is to be planted. When the timber and shrubs have
+been burnt, the men and women plant the grain. The roots and stumps of
+trees are left in the ground. The men walk in front with a long heavy
+staff in the right hand of each, and make holes in the ground, about a
+foot apart. The women walk behind them and throw a few grains of seed in
+each hole.
+
+    [Footnote 2: Paddy--rice in the husk.]
+
+When the paddy has grown a little, the ground has to be carefully
+weeded; this work is done by the women. When the crop is ripe, both men
+and women do the reaping. They walk between the rows of standing grain,
+and with a sharp, oddly-shaped little knife, they cut off the heads one
+by one, and place them in their baskets which are tied to their waists
+in front of them. The carrying home of the paddy thus reaped is mostly
+done by the men, who can carry very heavy loads on their back, though
+the women help in this work to some extent. The next thing is to
+separate the grain from the little tiny stems to which it is still
+attached. This is done by the men. The grain is placed on a large square
+sieve of rattan or cane, fixed between four posts in the verandah of the
+Dyak house, and the men tread on it and press it through the sieve. The
+paddy that falls through is taken and stored in the loft in large round
+bins made of bark.
+
+When rice is wanted for food, the paddy is dried in the sun, and then
+pounded by the women in wooden mortars with pestles five feet long. As a
+rule two or three women each use their pestles at one mortar, which is
+cut out of the trunk of a tree. I have seen as many as six girls use
+their pestles in quick succession at one mortar. In this way the grain
+is freed from husk, and is made ready for food.
+
+The Dyak marries at an early age, and lives in a long village house with
+many other families, and does his best to get as much paddy as possible
+each year. He rises on work-days early in the morning, partakes of his
+frugal meal of rice and salt, or rice and fish, varied by a piece of
+wild pork or venison, which he may have received as a gift or bought
+from some hunting friend. His wife wraps up his midday meal for him in
+the spathe of a Pinang palm, and he goes to his work of cutting down
+the jungle for planting, returning home in the evening.
+
+There are days when he does not go to work on his paddy farm, but spends
+his time in getting firewood, or mending things in his room, or in
+sitting about in the common verandah chatting with his friends.
+
+When the paddy is planted and has grown a little, and the time of
+weeding draws near, the family remove to the little hut put up in the
+paddy farm. When the weeding is done, the family return to the long Dyak
+house and remain there for about two months. Then they go back to their
+hut to watch the ripening paddy, and guard it against attacks of birds
+and beasts.
+
+Paddy planting is the chief occupation of every Dyak, but he has plenty
+of time for other things, and his life is not quite so monotonous as may
+be supposed. The actual work of paddy planting, and everything connected
+with it, such as the building of farm huts, and the getting ready of
+farming implements, takes up seven or perhaps eight months of the year.
+The Dyak has therefore a certain amount of time during which he can
+visit his friends, make boats, or earn a little extra money by hunting
+for such jungle produce as canes, gutta, or camphor.
+
+[Illustration: GIRLS WEAVING]
+
+The ordinary boats of the Dyaks are cut out of a single log. Some of my
+schoolboys, under the guidance of the native schoolmaster, once made a
+small canoe for their own use, so I saw the whole process. A tree having
+a long straight stem was felled, and the desired length of trunk cut
+off. The outside was then shaped to take the desired form of the canoe.
+Then the inside was hollowed out. The next thing to do was to widen the
+inside of this canoe. This was done by filling the boat with water and
+making a fire under it, and by fastening large stone weights on each
+side. When the shell had been sufficiently opened out, thwarts were
+placed inside, about two feet from each other, to prevent the boat
+getting out of shape when the wood dried. The stem and stern of the
+canoe are alike, both being curved and pointed, and rising out of the
+water.
+
+This is the usual type of Dyak boat, and the method of making a smaller
+or larger canoe is exactly the same. Even a war-boat, ninety feet long,
+is made from the trunk of one tree. In the longer boats planks or
+gunwales are stitched on the sides, and the seams are caulked, so as to
+render the boat water-tight.
+
+The only tool used for making a Dyak boat of this kind is the Dyak axe
+or adze (_bliong_). This is a most excellent tool, and is forged of
+European steel, which they procure in bars. In shape it is like a small
+spade, about two and a half inches wide, with a square shank. This is
+set in a thin handle of hard wood, at the end of which there is a woven
+pocket of cane to receive it. The lower end of this handle has a piece
+of light wood fixed to it to form a firm grip for the hand. The _bliong_
+can be fixed in the handle at any angle, and is therefore used as an axe
+or adze. With it the Dyaks can cut down a great forest tree in a very
+short time, and it is used for cutting planks and doing their
+carpentering work.
+
+While the work of the men is to build houses and to make boats, the work
+of the women is to weave cloth and make mats and baskets. The women
+plant their own cotton, beat it out with small sticks, and by means of
+a spinning-wheel make their own yarn. This yarn is not so fine as that
+of English manufacture, but it is stronger and keeps its colour well. At
+the present time, however, a great deal of the cloth woven by the Dyaks
+is done with yarn of English make. The warp is arranged in the loom, and
+the weaver sits on the floor and uses her hands and feet, the latter
+working the treadles. The threads of the woof are then passed backwards
+and forwards. The work is very slow, and Dyak weaving very tedious. They
+use vegetable dyes, and the women blend the colours in a pleasing
+manner, though there is a great sameness in the designs. The cloth they
+make is particularly strong and serviceable.
+
+Mats are made either with split cane or from the outer bark of reeds.
+The women are very clever at plaiting, and some of their mats are very
+fine in texture. They also make baskets of different shapes and sizes,
+some of which have coloured designs worked into them.
+
+
+
+
+CHAPTER VI
+
+HEAD-HUNTING
+
+
+The custom of head-hunting at one time prevailed to a great extent among
+the Dyaks. In the old days no Dyak chief of any standing could be
+married unless he had been successful in obtaining the head of an enemy.
+For this reason it was usual to make an expedition into the enemy's
+country before the marriage feast of any great chief. The head brought
+home need not be that of a man; the head of a woman or child would
+serve the purpose quite as well.
+
+There were certain ancient customs which necessitated the possession of
+a human head. When any person died, the relatives went into mourning.
+They put away their ornaments and finery, and these were tied together
+in bundles. At the feast in honour of the dead, these bundles were all
+undone, and the men and women were allowed to wear their ornaments
+again. Some man cut the string with which they were tied up, but before
+he could do such a thing, it was necessary that a human head be brought
+into the house, and it was usual for the man who had obtained that head
+to take a leading part in the ceremonies and cut open the bundles. It
+was also customary to make an offering of a fresh human head to the
+spirits when a new village house was to be built.
+
+But these customs are not now universally observed. At the feast in
+honour of the dead, the headman of the house generally cuts open the
+bundles of finery that have been put away, and at the building of a new
+house, the killing of a pig is supposed to satisfy the demands of the
+spirits.
+
+It is presumed that a man, who has secured a human head, must
+necessarily be brave. But this need not be the case at all, for, as I
+have already mentioned, the head may be that of a woman or child. Again,
+the heads need not be obtained in open warfare. Very often the head of
+an enemy is taken while he is asleep. Nor is it necessary that a man
+kill his victim alone with his own hand. Frequently many of his friends
+help him to kill some unfortunate man whom they have waylaid.
+
+In the old days an expedition, that one tribe intended to take against
+another, was announced at one of their feasts, when the village was
+thronged with guests from far and near. Some great chief would advance
+his reason for the desired attack. Either some of his people had been
+slain and revenge was called for, or else they required a human head to
+enable them to put off their mourning. Or perhaps they wished to build a
+new house, and required some human heads to offer to the spirits of the
+earth. Or, possibly, he himself wished to marry, and wanted a head as a
+proof of his valour in the eyes of his lady-love. Among the crowd who
+listened, there would be many who wished to follow him on the war-path.
+The women would urge their husbands, or lovers, or brothers to go. The
+chief would choose a certain number to form a council of war. These
+would discuss the matter, and it would be decided when the party was to
+start for the enemy's country, and how much food each man was to take
+with him.
+
+Then the War Spear would be sent round to the neighbouring villages, to
+let all know of the expedition. A man would bring the spear to a long
+Dyak village house, deliver his message, and return, leaving the spear
+to be carried on by one of the men in that house to the next village,
+and so on. At once the men in that house would get their war-boats
+ready. They would furbish up their arms, and sharpen their weapons, and
+decorate their helmets and war-jackets.
+
+The costume a Dyak wears when going on the war-path, consists of a
+basket-work cap, decorated with feathers, and sometimes with human hair,
+a sleeveless skin or cotton jacket, and the usual Dyak costume of the
+waistcloth. For weapons, he has a sword. This may be of foreign or of
+their own make. It is a dangerous weapon at close quarters. He also has
+a spear consisting of a long wooden shaft of some hard wood with a steel
+spear-head, which is tied on firmly to the shaft with cane. For
+defensive purposes the Dyak has a large wooden shield, about three feet
+long, which, with its handle, is hollowed out of a single block of wood.
+It is held in the left hand, well advanced before the body, and meant
+not so much to receive the spear-point, as to divert it by a twist of
+the hand. It is generally painted in bright colours, and often decorated
+with human hair.
+
+Sometimes the shaft of the spear is a _sumpit_ or blow-pipe. This is a
+small wooden tube about eight feet long. The smoothness and straightness
+of the bore is remarkable. The hole is drilled with an iron rod, one end
+of which is chisel-pointed, through a log of hard wood, which is
+afterwards pared down and rounded till it is about an inch in diameter.
+
+The dart used with the _sumpit_ is usually made of a thin splinter of
+the _nibong_ palm, stuck into a round piece of very light wood, so as to
+afford a surface for the breath to act upon. These darts are sharpened
+to a fine point, and are carried in neatly-carved bamboo quivers.
+
+The poison for these darts is obtained from the _ipoh_ tree (upas).
+Though the wound made by the dart is very slight, yet so potent and
+deadly is the poison, that death follows in a very short time.
+
+The Dyaks do not attack a village if their approach has been discovered,
+and the people are on the defensive. Under these circumstances, they
+content themselves with cutting off stragglers, or hide near the
+water-side for people who are going to bathe, or on their way to examine
+their fish-traps. These they attack unawares, cut down, take their
+heads, and escape into the jungle before the alarm is given.
+
+When fighting, the Dyak warriors gather round their chiefs and defend
+them bravely. Relatives often cluster together for mutual help. When one
+of them is killed, rather than allow the enemy to take his head, they
+decapitate him themselves, and bring his head back.
+
+On the return from a war expedition, if the people of any particular
+boat have secured a human head, word is sent up to the Dyak village
+house, as soon as the boat reaches the landing-stage. The men remain in
+the boat, and wait there, till all the women-folk come to it dressed in
+their best. The excitement is great, and there are continual shouts of
+triumph as the women, singing a monotonous chant, surround the hero who
+has killed the enemy and lead him to the house. He is seated in a place
+of honour, the head is put on a brass tray before him, and all crowd
+round him to hear his account of the battle, and how he succeeded in
+killing one of his foes.
+
+[Illustration: ON THE WARPATH]
+
+The Dyaks value very highly the heads taken in war. They hang them over
+the fireplaces in the long open verandahs of their houses, they make
+offerings to them, and they believe that the souls of those whom they
+have slain will be their slaves in the other world. I look upon it as a
+remarkable fact worthy of record, that two great Dyak chiefs, who became
+Christians--one the Orang Kaya of Padih, Saribas, and the other, Tarang
+of Krian--should have taken such a decided step as to refuse to
+treasure their enemies' heads any more. They were both men of position,
+with a great reputation for bravery. Two of the grandchildren of the
+Orang Kaya were at my school at Temudok for some time. A son of Tarang,
+Tujoh by name, worked as my Catechist in Krian for several years. While
+so many Dyak Christians are most unwilling to give up all their old
+heathen customs, these two Christian Dyak chiefs happily took up the
+right attitude, in such an important matter in the eyes of the Dyaks as
+head-hunting.
+
+
+
+
+CHAPTER VII
+
+BIRDS AND BEASTS IN BORNEO
+
+
+The animal life in Borneo is akin to that of Sumatra and Java, but with
+certain differences. Borneo is free from tigers, and this is fortunate,
+for travelling through the jungles would be dangerous indeed if tigers
+were likely to be encountered. The only wild animals to be found are the
+small and comparatively harmless tree-tiger, and the little brown
+honey-bear, but neither of these are much feared. Wild boars abound, but
+these never attack travellers, and are not a source of danger.
+
+There are many varieties of snakes, varying in size from the python
+downwards. The python is a dangerous animal, and can kill a deer or a
+wild pig, and swallow it whole. After a meal of that kind, a python is
+unable to move for several days.
+
+Monkeys of various kinds abound, and are often seen among the branches,
+sitting, hanging by hands or tails, leaping, grimacing, jabbering. There
+is the great man-like ape--the _orang-utan_, or _maias_ as he is called
+by the Dyaks. As a rule this animal does not exceed the height of four
+feet two inches, though there are stories told of its attaining a far
+greater size. The height, however, gives a poor idea of the animal's
+bulk and strength. The body is as large as that of an average man, but
+the legs are extremely short. Its arms are of great length, and measure
+over seven feet in spread. The whole body is covered with long red hair.
+It rarely attacks man, but when provoked is very ferocious, and as its
+strength is very great, it is a foe not to be despised.
+
+Ferocious crocodiles abound in the rivers, but the number of human lives
+taken by them is not great. For the most part crocodiles live upon the
+animals and fish they catch.
+
+For superstitious reasons, the Dyaks do not interfere with the crocodile
+until he has shown some sign of his man-eating propensity. If the
+crocodile will live at peace with him, the Dyak has no wish to start a
+quarrel. If, however, the crocodile breaks the truce and kills someone,
+then the Dyaks set to work to kill the culprit, and keep on catching and
+killing crocodiles until they find him. The Dyaks generally wear brass
+ornaments, and by cutting open a dead crocodile, they can easily find
+out if he is the creature they wish to punish. Sometimes as many as ten
+crocodiles are killed before they manage to destroy the animal they
+want.
+
+Wild pig and deer are to be found in the jungles, and these are often
+hunted by the Dyaks. The Dyaks subsist more on a vegetable and fish
+diet than on an animal diet, so hunting with them is only an occasional
+pursuit. A Dyak village swarms with dogs, but most of these are of no
+use for the chase, and only prowl about the premises, and consume the
+refuse food. But some of their dogs, though small in size, are plucky
+little animals, and will attack a boar three or four times their size.
+Such dogs are of great value to the few Dyaks in each village who care
+for hunting. When the dogs are good and know their work, native hunting
+is not difficult. The hunter loiters about, and the dogs beat the jungle
+for themselves, and when they have found a scent, give tongue, and soon
+run the animal to bay. The hunter knows this by their peculiar bark,
+hurries to the spot and spears the game. The boars are sometimes very
+dangerous when wounded, and turn furiously on the hunter, and unless he
+is nimble and climbs up some tree near at hand, or is assisted by his
+dogs, he might fare ill in spite of his sword and spear. The dogs are
+very useful, and by attacking the hind legs of the animal keep making
+him turn round.
+
+Deer are more easily run down than pigs, because they have not the
+strength to go any great distance, especially in the hot weather.
+
+A favourite way of catching deer is to send a man to follow the spoor of
+a deer, and to find out where it lies to rest during the heat of the
+day. Then large nets, made of fine cane, are hung around, and the deer
+is driven into these. The hunting party divide into two parties, some to
+watch the net, the others, accompanied by a large crowd of women and
+children, drive the deer towards it by yelling and shouting. The
+startled deer springs from its covert and makes towards the forest, and
+gets entangled in the meshes of the net. Before it can extricate itself,
+it is killed by the watchers.
+
+Lizards of all sizes abound. There is a small lizard which is seen on
+the walls and ceilings as soon as the lamps are lit. It eats up any
+mosquitoes or moths that it can find. What happens to this animal in the
+daytime, I do not know, but as soon as the lamps are lit several of them
+always make their appearance.
+
+There is a large lizard, about a foot long, found sometimes in the Dyak
+houses. It makes a loud uncanny sound at night, and cries "_Gok-ko_!" at
+intervals. This animal is named after its cry, and is called by the
+Dyaks "_Gok-ko_." The natives consider that these lizards bring good
+luck, and portend good harvests, so they never kill them.
+
+Many other kinds of lizards are found, but the most remarkable is the
+chameleon, which is often seen on the branches of trees. This animal can
+change its colour. When in the sun, it is generally a bright green, in
+the shade, it is brown in colour, and when dead, its body becomes quite
+black. These are the principal colours of the animal, but often its body
+is a combination of these colours, and it looks very beautiful.
+
+Of birds there are to be found many varieties of wood-pigeon, as well as
+parrots of different kinds, which fly about in large flocks. There are
+also tiny humming-birds with feathers of a bright metallic hue. These
+look very pretty as they hover over flowers.
+
+Many other birds are also found in the jungles of Borneo. Some of these
+are looked upon by the Dyaks as the agents of the gods and spirits, and
+they pay great heed to their cries. The Dyaks know nothing of the God
+of Love who cares for His children, and has sent His Son Jesus Christ to
+earth to tell us how to live, and so they listen to the voices of these
+omen birds, and think that by doing so, they can find out the will of
+the higher powers.
+
+
+
+
+CHAPTER VIII
+
+SOME CURIOUS CUSTOMS
+
+
+There are many curious customs to be met with among the Dyaks of Borneo.
+They have the trial by ordeal, by diving, in which two men keep their
+heads under water as long as they can. This is their way of referring
+disputed questions to supernatural decision. They believe that the gods
+are sure to help the innocent, and punish the guilty. When there is a
+dispute between two parties, in which it is impossible to obtain
+reliable evidence, or where one of the parties is not satisfied with the
+decision of the headman of the Dyak house, this ordeal is often resorted
+to.
+
+Several preliminary meetings are held by the representatives of both
+parties to decide the time, and the place of the match. It is also
+decided what property each party should stake. This has to be paid by
+the loser to the victor.
+
+For several days and nights before the contest, they gather their
+friends together; they make offerings and sing incantations to the
+spirits, and beg of them to support their just cause, and help their
+representative to win. Each party chooses a champion. There are many
+professional divers, who, for a trifling sum, are willing to take part
+in this painful contest.
+
+On the evening of the day previous to that on which the diving match is
+to take place, each champion is fed with seven compressed balls of
+cooked rice. Then each is made to lie down on a nice new mat, and is
+covered with a beautiful, Dyak-woven sheet; an incantation is made over
+him, and the spirit inhabitants of the waters are invoked to come to the
+aid of the man whose cause is just.
+
+Early the next morning the champions are roused from their sleep, and
+dressed each in a fine new waistcloth. The articles staked are brought
+down from the houses, and placed upon the bank. A large crowd of men,
+women and children join the procession of the two champions and their
+friends and supporters to the scene of the contest at the river-side. As
+soon as the place is reached, fires are lit and mats are spread for the
+divers to sit on and warm themselves. While they sit by their respective
+fires, the necessary preparations are made.
+
+Each party provides a roughly-constructed wooden grating, to be placed
+in the bed of the river, for his champion to stand on in the water.
+These are placed within a few yards of each other, where the water is
+deep enough to reach the waist, and near each a pole is thrust firmly
+into the mud for the man to hold on to while he is diving.
+
+The two divers are led into the river, and each stands on his own
+grating, grasping his pole. At a given signal they plunge their heads
+simultaneously into the water. Immediately the spectators shout aloud at
+the top of their voices, over and over again, "_Lobon--lobon_," and
+continue doing so during the whole contest. What these mysterious words
+mean, I have never been able to discover. When at length one of the
+champions shows signs of yielding, by his movements in the water, and
+the shaking of the pole he is holding to, the excitement becomes very
+great. "_Lobon--lobon_," is shouted louder and more rapidly than before.
+The shouts become deafening. The struggles of the poor victim, who is
+fast losing consciousness, are painful to witness. The champions are
+generally plucky, and seldom come out of the water of their own will.
+They stay under water until the loser drops senseless, and is dragged
+ashore, apparently lifeless, by his companions. The friends of the
+winner, raising a loud shout of triumph, hurry to the bank and seize and
+carry off the stakes. The vanquished one, quite unconscious, is carried
+by his friends to the fire, where he is warmed. In a few minutes he
+recovers, opens his eyes and gazes wildly around, and in a short time is
+able to walk slowly home. Where both champions succumb at the same time,
+the one who first regains his senses is held to be the winner.
+
+The Dyaks have a curious superstition that if food is offered to a man,
+and he refuses it, and goes away without at least touching it, some
+misfortune is sure to befall him. It is said that he is sure to be
+either attacked by a crocodile, or bitten by a snake, or suffer from the
+attack of some animal.
+
+When Dyaks have been asked to stay and have a meal, if they do not feel
+inclined to do so, I have often noticed them touch the food before going
+away. I have never been able to discover the origin of this curious
+superstition, but innumerable tales are told of those who have
+disregarded it, and have paid the penalty by being attacked by some
+animal.
+
+The Dyaks are very truthful. So disgraceful indeed do the Dyaks consider
+the deceiving of others by an untruth, that such conduct is handed down
+to posterity by a remarkable custom. They heap up a pile of the branches
+of trees in memory of the man who has told a great lie, so that future
+generations may know of his wickedness, and take warning from it. The
+persons deceived start the _tugong bula_--"the liar's mound"--by heaping
+up a large number of branches in some conspicuous spot by the side of
+the path from one village to another. Every passer-by contributes to it,
+and at the same time curses the man in memory of whom it is. The Dyaks
+consider the adding to any _tugong bula_ they may pass a sacred duty,
+the omission of which will meet with supernatural punishment, and so,
+however pressed for time a Dyak may be, he stops to throw on the pile
+some small branch or twig.
+
+A few branches, a few dry twigs and leaves--that is what the _tugong
+bula_ is at first. But day by day it increases in size. Every passer-by
+adds to it, and in a few years' time it becomes an imposing memorial to
+one who was a liar. Once started, there seems to be no means of
+destroying a _tugong bula_. There used to be one by the side of the path
+between Seratok and Sebetan. As the branches and twigs that composed it
+often came over the path, on a hot day in the dry weather, I have more
+than once applied a match to it and burnt it down. However, in a very
+short time, a new heap of branches and twigs was piled on the ashes of
+the old _tugong bula_.
+
+
+
+
+CHAPTER IX
+
+DYAK FEASTS
+
+
+The Dyak religious feasts may be divided into the four following
+classes:--
+
+Those connected with--
+
+  1. Head-taking.
+
+  2. Farming.
+
+  3. The Dead.
+
+  4. Dreams, etc.
+
+Though the Dyak feasts differ in their aims, there is a great deal which
+is common to them all. In these feasts the religious aspect does not
+seem of great importance. There is little real, reverential worship of
+gods or spirits. It is true that food is offered to some higher powers,
+but this is done as the mere observance of an ancient custom. There are
+also long incantations made by men chosen for that purpose, who have
+good memories and can recite in a monotonous chant the special hymns of
+great length connected with each feast. But the guests do not share in
+this as an act of religious worship. They are generally sitting round,
+talking, and laughing, and eating. While these incantations are sung,
+topics of common interest are discussed, and plans formed, and in all
+Dyak feasts, sociability and the partaking of food and drink seem to
+take a more prominent place than any religious worship.
+
+The preparations for all these feasts are much alike. They extend over a
+length of time, and consist for the most part in the procuring of food
+for the guests. The young men go to their friends, far and near, and
+obtain from them presents of pigs or fowls for the feast, and as
+cock-fighting is loved by the Dyaks, they at the same time procure as
+many fighting cocks as possible. The women busy themselves with pounding
+out an extra amount of rice, both for the consumption of the guests, and
+also for the making of _tuak_ or native spirit.
+
+The special characteristics and religious aspects of these different
+feasts must now be noticed.
+
+1. _Feasts connected with Head-taking._ All these are given in honour of
+Singalang Burong, who is the ruler of the spirit-world, and the god of
+war. These feasts are not held as frequently as those connected with
+farming, but when any of them take place, a great deal is made of the
+event. The most important is the _Bird Feast_.
+
+The _Bird Feast_. This feast is also called the _Head Feast_, because
+part of the ceremony connected with it is the giving of food to some
+human heads taken in war, or the _Horn-bill Feast_, because carved
+figures of the horn-bill are used. It lasts three days whereas other
+feasts only last one day. In the old days it was only held on the return
+from a successful war expedition, when the heads of the enemy were
+brought home in triumph. But in the present day this feast is organized
+when they get a good harvest, and when the people of the Dyak house seem
+so inclined, and if no new heads have been lately brought home as
+trophies, some old smoked heads that have been in the house for years
+are used.
+
+Among the preparations for this feast is the making of the carved wooden
+figure of the rhinoceros' horn-bill. This wooden figure is set on a high
+pole, which is fixed into the ground in front of the house. An offering
+of Dyak delicacies is hung up under it for food. Sometimes several of
+these figures are used.
+
+Some human heads are placed in large brass dishes in the public hall of
+the Dyak house, and to these offerings of food and drink are made. Some
+of the food is stuffed into the mouths of these heads, and the rest is
+placed before them.
+
+There are also certain erections called _pandong_ put up at regular
+intervals in the long public hall, and to these are hung war-charms,
+swords and spears, etc. The men who are chosen to make the incantations
+walk up and down, going round the _pandong_ and the heads in the brass
+dishes, singing the particular incantation that is used at this feast.
+This singing lasts the whole night, beginning at 8 P.M. and continuing
+till the following morning. Except for a short interval for rest in the
+middle of the night, the performers are marching and singing all the
+time. The killing of a pig, and examining the liver to find out whether
+good or bad fortune is in store for them, is the last act of the
+ceremony.
+
+2. The principal feast connected with _Farming_ is the _Gawai Batu_ (the
+"Stone Feast"). It takes place before the farming operations begin, and
+is held in honour of Pulang Gana, the god of the land, who lives in the
+bowels of the earth, and has power to make the land fruitful or
+unfruitful. In this feast invocations are made to this god, and he is
+asked to give them a good harvest. The whetstones and farming implements
+are placed in a heap in the public part of the Dyak house. Offerings are
+made to the whetstones with a request that they may sharpen the tools
+and thus lighten the labours of their owners. After the feast is over,
+the whetstones are taken to the different farms, and the work of cutting
+down the jungle for planting begins.
+
+3. The _Great Feast connected with the Dead_ is the _Gawai Antu_ (the
+"Spirit Feast"). No definite time is fixed for the celebration of this,
+and it may be held one or two years after the death of a person. All
+those that have died since the last time the feast was held, are
+honoured at the same time, so that the number of departed spirits
+remembered at this feast is sometimes great.
+
+The preparation for this feast is carried on for many weeks. Distant
+friends and relatives are visited, and asked to help with gifts of food
+or money. Hard wood memorial monuments for the graves are got ready by
+the men. The women weave, with finely-split bamboo, small imitations of
+various articles of personal and domestic use, and those are hung over
+the graves, and in this way given to the dead for their use in the other
+world. If the dead person be a man, a bamboo gun, a shield, a war-cap
+and such things are woven; if a woman, a loom, a fish-basket, a
+winnowing fan, etc.; if a child, bamboo toys of various kinds.
+
+Before the feasting begins in the evening, there takes place the formal
+putting off of mourning. The nearest male relative of the dead person in
+whose honour the feast is held, comes dressed in an old and shabby waist
+cloth. This is cut through by some chief, and the man puts on a better
+garment. In the case of female relatives, also, their old shabby
+garments are cut through and thrown aside, and they resume the use of
+bright clothing and personal ornaments. The bundles containing finery,
+that were put away at the death of their relative, are brought forth,
+and the string tying them cut through, and the owners put on their
+bright garments again. As the feast is in honour of several who have
+died since the feast was last held, this kind of thing goes on in
+several of the rooms at the same time.
+
+The professional wailer sits on a swing in the verandah outside the
+rooms, and in a monotonous voice invites all the spirits of the dead to
+attend this feast given in their honour.
+
+The morning after the feast, the last duty to the dead is performed. The
+wooden monuments, the bamboo imitation articles, and food of all kinds
+are arranged upon the different graves. Having received these gifts, the
+dead relinquish all claim upon the living, and depend on their own
+resources.
+
+4. A superstitious people like the Dyaks, living in constant dread of
+unseen powers, naturally hold a feast when anything unusual takes place.
+As the gods and spirits are supposed to communicate their wishes to
+human beings by means of dreams, it naturally follows that if a man
+dreams that some spirit is hungry and asks for food, at once a feast is
+held, and offerings are made to that spirit. As the omens of birds are
+observed and obeyed by the Dyaks, and the omen birds are looked upon as
+messengers of the great god Singalang Burong, when a bird of ill omen
+comes into a Dyak house, a feast is held, and offerings are made to the
+gods and spirits. When a man has recovered from a long and dangerous
+illness, very often a feast is held to thank the spirit of disease for
+leaving them, and to beg him to stay away a long time.
+
+To all these feasts the whole neighbourhood for miles around are
+invited. Some weeks before the day appointed for the feast, small
+parties of three or four are despatched in different directions, and
+these go from house to house and invite people to the feast.
+
+The men and women come to a feast dressed in the brightest colours and
+wearing many ornaments, and the whole assembly has a very gay
+appearance. For amusements they have dancing, cock-fighting, and trials
+of strength among the young men.
+
+The Dyaks have two dances--the _Mencha_ or Sword Dance, and the _Ajat_
+or War Dance. In the former, two swords are placed on a mat, and two men
+begin slowly from the opposite ends turning their bodies about,
+extending the arms, and lifting their feet and planting them down in
+grotesque but not ungraceful attitudes. After moving about for some
+minutes, they seize the swords and pass and repass each other, now
+cutting, now crossing swords, retiring and advancing. The main idea of
+this Sword Dance seems to be the posturing in different attitudes, and
+not so much the skill displayed in fencing. I have often watched a Dyak
+Sword Dance, where neither has touched the other with his sword, the
+movements having been so leisurely that there has been plenty of time to
+ward off each attack.
+
+[Illustration: A DYAK GIRL IN GALA COSTUME]
+
+The _Ajat_ or War Dance is danced by one man. He is generally fully
+armed with sword, spear and shield. He acts in pantomime what is done
+when on the war-path. The dancer begins by imitating the creeping
+through the jungle in cautious manner, looking to the right and to the
+left, before and behind, for the foe. The lurking enemy is suddenly
+discovered, and after some rapid attack and defence, a sudden plunge is
+made upon him, and he lies dead on the ground. The taking of the head of
+this invisible enemy ends the dance. Both kinds of dancing are
+accompanied by the striking of brass gongs and drums.
+
+Cock-fighting is a favourite sport, and there is a great deal of it at
+all Dyak forests. The cocks have artificial steel spurs which are very
+sharp.
+
+
+
+
+CHAPTER X
+
+THE WITCH DOCTOR
+
+
+The children of Borneo are taught from their earliest years that there
+are evil spirits everywhere--in the air, in the trees, in the rocks and
+in the streams--and that these cause disease and death. And so when
+sickness comes, the witch doctor or _Manang_ is sent for, because he
+claims to have mysterious powers over the spirits.
+
+Every disease is believed to be caused by the touch of some demon, who
+wishes to carry off the soul of the sick man into the other world, and
+the witch doctor is the man who has power to charm or kill the evil
+spirit, and rescue the soul of the sick man from his cruel clutches.
+When called in to attend a patient, he in company with other medicine
+men go through a ceremony, which, though agreeing in the main points,
+differs in details according to what the disease is, and the amount of
+fees paid.
+
+The witch doctor always possesses a _lupong_ or medicine box, generally
+made of bark skin, which is filled with charms, consisting of scraps of
+wood or bark, curiously twisted roots, pebbles and fragments of quartz.
+These charms are either inherited or revealed to their owners by the
+spirits in dreams, as possessing medicinal virtue. One important and
+necessary charm is the _Batu Ilau_--"stone of light"--a bit of quartz
+crystal into which the witch doctor looks in order to see the soul, so
+as to be able to catch it and bring it back to the body it has left. It
+is believed by the Dyaks that in all cases of serious sickness, the soul
+leaves the body and wanders about at greater or less distance from it;
+if it can be caught before it has proceeded too far on its journey to
+the other world, well and good; if not, the patient dies. Whether the
+patient recover or not, the witch doctor is rewarded for his services.
+He makes sure of this beforehand, and demands his fee before he
+undertakes the case.
+
+The _Manang_ never carries his own box of charms; the people who fetch
+him must carry it for him. He arrives at the house of the sick man
+generally at sunset, for he never performs by daylight, unless the case
+is very serious, and he is paid extra for doing so. It is difficult and
+dangerous work, he says, to have any dealings with the spirits in the
+daytime. Sitting down by the patient, after some inquiries, he produces
+out of his medicine box a pebble, or a boar's tusk, or some other charm,
+and gently strokes the body with it. If there be several medicine men
+called in, the leader undertakes the preliminary examination, the rest
+giving their assent.
+
+The witch doctor now produces his _Batu Ilau_ ("stone of light") and
+gravely looks into it to see where the soul is, and to discover what is
+the proper ceremony for the case. When there is serious illness, the
+witch doctor affirms that the spirit of the afflicted person has already
+left the body and is on its way to the other world, but that he may be
+able to overtake it and bring it back, and restore it to the person to
+whom it belongs. He pretends to converse with the evil spirit that
+troubles the sick man, repeating aloud the answers that the spirit is
+supposed to make.
+
+There are many different ceremonies resorted to in cases of illness, but
+the following is what is common to all _Manang_ performances.
+
+In the public hall of the Dyak house, a long-handled spear is fixed
+blade upwards, with a few leaves tied round it, and at its foot are
+placed the medicine boxes of all the witch doctors who take part in the
+ceremony. This is called the _Pagar Api_ ("fence of fire"). Why it is
+called by this curious name is not clear.
+
+The _Manangs_ all squat on the floor, and the leader begins a long
+monotonous drawl, the rest either singing in concert, or joining in the
+choruses, or singing in turn with him. After a tiresome period of this,
+they stand up and march with slow and solemn step in single file round
+the _Pagar Api_. The monotonous chant sometimes slackens, sometimes
+quickens, as they march round and round the whole night through, with
+only one interval for food in the middle of the night. The patient
+simply lies on his mat and listens.
+
+Most of what is chanted consists of meaningless sounds, it being
+supposed that what is not understood by man is intelligible to the
+spirits. But some parts of it can be understood by the careful
+listener. The witch doctors call upon the sickness to be off to the ends
+of the earth and return to the unseen regions from whence it came. They
+invoke the aid of spirits, as well as their own ancestors, and spin out
+the invocation to last till early morning. Then they rush round the
+_Pagar Api_ as hard as they can go, still singing their incantation. One
+of their number suddenly falls on the floor and lies motionless. The
+others sit down round him. He is covered over with a blanket, and all
+wait, while his spirit is supposed to hurry away to the other world to
+find the wandering soul and bring it back. Presently he revives, and
+looks vacantly round like a man just waking out of sleep. Then he raises
+his right hand clenched as if holding something. That hand contains the
+soul, and he proceeds to the patient, and solemnly returns it to the
+body of the sick man through the crown of his head. This "catching of
+the soul" is the great end to which all that has preceded leads up. One
+more thing must be done to complete the cure. A live fowl must be waved
+over the patient, and as he does so, the leader sings a special
+invocation of great length. The animal is afterwards killed as an
+offering to the spirits, and eaten by the _Manangs_.
+
+The witch doctor is supposed to be called to his profession by a
+revelation made to him in a dream by some spirit. He therefore claims to
+have a familiar spirit, whom he can call to his aid when necessary. He
+must also commit to memory a certain amount of Dyak incantations to take
+part in the ceremonies in company with other _Manangs_. In addition to
+this, before he can accomplish the more important feats such as
+pretending to catch the soul of a sick man, he must be initiated by
+other witch doctors. There are three different grades of _Manangs_, and
+the higher the grade is, the larger the fees the aspirant has to pay the
+other witch doctors. There are some differences in the ceremonies
+connected with the admission into each of these three grades, but in all
+of them the aspirant sits in the verandah of the Dyak house, and a
+number of witch doctors walk round him singing incantations during the
+whole night. The other _Manangs_ pretend to endow him with mysterious
+powers, and to make him able to "touch" the maladies of the body, and
+also to see the soul wherever it may be wandering.
+
+From what has been said it will be seen that the Dyak witch doctor uses
+much deceit and trades on the ignorance of others. He pretends to be
+able to "catch the soul" of a sick man, and is paid for doing so. When
+Dyaks have given up their old beliefs and superstitions, and have
+accepted the true Faith, they naturally give up their belief in the
+witch doctor's mysterious powers. For this reason the greatest opponents
+to the advance of the Gospel in Borneo are the _Manangs_. I am glad to
+say, however, that some Dyak witch doctors have listened to the teaching
+of the missionaries and have seen the wickedness of the deceitful lives
+they have led. These have become Christians, and have openly confessed
+to their evil practices in trading on the superstitions of the Dyaks.
+Some have become Catechists and teachers, and are teaching others to
+renounce the belief in evil spirits which they at one time taught, and
+are undoing the evil they did in the past by bringing people to God.
+
+
+
+
+CHAPTER XI
+
+SOME ANIMAL STORIES
+
+
+The Dyaks of Borneo, both young and old, are very fond of listening to
+stories, and often in the evening in the public hall of the long Dyak
+village house, a crowd of men, women and children may be seen seated on
+mats, listening to a legend or fairy-tale related by some old man. They
+have a large number of stories about animals which the Dyaks are never
+tired of listening to; and though they know them well, still they love
+to hear them retold again and again. These animal stories correspond to
+the adventures of Brer Rabbit, or our own tales illustrating the cunning
+of the fox. In the Dyak stories the mouse-deer, one of the smallest
+animals to be found in Borneo, is represented as very clever, and able
+to outwit with his cunning the larger and stronger animals. Here are two
+animal stories which I have myself heard related by the Dyaks
+themselves:
+
+
+THE STORY OF THE MOUSE-DEER AND OTHER ANIMALS WHO WENT OUT FISHING
+
+Once upon a time the Mouse-deer, accompanied by many other animals, went
+on a fishing expedition. All day long they fished, and in the evening
+they returned to the little hut they had put up by the river-side,
+salted the fish they had caught, and stored it up in large jars. They
+noticed, when they returned in the evening, that much of the fish they
+had left in the morning was missing. The animals held a council to
+decide what it was best to do, and after some discussion, it was decided
+that the Deer should stay behind to catch the thief, while the others
+went out to fish.
+
+"I shall be able to master him, whoever he is," said the Deer. "If he
+refuses to do what I wish, I shall punish him with my sharp horns."
+
+So the others went out fishing, leaving the Deer at home. Soon he heard
+the tramp of someone coming to the foot of the ladder leading up into
+the hut, and a voice called out:
+
+"Is anyone at home?"
+
+"I am here," said the Deer. Looking out he saw a great giant, and his
+heart failed him. He wished he had asked one of his companions to stay
+with him.
+
+"I smell some fish," said the Giant. "I want some, and you must give it
+to me at once. I am hungry. Let me have what I want."
+
+"It does not belong to me," said the Deer, in great fear. "It belongs to
+the Pig, the Bear, the Tiger, and the Mouse-deer. They would punish me
+severely if I gave any of it to you."
+
+"Don't talk to me in that way," said the Giant, impatiently. "If you do
+not let me have what I want, I will eat you up."
+
+The Deer was too frightened of the Giant to refuse his request, so he
+let him eat the fish, and take some away with him.
+
+When his companions returned, the Deer gave them his account of the
+Giant's visit. They blamed him for his cowardice, and the Wild Boar said
+he would keep watch the next day.
+
+"If the Giant comes," said he, "I will gore him with my tusks, and
+trample him underfoot."
+
+But he fared no better than the Deer, for when he saw the Giant, who
+threatened to kill him if he refused to give him some fish, he was
+afraid, and let him take as much as he wanted.
+
+Great was the disgust of the others to find on their return that their
+fish had again been taken.
+
+"Let me watch," said the Bear. "No Giant shall frighten me. I will hug
+him with my strong arms, and scratch him with my sharp claws."
+
+So Bruin was left in charge the next day, while the others went out to
+fish.
+
+Soon he heard the Giant who came to the foot of the steps, and shouted:
+"Hullo! Who's there?"
+
+"I am," said the Bear. "Who are you, and what do you want?"
+
+"I can smell some nice fish, and I am hungry, and want some."
+
+"I cannot let you have any," said the Bear. "It does not belong to me."
+
+"Let me have some at once," said the Giant in a voice of thunder,
+"before I kill and eat you."
+
+The Bear was too much frightened to interfere, while the Giant ransacked
+the jars. When he had had enough, he bade the Bear "Good-bye!" and went
+off.
+
+On the return of the other animals, the Tiger said he would put a stop
+to this state of things. He would stay at home the next day and keep
+watch. It would have to be a very strong Giant indeed that would dare to
+fight him!
+
+The Giant paid his visit as before, and told the Tiger that he was
+hungry, and asked for some fish. At first the Tiger refused to give any
+to him, but when the Giant threatened to attack him, he was afraid, like
+the others had been, and let him have as much as he wanted.
+
+On their return, again the animals found their fish had been stolen.
+
+Then the Mouse-deer spoke. "I see," he said, "that it is no use
+depending on you others. You boast, but when the time comes for action,
+you have no courage. I will stay at home, and secure this giant of whom
+you are all afraid."
+
+When his companions had gone away the next morning, the Mouse-deer tied
+a bandage round his forehead and lay down.
+
+Soon the Giant came, and shouted: "Who's there?"
+
+"Only me," said the Mouse-deer, groaning with pain. "Come up, whoever
+you may be."
+
+The Giant climbed up the rickety ladder, and saw the Mouse-deer lying
+with his head bandaged.
+
+"What is the matter with you?" asked the Giant.
+
+"I have a headache," was the answer.
+
+"Whatever has given you the headache?" asked the Giant.
+
+"Can't you guess?" said the Mouse-deer. "It is the smell of this fish in
+these jars. It is so strong, it is enough to make anyone ill. Don't you
+feel ill yourself?"
+
+"I think I do," said the Giant. "Cannot you give me some medicine?"
+
+"I have no medicine with me," said the Mouse-deer, "but I can bandage
+you, as I have bandaged myself, and that is sure to do you good."
+
+"Thank you," said the Giant. "It is good of you to take the trouble to
+cure me."
+
+So the Giant lay down as he was bid, while the Mouse-deer bandaged his
+head and fastened the ends of the bandage to pegs which he drove into
+the ground under the open flooring of the hut.
+
+"Don't you feel a little pain in your ankles?" anxiously suggested the
+Mouse-deer.
+
+"I think I do," said the foolish giant. "Suppose you bandage them also."
+
+So the Mouse-deer, chuckling to himself, bandaged his ankles, and made
+them fast to the floor of the hut.
+
+"Do you not feel the pain in your legs?" asked the Mouse-deer.
+
+"I think I do," was the foolish Giant's reply.
+
+So the Mouse-deer bandaged his legs and made them secure, so that the
+Giant was quite unable to move.
+
+By this time the Giant began to get uneasy, and trying to get up, and
+finding himself securely bound, he struggled, and roared in pain and
+anger.
+
+The little Mouse-deer sat before him and laughed, and said:
+
+"You were a match for the Deer, the Pig, the Bear, and the Tiger, but
+you are defeated by me. Don't make so much noise, or I shall drive a peg
+through your temples and kill you."
+
+Just then the others returned from their fishing. Great was their joy to
+find their enemy securely bound. With shouts of triumph they fell upon
+the Giant and killed him, and praised the Mouse-deer for his cleverness
+in securing him.
+
+
+THE STORY OF THE MOUSE-DEER, THE DEER, AND THE PIG
+
+A Mouse-deer, wandering in the jungle, fell into a pit. He could not get
+out, so he waited patiently for some passer-by. Presently a Pig passed
+by the mouth of the pit. The Mouse-deer called out to him, and he looked
+in and asked the Mouse-deer what he was doing at the bottom of the pit.
+
+"Don't you know what is going to happen?" said the Mouse-deer. "The sky
+is going to fall down, and everybody will be crushed to dust unless he
+takes shelter in a pit. If you want to save your life, you had better
+jump in."
+
+The Pig jumped into the pit, and the Mouse-deer got on his back, but he
+found he was not high enough to enable him to leap out.
+
+Next a Deer came along, and, seeing the two animals in the pit, asked
+them what they were doing there.
+
+The Mouse-deer replied: "The sky is going to fall down, and everyone
+will be crushed unless he hides in some hole. Jump in, if you want to
+save your life."
+
+The Deer sprang in, and the Mouse-deer made him stand on the back of the
+Pig; then he himself got on the back of the Deer and jumped out of the
+pit, leaving the other two to their fate.
+
+The Deer and the Pig were very angry at being tricked in this way by
+such a small animal as the Mouse-deer. They scratched the side of the
+pit with their feet until it sloped, and enabled them to scramble out;
+then they followed the trail of the Mouse-deer, and soon overtook him.
+
+The Mouse-deer saw them coming, and climbed up a tree from the bough of
+which a large beehive was hanging.
+
+"Come down," said the Pig and Deer angrily. "You have deceived us, and
+we mean to kill you."
+
+"Deceived you?" said the Mouse-deer in pretended surprise. "When did I
+deceive you, or do anything to deserve death?"
+
+"Didn't you tell us that the sky was going to fall, and that if we did
+not hide ourselves in a pit we should be killed?"
+
+"Oh, yes," was the reply. "What I said was perfectly true, only I
+persuaded the King to postpone the disaster."
+
+"You need not try to put us off with any more lies. You must come down,
+for we mean to have your blood."
+
+"I cannot," said the Mouse-deer, "because the King has asked me to watch
+his gong," pointing to the bees' nest.
+
+"Is that the King's gong?" said the Deer. "I should like to strike it to
+hear what it sounds like."
+
+"So you may," said the Mouse-deer, "only let me get down, and go to some
+distance before you do so, as the sound would deafen me."
+
+So the Mouse-deer sprang down and ran away. The Deer took a long stick
+and struck the bees' nest, and the bees flew out angrily and stung him
+to death.
+
+The Pig, seeing what had happened, pursued the Mouse-deer, determined to
+avenge the death of his friend. He found his enemy taking refuge on a
+tree round the trunk of which a large python was curled.
+
+"Come down," said the Pig, "and I will kill you."
+
+"I cannot come down to-day. I am set here to watch the King's girdle.
+Look at it," he said, pointing to the Python. "Is it not pretty? I have
+never seen such a handsome waist-belt before."
+
+"It is beautiful," said the Pig. "How I should like to wear it for one
+day!"
+
+"So you may," said the Mouse-deer, "but be careful and do not spoil it."
+
+So the foolish Pig entangled himself in the folds of the Python, who
+soon crushed him to death and ate him for his dinner, and the clever
+Mouse-deer escaped, having outwitted his enemies.
+
+
+
+
+CHAPTER XII
+
+OMENS AND DREAMS
+
+
+The Dyak is conscious of his ignorance of the laws which govern the
+world in which he lives. He feels his weakness and the need of some
+guidance from unseen powers. He has no knowledge of God and the
+revelation He has made in the Bible, and so he has devised for himself a
+system of omens.
+
+There are seven birds in Borneo whose native names are: _Katupong_,
+_Beragai_, _Kutok_, _Embuas_, _Nendak_, _Papau_ and _Bejampong_. These
+are supposed to reveal to the Dyaks the will of the great god Singalang
+Burong. These birds are beautiful in plumage, but, like most tropical
+birds, they have little song, and their calls are shrill and piercing.
+They are supposed to be the seven sons-in-law of Singalang Burong, and
+the legend which tells of how the Dyaks came to know them and to listen
+to their cries is given in Chap. XIV. ("The Story of Siu").
+
+The system of bird omens as carried out by the Dyaks, is most
+complicated, and the younger men have constantly to ask the older ones
+how to act when contradictory omens are heard. The law and observance of
+omens occupy a great share of the thoughts of the Dyak.
+
+Some idea of the method in which the Dyaks carry out their system of
+omens may be learned from what is done at the beginning of the yearly
+rice farming. Some man who has the reputation of being fortunate, and
+has had large paddy crops, will be the augur, and undertake to obtain
+omens for a large area of land, on which he and others intend to plant.
+This man begins his work some time before the Dyaks begin clearing the
+ground of jungle and high grass. He will have to hear the cry of the
+_Nendak_, the _Katupong_ and the _Beragai_, all on his left. If these
+cries come from birds on his right, they are not propitious. He goes
+forth in the early morning, and wanders about the jungle till the cry of
+the _Nendak_ is heard on his left. He will then break off a twig of
+anything growing near, and take it home, and put it in a safe place. But
+it may happen that some other omen bird or animal is first to be seen or
+heard. In that case he must give the matter up, return, and try his
+chance another day.
+
+Thus, sometimes several days pass before he has obtained his first omen.
+When he has heard the _Nendak_, he will then listen for the _Katupong_
+and the other birds in the necessary order. There are always delays
+caused by the wrong birds being heard, and it may be a month or more
+before he hears all the necessary cries. When the augur has collected a
+twig for each necessary omen bird, he takes these to the land selected
+for farming, buries them in the ground, and with a short form of address
+to the omen birds and to Pulang Gana--the god of the earth--clears a
+small portion of the ground of grass or jungle, and then returns home.
+The magic virtues of the birds have been conveyed to the land, and the
+work of clearing it for planting may be begun at any time.
+
+The sacred birds can be bad omens as well as good. If heard on the wrong
+side, or in the wrong order, the planting on a particular piece of land
+must be postponed, or altogether abandoned.
+
+I have mentioned the omens necessary before planting the seed. In a
+similar manner, before beginning to build a house, or starting on a war
+expedition, or undertaking any new line of action, certain omens are
+required, if good fortune is to attend them and the Fates be propitious.
+
+The worst of all omens is to find anywhere on the farm the dead body of
+any animal included in the omen list. It infuses a deadly poison into
+the whole crop. When such a terrible thing happens, the omen is tested
+by killing a pig, and divining from the appearance of its liver directly
+after death. If the liver be pronounced to be of good omen, then all is
+well, but if not, then all the paddy grown on that ground must be sold
+or given away. Other people may eat it, for the omen only affects those
+who own the crop.
+
+It is not only to the cry of birds that the Dyaks pay heed. There are
+certain animals--the deer, the armadillo, the lizard, the bat, the
+python, even the rat, as well as certain insects--which all may give
+omens under special circumstances. But these other creatures are
+subordinate to the birds, from which alone augury is sought at the
+beginning of any important undertaking.
+
+The Dyak pays heed to these omen creatures, not only in his farming, but
+in all his journeyings, and in any kind of work he may be engaged in. If
+he be going to visit a friend, the cry of a bird of ill omen will send
+him back. If he be engaged in carrying beams from the jungle to his
+house, and hear a _Kutok_, or a _Bejampong_ or an _Embuas_, he will at
+once throw down the piece of timber. So great is the Dyak belief in
+omens, that a man will sometimes abandon a nearly-finished boat simply
+because a bird of ill omen flies across its bows. The labour of weeks
+will thus be wasted. I have myself seen wooden beams and posts left half
+finished in the jungle, and have been told that some omen bird was heard
+while the man was at work on them, and so they had to be abandoned.
+
+There are many omens which make a house unfit for habitation. If a
+_Katupong_ fly into it, or a _Beragai_ over the house, or an armadillo
+crawls up into it, the Dyaks leave the house and build another for them
+to live in. Sometimes, however, they sacrifice a pig, and examine the
+liver, and only abandon the house if the liver is considered by experts
+to be of bad omen.
+
+
+DREAMS
+
+The Dyaks place implicit confidence in dreams. Their theory is that
+during sleep the soul can hear, see and understand, and so what is
+dreamt is what really takes place. When anyone dreams of a distant land,
+they believe that his soul has paid a flying visit to that land.
+
+In dreams, also, the gods and spirits are supposed to bring charms to
+human beings. The story is often told of how a man falls asleep and
+dreams that a spirit came to him and gave certain charms, and lo! when
+he awakes, he finds them in his hands. Or else he is told in a dream to
+go to a certain spot at a special time and pick up some stone there,
+which will have some mysterious influence for good over his fortunes.
+
+Dreams are looked upon by the Dyaks as the means the gods and spirits
+use to convey their commands to men, or to warn them of coming danger.
+Houses are often deserted, and farming land, on which much labour has
+been spent, abandoned on account of dreams. Newly married couples often
+separate from the same cause. It is no unusual thing for a man or a
+woman to dream that the spirits are hungry and need food. In that case
+the inmates of the Dyak house organize a feast, and offerings are made
+to the hungry spirits.
+
+
+
+
+CHAPTER XIII
+
+MARRIAGES AND BURIALS
+
+
+Marriages in all countries are occasions of rejoicing, and it is the
+same among the Dyaks. The principal part of the ceremony is the fetching
+of the bride from her father's to the bridegroom's house. The women-folk
+of the village, who are friends of the bridegroom's family, set out in a
+boat, gaily decorated with an awning of parti-coloured sheets, and with
+streamers and flags flying, to an accompaniment of gongs and drums and
+musical instruments, to fetch the bride to her future home.
+
+When the boat arrives at the landing-stage of the bride's house, they
+all walk up--a gaily dressed crowd--and are welcomed into the house.
+Here they sit down and talk over the future prospects of the young
+couple, chewing betel-nut and _sireh_ (a kind of pepper leaf) all the
+time. A portion of these chewing ingredients are carefully set aside to
+be used later on. The Dyak with his great love for divination, cannot
+allow such an occasion to pass without some attempt to find out the
+secrets of the future.
+
+[Illustration: IN WEDDING FINERY]
+
+The company all sit down in the long common hall of the Dyak house, and
+the betel-nut, _sireh_, etc., specially set aside for the ceremony, are
+brought forward. A betel-nut is split into seven pieces by one supposed
+to be lucky in matrimonial matters, and these, together with the other
+ingredients of the betel-nut mixture, are all put in a little basket,
+which is bound together with red cloth, and laid for a short time upon
+the open platform adjoining the house.
+
+The Master of the Ceremonies, who splits the betel-nut, then makes a
+little speech, telling the assembled guests that if either party should
+desert the other without sufficient reason, the offending party shall be
+fined such an amount as has been agreed upon.
+
+The basket containing the split pieces of betel-nut is then brought in
+and uncovered, and the contents examined to ascertain the will of the
+gods. Should the pieces of betel-nut, by some mystic power, increase in
+number, the marriage will be an unusually happy one; but should they
+decrease, it is a bad omen, and the marriage must be postponed or
+relinquished altogether. But, as a matter of fact, they neither increase
+nor decrease, and this is taken to mean that the wedding is one upon
+which the spirits have pronounced neither a good nor a bad verdict.
+
+This action gives the name to the marriage ceremony. The Dyaks call
+marriage _Mlah Pinang_--"spitting the betel-nut."
+
+The contents of the little basket, used to discover the will of the
+higher powers, is chewed by those present just as other _pinang_ and
+_sireh_, and the marriage ceremony is over; the young couple are
+lawfully man and wife.
+
+For the wedding, the bride decks herself out in all the finery she
+possesses, or can borrow from her friends. Her wedding-dress consists of
+a short petticoat of Dyak-woven cloth, which reaches to her knees. Along
+the bottom edge of this there are sewed several rows of tinsel, and of
+silver coins, below which probably hang some rows of hawk-bells, which
+make a tinkling sound as she walks. Round her waist are several coils
+of brass or silver chain, and two or three belts made of dollars or
+other silver coins linked together. From her hips upwards, as far as her
+armpits, she wears a corset formed by threading split cane through a
+great number of small brass rings, arranged so closely together as to
+completely hide the cane. To this corset may be fixed two or three bands
+of silver coins. Her armlets of brass or silver extend as far up as her
+elbow. As many rings as she possesses are on her fingers, and she wears
+necklaces of small beads, worked in very beautiful patterns, and
+finished off with a tassel of beads, or else a large number of big
+silver or brass buttons strung together round her neck. Her ears are
+decorated with filigreed studs of silver gilt, with a setting of scarlet
+cloth behind the filigree work to show them off.
+
+In her hair is a towering comb of silver filigree work, to which are
+attached a number of silver spangles, which glitter with every movement
+of her head. She wears her hair in a knot into which are stuck a number
+of large brass hair-pins, decorated with beads and little tags of red
+and yellow and white cloth. She possesses a bright coloured jacket of
+Dyak-woven cloth; but she does not wear it, it is slung over her right
+shoulder.
+
+After this detailed description of the bride's dress, it is
+disappointing to learn that the bridegroom takes no special pains to
+ornament his person. The men wear a great deal of finery when they
+attend a feast, or when they go on the war-path, but on the occasion of
+his wedding, the bridegroom takes no extra trouble over his apparel.
+
+
+BURIALS
+
+As soon as a man dies, the professional mourner sits on a swing near the
+head of the corpse and sings a long dirge, blaming the different parts
+of the house, beginning with the roof-ridge and proceeding downwards,
+for not keeping back the soul of the dead man.
+
+Then the corpse is carried out into the public part of the house, and is
+covered with a Dyak sheet. By his side are put his belongings--his
+clothes, his implements of work, his shield, his sword, his spear--which
+are to be buried with him, or placed on his grave.
+
+Early the following morning the body, wrapped in mats, and secured with
+a light framework of wood, is carried on the shoulders of four men, and,
+accompanied by their friends, they go to the jungle. When they come to
+the spot where a tree is to be cut down for the coffin, a halt is made.
+A fowl is killed, and the blood collected in a cup, and mixed with a
+little water. Each person present is touched with the blood, to
+propitiate the gods, and to secure safety from any evil consequences to
+the persons engaged in the funeral rites. They now set to work to make
+the coffin. A tree is felled and the required length cut off. This is
+split in two, and each half is hollowed out. The corpse is then placed
+inside this rude coffin, the two parts of which are now firmly lashed
+together with cane.
+
+They then proceed either on foot or by boat to the place of burial. The
+trees in a Dyak burial-ground are not cut down, so there is nothing to
+distinguish it from any ordinary jungle. The Dyaks regard a cemetery
+with superstitious terror as the abode of spirits, and never go to it
+except to bury their dead, and when they do this, they do not stay
+longer than they can help, but hurry away lest they should meet some
+spirit from the other world.
+
+The graves are rarely more than three feet deep. The Dyaks dare not step
+into the grave to deepen it, because, according to their superstitious
+ideas, any one who does such a thing will die a violent death. They use
+no spade or hoe to turn up the earth, but cut the soil with their
+choppers, and throw up the mould with their hands. They dig the grave as
+far as their arms will reach, and no farther.
+
+When the corpse is buried, there are placed either in the grave or on
+it, for use in the next world, various articles of clothing, personal
+ornaments, weapons of warfare, implements of farm work, and even
+instruments of music, according to the sex and natural proclivities of
+the dead. Some of these belong to the departed; others are given by
+friends as tokens of affection.
+
+When the grave has been filled with earth, it is fenced round, and food
+and drink are placed in the enclosure, and at either end something is
+put to indicate the sex and favourite occupation of the deceased. If the
+grave be that of a warrior, it is roofed and decorated with streamers,
+and such of his weapons as are not buried with him are hung about, and
+the ground around is palisaded and spiked. The grave of the hunter is
+distinguished by his spear, his blow-pipe and quiver, together with the
+trophies of the chase--stags' antlers, and boars' tusks. Some articles
+of feminine attire or work--spindles, petticoats, waist-rings, or
+water-gourds--indicate the graves of women.
+
+
+
+
+CHAPTER XIV
+
+A DYAK LEGEND
+
+
+There are many fairy-tales and legends known to the Dyaks of the present
+day. As they have no written language, these have been handed down by
+word of mouth, from generation to generation, from ancient times. These
+tales and legends may be divided into two classes: 1. Those which are
+mythical and related as such, which are simply meant to interest and
+amuse, and in these respects resemble the fairy-tales familiar to us
+all. 2. And those believed by them to be perfectly true, and to record
+events which have actually taken place. These form in fact the mythology
+of the Dyaks. The following legend is related by them as explaining how
+they came to plant rice, and to observe the omens of birds:
+
+
+THE STORY OF SIU
+
+Many thousands of years ago, before the paddy plant was known, the Dyaks
+lived on tapioca, yams, potatoes and such fruit as they could find in
+the jungle. It was not till Siu taught them to plant paddy[3] that such
+a thing as rice was known. The story of how he came to know this article
+of food, and how he and his son, Seragunting, introduced it among the
+Dyaks is here set forth.
+
+    [Footnote 3: Paddy--rice in the husk.]
+
+Siu was the son of a great Dyak chief. His father died when he was quite
+a child, and at the time this story begins, he had grown to manhood, and
+lived with his mother, and was the head of a long Dyak house in which
+lived some three hundred families. He was strong and active, and
+handsome in appearance, and there was no one in the country round equal
+to him either in strength or comeliness.
+
+He proposed to the young men of his house that they should take their
+blow-pipes and darts and go into the jungle to shoot birds. So one
+morning they all started early. Each man had with him his bundle of food
+for the day, and each went a different way, as they wished to see, on
+returning in the evening, who would be the most successful of them all.
+
+Siu wandered about the whole morning in the jungle, but, strange to say,
+he did not see any bird, nor did he meet with any animal. Worn out with
+fatigue, he sat down to rest under a large tree, and, feeling hungry, he
+ate some of the food he had brought with him. It was now long past
+midday, and he had not succeeded in killing a single bird! Suddenly he
+heard, not far off, the sound of birds, and hurrying in that direction,
+he came to a wild fig-tree covered with ripe fruit, which a very large
+number of birds were busy eating. Never before had he seen such a sight!
+On this one tree the whole feathered population of the forest seemed to
+have assembled together!
+
+[Illustration: KILLING BIRDS WITH A BLOW-PIPE]
+
+Siu hid himself under the thick leaves of a shrub growing near, and
+taking a poisoned dart, he placed it in his blow-pipe and shot it out.
+He had aimed at one bird and hit it. But that bird was not the only one
+that fell dead at his feet. To his astonishment, he saw that many of the
+other birds near it were killed also. Again he shot out a dart, and
+again the same thing happened. In a very short time, Siu had killed as
+many birds as he could carry.
+
+He tried to return the same way he came, but soon found himself in
+difficulties. He wandered about, and walked several miles, but could not
+find the jungle path which he had followed early in the day. It was
+beginning to grow dusk, and Siu was afraid he would have to spend the
+night in the jungle.
+
+Great was his joy, just as he was giving up all hope, to come to a
+garden and a path leading from it. Siu followed this path, knowing it
+would lead him to some house not far off. He soon came to a well, and
+near at hand he saw the lights of a long Dyak house. He stopped to have
+a bath, and hid the birds he was carrying, and his blow-pipe and quiver
+in the brushwood near the well, hoping to take them with him when he
+started to return the next morning.
+
+He walked up to the house, and when he came to the bottom of the ladder
+leading up to it he shouted: "Oh, you people in the house, will you
+allow a stranger to walk up?" A voice answered, "Yes; come up!"
+
+He walked up into the house. To his surprise he saw no one in the long
+public hall in front of the different rooms. That part of a Dyak house,
+usually so crowded, was quite empty. All was silent. Even the person who
+answered him was not there to receive him.
+
+He saw a dim light further on, and walked towards it, wondering what
+had happened to all the people of the house. Presently he heard a
+woman's voice in the room say: "Sit down, Siu; I will bring out the
+_pinang_[4] and _sireh_[5] to you." Soon a young and remarkably pretty
+girl came out of the room with the chewing ingredients, which she placed
+before him.
+
+    [Footnote 4: _Pinang_--betel-nut.]
+
+    [Footnote 5: _Sireh_--a kind of pepper-leaf which the Dyaks are
+    fond of eating with betel-nut.]
+
+"Here you are at last, Siu," she said; "I expected you would come
+earlier. How is it you are so late?"
+
+Siu explained that he had stopped at the well to have a bath, as he was
+hot and tired.
+
+"You must be very hungry," said the girl; "wait a moment while I prepare
+some food. After you have eaten, we can have our talk together."
+
+When Siu was left to himself, he wondered what it all meant. Here was a
+long Dyak house built for more than a hundred families to live in, and
+yet it seemed quite deserted. The only person in it appeared to be the
+beautiful girl who was cooking his food for him. He was also surprised
+that she knew his name, and expected him that day.
+
+"Come in, Siu," said the voice from the room; "your food is ready."
+
+Siu was hungry, and went in at once. When they had done eating, she
+cleared away the plates and tidied the room. Then she spread out a new
+mat for him, and brought out the _pinang_ and _sireh_, and bade him be
+seated as she wished to have a chat with him.
+
+Siu had many questions to ask, but before he could do so, she said to
+him, "Tell me of your own people, and what news you bring from your
+country."
+
+"There is no news to give you," Siu replied. "We have been rather badly
+off for food, as our potatoes and yams did not turn out so well this
+year as we hoped."
+
+"Tell me what made you come in this direction, and how it was you found
+out this house."
+
+"While I was hunting in the jungle to-day, I lost my way. After
+wandering about a long time, I found a path which I followed and came to
+this house. It was kind of you to take me in and give me food. If I had
+not found this house, I should have had to spend the night in the
+jungle. To-morrow morning you must show me the way back to my village.
+My mother is sure to be anxious about me. She is left all alone now that
+I am away. My father died a long time ago, and I am her only son."
+
+"Do not go away as soon as to-morrow morning. Stay here a few days at
+any rate."
+
+At first Siu would not consent, but she spoke so nicely to him, that she
+persuaded him to stay there at least a week. Then he went out to the
+verandah, and she brought out a mat for him to sleep on, and a sheet to
+cover himself with. As Siu was very tired, he soon fell sound asleep,
+and did not wake up till late the following morning.
+
+Now, though Siu knew it not, this was the house of the great Singalang
+Burong, the ruler of the spirit-world. He was able to change himself and
+his followers into any form. When going forth on an expedition against
+the enemy, he would transform himself and his followers into birds, so
+that they might travel more quickly. Over the high trees of the jungle,
+over the broad rivers, sometimes even across the sea, Singalang Burong
+and his flock would fly. There was no trouble about food, for in the
+forests there were always some wild trees in fruit, and while assuming
+the form of birds, they lived on the food of birds. In his own house and
+among his own people, Singalang Burong appeared as a man. He had eight
+daughters, and the girl who had cooked food for Siu was the youngest of
+them.
+
+After Siu had been in the house seven days, he thought he ought to be
+returning to his own people. By this time he was very much in love with
+the girl who had been so kind to him, and he wished above all things to
+marry her, and take her back with him to his own country.
+
+"I have been here a whole week," he said to her, "I want to say
+something, and I hope you will not be vexed with me."
+
+"Speak on; I promise not to be angry at anything you say."
+
+"I have learnt to love you very much," said Siu, "and I would like to
+marry you, if you will consent, and take you with me to my own land.
+Also, I wish you to tell me your name, and why this house is so silent,
+and where all the people belonging to it are."
+
+"I will consent to marry you, for I also love you. But you must first
+promise me certain things. In the first place, you must not tell your
+people of this house, and what you have seen here. Then you must promise
+faithfully not to hurt a bird or even to hold one in your hands. If ever
+you break these promises, then we cease to be man and wife."
+
+"Yes," said Siu, "I promise not to speak of what I have seen here until
+you give me leave to do so. And as you do not wish it, I will never
+hurt or handle a bird."
+
+"Now that you have promised what I wish, I will tell you of myself and
+the people of this house," said the maiden. "I am known to my friends as
+_Bunsu Burong_ (the youngest of the bird family), or _Bunsu Katupong_
+(the youngest of the _Katupong_ family). This house as you noticed seems
+very empty. The reason is that a month ago many of our people were
+killed by some of the people in your house, and we are still in mourning
+for them. As you know when our relatives have lately died, we stay
+silent in our rooms, and do not come out to receive visitors or
+entertain them. On the morning of the day on which you arrived, all the
+men of this house went on the war-path, so as to obtain some human
+heads, to enable us to put away our mourning. With us as with you, it is
+necessary that one or more human heads be brought into the house before
+the inmates can give up sorrowing for their dead relatives and friends.
+All the people in this house, when at home, are in the form of human
+beings, but they are able to transform themselves into birds. My father,
+Singalang Burong, is the head of this house. I am the youngest of eight
+sisters. We have no brothers alive; our only brother died not long ago,
+and we are still in mourning for him, and that is the reason why my
+sisters did not come out to greet you."
+
+Siu heard with surprise all she had to say. He thought to himself that
+it was lucky he did not bring up to the house the birds which he had
+killed in the jungle, and that he had hidden them with his blow-pipe and
+quiver containing poisoned darts in the brushwood near the well. He
+determined to say nothing about the matter, as probably some of her
+friends and relations were among the birds that were killed by him.
+
+So Siu married Bunsu Burong, and continued to live in the house for
+several weeks.
+
+One day he said to his wife, "I have been here a long time. My people
+must surely be wondering where I am, and whether I am still alive. My
+mother too must be very anxious about me. I should like to return to my
+people, and I want you to accompany me. My mother and my friends are
+sure to welcome you as my wife."
+
+"Oh, yes, I will gladly accompany you back to your home. But you must
+remember and say nothing of the things you have seen or heard in this
+house."
+
+They started early the next day, taking with them enough food for four
+days, as they expected the journey would last as long as that. Siu's
+wife seemed to know the way, and after journeying three days, they came
+to the stream near the house, and they stopped to have a bath. Some of
+the children of the house saw them there, and ran up to the house and
+said: "Siu has come back, and with him is a beautiful woman, who seems
+to be his wife."
+
+Some of the older people checked the children, saying: "It cannot be
+Siu; he has been dead for a long time. Don't mention his name, for if
+his mother hears you talk of him, it will make her very unhappy."
+
+But the children persisted in saying that it was indeed Siu that they
+had seen. Just then Siu and his wife appeared and walked up into the
+house.
+
+Siu said to his wife: "The door before which I hang up my sword is the
+door of my room. Walk straight in. You will find my mother there, and
+she will gladly welcome you as her daughter-in-law."
+
+When they came into the house, all the inmates rushed out to meet them,
+and to congratulate Siu on his safe return. They asked him many
+questions: Where had he been living all this time? How he came to be
+married? And what was the name of his wife's country? But Siu answered
+little, as he remembered the promise he had made to his wife, that he
+would not speak of what he had seen in her house.
+
+When Siu hung up his sword, his wife pushed open the door and walked in.
+Siu's mother was very pleased to see her son, whom she had mourned as
+dead, alive and well, and when told of his marriage, she welcomed his
+wife with joy.
+
+In process of time Siu's wife bore him a son, whom they named
+Seragunting. He was a fine child, and as befitted the grandson of
+Singalang Burong, he grew big and strong in a miraculously short time,
+and when he was three years old, he was taller and stronger than others
+four times his age.
+
+One day as Seragunting was playing with the other boys, a man brought
+some birds which he had caught in a trap. As he walked through the
+house, he passed Siu who was sitting in the open verandah. Siu,
+forgetting the promise he had made to his wife, asked to see the birds,
+and he took one in his hands and stroked it. His wife was sitting near,
+and she saw him hold the bird, and was very vexed that he had broken his
+promise to her.
+
+She said to herself: "My husband has broken his word to me. He has done
+the thing he promised me he would never do. I cannot stay in this house
+any longer. I must return to the house of my father, Singalang Burong."
+
+She took the water-vessels in her hands, and went out as if to fetch
+water. But when she came to the well, she placed the water-gourds on the
+ground, and disappeared into the jungle.
+
+In the meantime, Seragunting, tired with his play, came back in search
+of his mother. She was very fond indeed of him, and he expected her to
+come to him as soon as he called out to her. But he was disappointed. No
+one answered his call, and when he looked into the room, she was not
+there. He asked his father where his mother was, and he told him she had
+gone to the well to fetch water and would soon be back.
+
+But hour after hour passed and she did not return. So Seragunting asked
+his father to accompany him to the well to look for her. They found the
+water-vessels there, but saw no signs of her. So they both returned
+sadly to the house, taking back with them the water-gourds which Siu's
+wife had left at the well.
+
+Early the next day Seragunting and his father went in search of her.
+They took with them only a little food, as they expected to find her not
+far off. But they wandered the whole day, and saw no signs of her.
+
+They spent the night under a large tree in the jungle. Early the next
+morning they were surprised to find a small bundle of food, wrapped up
+in leaves, near Seragunting. The food was evidently meant for him alone,
+as it was not enough for two, but he gave some of it to his father, who
+ate sparingly of it, so that his son might not be hungry. They wandered
+on for several days, and every night the same thing occurred--a bundle
+of food was placed near Seragunting.
+
+After journeying many days, they came to the sea-shore. Siu suggested to
+his son that they should return, but Seragunting, who during the journey
+had grown up into a strong lad with a will of his own, would not consent
+to do so, as he was determined to find his mother.
+
+After waiting by the shore a few days, they saw a dark cloud come to
+them over the sea. As it came nearer, it took the form of a gigantic
+Spider, carrying some food and clothes.
+
+"Do not be afraid," said the Spider, "I have come to help you and your
+father. I have brought you food and clothing. When you have eaten, and
+changed your clothes, I will take you to the land on the other side."
+
+They were told to follow the Spider. They did so. Strange to say, the
+water became as hard as a sand-bank under their feet. For a long time
+they were out of sight of land, but towards evening they approached the
+opposite shore. They saw several houses and one larger and more imposing
+than the others. To this house the Spider directed Seragunting telling
+him he would find his mother there.
+
+Seragunting's mother was very glad to see her son and embraced him.
+
+"How was it you went away and left us?" he said. "We missed you so much,
+and have travelled many days and nights in search of you. Now our
+troubles are over, for I have found you."
+
+"My dear son," she said as she caressed him, "though I left you, I did
+not forget you. It was I who placed the food by you every night. I left
+your father because he broke his promise to me. But you are my own son,
+and I have been wishing to see you ever since I left your house. It was
+I who sent the Spider to help you and show you your way here."
+
+Then she spoke to her husband Siu, whom she was glad to meet again. All
+three then went out into the verandah, which was now full of people.
+
+Seragunting was told by his mother to call the sons-in-law of Singalang
+Burong his uncles, but they refused to acknowledge him as their nephew.
+They proposed several ordeals to prove the truth of his words that he
+was indeed the grandson of Singalang Burong. In all these Seragunting
+came off victorious, and they were compelled to admit that he was a true
+grandson of the great Singalang Burong.
+
+But Siu was unhappy in his new home. He could not help thinking of his
+mother, whom he had left alone, and he was anxious to return to his own
+people. He begged his wife to accompany him back to his old home, but
+she refused to do so. It was decided that Siu and his son should stay
+with Singalang Burong till they had obtained such knowledge as would be
+useful to them in the future, and that then they were to return to the
+other world, taking with them the secrets they had learnt.
+
+All the people of the house were now most kind to Siu and his son, and
+were most anxious to teach them all they could. They were taken on a war
+expedition against the enemy, so that they might learn the science and
+art of Dyak warfare. They were taught how to set traps to catch deer and
+wild pig. They were shown the different methods of catching fish, and
+learnt to make the different kinds of fish-trap used by Dyaks of the
+present day, and they remained in Singalang Burong's house that whole
+year for the purpose of acquiring a complete and practical knowledge of
+the different stages of paddy growing.
+
+When the year was ended, Seragunting's mother took him and Siu to see
+her father. Singalang Burong was seated in his chair of state, and
+received them most kindly. He explained to Siu who he was, and the
+worship due to him, and they learnt also about the observance of omens,
+both good and bad.
+
+"I am the ruler of the spirit-world," said Singalang Burong, "and have
+power to make men successful in all they undertake. At all times if you
+wish for my help, you must call upon me and make offerings to me.
+
+"You have learnt here how to plant paddy. I will give you some paddy to
+take away with you, and when you get back to your own country, you can
+teach men how to cultivate it. You will find rice a much more
+strengthening article of food than the yams and potatoes you used to
+live upon, and you will become a strong and hardy race.
+
+"And to help you in your daily work, my sons-in-law will always tell you
+whether what you do is right or wrong. In every work that you undertake,
+you must pay heed to the voices of the sacred birds--_Katupong_,
+_Beragai_, _Bejampong_, _Papau_, _Nendak_, _Kutok_ and _Embuas_. These
+birds, named after my sons-in-law, represent them, and are the means by
+which I make known my wishes to mankind. When you hear them, remember it
+is myself speaking to you, through my sons-in-law, for encouragement or
+for warning. I am willing to help you, but I expect due respect to be
+paid to me, and will not allow my commands to be disobeyed."
+
+Siu and Seragunting bade their friends farewell, and started to return.
+As soon as they had descended the ladder of the house of Singalang
+Burong, they were swiftly transported through the air by some mysterious
+power, and in a moment they found themselves at their own house.
+
+Their friends crowded round them, glad to see them back safe and well.
+The neighbours were told of their return, and a great meeting was held
+that evening. All gathered round the two adventurers, who told them of
+their strange experiences in the far country of the spirit birds. The
+new seed, paddy, was produced, and the good qualities of rice as an
+article of food explained. The different names of the sacred birds were
+told to the assembled people, and all were warned to pay due respect to
+their cries.
+
+And so, according to the ancient legend, ended the old primitive life of
+the Dyak, when he lived upon such poor food as the fruits of the jungle,
+and any yams or potatoes he happened to plant near the house; the old
+blind existence in which there was nothing to guide him; and then began
+for him his new life, in which he advanced forward a step, and learnt to
+have regularly, year by year, his seed-time and harvest, and to know
+there were unseen powers ruling the universe, whose will might be learnt
+by man, and obedience to whom would bring success and happiness.
+
+
+
+
+CHAPTER XV
+
+DYAK BELIEFS AND SUPERSTITIONS
+
+
+The Dyaks do not worship idols, but they believe in certain gods and
+spirits, who are supposed to rule over different departments of life,
+and to these deities they make offerings and sing incantations at
+certain times.
+
+The following are the more important gods among the Dyaks.
+
+Singalang Burong takes the highest position in honour and dignity, and
+is the ruler of the spirit-world. It is doubtful what the word
+_Singalang_ means, but _Burong_ means "bird," and probably _Singalang
+Burong_ means "Bird Chief." The Dyaks are great observers of omens (see
+Chapter XII.), and among their omens the cries of certain birds are most
+important.
+
+Singalang Burong is also the god of war, and the guardian spirit of
+brave men. He delights in fighting, and head-taking is his glory. When
+Dyaks have obtained a human head, they make a great feast to the honour
+of this god and invoke his presence. He is the only god ever represented
+by the Dyaks in a material form--a carved, highly-coloured bird of
+grotesque shape. This figure at the _Head Feast_ is erected on the top
+of a pole, thirty feet or more in height, with its beak pointing in the
+direction of the enemy's country, so that he may "peck at the eyes of
+the enemy."
+
+Next in importance to Singalang Burong is Pulang Gana, who is the god of
+the earth. He is an important power according to Dyak ideas, and to him
+offerings are made and incantations sung at all feasts connected with
+_Farming_. They are entirely dependent upon his goodwill for a good
+harvest.
+
+Salampandai is the maker of men. He hammers them into shape out of clay,
+and forms the bodies of children to be born into the world. There is an
+insect which makes at night the curious noise--_kink-a-clink_,
+_kink-a-clink_. When the Dyaks hear this, they say it is Salampandai at
+his work. When each child is formed, it is brought to the gods who ask,
+"What would you like to handle or use?" If it answer, "A sword," the
+gods pronounce it a male; but if it answer, "Cotton and the
+spinning-wheel," it is pronounced a female. Thus they are born as boys
+or girls according to their own wishes.
+
+[Illustration: A DYAK YOUTH]
+
+The Dyak believes in the existence of spirits, and he thinks that
+innumerable spirits inhabit the forests, the rivers, the earth, and the
+air. Any unusual noise or motion in the jungle, anything which suggests
+to the mind some invisible operation, is at once attributed by the Dyak
+to the presence of some spirit, unseen by human eyes, but full of mighty
+power. Though generally invisible, these spirits sometimes show
+themselves. The form they assume then is not anything very supernatural,
+but either a commonplace human form or else some animal--a bird, or a
+monkey--such as is often seen in the forests. There is, however, the
+chief of evil spirits, Girgasi by name, who, when seen, takes the form
+of a giant about three times the size of a man, is covered with rough,
+shaggy hair, and has eyes as big as saucers, and huge glittering teeth.
+
+There are innumerable stories told by Dyaks of their meeting with
+spirits in the jungle, and sometimes speaking to them. Such stories
+generally relate how the man who sees the spirit rushes to catch him by
+the leg--he cannot reach higher--in order to get some charm from him,
+but he is generally foiled in his attempt, as the spirit suddenly
+vanishes. But some men, it is believed, do obtain gifts from the
+spirits. If a Dyak gets a good harvest, it is attributed to some magic
+charm he has received from some kindly spirit. Also, if he be successful
+on the war-path, he is credited with the succour of some mysterious
+being from the spirit-world.
+
+The spirits, according to the Dyaks, rove about the jungle and hunt for
+wild beasts, as the Dyaks do themselves. Girgasi, already mentioned, is
+specially addicted to the chase, and the Dyaks say he is often to be met
+hunting in the forest. There are certain animals who roam about in packs
+in the jungle. These are supposed to be the dogs which accompany the
+spirits when they are out hunting, and they attack those whom the
+spirits wish to kill. I have never seen one of these animals, but to
+judge from the description of them, they seem to be a kind of small
+jackal. They will follow and bark at men, and from their supposed
+connection with the spirits, are greatly feared by the Dyaks, who
+generally run away from them as fast as they can.
+
+The spirits are said to build their invisible habitations in trees, and
+many trees are considered sacred, as being the abode of one or more
+spirits, and to cut one of these trees down would be to provoke the
+spirits' anger. The tops of hills are supposed to be the favourite
+haunts of spirits. When Dyaks fell the jungle of the larger hills, they
+always leave a clump of trees at the summit as a refuge for the spirits.
+To leave them quite homeless would be to court certain disaster from
+them.
+
+From what has been said it will be seen that the spirits are much the
+same as their gods, and have power either to bestow favours, or cause
+sickness and death. They rule the conduct of the Dyak, and therefore
+receive the same religious homage as their gods do.
+
+The Dyak worships his gods. He has good spirits to help him, and evil
+spirits to harm him. He makes sacrifices to the gods and spirits, and
+invokes their help in long incantations. He has omens and divination and
+dreams to encourage or warn him. He believes he has a soul which will
+live in another world, a future life differing little from his existence
+in the flesh.
+
+
+
+
+CHAPTER XVI
+
+CONCLUSION
+
+
+I have tried to tell you in the preceding chapters what the Dyaks of
+Borneo are like, how they live, and what their religious ideas are. It
+is sad to think of them living in constant fear of evil spirits, and
+believing in such things as the omens of birds. All Christians must wish
+these people to be taught about God. Christ came to earth to teach us
+the Truths of the Gospel, and before He returned to Heaven, He told His
+disciples, and, through His disciples, all Christians: "Go ye therefore,
+and teach all nations, baptizing them in the name of the Father, and of
+the Son, and of the Holy Ghost: teaching them to observe all things
+whatsoever I have commanded you: and lo, I am with you alway, even unto
+the end of the world." In obedience to this command, missionaries have
+gone out to Borneo, and many people in England, who are not able to go
+out to Borneo themselves, help in the good work by subscribing money to
+the "Society for the Propagation of the Gospel in Foreign Parts," which
+sends missionaries to Borneo. Many of these missionaries live up-country
+at some mission station far from the town. Here there is a mission house
+where the missionary lives, a church where regular services are held,
+and a school house where boys live and are taught.
+
+As many of the long Dyak village houses are built at great distances
+from each other, the missionary, who wishes to do good work among the
+Dyaks, must not always live at his mission house, but must travel from
+house to house. Only by visiting distant villages, and living with the
+Dyaks as their guest, can the missionary learn to understand the people.
+
+Let me tell you a missionary story. A missionary in Borneo visited a
+Dyak village house to teach the people there about God and our Lord
+Jesus Christ. A crowd of men, women and children listened to him, and
+many a long evening did the missionary spend, sitting on a mat in the
+long public verandah of the Dyak house, and teaching those poor ignorant
+people. A Dyak boy present asked the missionary if he might go back with
+him to his school. The parents gave their consent, and the little boy
+accompanied the missionary on his return to his mission house, and
+attended the mission school. There, with other children, the boy was
+taught the Truths of the Christian Religion. After being in school for a
+few years, this boy returned to his Dyak home.
+
+Years passed. The boy did not forget what he had been taught at school.
+He saw the Dyaks among whom he lived, ruled by a fear of evil spirits,
+and carrying out many superstitious ceremonies, which he knew must be
+displeasing to God. As he grew older, he felt sad to think of the
+ignorance of his relatives and friends, and of the Dyaks in other
+villages. So he went back to the missionary and asked that he should be
+taught more, so that, later on, he might teach his own people, and bring
+some of them into God's Kingdom.
+
+This is a true story of what has happened more than once in Borneo. A
+boy learns about God in some up-country mission school, and on his
+return to his Dyak home, is sorry to see the ignorance of his people,
+and asks to be taught more, so that he may become a Catechist and carry
+God's Truth to them.
+
+When the seed is sown, it lies in the ground, and God sends the sunshine
+and the rain to make it grow. So the Good Seed of the Word of God is
+sown in the hearts of the Dyaks in Borneo, and we pray the Great Giver
+of the Water of Life to refresh it with His Life-giving Holy Spirit.
+Some seeds fall on the wayside, and the birds of the air devour them;
+some fall on a rock, and are scorched by the heat of the sun; some fall
+among thorns, and are choked; but, thank God, some fall on good ground
+and bring forth good fruit.
+
+The Good Seed of God's Word is being sown among the old and young in
+Borneo. Will you not take a share in that good work?
+
+
+
+
+BY THE SAME AUTHOR.
+
+
+SEVENTEEN YEARS AMONG THE SEA DYAKS OF BORNEO.
+
+A RECORD OF INTIMATE ASSOCIATION WITH THE NATIVES OF THE BORNEAN
+JUNGLES.
+
+With 40 Illustrations and a Map.
+
+MESSRS SEELEY & CO., LTD., 38 GREAT RUSSELL ST., LONDON, W.C.
+
+_Price_ 16/- _nett._
+
+
+SOME OPINIONS OF THE PRESS.
+
+"Contains probably the most intimate and comprehensive account that has
+yet appeared of the Sea Dyaks of Sarawak.... It is so pleasantly written
+that the reader forgets that it is learned."--_The Times._
+
+"We heartily commend this book to the learned public."--_The Athenæum._
+
+"The author has been completely successful."--_The Bookman._
+
+"Pleasant to read, and gives a really good account of an interesting
+race."--_The Illustrated London News._
+
+"Mr Gomes is a skilled and gifted investigator, and his book is a
+valuable contribution to Eastern anthropology."--_The Outlook._
+
+"Let our quotations serve to introduce a book as fascinating as it is
+authoritative."--_The Sketch._
+
+"Mr Gomes' book is no hasty piece of work; it is the result of seventeen
+years spent in Sarawak.... Mr Gomes gives a very full account of the
+whole culture and life of the Sea Dyaks."--_The Saturday Review._
+
+"It is emphatically good. Mr Gomes speaks as one having authority. He
+has certainly unique experience, sympathy, insight, comprehension, a
+sense of proportion, and he is not without the quality of humour and
+dramatic instinct, and his style, simple and clear, is not without
+literary distinction. He has produced a book that ought to take high
+rank."--_The Englishman (Calcutta)._
+
+"Mr E. H. Gomes' absorbing book."--_The Daily Mail._
+
+
+
+
+SOME NOTABLE BOOKS
+ON FOREIGN MISSIONS
+FROM THE CATALOGUE OF OLIPHANT,
+ANDERSON & FERRIER
+100 PRINCES STREET, EDINBURGH
+21 PATERNOSTER SQUARE, LONDON
+
+
+A HISTORY OF MISSIONS IN INDIA. By JULIUS RICHTER, D.D. Translated by
+_Sydney H. Moore_, Master in the School for Sons of Missionaries,
+Blackheath. Demy 8vo, with map 10s 6d
+
+  "Will be indispensable to all students of Indian Missions. It is
+  singularly interesting."--_London Quarterly Review._
+
+
+THE PEN OF BRAHMA. Peeps into Hindu Hearts and Homes. By BEATRICE M.
+HARBAND, Author of "Daughters of Darkness in Sunny India," etc. Large
+crown 8vo, cloth extra, with Illustrations 3s 6d _net_
+
+
+HOLY HIMALAYA. The Religion, Traditions, and Scenery of the Provinces of
+Kumaun and Garhwal. By the REV. E. S. OAKLEY, of the London Missionary
+Society, Almora, Northern India. With 16 full-page Illustrations, Large
+crown 8vo, cloth extra 5s _net_
+
+
+DAYLIGHT IN THE HAREM. Papers on Present-day Reform Movements,
+Conditions, and Methods of Work among Moslem Women read at the Lucknow
+Conference, 1911. Edited by ANNIE VAN SOMMER, A. DE SELINCOURT and S. M.
+ZWEMER, D.D., F.R.G.S. Illustrated, crown 8vo, cloth 3s 6d _net_
+
+
+CHILDREN OF CEYLON. By THOMAS MOSCROP. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+
+THE MOSLEM DOCTRINE OF GOD. A Treatise on the Character and Attributes
+of Allah according to the Koran and Orthodox Tradition. By SAMUEL M.
+ZWEMER, Author of "Arabia, the Cradle of Islam," 2s 6d _net_
+
+  "A piece of earnest thinking and writing."--_Spectator._
+
+
+THE GREAT RELIGIONS OF INDIA. By J. MURRAY MITCHELL, M.A., LL.D. Large
+crown 8vo, with Map and Complete Index 5s _net_
+
+  "There was room for a good book on the Religions of India, and the
+  task of writing it could not have fallen into more competent hands
+  than those of the veteran missionary Dr Murray Mitchell, who only
+  a few months ago died in his ninetieth year, after a brilliant
+  record of life-long experience of mission work in
+  India."--_Aberdeen Daily Journal._
+
+
+MOSAICS FROM INDIA: Talks about India, its Peoples. Religions, and
+Customs. By MARGARET B. DENNING. Large crown 8vo, art cloth decorated,
+with 28 illustrations 6s
+
+  "Of thrilling interest."--_Spectator._
+
+  "One of the most readable and instructive volumes on India it has
+  ever been our privilege to read."--_Aberdeen Journal._
+
+
+VILLAGE WORK IN INDIA. Pen Pictures from a Missionary's Experience, By
+NORMAN RUSSELL, of the Canada Presbyterian Church, Central India. Crown
+8vo, art cloth, with 8 full-page Illustrations 3s 6d
+
+  "This book is literature. There is a noble work to describe, and
+  it is described nobly."--_Expository Times._
+
+
+FROM ZOROASTER TO CHRIST: An Autobiographical Sketch of the Rev.
+DHANJIBHAI NAUROJI, the first modern Convert to Christianity from the
+Zoroastrian Religion, With Introduction by the Rev. D. MACKICHAN, D.D.
+LL.D., Missionary of the United Free Church of Scotland, Bombay. With
+Portrait and other Illustrations. Large crown 8vo, cloth extra 2s
+
+  "It has a charm of its own, and wins the reader to an affectionate
+  regard for this pure and saintly servant of Christ. Dr Mackichan
+  has written a fitting Introduction and a tender Epilogue. It is in
+  many ways a unique book, and should be in every missionary library
+  and read in every missionary household."--_U.F. Church Monthly._
+
+
+THE EDUCATION OF THE WOMEN OF INDIA. By M. G. COWAN, M.A. (Girton.)
+Cloth, with twelve Illustrations 3s 6d _net_
+
+  "Miss Cowan presents us with the useful results of a great deal of
+  intelligent study of the problem, and of the factors which go to
+  the solution."--_The Times._
+
+
+THE WRONGS OF INDIAN WOMANHOOD. By Mrs MARCUS B. FULLER, Bombay. With an
+Introduction by RAMABAI. Large crown 8vo, canvas binding, with numerous
+Illustrations 5s
+
+  "Turns a searching light upon the sorrows of Indian women and the
+  customs to which they are at present bound to submit. An
+  impressive study, written with commendable
+  moderation."--_Bookman._
+
+
+CHILDREN OF INDIA. By JANET HARVEY KELMAN. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth extra
+1s 6d _net_
+
+
+MEN OF MIGHT IN INDIA MISSIONS. The Leaders and their Epochs, 1706-1899.
+By HELEN H. HOLCOMB. Large crown 8vo, cloth extra, with 16 full-page
+Illustrations 6s
+
+  "This fascinating and beautifully illustrated book of 350 pages
+  deals with the rise and progress of the kingdom of Jesus Christ in
+  India.... The story of missionary progress is traced from 1706 to
+  1899. The romance of missions is once more charmingly illustrated
+  in this ably-written and most attractive volume."--_Illustrated
+  Missionary News._
+
+
+THE COBRA'S DEN, and other Stories of Missionary Work among the Telugus
+of India. By Rev. JACOB CHAMBERLAIN, Author of "In the Tiger Jungle."
+Crown 8vo, ornamental cloth binding, fully illustrated 3s 6d
+
+  "Interest in the narrative of missionary work, life, and incident
+  is maintained throughout by a charming felicity of diction, and
+  the plea for increased missionary effort is both able and
+  convincing."--_Daily Record._
+
+
+IN THE TIGER JUNGLE, and other Stories of Missionary Work among the
+Telugus of India. By the Rev. JACOB CHAMBERLAIN, M.D., D.D. Large post
+8vo, antique laid paper, cloth extra. With Portrait and seven
+Illustrations 3s 6d
+
+  "There is a romance about many of these stories which will appeal
+  particularly to young people: but the missionary aspect is never
+  lost sight of, and the volume is well calculated to win many new
+  friends, and perhaps volunteers, for the foreign field. The
+  illustrations are good."--_Record._
+
+
+HINDUISM AND CHRISTIANITY. By JOHN ROBSON, D.D., Author of "The Holy
+Spirit, the Paraclete," etc. Third Edition. Crown 8vo, cloth extra 3s 6d
+_net_
+
+
+THE MOSLEM CHRIST. An Essay on the Life, Character, and Teachings of
+Jesus Christ according to the Koran and Orthodox Tradition. By SAMUEL M.
+ZWEMER, D.D., F.R.G.S., Author of "The Moslem Doctrine of God." Cloth,
+with Illustrations and Facsimiles 3s 6d _net_
+
+
+SOO THAH. A Tale of the Making of the Karen Nation. By OLONZO BUNKER,
+D.D., Thirty Years a Missionary in Burmah. With an Introduction by HENRY
+C. MABIE, D.D. Crown 8vo, illustrated 3s 6d
+
+  Sir WILLIAM MUIR, Edinburgh, in a letter to the author, says:--"I
+  have read your 'Soo Thah' with the greatest pleasure and profit;
+  more so, I might say, than that of any other book after our
+  Scriptures."
+
+
+FIRE AND SWORD IN SHANSI. Being the Story of the Massacre of Foreigners
+and Chinese Christians. By E. H. EDWARDS, M.B., CM., over Twenty Years a
+Medical Missionary in China. With an Introduction by Dr ALEXANDER
+MACLAREN, Manchester. Large crown 8vo, with upwards of forty
+Illustrations, Maps, etc., handsomely bound. Cheap Edition 2s 6d _net_
+
+  "Inspiring in the revelation it gives of a heroism and
+  self-sacrifice that may well stand comparison with what we read in
+  the case of the early martyrs."--_Glasgow Herald._
+
+
+MISSIONARY METHODS IN MANCHURIA. By the Rev. JOHN ROSS, D.D., Missionary
+of the United Free Church of Scotland, Moukden, New Edition, with
+additional chapter. Large crown 8vo, cloth extra, with Illustrations and
+Plans 3s 6d
+
+  "Dr Ross writes a quiet, methodical, business-like, instructive
+  style, and is manifestly a thinker."--_British Weekly._
+
+  "A contribution towards a study, systematic and comparative, of
+  missionary methods."--_Preston Guardian._
+
+
+CHILDREN OF CHINA. By C. CAMPBELL BROWN, Author of "China in Legend and
+Story." (The Children's Missionary Series.) Large crown 8vo, with eight
+Coloured Illustrations, cloth extra 1s 6d _net_
+
+
+A MISSION IN CHINA. By W. E. SOOTHILL, Translator of the Wenchow New
+Testament; Author of "The Student's Pocket Dictionary"; Compiler of the
+Wenchow Romanised System, etc. Large crown 8vo, with numerous
+Illustrations, and in artistic binding 5s _net_
+
+
+CHINA IN LEGEND AND STORY. By C. CAMPBELL BROWN, formerly Davis Scholar
+of Chinese at the University of Oxford, and for ten years resident in
+China. Large crown 8vo, illustrated, cloth, with Unique Native Design 3s
+6d _net_
+
+  "Ten years' residence in China, close contact with the
+  inhabitants, and an attentive ear for native stories and
+  traditions have furnished the material and inspiration for Mr
+  Brown's volume of sketches. ... On their narrative side alone, and
+  with their strong human interest and colour, the stories should
+  commend themselves."--_Scotsman._
+
+
+CHINA'S ONLY HOPE. An Appeal by her greatest Viceroy, Chang Chih Tung,
+Viceroy of Liang Hu, with Indorsement by the present Emperor. Translated
+by the Rev. S. I. WOODBRIDGE. Introduction by the Rev. GRIFFITH JOHN,
+D.D. Crown 8vo, cloth extra, with Portrait of the Author 3s 6d
+
+  "One of the most remarkable, if not the most remarkable, book
+  written by a Chinese for several centuries."--_London and China
+  Telegraph._
+
+
+CHINA IN CONVULSION; The Origin; The Outbreak; The Climax; The
+Aftermath. A Survey of the Cause and Events of the Recent Uprising. By
+ARTHUR H. SMITH, Author of "Chinese Characteristics," "Village Life in
+China," etc. In 2 volumes, demy 8vo, cloth extra, with numerous
+Illustrations, Maps, and Charts 21s
+
+  "The fullest and fairest statement of the causes of the outbreak
+  which has yet been made."--Mrs ISABELLA L. BISHOP in the _Daily
+  Chronicle_.
+
+
+CHINESE CHARACTERISTICS. By ARTHUR H. SMITH, Twenty-seven Years a
+Missionary of the American Board in China. New and Enlarged Edition,
+with numerous Illustrations. Demy 8vo, art linen 7s 6d
+
+  "A very striking book. One of the best modern studies of that
+  remarkable people."--_Sydney Morning Herald._
+
+
+METHODS OF MISSION WORK AMONG MOSLEMS. With an Introduction by E. M.
+WHERRY, D.D. Being those papers read at the First Missionary Conference
+on behalf of the Mohammedan World held at Cairo, April 4th-9th, 1906.
+Cloth 4s _net_
+
+
+MISSION PROBLEMS AND MISSION METHODS IN SOUTH CHINA. By Dr J. CAMPBELL
+GIBSON of Swatow. Large crown 8vo, cloth extra, with Coloured Map
+Diagrams, and sixteen full-page Illustrations. Second Edition 6s
+
+  "Teeming with valuable testimony as to the characteristics of the
+  people among whom his life work has been carried on; containing a
+  well of information as to the methods by which he and his
+  fellow-workers are introducing the Christian religion into China;
+  adding to this an abundance of broad-minded criticism of, and
+  intelligent comment upon, the missionary and his work--the series
+  of lectures gathered together in 'Mission Problems and Mission
+  Methods in South China' are so good, that I take great pleasure in
+  recommending the book, to all who are interested in the subject of
+  foreign missions or the broader subject of the Far East."--_Daily
+  News._
+
+
+VILLAGE LIFE IN CHINA. A Study in Sociology. By ARTHUR H. SMITH, D.D.,
+Author of "Chinese Characteristics." Demy 8vo, art linen, with numerous
+Illustrations. Fourth Edition 7s 6d
+
+
+THE ANALECTS OF CONFUCIUS. A new translation by WILLIAM EDWARD SOOTHILL,
+Principal of the Imperial University, Shansi; Compiler of the "Student's
+Pocket Dictionary," Translator of the "Wenchow New Testament," and
+Author of "A Mission in China," etc. Large crown 8vo, cloth 15s _net_
+
+  The Discourses, commonly known as the Analects, contain the
+  sayings of the Sage as recorded by his disciples. The Analects
+  holds a somewhat similar relation to the Confucian Classics that
+  the synoptic books of the New Testament hold to the whole Bible,
+  and, like the Gospels, is the most popular book of the Canon.
+
+
+THE ORIGINAL RELIGION OF CHINA. By JOHN ROSS, D.D., Author of "Mission
+Methods in Manchuria." With Diagrams from Original Plans, and other
+Illustrations. Large crown 8vo, cloth extra 5s _net_
+
+  A satisfactory account of the Earliest Religion of China can be
+  found nowhere at present except in a voluminous work by de Groot.
+  Students of Comparative Religion will undoubtedly be grateful for
+  the publication of this exceedingly valuable book, and there are
+  missionaries and many others who will find it very serviceable.
+
+
+THE MARVELLOUS STORY OF THE REVIVAL IN MANCHURIA. Transcribed by JOHN
+ROSS, D.D., from the letters of the Rev. JAMES WEBSTER. With Portraits
+6d _net_
+
+
+THE LORE OF CATHAY; or, the Intellect of China. In five parts. Arts and
+Science, Literature, Philosophy and Religion, Education, History. By the
+Rev. W. A. P. MARTIN, D.D., LL.D., Author of "A Cycle of Cathay," etc.
+10s 6d
+
+  "'The time,' writes Dr Martin, 'is not, I trust, far distant when
+  the language of China will find a place in all our principal seats
+  of learning, and when her classic writers will be known and
+  appreciated. Nothing should tend more to hasten the advent of that
+  time than the broad sympathy, informed with knowledge, which
+  enables writers like Dr Martin to show how much of human interest
+  attaches to 'The Lore of Cathay.'"--_The Times._
+
+
+EAST OF THE BARRIER; or, Side Lights on the Manchuria Mission. By the
+Rev. J. MILLER GRAHAM, Missionary of the United Free Church of Scotland,
+Moukden, Manchuria. Crown 8vo, with Illustrations and Map 3s 6d
+
+  "A book which takes rank among the most interesting, practical,
+  and well-informed books of missionary travel which has appeared of
+  late years. A series of excellent photographs gives additional
+  charm to a book which holds the interest from the first page to
+  the last."--_Sunday School Chronicle._
+
+
+THE HEATHEN HEART: An Account of the Reception of the Gospel among the
+Chinese of Formosa. By CAMPBELL N. MOODY, M.A. Large crown 8vo, cloth
+extra, with Illustrations 3s 6d _net_
+
+  "The most illuminating book on missions I have ever read."--Rev.
+  W. M. CLOW
+
+
+THE SAINTS OF FORMOSA: Life and Worship in a Chinese Church. By CAMPBELL
+N. MOODY, M.A., Author of "The Heathen Heart." Large crown 8vo, cloth
+extra, with ten Illustrations 3s 6d _net_
+
+  "A charming book.... When Mr Moody tells us of the missionary side
+  of his experience he is not less interesting than when he speaks
+  of more general subjects."--_The Spectator._
+
+
+FROM FAR FORMOSA: The Island, its People and Missions, By GEORGE LESLIE
+MACKAY, D.D. New and Cheaper Edition, large crown 8vo, art canvas
+binding. With four Maps and sixteen Illustrations 5s
+
+  "One of the most interesting books on missions we have ever come
+  across.... A thoroughly interesting and valuable book."--_Glasgow
+  Herald._
+
+
+CHILDREN OF BORNEO. By EDWIN H. GOMES, M.A. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+  "Mr Gomes blends fact and legend in a positively delightful way.
+  Some of the folk tales are as delightful as the stories of Hans
+  Christian Andersen."--_Christian World._
+
+
+CHILDREN OF JAMAICA. By Mrs ISABEL C. M'LEAN. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth extra
+1s 6d _net_
+
+
+CHILDREN OF JAPAN. By JANET HARVEY KELMAN, Author of "Children of
+India." (The Children's Missionary Series.) Large crown 8vo, with eight
+Coloured Illustrations, cloth extra 1s 6d _net_
+
+
+THE GIST OF JAPAN. The Islands; their People and Missions. By the Rev.
+R. B. PEERY, A.M., Ph.D. Large crown 8vo, art canvas, with eight
+full-page Illustrations 5s
+
+  "This is an interesting and honest book, and its statements gain
+  by its extreme candour, as well as palpable sincerity of the
+  writer."--_Standard._
+
+
+KOREAN SKETCHES. A Missionary's Observations in the Hermit Nation. By
+the Rev. JAMES S. GALE. Crown 8vo, cloth extra, with eight Illustrations
+3s 6d
+
+  "The author of 'Korean Sketches' has gone in and out among the
+  people for nine years. He has done so, moreover, as his book
+  shows, in the kind of temper which qualifies a man to see what is
+  best in a strange and very little understood race."
+
+
+IN AFRIC'S FOREST AND JUNGLE. By R. H. STONE. Crown 8vo, cloth extra,
+illustrated 3s 6d
+
+  "A welcome contribution to missionary literature. The
+  illustrations are numerous and good."--_Christian._
+
+
+DAWN IN THE DARK CONTINENT. By JAMES STEWART, M.D., D.D., Lovedale. Demy
+8vo, handsome binding, with nine Coloured Maps and Portrait of the
+Author 6s _net_
+
+  "We have no hesitation in saying that Dr Stewart's book will have
+  permanent value as a standard history of African missions, and its
+  excellent maps by Bartholomew give a praiseworthy completeness to
+  its unity."--_Pall Mall Gazette._
+
+
+DAYBREAK IN LIVINGSTONIA. The Story of the Livingstonia Mission, British
+Central Africa. By JAMES W. JACK, M.A. Revised, with an Introductory
+Chapter, by Rev. ROBERT LAWS, M.D., D.D. Large crown 8vo, canvas
+binding, with Map, a Plan of Livingstonia Institution, and many other
+Illustrations 5s
+
+  "We have no hesitation in saying that this is one of the best
+  missionary histories we have ever read."--_Glasgow Herald._
+
+
+AN AFRICAN GIRL: The Story of Ma Eno. By BEATRICE W. WELSH, Missionary
+in Old Calabar. With eight full-page Illustrations. Large crown 8vo,
+cloth extra 1s 6d
+
+  "This book is interestingly written, and will, we doubt not, go
+  far to accomplish its object, which is to interest children--and
+  others--in the children of Nigeria."--_The Outposts._
+
+
+CALABAR AND ITS MISSION. By Rev. HUGH GOLDIE. New Edition, with
+Additional Chapters by the Rev. JOHN TAYLOR DEAN. Large crown 8vo, cloth
+extra, with Map and fourteen new Illustrations 5s
+
+  "Mr Goldie has an interesting story to tell of the place, of its
+  people, and of the mission work that has been carried on there. It
+  is a story which the opponents of missionary enterprise can hardly
+  get over."--_Spectator._
+
+
+AMONG THE WILD NGONI. Being Chapters from the History of the
+Livingstonia Mission in British Central Africa. By W. A. ELMSLIE, M.B.,
+C.M., Medical Missionary. With an Introduction by LORD OVERTOUN. Crown
+8vo, cloth extra, with Illustrations and Portraits 3s 6d
+
+  "In this volume he has at once done a real service to missions,
+  and has made a most valuable and interesting addition to the
+  fast-growing literature of Central Africa."--_The Times._
+
+
+CHILDREN OF EGYPT. By L. CROWTHER, Old Cairo. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+
+THE ANGEL OPPORTUNITY. By JESSIE F. HOGG. Author of "The Story of the
+Calabar Mission." With Frontispiece from a Pencil Sketch by H. C.
+PRESTON MACGOUN, R.S.W. Crown 8vo, cloth extra 2s 6d
+
+  This is the story of a missionary's family sent home for
+  education, and is full of humorous and pathetic incidents, in the
+  experience of a little girl, in her desire to discover and
+  influence the home heathen among whom she found herself.
+
+
+DAVID LIVINGSTONE. By T. BANKS MACLACHLAN. Post 8vo, art canvas 1s _net_
+
+  "It has been an unmixed pleasure to read this life of David
+  Livingstone. The book is interesting from first to last, and gives
+  a vivid picture of a rare character."--_Madras Christian College
+  Magazine._
+
+
+MUNGO PARK. By T. BANKS MACLACHLAN. Post 8vo, art canvas 1s _net_
+
+  "We owe to Mr Maclachlan not only a charming life-story, if at
+  times a pathetic one, but a vivid chapter in the romance of
+  Africa. Geography has no more wonderful tale than that dealing
+  with the unraveling of the mystery of the Niger."--_Leeds
+  Mercury._
+
+
+CHILDREN OF AFRICA. By JAMES B. BAIRD, Church of Scotland Mission,
+Blantyre, Author of "Nyono at School and at Home." (The Children's
+Missionary Series.) Large crown 8vo, with eight Coloured Illustrations,
+cloth extra 1s 6d _net_
+
+  "Boys and girls who read what Mr Baird says will have a vivid
+  picture of African life in their memories, and will see how
+  blessed is the light the Gospel carries to their black sisters and
+  brothers in the Dark Continent."--_Presbyterian Messenger._
+
+
+AN ARTISAN MISSIONARY ON THE ZAMBESI. Being the Life Story of WILLIAM
+THOMSON WADDELL. By Rev. JOHN MACCONNACHIE, M.A. Large crown 8vo.
+illustrated 1s 6d _net_
+
+  "It is a moving account of unselfish heroism for the sake of
+  Christ, and Mr MacConnachie has told it in a way that will impress
+  the reader afresh with the splendid, unassuming courage of their
+  rank and file in Christian missions."--_British Weekly._
+
+
+ARABIA: The Cradle of Islam. By Rev. S. M. ZWEMER, F.R.G.S. Studies in
+the Geography, People, and Politics of the Peninsula; with an account of
+Islam and Missionary Work. Demy 8vo, canvas binding, with Maps and
+numerous Illustrations from Drawings and Photographs 7s 6d
+
+  "The best book on Arabia from every point of view--scientific,
+  literary, and missionary. It is well illustrated, especially by
+  such maps as Ptolemy's, Niebuhr's, Palgrave's and plans of Mecca,
+  Medina, besides maps of Arabia as it now is, and of the islands of
+  Bahrein."--_The Scottish Geographical Magazine._
+
+
+CHILDREN OF ARABIA. By the Rev. JOHN C. YOUNG, M.A., M.B., CM., SHEIKH
+OTHMAN, Aden. (The Children's Missionary Series.) Large crown 8vo, with
+8 Coloured Illustrations, cloth extra 1s 6d _net_
+
+
+WITH THE TIBETANS IN TENT AND TEMPLE. Narrative of Four Years' Residence
+on the Tibetan Border and of a Journey into the Far Interior. By SUSIE
+CARSON RIJNHART, M.D. Large crown 8vo, cloth extra, gilt top, with
+fourteen Illustrations. Fourth Edition 6s
+
+
+CHILDREN OF PERSIA. By Mrs NAPIER MALCOLM. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+  "A charming book for children. The life and surroundings of
+  child-life in Persia are described with sympathy and insight.
+  The young reader is carried through a very strange world of
+  fascinating interest."--_Missionary Record of the U.F. Church
+  of Scotland._
+
+
+CONSTANTINOPLE AND ITS PROBLEMS. Its Peoples, Customs, Religions, and
+Progress. By HENRY OTIS DWIGHT, LL.D. Large crown 8vo, art linen, gilt
+top, with 12 Illustrations 6s
+
+
+JERUSALEM THE HOLY. A Brief History of Ancient Jerusalem; with an
+Account of the Modern City and its Conditions, Political, Religious, and
+Social. By EDWIN SHERMAN WALLACE. Demy 8vo, cloth extra, with 15
+Illustrations and 4 Maps 7s 6d
+
+
+MISSIONS IN EDEN. By Mrs CROSBY H. WHEELER. Crown 8vo, cloth extra,
+illustrated 3s 6d
+
+  "The pages unfold a story of devoted labour--educational,
+  religious, and social--attended with encouraging results.... The
+  book is to be commended as a singularly readable record of work in
+  a field that commands much less than it deserves of prayerful
+  interest and support."--_Christian._
+
+
+THE CROSS OF CHRIST IN BOLO LAND. A Record of Missionary Effort in the
+Philippines. By JOHN MARVIN DEAN, Crown 8vo, illustrated 3s 6d
+
+  "This book should be widely read throughout the country. It is
+  worth more than a bale of newspaper print. The author is a
+  competent and credible witness of what he has seen in the
+  Philippines. He has done good service there."--_The Outlook._
+
+
+WITNESSES FROM ISRAEL. Life Stories of Jewish Converts to Christianity.
+Edited by Rev. ARNOLD FRANK, Hamburg. Translated from the German by Mrs
+A. FLEMING, with Recommendatory Note by Rev. PROFESSOR NICOL, D.D.,
+Convener of the Jewish Committee of the Church of Scotland. Crown 8vo,
+cloth extra 1s 6d
+
+
+THE TRANSFORMATION OF HAWAII: How Fifty Years of Mission Work gave a
+Christian Nation to the World. Told for Young People. By BELLE M. BRAIN.
+Crown 8vo, art linen, illustrated 3s 6d
+
+  "Much is said against missions, sometimes in ignorance, sometimes
+  from mistaken conviction, and not seldom, it is to be feared, from
+  dislike of Christian morality; but the contrast between the Hawaii
+  which Cook discovered, and still more the Hawaii of forty odd
+  years of relations with white visitors, before the missionaries
+  came, and the Hawaii of 1870, is not lightly to be put
+  aside."--_Spectator._
+
+
+SIGN OF THE CROSS IN MADAGASCAR. By the Rev. J. J. KILPIN FLETCHER,
+Crown 8vo, cloth extra, with numerous Illustrations 3s 6d
+
+  "To many readers the story of the evangelisation of Madagascar is
+  a new one, but if they will add this charming book to their
+  missionary library, they will then know the wonderful story of the
+  work of God in these islands."--_Illustrated Missionary News._
+
+
+PERSIAN LIFE AND CUSTOMS. With Scenes and Incidents of Residence and
+Travel in the Land of the Lion and the Sun. By S. G. WILSON, M.A.,
+Fifteen Years a Missionary in Persia. Second Edition, demy 8vo, cloth
+decorated, gilt top, with Map and Illustrations 7s 6d
+
+  "Mr Wilson writes without national or religious bias. He has not
+  only studied Persia, but has lived for fifteen years in it; and
+  while well acquainted with the literature of his subject, he
+  contents himself with giving, with excellent care and judgment,
+  his own experiences and opinions of a country which,
+  notwithstanding the changes of recent years, continues to be
+  socially, as well as politically, one of the most fascinating in
+  Asia."--_Scotsman._
+
+
+CHRISTIAN MISSIONS AND SOCIAL PROGRESS. A Sociological Study of Foreign
+Missions. By the Rev. JAMES S. DENNIS, D.D., Author of "Foreign Missions
+after a Century." In 3 volumes, royal 8vo, cloth extra. Vol. I., with
+upwards of 100 full-page reproductions of Original Photographs, price
+10s _net_. Vol. II., with 80 do., price 10s _net_. Vol. III., price 10s
+_net_
+
+  "Dr Dennis treats the whole subject of ethics and of social order
+  generally with great minuteness and in a most instructive way. He
+  has done an inestimable service to the mission cause in so
+  doing."--_Spectator._
+
+  "How great might be the impetus to mission interest in our midst
+  if these volumes were made the basis of sermons all over the
+  land."--_Expository Times._
+
+
+OUTLINE OF A HISTORY OF PROTESTANT MISSIONS FROM THE REFORMATION TO THE
+PRESENT TIME. A Contribution to Modern Church History, by G. WARNECK,
+D.D. Translated from the Eighth Edition by arrangement with the Author,
+and revised by GEORGE ROBSON, D.D. Demy 8vo, cloth extra, with Portrait
+and Maps 10s 6d
+
+  "It is a noble book, powerfully written, and throbbing with the
+  spirit of zeal and devotion, a book that must be read by all who
+  desire to master the missionary problem, to understand it in the
+  past, and to be prepared for its future evolution and development
+  in the world."--_Methodist Magazine and Review._
+
+
+A HISTORY OF PROTESTANT MISSIONS IN THE NEAR EAST. By JULIUS RICHTER,
+D.D., Author of "A History of Protestant Missions in India." Demy 8vo,
+cloth extra 10s 6d
+
+  "This book on Missions in the Near East should be in every
+  missionary library. It is comprehensive, well informed, and fair,
+  and is written with spiritual insight."--_U.F.C. Monthly Record._
+
+
+THE EXPLORATION OF EGYPT AND THE OLD TESTAMENT. A Summary of Results
+obtained by Exploration in Egypt up to the Present Time, with a fuller
+account of those bearing on the Old Testament. By J. GARROW DUNCAN,
+B.D., Blackie Scholar, 1894-5; Interim-Director of Excavations at
+Nuffar, 1895-6; Wilson Archæological Fellow (Abdn.), 1905-6;
+Joint-Author with Dr Flinders Petrie of "Hyksos and Israelite Cities,"
+1906. With 100 Illustrations from Photographs. Large crown 8vo, cloth
+extra 5s _net_
+
+  "The volume possesses the necessary combination of fulness of
+  knowledge and untechnicality necessary to give it a large
+  circulation."--_Expository Times._
+
+
+FOREIGN MISSIONS AFTER A CENTURY. By Rev. JAMES S. DENNIS, D.D., of the
+American Presbyterian Mission, Beirut, Syria, with Introduction by
+Professor T. M. LINDSAY, D.D., Convener of the Foreign Missions
+Committee of the Free Church of Scotland. Extra crown 8vo, cloth 5s
+
+  "Dr Dennis gives us a clear, impartial survey of the present
+  aspect of Foreign Missions all over the world. Many important
+  points are dealt with, and the reader will find himself correctly
+  informed on many subjects concerning which he may have been in
+  doubt. Dr Dennis writes as one who has seen and therefore knows,
+  and, as we read, we feel that we are in the regions of plain
+  facts, free from any of the romance which want of knowledge
+  sometimes causes."--_China's Millions._
+
+
+THE RESURRECTION GOSPEL: A Study of Christ's Great Commission. By JOHN
+ROBSON, D.D. Large crown 8vo, cloth 5s _net_
+
+  "While the Great Commission is commanding a constantly increasing
+  share of the Church's thought and activity, I have felt that there
+  is still the want of a connected study of all the records of it
+  contained in the Gospels and Acts, and unless these be studied
+  together its full scope and completeness cannot be
+  realised."--_From the Preface._
+
+
+THE LIVING FORCES OF THE GOSPEL. Experiences of a Missionary in
+Animistic Heathendom. By JOH. WARNECK, Lic. Theol., Superintendent of
+Missions, Authorised Translation from the Third German Edition by the
+Rev. NEIL BUCHANAN. Demy 8vo, cloth extra 5s _net_
+
+
+MEDICAL MISSIONS: Their Place and Power. By the late JOHN LOWE,
+F.R.C.S.E., Secretary of the Edinburgh Medical Missionary Society. With
+introduction by Sir WILLIAM MUIR, K.C.S.L, LL.D., D.C.L. Fifth Edition,
+with Portraits. Crown 8vo, cloth extra 2s 6d
+
+  "It is a complete handbook of the subject, and contains not only
+  much information regarding the history of medical missions in
+  various parts of the world, but such wise counsel regarding the
+  training needful, and the right attitude of the missionary towards
+  the people and towards his profession, as only experience could
+  prompt."--_British Weekly._
+
+
+CHRISTIANITY AND THE PROGRESS OF MAN: As Illustrated by Modern Missions.
+By W. DOUGLAS MACKENZIE, M.A. Large crown 8vo, cloth extra 3s 6d
+
+  "It gives an account of the intellectual aspects of the work done
+  during the present century in evangelising the non-Christian
+  people of the world, discusses the relation of missionary
+  enterprise to the other civilising forces of modern times, and
+  sums up all by endeavouring to estimate the effect that
+  Christianity has had upon progress. Books about missionary work
+  are usually either read for their adventures, for their piety, or
+  for practical information concerning the history of a particular
+  mission. A work like the present, which gives what may be called
+  the philosophy of the subject, has a place of its own in the
+  literature to which it belongs, and deserves the attention of
+  thoughtful readers in its subject."--_Scotsman._
+
+
+THE BIBLE A MISSIONARY BOOK. By Rev. R. F. HORTON, D.D. Crown 8vo, cloth
+extra. Cheap Edition 1s _net_
+
+  "The whole argument is worked out in a fresh and able and
+  scholarly way, and the book will be interesting to all 'friends of
+  missions.'"--_Glasgow Herald._
+
+
+OLIPHANT, ANDERSON & FERRIER
+EDINBURGH AND LONDON
+
+
+
+
+
+
+End of Project Gutenberg's Children of Borneo, by Edwin Herbert Gomes
+
+*** END OF THIS PROJECT GUTENBERG EBOOK CHILDREN OF BORNEO ***
+
+***** This file should be named 27801-8.txt or 27801-8.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/7/8/0/27801/
+
+Produced by A Project Gutenberg volunteer working with
+digital material generously made available by the Internet
+Archive
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/27801-8.zip b/27801-8.zip
new file mode 100644
index 0000000..8febb9f
--- /dev/null
+++ b/27801-8.zip
diff --git a/27801-h.zip b/27801-h.zip
new file mode 100644
index 0000000..18f6340
--- /dev/null
+++ b/27801-h.zip
diff --git a/27801-h/27801-h.htm b/27801-h/27801-h.htm
new file mode 100644
index 0000000..7a4531e
--- /dev/null
+++ b/27801-h/27801-h.htm
@@ -0,0 +1,4938 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+
+<html xmlns="http://www.w3.org/1999/xhtml">
+  <head>
+    <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" />
+    <title>
+      The Project Gutenberg eBook of Children Of Borneo, by Edwin h. Gomes.
+    </title>
+    <style type="text/css">
+/*<![CDATA[  XML blockout */
+<!--
+    p {  margin-top: .75em;
+         text-align: justify;
+         margin-bottom: .75em;
+         }
+    h2,h3,h4,h5,h6 {
+         text-align: center; /* all headings centered */
+         clear: both;
+         }
+
+    h1 {
+         text-align: center;
+         clear: both;
+         font-size: 220%;
+         line-height: 1.5;
+	 margin-top: 1em;
+	 margin-bottom: 1.25em;
+         }
+
+    h2 {
+         text-align: center;
+         clear: both;
+         font-size: 140%;
+         line-height: 1.2;
+	 margin-top: 1em;
+	 margin-bottom: 2em;
+         }
+
+    h3 {
+         text-align: center;
+         clear: both;
+         font-size: 120%;
+         line-height: 1.2;
+	 margin-top: 1em;
+	 margin-bottom: 1em;
+        }
+
+    hr { width: 65%;
+	 margin-top: 3em;
+	 margin-bottom: 3em;
+         margin-left: auto;
+         margin-right: auto;
+         clear: both;
+       }
+
+    hr.hr1 { width: 20%;
+	 margin-top: 0em;
+	 margin-bottom: 0em;
+         margin-left: auto;
+         margin-right: auto;
+         clear: both;
+       }
+
+    hr.hr2 { width: 10em;
+	 margin-top: -0.5em;
+	 margin-bottom: 0em;
+         margin-left: auto;
+         margin-right: auto;
+         clear: both;
+       }
+
+    table {margin-left: auto; margin-right: auto;}
+
+    body{margin-left: 10%;
+         margin-right: 10%;
+        }
+
+    p.indent {margin-left: 5%; margin-right: 5%;}
+
+    p.title { text-align: center;
+              clear: both;
+              font-size: 100%;
+              line-height: 1.3;
+	      margin-top: 1em;
+	      margin-bottom: 1em;
+             }
+
+    p.p2 { margin-top: 1.5em;}
+
+    p.book {
+           margin-top: 2em;
+           }
+
+    p.review {
+             margin-top: 0em;
+             font-size: 90%;
+             margin-left: 5%;
+             margin-right: 5%;
+             }
+
+    .pagenum  { /* uncomment the next line for invisible page numbers */
+            /*  visibility: hidden;  */
+                position: absolute;
+                left: 92%;
+                right: 2%;
+                font-size: 80%;
+                text-align: right;
+              } /* page numbers */
+
+    .pagenumbq  { /* uncomment the next line for invisible page numbers */
+            /*  visibility: hidden;  */
+                position: absolute;
+                left: 92%;
+                right: 2%;
+                font-size: 89%;
+                text-align: right;
+              } /* page number within a blockquote */
+
+    div.cap-horiz { margin-left: auto; margin-right: auto;
+              margin-top: 0.5em;
+              width: 600px; text-align: center; }
+
+    div.cap-vert { margin-left: auto; margin-right: auto;
+              margin-top: 0.5em;
+              width: 370px; text-align: center; }
+
+    .caption  { margin-top: 0.5em;
+                text-align: center;
+                margin-bottom: 0.75em;
+                font-size: 80%;
+                font-weight: bold;
+              }
+
+    .captionblockquot{ margin-top: 0.5em;
+                       margin-left: 10%;
+                       margin-right: 10%;
+                       font-size: 90%;
+                       text-indent:  0em;
+                       padding-left: 1.2em;
+                     }
+
+    .blockquot{ margin-left: 10%;
+                margin-right: 10%;
+                font-size: 90%;
+                margin-top: 2em;
+                margin-bottom: 2em;
+              }
+
+    .p2 { margin-top: 2.25em; /* double the normal space */}
+
+    .tnote {border: dashed 1px; margin-left: 10%; margin-right: 10%; padding-bottom: .5em; padding-top: .5em;
+            padding-left: .5em; padding-right: .5em;}
+
+    .toc {
+           vertical-align: top;
+           font-variant: small-caps;
+           text-indent: -1.2em;
+           padding-left: 2.2em;
+           margin-right: 10%;
+           text-align: left;
+           padding-top: 1em;
+           }
+
+    .tocpg    {text-align: right;
+               vertical-align: bottom;
+               }
+   .tdc  {text-align: center; vertical-align: bottom;}
+
+   .tdrt  {text-align: right; vertical-align: top; padding-top: 1em;}
+
+   .tdl  {text-align: left; vertical-align: top; padding-left: 2em;
+          text-indent: -2em; padding-top: 1em;}
+
+   .tdl2  {text-align: left; vertical-align: top; padding-left: 5em;
+          text-indent: -3em;}
+
+   .tdlh {
+           margin-left: 5%;
+           text-indent: -1.2em;
+           padding-left: 1.2em;
+           margin-right: 10%;
+           text-align: left;
+           padding-top: 0.5em;
+           }
+
+    .padr { padding-right: 0.5em; }
+
+    .center   {text-align: center;}
+    .smcap    {font-variant: small-caps;}
+
+    big   { font-size:140%; }
+    small { font-size: 80%;  }
+    .tiny { font-size: 50%; }
+
+    .sigblock { margin-top: 1.5em;
+                margin-right: 10%;
+                text-align: right;
+              }
+
+    .figcenter   {margin-top: 2em; margin-bottom: 2em; clear: both; text-align: center;}
+
+    .footnotes        {margin-top: 3em; border: dashed 1px;}
+    .footnote         {margin-left: 10%; margin-right: 10%; font-size: 90%;}
+    .footnote .label  {position: absolute; right: 84%; text-align: right; font-size: 90%; text-decoration: none;}
+    .fnanchor         {vertical-align: top; font-size: .8em; text-decoration: none; padding-left: 0.2em;}
+
+    .poem             {margin-left: 10%; margin-right: 10%; text-align: left; margin-top: 1em;}
+    .poem br          {display: none;}
+    .poem .stanza     {margin: 1em 0em 1em 0em;}
+    .poem span.i0     {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;}
+    // -->
+    /* XML end  ]]>*/
+    </style>
+  </head>
+<body>
+
+
+<pre>
+
+The Project Gutenberg EBook of Children of Borneo, by Edwin Herbert Gomes
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Children of Borneo
+
+Author: Edwin Herbert Gomes
+
+Release Date: January 14, 2009 [EBook #27801]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CHILDREN OF BORNEO ***
+
+
+
+
+Produced by A Project Gutenberg volunteer working with
+digital material generously made available by the Internet
+Archive
+
+
+
+
+
+
+</pre>
+
+
+<div class="figcenter">
+<a name="cover" id="cover"></a>
+<img  src="images/cover.jpg" width="382" height="600" alt="Cover picture: A Dyak Warrior" />
+</div>
+
+<h1><small>CHILDREN OF BORNEO</small></h1>
+
+<p>&nbsp;</p>
+
+<p class="center"><i>Uniform with this Volume</i></p>
+
+<table border="0" cellpadding="0" cellspacing="0" summary="List of Books in Series">
+
+<tr><td class="tdl">CHILDREN OF INDIA</td></tr>
+<tr><td class="tdl2">By <span class="smcap">Janet Harvey Kelman</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF CHINA</td></tr>
+<tr><td class="tdl2">By <span class="smcap">C. Campbell Brown</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF AFRICA</td></tr>
+<tr><td class="tdl2">By <span class="smcap">James B. Baird</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF ARABIA</td></tr>
+<tr><td class="tdl2">By <span class="smcap">John Cameron Young</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF JAMAICA</td></tr>
+<tr><td class="tdl2">By <span class="smcap">Isabel C. Maclean</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF JAPAN</td></tr>
+<tr><td class="tdl2">By <span class="smcap">Janet Harvey Kelman</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF EGYPT</td></tr>
+<tr><td class="tdl2">By <span class="smcap">L. Crowther</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF CEYLON</td></tr>
+<tr><td class="tdl2">By <span class="smcap">Thomas Moscrop</span></td></tr>
+
+<tr><td class="tdl">CHILDREN OF PERSIA</td></tr>
+<tr><td class="tdl2">By <span class="smcap">Mrs Napier Malcolm</span></td></tr>
+
+</table>
+
+<hr />
+
+<div class="figcenter">
+<a name="frontis" id="frontis"></a>
+<img  src="images/frontis.jpg" width="380" height="600" alt="Three Dyak Children" />
+<div class="cap-vert">
+<p class="caption">DYAK CHILDREN</p>
+</div></div>
+
+<hr />
+
+<h1>CHILDREN OF BORNEO</h1>
+
+<p class="title"><small>BY</small><br />
+<big><b>EDWIN H. GOMES, M.A.</b></big><br />
+<small>AUTHOR OF<br />
+"SEVENTEEN YEARS AMONG THE SEA DYAKS OF BORNEO"</small></p>
+
+<div class="figcenter">
+<a name="logo" id="logo"></a>
+<img  src="images/logo.jpg" width="41" height="50" alt="Logo of Publisher" />
+</div>
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<p class="center"><b>WITH EIGHT COLOURED ILLUSTRATIONS</b></p>
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+
+<p class="title"><small>EDINBURGH AND LONDON</small><br />
+OLIPHANT, ANDERSON &amp; FERRIER</p>
+
+
+
+<hr />
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<p>I gratefully acknowledge the permission readily
+granted by Messrs Seeley &amp; Co. Ltd., to make use of
+much matter that has already been published in my
+book, "Seventeen Years Among the Sea Dyaks of
+Borneo," and I would recommend that book to those
+who wish for more information about Borneo and its
+inhabitants.</p>
+
+<p class="sigblock"><span class="smcap">Edwin H. Gomes.</span></p>
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<hr class="hr1" />
+<p class="center"><small>TURNBULL AND SPEARS, PRINTERS. EDINBURGH</small></p>
+
+<hr />
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<p class="title"><small>To</small><br />
+LITTLE PAUL</p>
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<hr />
+
+<p><span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span></p>
+<h2>CONTENTS</h2>
+
+<table border="0" cellpadding="5" cellspacing="0" width="75%" summary="Table of contents">
+
+<tr><td class="tdrt" style="padding-top: 0em; padding-bottom: 0em;"><span class="tiny">CHAP.</span></td><td></td><td class="tocpg"><span class="tiny">PAGE</span></td></tr>
+
+<tr><td class="tdrt padr" style="padding-top: 0em;">I.</td>
+<td class="toc" style="padding-top: 0em;">The Island of Borneo&mdash;Jungles&mdash;The Dyaks
+&mdash;Dyak Life in the Old Days</td>
+<td class="tocpg" style="padding-top: 0em;"><a href="#Chap_I">9</a></td></tr>
+
+<tr><td class="tdrt padr">II.</td>
+<td class="toc">The Coming of the White Rajah&mdash;The Missionaries</td>
+<td class="tocpg"><a href="#Chap_II">13</a></td></tr>
+
+<tr><td class="tdrt padr">III.</td>
+<td class="toc">A Dyak Village House</td>
+<td class="tocpg"><a href="#Chap_III">18</a></td></tr>
+
+<tr><td class="tdrt padr">IV.</td>
+<td class="toc">Dyak Babies and Children</td>
+<td class="tocpg"><a href="#Chap_IV">23</a></td></tr>
+
+<tr><td class="tdrt padr">V.</td>
+<td class="toc">Manner of Life&mdash;Occupation</td>
+<td class="tocpg"><a href="#Chap_V">28</a></td></tr>
+
+<tr><td class="tdrt padr">VI.</td>
+<td class="toc">Head-Hunting</td>
+<td class="tocpg"><a href="#Chap_VI">32</a></td></tr>
+
+<tr><td class="tdrt padr">VII.</td>
+<td class="toc">Birds and Beasts in Borneo</td>
+<td class="tocpg"><a href="#Chap_VII">37</a></td></tr>
+
+<tr><td class="tdrt padr">VIII.</td>
+<td class="toc">Some Curious Customs</td>
+<td class="tocpg"><a href="#Chap_VIII">41</a></td></tr>
+
+<tr><td class="tdrt padr">IX.</td>
+<td class="toc">Dyak Feasts</td>
+<td class="tocpg"><a href="#Chap_IX">45</a></td></tr>
+
+<tr><td class="tdrt padr">X.</td>
+<td class="toc">The Witch Doctor</td>
+<td class="tocpg"><a href="#Chap_X">51</a></td></tr>
+
+<tr><td class="tdrt padr">XI.</td>
+<td class="toc">Some Animal Stories</td>
+<td class="tocpg"><a href="#Chap_XI">56</a></td></tr>
+
+<tr><td class="tdrt padr">XII.</td>
+<td class="toc">Omens and Dreams</td>
+<td class="tocpg"><a href="#Chap_XII">63</a></td></tr>
+
+<tr><td class="tdrt padr">XIII.</td>
+<td class="toc">Marriages and Burials</td>
+<td class="tocpg"><a href="#Chap_XIII">68</a></td></tr>
+
+<tr><td class="tdrt padr">XIV.</td>
+<td class="toc">A Dyak Legend</td>
+<td class="tocpg"><a href="#Chap_XIV">73</a></td></tr>
+
+<tr><td class="tdrt padr">XV.</td>
+<td class="toc">Dyak Beliefs and Superstitions</td>
+<td class="tocpg"><a href="#Chap_XV">87</a></td></tr>
+
+<tr><td class="tdrt padr">XVI.</td>
+<td class="toc">Conclusion</td>
+<td class="tocpg"><a href="#Chap_XVI">90</a></td></tr>
+
+</table>
+
+<hr />
+
+<p><span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span></p>
+<h2>ILLUSTRATIONS</h2>
+
+<table border="0" cellpadding="5" cellspacing="0" width="75%" summary="List of Illustrations">
+
+<tr><td class="toc">Dyak Children</td>
+<td class="tocpg"><a href="#frontis"><i>Frontispiece</i></a></td></tr>
+
+<tr><td></td><td class="tocpg" style="padding-top: 0em; padding-bottom: 0em;"><span class="tiny">PAGE</span></td></tr>
+
+<tr><td class="toc" style="padding-top: 0em;">A Dyak Village House</td>
+<td class="tocpg" style="padding-top: 0em;"><a href="#house">18</a></td></tr>
+
+<tr><td class="toc">Girls Weaving</td>
+<td class="tocpg"><a href="#weaving">30</a></td></tr>
+
+<tr><td class="toc">On the Warpath</td>
+<td class="tocpg"><a href="#warpath">36</a></td></tr>
+
+<tr><td class="toc">A Dyak Girl in Gala Costume</td>
+<td class="tocpg"><a href="#costume">50</a></td></tr>
+
+<tr><td class="toc">In Wedding Finery</td>
+<td class="tocpg"><a href="#wedding">68</a></td></tr>
+
+<tr><td class="toc">Killing Birds with a Blow-Pipe</td>
+<td class="tocpg"><a href="#blowpipe">74</a></td></tr>
+
+<tr><td class="toc">A Dyak Youth</td>
+<td class="tocpg"><a href="#youth">88</a></td></tr>
+
+</table>
+
+
+<hr />
+
+<p><span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span></p>
+<p><a name="Chap_I" id="Chap_I"></a></p>
+<h1><small>CHILDREN OF BORNEO</small></h1>
+
+
+
+<h2>CHAPTER I<br /><br />
+<small>THE ISLAND OF BORNEO&mdash;JUNGLES&mdash;THE DYAKS&mdash;DYAK
+LIFE IN THE OLD DAYS</small></h2>
+
+
+<p>Away down in the Indian Ocean there is a long chain
+of islands that stretches from Burmah to Australia.
+One of these is New Guinea which is the largest
+island in the world (leaving out Australia), and Borneo
+comes next in size. It is nearly four times as large as
+England. One quarter of it&mdash;the States of Sarawak
+and British North Borneo&mdash;is under British influence.
+The rest is all claimed by the Dutch, excepting one
+small State, Brunei, between North Borneo and
+Sarawak, which is governed by a Malay Sultan, who is
+a Mahommedan. Sarawak is governed by an English
+Rajah, or King, Sir Charles Brooke, who succeeded his
+uncle, Sir James Brooke, in 1868;&mdash;British North
+Borneo is owned by an English Trading Company,
+called the North Borneo Company, who appoint an
+Englishman as Governor to rule it for them.</p>
+
+<p>If you look at a map of Borneo you will see that the
+Equator divides the island into two parts, so that
+Borneo is right in the middle of the Torrid Zone. The
+climate is therefore tropical, that is to say there is no
+spring, autumn or winter, but only summer, and it is
+always much hotter in Borneo than it is in the hottest
+summer in England. So, if an English boy went to
+<span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span>live in Borneo, he would find his English clothes too
+thick and warm for him to wear there, and he would
+have to have thin cotton garments.</p>
+
+<p>Most of the country of Borneo is covered with thick
+jungle, where large forest trees grow close to each other,
+many of them with trunks over six feet in diameter.
+These trees are often loaded with creepers and ferns,
+and from the branches, high up overhead, beautiful
+orchids hang.</p>
+
+<p>The natives of Borneo are called Dyaks, and these
+tropical jungles are their home. Let me try and
+describe to you what these people are like. They are
+not black like negroes, but have a brown skin. They
+are not as tall as Englishmen, but are slightly bigger
+than the Malays. The Dyak men and women wear very
+little clothing because of the great heat. The Dyak
+men wear a waistcloth which is made either of the soft
+inner bark of a tree, or else of cotton cloth. It is about
+one yard wide, and from eight to eighteen feet in
+length, and is twisted round and round their waists
+and pulled up tight between the thighs, one end
+hanging down in front and the other behind. Dyak
+women wear a short petticoat which is drawn tightly
+round the waist and reaches down to the knees. Round
+their bodies the women wear hoops of rattan, a kind
+of cane, and these are threaded through small brass
+rings placed so close together as to hide the rattan.
+Both men and women wear necklaces, bracelets, and
+ear-rings. The men wear their hair long, and they
+blacken their teeth and often file them to a point, or
+bore holes in them and insert brass studs into them.</p>
+
+<p>Let me tell you something of the kind of life
+the Dyaks used to live in the old days. You have<span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span>
+heard of the head-hunters of Borneo. Seventy years
+ago the Dyaks were one of the most savage and cruel
+people in the world. In those days there was constant
+warfare between the different tribes. The Dyaks
+therefore lived together in large numbers in long
+village houses, and round these houses they built
+strong stockades, as a defence against any sudden
+attack.</p>
+
+<p>In those old days a party of Dyaks would often
+attack some neighbouring house. Such of the men
+as were at home would repel the attack as best they
+could, for defeat meant certain death. The women
+and children would be crowded together in the
+verandah of the Dyak house, and the men, armed with
+swords, spears and shields, would form a circle round
+them. Large brass gongs would be struck in a
+peculiar manner, to let the neighbours know of the
+attack, and to implore their help. The fight would
+continue till one party was defeated. If any came to
+the rescue, the attacking party would retreat, pursued
+by such of the inmates of the house as dared to follow
+them; but if no help came, the house would be rushed,
+the men and women cut down, and the children killed
+or taken captive. The heads of the dead would be cut
+off amid wild whoops of joy, and carried off in triumph.</p>
+
+<p>The Dyaks thought it a grand thing to be able to
+bring home a human head to hang up as an ornament
+in their house. The man who succeeded in securing
+a human head was looked upon as a great warrior,
+and so very often the young braves would make an
+expedition against some tribe simply because they
+wanted to bring home the ghastly trophy of a human
+head.</p>
+
+<p><span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span>Not only were the Dyaks head-hunters in those
+days, but many of them were pirates. There was a
+great deal of piracy, and it was secretly encouraged
+by the native rulers, who obtained a share of the spoil,
+and also by the Malays who knew well how to handle
+a boat. The Malay fleet consisted of a large number
+of long war-boats or <i>prahus</i>, each about ninety feet
+long or more, and carrying a brass gun in the bows,
+the pirates being armed with swords, spears and
+muskets. Each boat was paddled by from sixty to
+eighty men. These terrible craft skulked about in the
+sheltered coves waiting for their prey, and attacked
+merchant vessels making the passage between China
+and Singapore. The Malay pirates and their Dyak
+allies would wreck and destroy every trading vessel
+they came across, murder most of the crew who
+offered any resistance, and make slaves of the rest.
+The Dyaks would cut off the heads of those who were
+slain, smoke them over the fire to dry them, and then
+take them home to treasure as valued possessions.
+If you visit some of the Dyak houses to-day, you will
+see some of these human heads, taken in piratical
+raids in old days, hanging in bunches over the fireplaces.</p>
+
+<p>The whole country in those old days was in a great
+state of disorder. The Dyaks were constantly at war,
+tribe against tribe, and no Dyak village was safe from
+sudden attack. Many human lives were sacrificed
+because the Dyaks wished, not only to obtain booty,
+but to satisfy their lust for blood, and indulge in their
+favourite pursuit of head-hunting, and gain glory for
+themselves by bringing home human heads to decorate
+their houses with.</p>
+
+
+<hr />
+<p><span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span></p>
+<h2><a name="Chap_II" id="Chap_II"></a>CHAPTER II<br />
+<br />
+<small>THE COMING OF THE WHITE RAJAH&mdash;THE MISSIONARIES</small></h2>
+
+
+<p>I have told you, in the last chapter, what kind of
+people the Dyaks were, and how in the old days a great
+deal of their time was spent in piracy and in warfare
+against neighbouring tribes. Now I want to tell you
+of the coming of the White Rajah&mdash;James Brooke&mdash;to
+Borneo, and what he did there. I think every
+English boy and girl should know the remarkable
+and romantic story of how an Englishman came to be
+a King in Borneo, and to rule over the part of it called
+Sarawak.</p>
+
+<p>James Brooke was born on April 29, 1803. His
+father was a member of the Civil Service of the East
+India Company, and spent a great many years in
+India. He followed his father's example, and entered
+the Company's service, and was sent out to India in
+1825. Not long after his arrival, he was put in command
+of a regiment of soldiers, and ordered to Burmah,
+where he took part in the Burmese war. He was
+badly wounded, and had to return to England on
+leave. For over four years his health prevented him
+from rejoining his regiment, and when at last he
+started, the voyage took such a long time, owing to a
+shipwreck and other misfortunes, that he found on his
+arrival that his furlough had expired, and that his
+post had been given to someone else. He quitted the
+service in 1830.</p>
+
+<p>In that same year he made a voyage to China and
+was struck by the natural beauty and fertility of the
+islands of the Indian Archipelago, and he felt sad<span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span>
+when he thought of the tribes who inhabited these
+beautiful islands. They were continually at war
+with one another, and many of them were pirates.
+James Brooke conceived the grand idea of rescuing
+these races from barbarism, and of putting down
+piracy in the Eastern Archipelago.</p>
+
+<p>On the death of his father he inherited a large sum
+of money, and found himself in a position to carry
+out his schemes. He bought and equipped a yacht,
+the <i>Royalist</i>, and for three years he cruised about,
+chiefly in the Mediterranean, training his crew of twenty
+men for the hard work that lay before them.</p>
+
+<p>On October 27, 1838 he sailed from the Thames on
+his great adventure, travelled slowly on the long
+journey round the Cape of Good Hope, and reached
+Singapore in 1839. It took the <i>Royalist</i> five months
+to reach Singapore, but that was in the days before the
+Suez Canal was made. The journey from England to
+Singapore can be made in a steam-ship at the present
+time in less than a month.</p>
+
+<p>On arriving at Singapore, James Brooke met a shipwrecked
+crew who had lately come from Borneo.
+They said that they had been kindly treated by Muda
+Hassim&mdash;a native Rajah in Borneo&mdash;and they asked
+Mr James Brooke to take presents and letters of thanks
+to him, if he should be going thither in his yacht. Mr
+Brooke had not decided which of the many islands of
+the Eastern Archipelago he would visit, and he was as
+ready to go to Borneo as to any other; so, setting sail,
+he made his way up the Sarawak river, and anchored
+off Kuching, the capital, on August 15, 1839. The
+country was nominally under the rule of the Sultan of
+Brunei, but his uncle, Rajah Muda Hassim, was then<span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span>
+the greatest power in the island. As he was favourable
+to English strangers, Mr Brooke paid him a visit
+and was most kindly received. The Rajah was at this
+time engaged in war with several fierce Dyak tribes
+who had revolted against the Sultan, but his efforts
+to subdue them were vain. He told Mr James Brooke
+his troubles, and begged him to help him to put down
+the insurgents, and implored him not to leave him a
+prey to his enemies. James Brooke consented to
+help him, and began the difficult task of restoring peace
+in the country. With his help the rebellion, which the
+Malay forces were too feeble to subdue, was brought
+to an end. Brooke led the crew of his yacht, and some
+Malay followers against the insurgents, and defeated
+them. Muda Hassim was very pleased to see that
+order was restored in the country, and he conferred on
+James Brooke the title of Rajah of Sarawak. It was
+some little time before the Sultan of Brunei would
+consent to confirm the title, but in 1841 the Government
+of Sarawak and its dependencies was formally
+made over to James Brooke, and he became the first
+English Rajah of Sarawak. He ruled till 1868, when
+he died and was succeeded by his nephew, Charles
+Johnson Brooke, who is ruling Sarawak to-day.</p>
+
+<p>When James Brooke became king, he set to work
+to improve the condition of his subjects. He saw
+clearly that the development of commerce was the
+best means of civilizing the natives, and, in order to do
+this, it was necessary to put down piracy, which not
+only appealed to the worst instincts of the Dyaks, but
+was a standing danger to European and native traders
+in those seas. In the suppression of piracy he found
+a vigorous ally in Captain (afterwards Admiral) Keppel,<span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span>
+who, in command of H.M.S. <i>Dido</i>, was summoned from
+the China Station in 1843 for this purpose. The pirates
+were attacked in their strongholds by Captain Keppel.
+They fought desperately, but could not withstand the
+superior forces of their enemies. Many of them were
+killed, and many escaped and fled into the jungle. In
+this way James Brooke put an end to Dyak piracy.</p>
+
+<p>The practice of head-hunting was also dealt with by
+James Brooke. He declared it to be a crime. As
+soon as he heard that a party had gone on the war-path,
+a force was immediately despatched by Government
+to endeavour to cut them off and to fine them
+heavily. In the event of their having secured human
+heads, these had to be given up, and the Dyaks were
+asked to pay a large fine. Some refused to follow the
+directions of the Government. These were declared
+enemies, and were attacked and had their houses burnt
+down. This course he steadily pursued for years,
+and by his rigorous treatment of head-hunting parties,
+James Brooke dealt the death-blow to this horrible
+national custom.</p>
+
+<p>After his strenuous life in Sarawak, James Brooke
+paid a visit to England in 1847, when many honours
+were showered on him. He was graciously received
+at Windsor by Queen Victoria and the Prince Consort.
+The British Government recognizing the work he had
+done, appointed him Governor of Labuan, and made
+him a K.C.B.</p>
+
+<p>The putting down of piracy, and the suppressing of
+the terrible custom of head-hunting among the Dyaks,
+were the first steps that Sir James Brooke took in
+civilizing his subjects. But he knew that as long as
+the Dyaks held to their old superstitious beliefs in<span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span>
+evil spirits, there would always be a danger of their
+returning to their evil ways. So he began to think
+of establishing a Christian Mission in Sarawak. He
+knew that it was not enough to put down evil customs:
+if the Dyaks were to improve, they must have the true
+Faith planted in their hearts.</p>
+
+<p>When Sir James Brooke was in England in 1847, he
+appealed to the two Universities of Oxford and Cambridge
+and also to the two great Missionary Societies&mdash;the
+Society for the Propagation of the Gospel in
+Foreign Parts, and the Church Missionary Society&mdash;to
+help him, but none of them were able to do so as
+they had not the funds. So a new Association, chiefly
+supported by his friends, was started, called the
+"Borneo Church Mission." This Association sent out
+a few missionaries, the first of whom was the Rev.
+F. T. McDougall, who was consecrated the first Bishop
+of Labuan and Sarawak in 1855.</p>
+
+<p>After a few years the Borneo Church Mission flagged
+for lack of support, and in 1854 the Society for the
+Propagation of the Gospel in Foreign Parts came to the
+rescue, and took up the work, and has ever since been
+responsible for the Mission Work in Borneo. My
+father, the Rev. W. H. Gomes, B.D., worked under
+Bishop McDougall as a missionary among the Dyaks
+of Lundu from 1852 to 1867, and I myself have
+worked, under Bishop Hose, as a missionary in Sarawak
+for seventeen years.</p>
+
+<p>When McDougall arrived at Kuching, the capital of
+Sarawak, in 1848, the Rajah welcomed him kindly,
+and gave him a large piece of ground. On this site
+were built a church, a school house, and a house for
+the Bishop to live in.</p>
+
+<p><span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span>Rajah Brooke was anxious that the Dyaks, who
+lived far from the town and had their home in the
+jungles, should also be taught. Both he and Bishop
+McDougall were sorry to think of their heathen state,
+and they wanted to save them from becoming converts
+to Mohammedanism. So they sent for more helpers
+from England, and these missionaries went and lived
+among the Dyaks in the jungles. They built their
+houses, churches and schools at distant up-country
+stations, and they won the love and esteem of the
+Dyaks, who came to them, not only to learn to read
+and write, but to listen to the wonderful "Old, Old
+Story" the missionaries had to tell of a God, Who
+loved them, and came to earth and died for them, and
+rose from the dead, and ascended up to Heaven, and
+Who wanted the whole world to learn of His love and
+become His faithful followers.</p>
+
+
+<hr />
+
+<h2><a name="Chap_III" id="Chap_III"></a>CHAPTER III<br />
+<br />
+<small>A DYAK VILLAGE HOUSE</small></h2>
+
+
+<p>Among the Dyaks a large number of families live
+together under one roof. A small village would consist
+probably of one long house, in which twenty or thirty
+or more families live. This village house is built on
+posts of hard wood, which raise the floor from six to
+twelve feet above the ground. It is wise of them to
+build their houses in this way, because the ground,
+even on the hills, is very damp in the rainy season,
+and, besides this, there are snakes and scorpions and
+centipedes crawling about, which would trouble the<span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span>
+Dyaks if their houses were built on the ground.
+Another reason for building their houses in this way
+is that if they live together in large numbers, high
+above the ground, it is not easy for their enemies to
+attack and overcome them.</p>
+
+<div class="figcenter">
+<a name="house" id="house"></a>
+<img  src="images/house.jpg" width="600" height="377" alt="Dyak longhouse" />
+<div class="cap">
+<p class="caption">A DYAK VILLAGE HOUSE</p>
+</div></div>
+
+<p>The entrance to this house is made by a notched
+trunk or log, which serves as a ladder; one is fixed
+at each end of the house. The length of the building
+varies according to the number of families inhabiting
+it, but as the rooms occupied by the different families
+are built on the same plan, the whole presents a uniform
+and regular appearance.</p>
+
+<p>The long Dyak house is built in a straight line, and
+the walls and roof are thatched with dried palm leaves.
+There is a long uncovered verandah where the paddy<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a>
+is put out to be dried by the sun; afterwards it is
+pounded to get rid of its husk, and so converted
+into rice. Here, also, the clothes and a variety of
+other things are hung out to dry. The flooring of this
+part of the house is generally made of laths of hard
+wood, so as to stand exposure to the weather. The
+flooring of the rest of the house is made of split palm
+or bamboo tied down with rattan or cane.</p>
+
+<p>Next to the long uncovered verandah comes the
+long open hall, or covered verandah, which stretches
+without any partition along the whole length of the
+house. It is a cool and pleasant place, and is much
+frequented by men and women for conversation and
+indoor pursuits. Here the women do their work&mdash;the
+weaving of cloth, or the plaiting of mats. Here,
+too, the men chop up the firewood used for cooking
+their food, and even make boats, if not of too great a
+<span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span>size. This long hall is a public place open to all comers,
+and used as a road by travellers, who climb up the
+ladder at one end, walk through the whole length of
+the house, and go down the ladder at the other end.
+The floor is carpeted with thick and heavy mats made
+of cane, interlaced with narrow strips of beaten bark.
+Over these are spread other mats of finer texture,
+when necessary, for visitors to sit upon, for you must
+understand the Dyaks do not use chairs or forms, but
+always sit on the floor.</p>
+
+<p>On one side of this long public hall is a row of doors.
+Each of these leads into a separate room, which is
+occupied by a family. This room serves several
+purposes. It serves as a kitchen, because in one
+corner there is a fireplace where the food is cooked.
+It also serves as a dining-room, because when the meal
+is ready, mats are spread here, and the inmates squat
+on the floor to eat their meal. It also serves as a bedroom,
+and at night the mats for sleeping are spread
+out, and here the inmates sleep.</p>
+
+<p>Round three sides of the room&mdash;the fourth side
+being occupied by the fireplace&mdash;are ranged the treasured
+valuables of the Dyaks&mdash;old earthen jars, some
+of which are of great value, and brass gongs and guns.
+Their cups and plates are hung up in rows flat against
+the wall. The flooring of this room is the same as
+that of the public hall outside, and made of split
+palm or bamboo tied down with cane. The floor is
+swept after a fashion, the refuse falling through the
+flooring to the ground underneath. The room is stuffy
+and not such a pleasant place as the open hall outside.
+The pigs and poultry occupy the waste space under
+the house.</p>
+
+<p><span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span>Each family has its own portion of the long public
+hall outside, and the length of this corresponds to the
+breadth of the room occupied by the family, and in
+each of these portions there is a small fireplace which
+consists of a slab of stone, at which the men warm
+themselves when they get up, as they usually do, in
+the chill of the early morning before the sun has risen.</p>
+
+<p>Over this fireplace in the open hall hangs the most
+valuable ornament in the eyes of the Dyak, the bunch
+of human heads. These are the heads obtained when
+on the war-path by various members of the family&mdash;dead
+and living&mdash;and handed down from father to son
+as the most precious heirlooms&mdash;more precious, indeed,
+than the ancient jars which the Dyaks prize so highly.</p>
+
+<p>The posts in this public part of the Dyak village
+house are often adorned with the horns of deer and
+the tusks of wild boar. The empty sheaths of swords
+are hung from these horns or from wooden hooks, while
+the naked blades are placed in racks overhead.</p>
+
+<p>If you can imagine a long house built several feet
+above the ground on posts, with walls and roof of palm
+leaf thatch, and this house divided into two parts,
+one a large public hall common to all the inmates, and
+the other divided into separate rooms each occupied
+by a different family, then you have some idea of the
+kind of house in which the Dyaks live.</p>
+
+<p>The women are earlier risers than the men, and
+retire to bed earlier. They generally go to the river
+as soon as they wake, carrying their water-gourds
+with them. They have a bath, fill their gourds with
+water, and return to the house to cook the morning
+meal.</p>
+
+<p>The principal article of food is rice, which is cooked<span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span>
+in brass or iron pots. With their rice they eat either
+vegetables or fish. Sometimes they have the flesh
+of wild pig or deer, but that is not usual. Nearly
+every animal is eaten by the Dyaks; fish, venison and
+pork are eaten by all, and many tribes eat monkeys,
+snakes and even crocodiles. A favourite method of
+cooking is to put the proper quantity of fish or vegetables
+or meat, with sufficient water and a little salt,
+into a newly-cut bamboo. The mouth is then stopped
+up with leaves, and the bamboo is placed over the fire,
+resting on a stone at an angle of forty-five degrees or
+more. By the time the bamboo is thoroughly charred,
+the contents are sufficiently cooked, and it is taken
+from the fire and emptied out into a plate. Sometimes
+rice is cooked in bamboos, and when it is ready
+to be eaten, the bamboo is split and torn off in strips,
+and the rice is found well cooked inside&mdash;a stiff mass
+moulded in the form of the bamboo.</p>
+
+<p>When the food is ready and put out in plates, the
+men are asked to come into the room and eat. Sometimes
+the women eat with the men; but if there are
+too many to eat comfortably at one sitting, the men
+have their meal first, and the women eat with the
+children after the men have done.</p>
+
+<p>The Dyaks all sit on the floor, which also serves as
+their table. They have their rice on plates, or sometimes
+upon clean leaves. They eat with their
+fingers, dipping the hand when necessary into the
+common stock of salt or common dish of meat or
+vegetables. They eat with the right hand, compressing
+the rice into portions of convenient size.</p>
+
+<p>When the meal is over, they wash the crockery and
+put it away. The mats are swept and taken up, and the<span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span>
+refuse thrown through the open floor for the pigs
+and poultry under the house to eat.</p>
+
+<p>The floor of the Dyak house is clean enough because
+all the dirt falls through on to the ground underneath;
+consequently this is covered with rubbish, and perpetually
+wet from the water thrown down from the
+floor above, and, being the favourite resort of the pigs
+and fowls of the long Dyak house, often smells horribly.</p>
+
+
+<div class="footnotes">
+<p class="center"><b>Footnotes:</b></p>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Paddy&mdash;rice in the husk.</p></div>
+
+</div>
+
+
+<hr />
+
+<h2><a name="Chap_IV" id="Chap_IV"></a>CHAPTER IV<br />
+<br />
+<small>DYAK BABIES AND CHILDREN</small></h2>
+
+<p>A Dyak baby is much like any other baby in being
+a little helpless human thing that spends most of his
+time in sleeping and feeding, worrying its mother
+with its constant wants, but yet loved greatly by her,
+and as it grows up, making its parents proud of it,
+and amusing them by its cunning little ways. Its
+colour varies from a light brown with a tinge of yellow
+to a dark chocolate, and it wears no clothing at all
+until it is five or six years old.</p>
+
+<p>Until a civilised government interfered to prevent
+such cruel murders, there used to be a custom among
+the Dyaks that if the mother died when her child
+was born, the poor babe should pay the penalty and
+be buried with the mother. The reasons given for
+this cruel act was that the child was the cause of the
+mother's death, and that there was no one to nurse
+and care for it. No woman would dare to nurse such
+an orphan, lest it should bring misfortune upon her
+own children. Therefore the poor child was often<span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span>
+placed alive in the coffin with the dead mother, and
+both were buried together. That was the old cruel
+Dyak custom, but I am glad to say it is a long time
+since it has been carried out. I have myself known
+many cases among the Dyaks where the mother has
+died, and the orphan has been adopted and brought
+up by some friend or relative.</p>
+
+<p>When a child is born a fowl is waved over it as a
+kind of offering to the gods and spirits. This fowl is
+then killed, cooked, and eaten by the parents, and any
+friends that may be present.</p>
+
+<p>During the first three days the child receives its
+bath in a wooden vessel in the house, but on the
+fourth day it is taken to the river. Some curious
+ceremonies attend its first bath in the river. An old
+man of some standing, who has been successful in his
+undertakings, is asked to bathe the child. He wades
+into the river holding the child in his arms. A fowl
+is killed on the bank, a wing is cut off, and if the child
+be a boy this wing is stuck upon a spear, and if a girl
+it is fixed to the slip of wood used to pass between the
+threads in weaving, and this is fixed on the bank,
+and the blood allowed to drop into the stream, as an
+offering to propitiate the spirits supposed to inhabit
+the waters, and to insure that, at any rate, no accident
+by water shall happen to the child. The remainder
+of the fowl is taken back to the house and cooked and
+eaten.</p>
+
+<p>At some period after the child's birth&mdash;it may be
+within a few weeks or it may be deferred for years&mdash;a
+ceremony is gone through in which the gods and
+spirits are invoked to grant the child health and
+wealth and success in all his undertakings. This<span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span>
+ceremony is generally postponed for some years if the
+parents are poor, in order to enable them to save a
+little to pay for the entertainment of their friends
+and relations on the occasion. Where the parents
+are better off, the ceremony is held a few weeks after
+the birth of the child. Several witch doctors are
+asked to take part in this performance. A portion of
+the long open hall of the Dyak house is screened off
+by large hand-woven Dyak sheets, and within these
+the mother sits with the child in her arms. The
+witch doctors walk round and round singing an
+incantation. Generally there is a leader who sings
+by himself for a few minutes, then he pauses, and
+turns round to his followers, and they all sing in
+chorus. Then the leader sings by himself again, and
+so on. They all walk round, first turning their feet
+to the right, and stamping on the floor, then pausing
+a moment, and turning their feet to the left, still
+stamping. This ceremony begins in the evening and
+goes on for several hours. When it is over, food is
+brought out to the assembled guests, and all partake
+of the provided feast.</p>
+
+<p>The proceedings differ very much according to the
+wealth and standing of the parents. Among the poor,
+it is a very quiet affair&mdash;two or three witch doctors
+attend, and only the near relatives of the child are
+present. On the other hand, among those who are
+rich, this ceremony is made the occasion of holding a
+great feast, and inviting people from all parts to
+attend. Pigs and fowls are killed for food. Jars of
+<i>tuak</i> (a spirit obtained from rice) are brought forth for
+the guests to drink, and all are invited to rejoice with
+the parents.</p>
+
+<p><span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span>The naming of the child is not made the occasion
+for any ceremonies, and it is not unusual to meet
+children of seven or eight years old who have not yet
+received a name. They are known by some pet name,
+or are called <i>endun</i> (little girl) or <i>igat</i> or <i>anggat</i> (little
+boy).</p>
+
+<p>Even when a name is given to a child, it is often
+changed for some reason or other. The Dyaks have a
+great objection to uttering the name of a dead person,
+so, if the namesake of a child dies, at once a new name
+is chosen. Again, if the child be liable to frequent
+attacks of illness, it is no uncommon thing for the
+parents to change the name two or three times in the
+course of a year. The reason for this is that all sickness
+and death are supposed to be caused by evil
+spirits, who are put off the scent by this means.
+When they come to take the child's soul away, they
+do not hear the old name uttered any more, and so
+they conclude he no longer exists, and return without
+him!</p>
+
+<p>Dyak children do not have many toys. Little girls
+are sometimes seen with rudely-carved wooden dolls,
+and little boys play with models of boats. The
+boys are fond of spinning tops, which they make
+for themselves.</p>
+
+<p>The Dyaks are very fond of children, and treat them
+very kindly. They rarely if ever punish them. The
+children have a great deal of liberty, but are not often
+unruly, disobedient or disrespectful. They are generally
+very fond of their parents, and when they grow
+older, do as they are told from a desire to please them.</p>
+
+<p>Dyak children have very soon to make themselves
+useful. A little boy of ten or eleven accompanies<span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span>
+his father to his work and helps him as best he can.
+A boy is very proud when he has succeeded in making
+his first dug-out canoe, which he sometimes does at
+fifteen. I have often, when on a visit to a Dyak
+village, been asked by some boy to see the first boat
+he has made, and I have been shown, not a toy boat,
+but a canoe in which three men could sit comfortably.</p>
+
+<p>The girls like to help their mothers and learn to
+become useful at an early age, and to do the different
+kinds of work a woman is expected to do. When a
+woman is plaiting a mat of split cane, or of reeds, she
+often gives the short ends, which she has cut off, to
+her little girl, who sits by her and tries to make a little
+mat with them. I have often seen little girls of ten
+and eleven being taught by their mothers how to
+weave cloth.</p>
+
+<p>It is sad to think of these Dyak children in Borneo
+living in constant fear of evil spirits, and not knowing
+anything about God. The missionaries try to teach
+the little ones, and at each up-country Mission Station
+there is a small school for Dyak boys. Here they are
+taught about God, and are cut away from all the superstitious
+customs which they would constantly see in
+their Dyak homes. Many of these boys, after being
+at school for a few years, return to their own people,
+taking back with them the good lessons they have
+learnt, and in many cases influencing their friends
+and relatives for good, and leading some of them to
+become Christians. A few of these schoolboys are sent
+on to the larger school at the capital to be taught
+English. These are the boys who, one hopes, will in
+after years become teachers and catechists among
+their own people. There are so few Dyak books that<span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span>
+it is necessary that a Dyak teacher should learn
+English in order to be able to educate himself by
+reading English books.</p>
+
+
+<hr />
+<h2><a name="Chap_V" id="Chap_V"></a>CHAPTER V<br />
+<br />
+<small>MANNER OF LIFE&mdash;OCCUPATION</small></h2>
+
+
+<p>The Dyaks are industrious and hard-working, and in
+the busy times of paddy<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> planting they work from
+early in the morning till dusk, only stopping for a meal
+at midday. The division of labour between the men
+and the women is a very reasonable one, and the
+women do their fair share of work. The men do the
+timber-felling, wood-cutting, clearing the land, house
+and boat building, and the heavier work generally.
+The women help in the lighter part of the farm work,
+husk and pound the rice they eat, cook, weave, make
+mats and baskets, fetch the water for their daily use
+from the well or river, and attend to the children.</p>
+
+<p>With regard to paddy<a name="FNanchor_2_B" id="FNanchor_2_B"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> planting on the hills, the work
+is divided between the men and women in the following
+manner. The men cut down the jungle where the
+paddy is to be planted. When the timber and shrubs
+have been burnt, the men and women plant the grain.
+The roots and stumps of trees are left in the ground.
+The men walk in front with a long heavy staff in the
+right hand of each, and make holes in the ground,
+about a foot apart. The women walk behind them
+and throw a few grains of seed in each hole.</p>
+
+<p>When the paddy has grown a little, the ground has
+<span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span>to be carefully weeded; this work is done by the
+women. When the crop is ripe, both men and women
+do the reaping. They walk between the rows of
+standing grain, and with a sharp, oddly-shaped little
+knife, they cut off the heads one by one, and place
+them in their baskets which are tied to their waists
+in front of them. The carrying home of the paddy
+thus reaped is mostly done by the men, who can carry
+very heavy loads on their back, though the women
+help in this work to some extent. The next thing is
+to separate the grain from the little tiny stems to
+which it is still attached. This is done by the men.
+The grain is placed on a large square sieve of rattan
+or cane, fixed between four posts in the verandah of the
+Dyak house, and the men tread on it and press it through
+the sieve. The paddy that falls through is taken and
+stored in the loft in large round bins made of bark.</p>
+
+<p>When rice is wanted for food, the paddy is dried in
+the sun, and then pounded by the women in wooden
+mortars with pestles five feet long. As a rule two or
+three women each use their pestles at one mortar,
+which is cut out of the trunk of a tree. I have seen as
+many as six girls use their pestles in quick succession
+at one mortar. In this way the grain is freed from
+husk, and is made ready for food.</p>
+
+<p>The Dyak marries at an early age, and lives in a long
+village house with many other families, and does his
+best to get as much paddy as possible each year. He
+rises on work-days early in the morning, partakes of
+his frugal meal of rice and salt, or rice and fish, varied
+by a piece of wild pork or venison, which he may have
+received as a gift or bought from some hunting friend.
+His wife wraps up his midday meal for him in the<span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span>
+spathe of a Pinang palm, and he goes to his work of
+cutting down the jungle for planting, returning home
+in the evening.</p>
+
+<p>There are days when he does not go to work on his
+paddy farm, but spends his time in getting firewood,
+or mending things in his room, or in sitting about in the
+common verandah chatting with his friends.</p>
+
+<p>When the paddy is planted and has grown a little,
+and the time of weeding draws near, the family remove
+to the little hut put up in the paddy farm. When the
+weeding is done, the family return to the long Dyak
+house and remain there for about two months. Then
+they go back to their hut to watch the ripening paddy,
+and guard it against attacks of birds and beasts.</p>
+
+<p>Paddy planting is the chief occupation of every
+Dyak, but he has plenty of time for other things, and
+his life is not quite so monotonous as may be supposed.
+The actual work of paddy planting, and everything
+connected with it, such as the building of farm huts,
+and the getting ready of farming implements, takes
+up seven or perhaps eight months of the year. The
+Dyak has therefore a certain amount of time during
+which he can visit his friends, make boats, or earn a
+little extra money by hunting for such jungle produce
+as canes, gutta, or camphor.</p>
+
+<div class="figcenter">
+<a name="weaving" id="weaving"></a>
+<img  src="images/weaving.jpg" width="379" height="600" alt="Two girls weaving" />
+<div class="cap-vert">
+<p class="caption">GIRLS WEAVING</p>
+</div></div>
+
+<p>The ordinary boats of the Dyaks are cut out of a
+single log. Some of my schoolboys, under the guidance
+of the native schoolmaster, once made a small
+canoe for their own use, so I saw the whole process.
+A tree having a long straight stem was felled, and the
+desired length of trunk cut off. The outside was then
+shaped to take the desired form of the canoe. Then
+the inside was hollowed out. The next thing to do
+<span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span>was to widen the inside of this canoe. This was done
+by filling the boat with water and making a fire under
+it, and by fastening large stone weights on each side.
+When the shell had been sufficiently opened out,
+thwarts were placed inside, about two feet from each
+other, to prevent the boat getting out of shape when the
+wood dried. The stem and stern of the canoe are
+alike, both being curved and pointed, and rising out
+of the water.</p>
+
+<p>This is the usual type of Dyak boat, and the method
+of making a smaller or larger canoe is exactly the same.
+Even a war-boat, ninety feet long, is made from the
+trunk of one tree. In the longer boats planks or gunwales
+are stitched on the sides, and the seams are
+caulked, so as to render the boat water-tight.</p>
+
+<p>The only tool used for making a Dyak boat of this
+kind is the Dyak axe or adze (<i>bliong</i>). This is a most
+excellent tool, and is forged of European steel, which
+they procure in bars. In shape it is like a small
+spade, about two and a half inches wide, with a square
+shank. This is set in a thin handle of hard wood, at
+the end of which there is a woven pocket of cane to
+receive it. The lower end of this handle has a piece
+of light wood fixed to it to form a firm grip for the
+hand. The <i>bliong</i> can be fixed in the handle at any
+angle, and is therefore used as an axe or adze. With
+it the Dyaks can cut down a great forest tree in a very
+short time, and it is used for cutting planks and doing
+their carpentering work.</p>
+
+<p>While the work of the men is to build houses and to
+make boats, the work of the women is to weave cloth
+and make mats and baskets. The women plant their
+own cotton, beat it out with small sticks, and by means
+<span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span>of a spinning-wheel make their own yarn. This yarn
+is not so fine as that of English manufacture, but it is
+stronger and keeps its colour well. At the present
+time, however, a great deal of the cloth woven by the
+Dyaks is done with yarn of English make. The warp
+is arranged in the loom, and the weaver sits on the
+floor and uses her hands and feet, the latter working
+the treadles. The threads of the woof are then passed
+backwards and forwards. The work is very slow, and
+Dyak weaving very tedious. They use vegetable
+dyes, and the women blend the colours in a pleasing
+manner, though there is a great sameness in the
+designs. The cloth they make is particularly strong
+and serviceable.</p>
+
+<p>Mats are made either with split cane or from the
+outer bark of reeds. The women are very clever at
+plaiting, and some of their mats are very fine in
+texture. They also make baskets of different shapes
+and sizes, some of which have coloured designs worked
+into them.</p>
+
+
+<div class="footnotes">
+<p class="center"><b>Footnotes:</b></p>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Paddy&mdash;rice in the husk.</p></div>
+
+</div>
+
+
+<hr />
+<h2><a name="Chap_VI" id="Chap_VI"></a>CHAPTER VI<br />
+<br />
+<small>HEAD-HUNTING</small></h2>
+
+
+<p>The custom of head-hunting at one time prevailed
+to a great extent among the Dyaks. In the old days
+no Dyak chief of any standing could be married unless
+he had been successful in obtaining the head of an
+enemy. For this reason it was usual to make an
+expedition into the enemy's country before the
+marriage feast of any great chief. The head brought
+<span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span>home need not be that of a man; the head of a woman
+or child would serve the purpose quite as well.</p>
+
+<p>There were certain ancient customs which necessitated
+the possession of a human head. When any
+person died, the relatives went into mourning. They
+put away their ornaments and finery, and these were
+tied together in bundles. At the feast in honour of the
+dead, these bundles were all undone, and the men and
+women were allowed to wear their ornaments again.
+Some man cut the string with which they were tied
+up, but before he could do such a thing, it was necessary
+that a human head be brought into the house, and it
+was usual for the man who had obtained that head to
+take a leading part in the ceremonies and cut open the
+bundles. It was also customary to make an offering
+of a fresh human head to the spirits when a new village
+house was to be built.</p>
+
+<p>But these customs are not now universally observed.
+At the feast in honour of the dead, the headman of the
+house generally cuts open the bundles of finery that
+have been put away, and at the building of a new
+house, the killing of a pig is supposed to satisfy the
+demands of the spirits.</p>
+
+<p>It is presumed that a man, who has secured a human
+head, must necessarily be brave. But this need not
+be the case at all, for, as I have already mentioned, the
+head may be that of a woman or child. Again, the
+heads need not be obtained in open warfare. Very
+often the head of an enemy is taken while he is asleep.
+Nor is it necessary that a man kill his victim alone
+with his own hand. Frequently many of his friends
+help him to kill some unfortunate man whom they have
+waylaid.</p>
+
+<p><span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span>In the old days an expedition, that one tribe intended
+to take against another, was announced at one
+of their feasts, when the village was thronged with
+guests from far and near. Some great chief would
+advance his reason for the desired attack. Either
+some of his people had been slain and revenge was
+called for, or else they required a human head to enable
+them to put off their mourning. Or perhaps they
+wished to build a new house, and required some human
+heads to offer to the spirits of the earth. Or, possibly,
+he himself wished to marry, and wanted a head as a
+proof of his valour in the eyes of his lady-love. Among
+the crowd who listened, there would be many who
+wished to follow him on the war-path. The women
+would urge their husbands, or lovers, or brothers to
+go. The chief would choose a certain number to form
+a council of war. These would discuss the matter,
+and it would be decided when the party was to start
+for the enemy's country, and how much food each man
+was to take with him.</p>
+
+<p>Then the War Spear would be sent round to the
+neighbouring villages, to let all know of the expedition.
+A man would bring the spear to a long Dyak village
+house, deliver his message, and return, leaving the
+spear to be carried on by one of the men in that house
+to the next village, and so on. At once the men in
+that house would get their war-boats ready. They
+would furbish up their arms, and sharpen their
+weapons, and decorate their helmets and war-jackets.</p>
+
+<p>The costume a Dyak wears when going on the war-path,
+consists of a basket-work cap, decorated with
+feathers, and sometimes with human hair, a sleeveless
+skin or cotton jacket, and the usual Dyak costume of
+<span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span>the waistcloth. For weapons, he has a sword. This
+may be of foreign or of their own make. It is a
+dangerous weapon at close quarters. He also has a
+spear consisting of a long wooden shaft of some hard
+wood with a steel spear-head, which is tied on firmly
+to the shaft with cane. For defensive purposes the
+Dyak has a large wooden shield, about three feet
+long, which, with its handle, is hollowed out of a single
+block of wood. It is held in the left hand, well
+advanced before the body, and meant not so much to
+receive the spear-point, as to divert it by a twist of the
+hand. It is generally painted in bright colours, and
+often decorated with human hair.</p>
+
+<p>Sometimes the shaft of the spear is a <i>sumpit</i> or blow-pipe.
+This is a small wooden tube about eight feet
+long. The smoothness and straightness of the bore
+is remarkable. The hole is drilled with an iron rod,
+one end of which is chisel-pointed, through a log of
+hard wood, which is afterwards pared down and
+rounded till it is about an inch in diameter.</p>
+
+<p>The dart used with the <i>sumpit</i> is usually made of a
+thin splinter of the <i>nibong</i> palm, stuck into a round
+piece of very light wood, so as to afford a surface for
+the breath to act upon. These darts are sharpened to
+a fine point, and are carried in neatly-carved bamboo
+quivers.</p>
+
+<p>The poison for these darts is obtained from the
+<i>ipoh</i> tree (upas). Though the wound made by the dart
+is very slight, yet so potent and deadly is the poison,
+that death follows in a very short time.</p>
+
+<p>The Dyaks do not attack a village if their approach
+has been discovered, and the people are on the defensive.
+Under these circumstances, they content themselves
+<span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span>with cutting off stragglers, or hide near the water-side
+for people who are going to bathe, or on their way to
+examine their fish-traps. These they attack unawares,
+cut down, take their heads, and escape into the jungle
+before the alarm is given.</p>
+
+<p>When fighting, the Dyak warriors gather round their
+chiefs and defend them bravely. Relatives often
+cluster together for mutual help. When one of them
+is killed, rather than allow the enemy to take his head,
+they decapitate him themselves, and bring his head
+back.</p>
+
+<p>On the return from a war expedition, if the people
+of any particular boat have secured a human head,
+word is sent up to the Dyak village house, as soon as
+the boat reaches the landing-stage. The men remain
+in the boat, and wait there, till all the women-folk
+come to it dressed in their best. The excitement is
+great, and there are continual shouts of triumph as the
+women, singing a monotonous chant, surround the
+hero who has killed the enemy and lead him to the
+house. He is seated in a place of honour, the head is
+put on a brass tray before him, and all crowd round him
+to hear his account of the battle, and how he succeeded
+in killing one of his foes.</p>
+
+<div class="figcenter">
+<a name="warpath" id="warpath"></a>
+<img  src="images/warpath.jpg" width="371" height="600" alt="Warrior with spear" />
+<div class="cap-vert">
+<p class="caption">ON THE WARPATH</p>
+</div></div>
+
+<p>The Dyaks value very highly the heads taken in war.
+They hang them over the fireplaces in the long open
+verandahs of their houses, they make offerings to them,
+and they believe that the souls of those whom they
+have slain will be their slaves in the other world. I
+look upon it as a remarkable fact worthy of record,
+that two great Dyak chiefs, who became Christians&mdash;one
+the Orang Kaya of Padih, Saribas, and the other,
+Tarang of Krian&mdash;should have taken such a decided
+<span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span>step as to refuse to treasure their enemies' heads any
+more. They were both men of position, with a great
+reputation for bravery. Two of the grandchildren
+of the Orang Kaya were at my school at Temudok
+for some time. A son of Tarang, Tujoh by name,
+worked as my Catechist in Krian for several years.
+While so many Dyak Christians are most unwilling
+to give up all their old heathen customs, these two
+Christian Dyak chiefs happily took up the right
+attitude, in such an important matter in the eyes of the
+Dyaks as head-hunting.</p>
+
+
+<hr />
+<h2><a name="Chap_VII" id="Chap_VII"></a>CHAPTER VII<br />
+<br />
+<small>BIRDS AND BEASTS IN BORNEO</small></h2>
+
+
+<p>The animal life in Borneo is akin to that of Sumatra
+and Java, but with certain differences. Borneo is free
+from tigers, and this is fortunate, for travelling through
+the jungles would be dangerous indeed if tigers were
+likely to be encountered. The only wild animals to be
+found are the small and comparatively harmless tree-tiger,
+and the little brown honey-bear, but neither
+of these are much feared. Wild boars abound, but
+these never attack travellers, and are not a source of
+danger.</p>
+
+<p>There are many varieties of snakes, varying in size
+from the python downwards. The python is a
+dangerous animal, and can kill a deer or a wild pig,
+and swallow it whole. After a meal of that kind, a
+python is unable to move for several days.</p>
+
+<p>Monkeys of various kinds abound, and are often seen
+<span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span>among the branches, sitting, hanging by hands or
+tails, leaping, grimacing, jabbering. There is the
+great man-like ape&mdash;the <i>orang-utan</i>, or <i>maias</i> as he is
+called by the Dyaks. As a rule this animal does not
+exceed the height of four feet two inches, though
+there are stories told of its attaining a far greater size.
+The height, however, gives a poor idea of the animal's
+bulk and strength. The body is as large as that of an
+average man, but the legs are extremely short. Its
+arms are of great length, and measure over seven feet
+in spread. The whole body is covered with long red
+hair. It rarely attacks man, but when provoked is
+very ferocious, and as its strength is very great, it is
+a foe not to be despised.</p>
+
+<p>Ferocious crocodiles abound in the rivers, but the
+number of human lives taken by them is not great.
+For the most part crocodiles live upon the animals
+and fish they catch.</p>
+
+<p>For superstitious reasons, the Dyaks do not interfere
+with the crocodile until he has shown some sign
+of his man-eating propensity. If the crocodile will live
+at peace with him, the Dyak has no wish to start a
+quarrel. If, however, the crocodile breaks the truce
+and kills someone, then the Dyaks set to work to kill
+the culprit, and keep on catching and killing crocodiles
+until they find him. The Dyaks generally wear brass
+ornaments, and by cutting open a dead crocodile,
+they can easily find out if he is the creature they wish
+to punish. Sometimes as many as ten crocodiles are
+killed before they manage to destroy the animal they
+want.</p>
+
+<p>Wild pig and deer are to be found in the jungles,
+and these are often hunted by the Dyaks. The Dyaks
+<span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span>subsist more on a vegetable and fish diet than on an
+animal diet, so hunting with them is only an occasional
+pursuit. A Dyak village swarms with dogs, but
+most of these are of no use for the chase, and only
+prowl about the premises, and consume the refuse
+food. But some of their dogs, though small in size,
+are plucky little animals, and will attack a boar three
+or four times their size. Such dogs are of great value
+to the few Dyaks in each village who care for hunting.
+When the dogs are good and know their work, native
+hunting is not difficult. The hunter loiters about, and
+the dogs beat the jungle for themselves, and when they
+have found a scent, give tongue, and soon run the
+animal to bay. The hunter knows this by their peculiar
+bark, hurries to the spot and spears the game. The
+boars are sometimes very dangerous when wounded,
+and turn furiously on the hunter, and unless he is
+nimble and climbs up some tree near at hand, or is
+assisted by his dogs, he might fare ill in spite of his
+sword and spear. The dogs are very useful, and by
+attacking the hind legs of the animal keep making
+him turn round.</p>
+
+<p>Deer are more easily run down than pigs, because
+they have not the strength to go any great distance,
+especially in the hot weather.</p>
+
+<p>A favourite way of catching deer is to send a man
+to follow the spoor of a deer, and to find out where it
+lies to rest during the heat of the day. Then large
+nets, made of fine cane, are hung around, and the deer
+is driven into these. The hunting party divide
+into two parties, some to watch the net, the others,
+accompanied by a large crowd of women and children,
+drive the deer towards it by yelling and shouting.
+<span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span>The startled deer springs from its covert and makes
+towards the forest, and gets entangled in the meshes
+of the net. Before it can extricate itself, it is killed
+by the watchers.</p>
+
+<p>Lizards of all sizes abound. There is a small
+lizard which is seen on the walls and ceilings as soon
+as the lamps are lit. It eats up any mosquitoes or
+moths that it can find. What happens to this animal
+in the daytime, I do not know, but as soon as the lamps
+are lit several of them always make their appearance.</p>
+
+<p>There is a large lizard, about a foot long, found
+sometimes in the Dyak houses. It makes a loud
+uncanny sound at night, and cries "<i>Gok-ko</i>!" at
+intervals. This animal is named after its cry, and is
+called by the Dyaks "<i>Gok-ko</i>." The natives consider
+that these lizards bring good luck, and portend good
+harvests, so they never kill them.</p>
+
+<p>Many other kinds of lizards are found, but the most
+remarkable is the chameleon, which is often seen on
+the branches of trees. This animal can change its
+colour. When in the sun, it is generally a bright green,
+in the shade, it is brown in colour, and when dead, its
+body becomes quite black. These are the principal
+colours of the animal, but often its body is a combination
+of these colours, and it looks very beautiful.</p>
+
+<p>Of birds there are to be found many varieties of
+wood-pigeon, as well as parrots of different kinds,
+which fly about in large flocks. There are also tiny
+humming-birds with feathers of a bright metallic hue.
+These look very pretty as they hover over flowers.</p>
+
+<p>Many other birds are also found in the jungles of
+Borneo. Some of these are looked upon by the Dyaks
+as the agents of the gods and spirits, and they pay
+<span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span>great heed to their cries. The Dyaks know nothing of
+the God of Love who cares for His children, and has
+sent His Son Jesus Christ to earth to tell us how to
+live, and so they listen to the voices of these omen
+birds, and think that by doing so, they can find out
+the will of the higher powers.</p>
+
+
+<hr />
+<h2><a name="Chap_VIII" id="Chap_VIII"></a>CHAPTER VIII<br />
+<br />
+<small>SOME CURIOUS CUSTOMS</small></h2>
+
+
+<p>There are many curious customs to be met with among
+the Dyaks of Borneo. They have the trial by ordeal,
+by diving, in which two men keep their heads under
+water as long as they can. This is their way of referring
+disputed questions to supernatural decision. They
+believe that the gods are sure to help the innocent,
+and punish the guilty. When there is a dispute between
+two parties, in which it is impossible to obtain
+reliable evidence, or where one of the parties is not
+satisfied with the decision of the headman of the Dyak
+house, this ordeal is often resorted to.</p>
+
+<p>Several preliminary meetings are held by the representatives
+of both parties to decide the time, and the
+place of the match. It is also decided what property
+each party should stake. This has to be paid by the
+loser to the victor.</p>
+
+<p>For several days and nights before the contest, they
+gather their friends together; they make offerings
+and sing incantations to the spirits, and beg of them
+to support their just cause, and help their representative
+to win. Each party chooses a champion. There
+<span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span>are many professional divers, who, for a trifling sum,
+are willing to take part in this painful contest.</p>
+
+<p>On the evening of the day previous to that on which
+the diving match is to take place, each champion is fed
+with seven compressed balls of cooked rice. Then
+each is made to lie down on a nice new mat, and is
+covered with a beautiful, Dyak-woven sheet; an
+incantation is made over him, and the spirit inhabitants
+of the waters are invoked to come to the aid of the
+man whose cause is just.</p>
+
+<p>Early the next morning the champions are roused
+from their sleep, and dressed each in a fine new
+waistcloth. The articles staked are brought down
+from the houses, and placed upon the bank. A large
+crowd of men, women and children join the procession
+of the two champions and their friends and supporters
+to the scene of the contest at the river-side. As soon
+as the place is reached, fires are lit and mats are spread
+for the divers to sit on and warm themselves. While
+they sit by their respective fires, the necessary preparations
+are made.</p>
+
+<p>Each party provides a roughly-constructed wooden
+grating, to be placed in the bed of the river, for his
+champion to stand on in the water. These are placed
+within a few yards of each other, where the water
+is deep enough to reach the waist, and near each a
+pole is thrust firmly into the mud for the man to hold
+on to while he is diving.</p>
+
+<p>The two divers are led into the river, and each
+stands on his own grating, grasping his pole. At a
+given signal they plunge their heads simultaneously
+into the water. Immediately the spectators shout
+aloud at the top of their voices, over and over again,
+<span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span>"<i>Lobon&mdash;lobon</i>," and continue doing so during the
+whole contest. What these mysterious words mean,
+I have never been able to discover. When at length
+one of the champions shows signs of yielding, by his
+movements in the water, and the shaking of the pole
+he is holding to, the excitement becomes very great.
+"<i>Lobon&mdash;lobon</i>," is shouted louder and more rapidly
+than before. The shouts become deafening. The
+struggles of the poor victim, who is fast losing consciousness,
+are painful to witness. The champions
+are generally plucky, and seldom come out of the water
+of their own will. They stay under water until the
+loser drops senseless, and is dragged ashore, apparently
+lifeless, by his companions. The friends of the winner,
+raising a loud shout of triumph, hurry to the bank
+and seize and carry off the stakes. The vanquished
+one, quite unconscious, is carried by his friends to the
+fire, where he is warmed. In a few minutes he recovers,
+opens his eyes and gazes wildly around, and in a short
+time is able to walk slowly home. Where both
+champions succumb at the same time, the one who first
+regains his senses is held to be the winner.</p>
+
+<p>The Dyaks have a curious superstition that if food
+is offered to a man, and he refuses it, and goes away
+without at least touching it, some misfortune is sure
+to befall him. It is said that he is sure to be either
+attacked by a crocodile, or bitten by a snake, or suffer
+from the attack of some animal.</p>
+
+<p>When Dyaks have been asked to stay and have a
+meal, if they do not feel inclined to do so, I have often
+noticed them touch the food before going away. I
+have never been able to discover the origin of this
+curious superstition, but innumerable tales are told
+<span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span>of those who have disregarded it, and have paid the
+penalty by being attacked by some animal.</p>
+
+<p>The Dyaks are very truthful. So disgraceful
+indeed do the Dyaks consider the deceiving of others
+by an untruth, that such conduct is handed down to
+posterity by a remarkable custom. They heap up a
+pile of the branches of trees in memory of the man who
+has told a great lie, so that future generations may
+know of his wickedness, and take warning from it.
+The persons deceived start the <i>tugong bula</i>&mdash;"the
+liar's mound"&mdash;by heaping up a large number of
+branches in some conspicuous spot by the side of the
+path from one village to another. Every passer-by
+contributes to it, and at the same time curses the
+man in memory of whom it is. The Dyaks consider
+the adding to any <i>tugong bula</i> they may pass a sacred
+duty, the omission of which will meet with supernatural
+punishment, and so, however pressed for time
+a Dyak may be, he stops to throw on the pile some
+small branch or twig.</p>
+
+<p>A few branches, a few dry twigs and leaves&mdash;that is
+what the <i>tugong bula</i> is at first. But day by day it
+increases in size. Every passer-by adds to it, and in
+a few years' time it becomes an imposing memorial to
+one who was a liar. Once started, there seems to be
+no means of destroying a <i>tugong bula</i>. There used to
+be one by the side of the path between Seratok and
+Sebetan. As the branches and twigs that composed it
+often came over the path, on a hot day in the dry
+weather, I have more than once applied a match to it
+and burnt it down. However, in a very short time,
+a new heap of branches and twigs was piled on the
+ashes of the old <i>tugong bula</i>.</p>
+
+
+<hr />
+<p><span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span></p>
+<h2><a name="Chap_IX" id="Chap_IX"></a>CHAPTER IX<br />
+<br />
+<small>DYAK FEASTS</small></h2>
+
+
+<p>The Dyak religious feasts may be divided into the
+four following classes:&mdash;</p>
+
+<p>Those connected with&mdash;</p>
+
+<p class="indent">1. Head-taking.</p>
+
+<p class="indent">2. Farming.</p>
+
+<p class="indent">3. The Dead.</p>
+
+<p class="indent">4. Dreams, etc.</p>
+
+<p>Though the Dyak feasts differ in their aims, there
+is a great deal which is common to them all. In these
+feasts the religious aspect does not seem of great
+importance. There is little real, reverential worship
+of gods or spirits. It is true that food is offered to some
+higher powers, but this is done as the mere observance
+of an ancient custom. There are also long incantations
+made by men chosen for that purpose, who have good
+memories and can recite in a monotonous chant the
+special hymns of great length connected with each
+feast. But the guests do not share in this as an act
+of religious worship. They are generally sitting round,
+talking, and laughing, and eating. While these
+incantations are sung, topics of common interest are
+discussed, and plans formed, and in all Dyak feasts,
+sociability and the partaking of food and drink seem to
+take a more prominent place than any religious worship.</p>
+
+<p>The preparations for all these feasts are much alike.
+They extend over a length of time, and consist for the
+most part in the procuring of food for the guests.
+<span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span>The young men go to their friends, far and near, and
+obtain from them presents of pigs or fowls for the feast,
+and as cock-fighting is loved by the Dyaks, they at the
+same time procure as many fighting cocks as possible.
+The women busy themselves with pounding out an
+extra amount of rice, both for the consumption of the
+guests, and also for the making of <i>tuak</i> or native spirit.</p>
+
+<p>The special characteristics and religious aspects of
+these different feasts must now be noticed.</p>
+
+<p>1. <i>Feasts connected with Head-taking.</i> All these
+are given in honour of Singalang Burong, who is the
+ruler of the spirit-world, and the god of war. These
+feasts are not held as frequently as those connected
+with farming, but when any of them take place, a
+great deal is made of the event. The most important
+is the <i>Bird Feast</i>.</p>
+
+<p>The <i>Bird Feast</i>. This feast is also called the <i>Head
+Feast</i>, because part of the ceremony connected with
+it is the giving of food to some human heads taken in
+war, or the <i>Horn-bill Feast</i>, because carved figures of
+the horn-bill are used. It lasts three days whereas
+other feasts only last one day. In the old days it was
+only held on the return from a successful war expedition,
+when the heads of the enemy were brought home
+in triumph. But in the present day this feast is
+organized when they get a good harvest, and when the
+people of the Dyak house seem so inclined, and if no
+new heads have been lately brought home as trophies,
+some old smoked heads that have been in the house
+for years are used.</p>
+
+<p>Among the preparations for this feast is the making
+of the carved wooden figure of the rhinoceros' horn-bill.
+This wooden figure is set on a high pole, which is
+<span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span>fixed into the ground in front of the house. An offering
+of Dyak delicacies is hung up under it for food.
+Sometimes several of these figures are used.</p>
+
+<p>Some human heads are placed in large brass dishes
+in the public hall of the Dyak house, and to these
+offerings of food and drink are made. Some of the
+food is stuffed into the mouths of these heads, and the
+rest is placed before them.</p>
+
+<p>There are also certain erections called <i>pandong</i> put
+up at regular intervals in the long public hall, and to
+these are hung war-charms, swords and spears, etc.
+The men who are chosen to make the incantations walk
+up and down, going round the <i>pandong</i> and the heads
+in the brass dishes, singing the particular incantation
+that is used at this feast. This singing lasts the whole
+night, beginning at 8 <small>P.M.</small> and continuing till the
+following morning. Except for a short interval for
+rest in the middle of the night, the performers are
+marching and singing all the time. The killing of a
+pig, and examining the liver to find out whether good
+or bad fortune is in store for them, is the last act of the
+ceremony.</p>
+
+<p>2. The principal feast connected with <i>Farming</i> is
+the <i>Gawai Batu</i> (the "Stone Feast"). It takes place
+before the farming operations begin, and is held in
+honour of Pulang Gana, the god of the land, who lives
+in the bowels of the earth, and has power to make the
+land fruitful or unfruitful. In this feast invocations
+are made to this god, and he is asked to give them a
+good harvest. The whetstones and farming implements
+are placed in a heap in the public part of the
+Dyak house. Offerings are made to the whetstones
+with a request that they may sharpen the tools and
+<span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span>thus lighten the labours of their owners. After the
+feast is over, the whetstones are taken to the different
+farms, and the work of cutting down the jungle for
+planting begins.</p>
+
+<p>3. The <i>Great Feast connected with the Dead</i> is the
+<i>Gawai Antu</i> (the "Spirit Feast"). No definite time
+is fixed for the celebration of this, and it may be held
+one or two years after the death of a person. All
+those that have died since the last time the feast was
+held, are honoured at the same time, so that the number
+of departed spirits remembered at this feast is sometimes
+great.</p>
+
+<p>The preparation for this feast is carried on for many
+weeks. Distant friends and relatives are visited, and
+asked to help with gifts of food or money. Hard wood
+memorial monuments for the graves are got ready by
+the men. The women weave, with finely-split bamboo,
+small imitations of various articles of personal and
+domestic use, and those are hung over the graves, and
+in this way given to the dead for their use in the other
+world. If the dead person be a man, a bamboo gun,
+a shield, a war-cap and such things are woven; if a
+woman, a loom, a fish-basket, a winnowing fan, etc.;
+if a child, bamboo toys of various kinds.</p>
+
+<p>Before the feasting begins in the evening, there takes
+place the formal putting off of mourning. The nearest
+male relative of the dead person in whose honour the
+feast is held, comes dressed in an old and shabby
+waist cloth. This is cut through by some chief,
+and the man puts on a better garment. In the case
+of female relatives, also, their old shabby garments are
+cut through and thrown aside, and they resume the
+use of bright clothing and personal ornaments. The
+<span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span>bundles containing finery, that were put away at the
+death of their relative, are brought forth, and the
+string tying them cut through, and the owners put on
+their bright garments again. As the feast is in honour
+of several who have died since the feast was last held,
+this kind of thing goes on in several of the rooms at
+the same time.</p>
+
+<p>The professional wailer sits on a swing in the
+verandah outside the rooms, and in a monotonous
+voice invites all the spirits of the dead to attend this
+feast given in their honour.</p>
+
+<p>The morning after the feast, the last duty to
+the dead is performed. The wooden monuments,
+the bamboo imitation articles, and food of all
+kinds are arranged upon the different graves.
+Having received these gifts, the dead relinquish
+all claim upon the living, and depend on their own
+resources.</p>
+
+<p>4. A superstitious people like the Dyaks, living in
+constant dread of unseen powers, naturally hold a
+feast when anything unusual takes place. As the
+gods and spirits are supposed to communicate their
+wishes to human beings by means of dreams, it
+naturally follows that if a man dreams that some
+spirit is hungry and asks for food, at once a feast is
+held, and offerings are made to that spirit. As the
+omens of birds are observed and obeyed by the Dyaks,
+and the omen birds are looked upon as messengers
+of the great god Singalang Burong, when a bird of
+ill omen comes into a Dyak house, a feast is held, and
+offerings are made to the gods and spirits. When a
+man has recovered from a long and dangerous illness,
+very often a feast is held to thank the spirit of disease
+<span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span>for leaving them, and to beg him to stay away a long
+time.</p>
+
+<p>To all these feasts the whole neighbourhood for
+miles around are invited. Some weeks before the day
+appointed for the feast, small parties of three or four
+are despatched in different directions, and these go
+from house to house and invite people to the feast.</p>
+
+<p>The men and women come to a feast dressed in
+the brightest colours and wearing many ornaments,
+and the whole assembly has a very gay appearance.
+For amusements they have dancing, cock-fighting,
+and trials of strength among the young men.</p>
+
+<p>The Dyaks have two dances&mdash;the <i>Mencha</i> or Sword
+Dance, and the <i>Ajat</i> or War Dance. In the former,
+two swords are placed on a mat, and two men begin
+slowly from the opposite ends turning their bodies
+about, extending the arms, and lifting their feet and
+planting them down in grotesque but not ungraceful
+attitudes. After moving about for some minutes,
+they seize the swords and pass and repass each other,
+now cutting, now crossing swords, retiring and advancing.
+The main idea of this Sword Dance seems to be
+the posturing in different attitudes, and not so much
+the skill displayed in fencing. I have often watched
+a Dyak Sword Dance, where neither has touched the
+other with his sword, the movements having been so
+leisurely that there has been plenty of time to ward off
+each attack.</p>
+
+<div class="figcenter">
+<a name="costume" id="costume"></a>
+<img  src="images/costume.jpg" width="371" height="600" alt="Dyak girl in traditional costume" />
+<div class="cap-vert">
+<p class="caption">A DYAK GIRL IN GALA COSTUME</p>
+</div></div>
+
+<p>The <i>Ajat</i> or War Dance is danced by one man. He
+is generally fully armed with sword, spear and shield.
+He acts in pantomime what is done when on the war-path.
+The dancer begins by imitating the creeping
+through the jungle in cautious manner, looking to the
+<span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span>right and to the left, before and behind, for the foe.
+The lurking enemy is suddenly discovered, and after
+some rapid attack and defence, a sudden plunge is
+made upon him, and he lies dead on the ground. The
+taking of the head of this invisible enemy ends the
+dance. Both kinds of dancing are accompanied by
+the striking of brass gongs and drums.</p>
+
+<p>Cock-fighting is a favourite sport, and there is a
+great deal of it at all Dyak forests. The cocks have
+artificial steel spurs which are very sharp.</p>
+
+
+
+<hr />
+<h2><a name="Chap_X" id="Chap_X"></a>CHAPTER X<br />
+<br />
+<small>THE WITCH DOCTOR</small></h2>
+
+
+<p>The children of Borneo are taught from their earliest
+years that there are evil spirits everywhere&mdash;in the
+air, in the trees, in the rocks and in the streams&mdash;and
+that these cause disease and death. And so when
+sickness comes, the witch doctor or <i>Manang</i> is sent for,
+because he claims to have mysterious powers over the
+spirits.</p>
+
+<p>Every disease is believed to be caused by the touch
+of some demon, who wishes to carry off the soul of the
+sick man into the other world, and the witch doctor
+is the man who has power to charm or kill the evil
+spirit, and rescue the soul of the sick man from his
+cruel clutches. When called in to attend a patient,
+he in company with other medicine men go through a
+ceremony, which, though agreeing in the main points,
+differs in details according to what the disease is, and
+the amount of fees paid.</p>
+
+<p><span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span>The witch doctor always possesses a <i>lupong</i> or
+medicine box, generally made of bark skin, which is
+filled with charms, consisting of scraps of wood or
+bark, curiously twisted roots, pebbles and fragments
+of quartz. These charms are either inherited or revealed
+to their owners by the spirits in dreams, as
+possessing medicinal virtue. One important and
+necessary charm is the <i>Batu Ilau</i>&mdash;"stone of light"&mdash;a
+bit of quartz crystal into which the witch doctor
+looks in order to see the soul, so as to be able to catch
+it and bring it back to the body it has left. It is
+believed by the Dyaks that in all cases of serious
+sickness, the soul leaves the body and wanders about
+at greater or less distance from it; if it can be caught
+before it has proceeded too far on its journey to the
+other world, well and good; if not, the patient dies.
+Whether the patient recover or not, the witch doctor
+is rewarded for his services. He makes sure of this
+beforehand, and demands his fee before he undertakes
+the case.</p>
+
+<p>The <i>Manang</i> never carries his own box of charms;
+the people who fetch him must carry it for him. He
+arrives at the house of the sick man generally at sunset,
+for he never performs by daylight, unless the case
+is very serious, and he is paid extra for doing so. It is
+difficult and dangerous work, he says, to have any
+dealings with the spirits in the daytime. Sitting down
+by the patient, after some inquiries, he produces out
+of his medicine box a pebble, or a boar's tusk, or some
+other charm, and gently strokes the body with it. If
+there be several medicine men called in, the leader
+undertakes the preliminary examination, the rest
+giving their assent.</p>
+
+<p><span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span>The witch doctor now produces his <i>Batu Ilau</i>
+("stone of light") and gravely looks into it to see
+where the soul is, and to discover what is the proper
+ceremony for the case. When there is serious illness,
+the witch doctor affirms that the spirit of the afflicted
+person has already left the body and is on its way to the
+other world, but that he may be able to overtake it
+and bring it back, and restore it to the person to whom
+it belongs. He pretends to converse with the evil
+spirit that troubles the sick man, repeating aloud the
+answers that the spirit is supposed to make.</p>
+
+<p>There are many different ceremonies resorted to in
+cases of illness, but the following is what is common
+to all <i>Manang</i> performances.</p>
+
+<p>In the public hall of the Dyak house, a long-handled
+spear is fixed blade upwards, with a few leaves tied
+round it, and at its foot are placed the medicine boxes
+of all the witch doctors who take part in the ceremony.
+This is called the <i>Pagar Api</i> ("fence of fire"). Why
+it is called by this curious name is not clear.</p>
+
+<p>The <i>Manangs</i> all squat on the floor, and the leader
+begins a long monotonous drawl, the rest either
+singing in concert, or joining in the choruses, or singing
+in turn with him. After a tiresome period of this,
+they stand up and march with slow and solemn step
+in single file round the <i>Pagar Api</i>. The monotonous
+chant sometimes slackens, sometimes quickens, as
+they march round and round the whole night through,
+with only one interval for food in the middle of the
+night. The patient simply lies on his mat and listens.</p>
+
+<p>Most of what is chanted consists of meaningless
+sounds, it being supposed that what is not understood
+by man is intelligible to the spirits. But some parts
+<span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span>of it can be understood by the careful listener. The
+witch doctors call upon the sickness to be off to the
+ends of the earth and return to the unseen regions
+from whence it came. They invoke the aid of spirits,
+as well as their own ancestors, and spin out the invocation
+to last till early morning. Then they rush round
+the <i>Pagar Api</i> as hard as they can go, still singing
+their incantation. One of their number suddenly
+falls on the floor and lies motionless. The others sit
+down round him. He is covered over with a blanket,
+and all wait, while his spirit is supposed to hurry away
+to the other world to find the wandering soul and bring
+it back. Presently he revives, and looks vacantly
+round like a man just waking out of sleep. Then he
+raises his right hand clenched as if holding something.
+That hand contains the soul, and he proceeds to the
+patient, and solemnly returns it to the body of the
+sick man through the crown of his head. This
+"catching of the soul" is the great end to which all
+that has preceded leads up. One more thing must be
+done to complete the cure. A live fowl must be waved
+over the patient, and as he does so, the leader sings
+a special invocation of great length. The animal is
+afterwards killed as an offering to the spirits, and
+eaten by the <i>Manangs</i>.</p>
+
+<p>The witch doctor is supposed to be called to his
+profession by a revelation made to him in a dream by
+some spirit. He therefore claims to have a familiar
+spirit, whom he can call to his aid when necessary.
+He must also commit to memory a certain amount
+of Dyak incantations to take part in the ceremonies in
+company with other <i>Manangs</i>. In addition to this,
+before he can accomplish the more important feats
+<span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span>such as pretending to catch the soul of a sick man,
+he must be initiated by other witch doctors. There
+are three different grades of <i>Manangs</i>, and the higher
+the grade is, the larger the fees the aspirant has to pay
+the other witch doctors. There are some differences in
+the ceremonies connected with the admission into each
+of these three grades, but in all of them the aspirant
+sits in the verandah of the Dyak house, and a number
+of witch doctors walk round him singing incantations
+during the whole night. The other <i>Manangs</i> pretend
+to endow him with mysterious powers, and to make
+him able to "touch" the maladies of the body, and
+also to see the soul wherever it may be wandering.</p>
+
+<p>From what has been said it will be seen that the
+Dyak witch doctor uses much deceit and trades on the
+ignorance of others. He pretends to be able to
+"catch the soul" of a sick man, and is paid for doing
+so. When Dyaks have given up their old beliefs and
+superstitions, and have accepted the true Faith, they
+naturally give up their belief in the witch doctor's
+mysterious powers. For this reason the greatest
+opponents to the advance of the Gospel in Borneo are
+the <i>Manangs</i>. I am glad to say, however, that some
+Dyak witch doctors have listened to the teaching of
+the missionaries and have seen the wickedness of the
+deceitful lives they have led. These have become
+Christians, and have openly confessed to their evil
+practices in trading on the superstitions of the Dyaks.
+Some have become Catechists and teachers, and are
+teaching others to renounce the belief in evil spirits
+which they at one time taught, and are undoing the
+evil they did in the past by bringing people to
+God.</p>
+
+
+<hr />
+<p><span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span></p>
+<h2><a name="Chap_XI" id="Chap_XI"></a>CHAPTER XI<br />
+<br />
+<small>SOME ANIMAL STORIES</small></h2>
+
+
+<p>The Dyaks of Borneo, both young and old, are very
+fond of listening to stories, and often in the evening in
+the public hall of the long Dyak village house, a crowd
+of men, women and children may be seen seated on
+mats, listening to a legend or fairy-tale related by some
+old man. They have a large number of stories about
+animals which the Dyaks are never tired of listening
+to; and though they know them well, still they love
+to hear them retold again and again. These animal
+stories correspond to the adventures of Brer Rabbit,
+or our own tales illustrating the cunning of the fox.
+In the Dyak stories the mouse-deer, one of the smallest
+animals to be found in Borneo, is represented as very
+clever, and able to outwit with his cunning the larger
+and stronger animals. Here are two animal stories
+which I have myself heard related by the Dyaks
+themselves:</p>
+
+
+<h3><span class="smcap">The Story of the Mouse-deer and other Animals
+who went out Fishing</span></h3>
+
+<p>Once upon a time the Mouse-deer, accompanied by
+many other animals, went on a fishing expedition.
+All day long they fished, and in the evening they
+returned to the little hut they had put up by the river-side,
+salted the fish they had caught, and stored it up
+in large jars. They noticed, when they returned in
+the evening, that much of the fish they had left in the
+<span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span>morning was missing. The animals held a council to
+decide what it was best to do, and after some discussion,
+it was decided that the Deer should stay
+behind to catch the thief, while the others went out
+to fish.</p>
+
+<p>"I shall be able to master him, whoever he is,"
+said the Deer. "If he refuses to do what I wish, I
+shall punish him with my sharp horns."</p>
+
+<p>So the others went out fishing, leaving the Deer at
+home. Soon he heard the tramp of someone coming
+to the foot of the ladder leading up into the hut, and
+a voice called out:</p>
+
+<p>"Is anyone at home?"</p>
+
+<p>"I am here," said the Deer. Looking out he saw a
+great giant, and his heart failed him. He wished he
+had asked one of his companions to stay with him.</p>
+
+<p>"I smell some fish," said the Giant. "I want
+some, and you must give it to me at once. I am
+hungry. Let me have what I want."</p>
+
+<p>"It does not belong to me," said the Deer, in great
+fear. "It belongs to the Pig, the Bear, the Tiger,
+and the Mouse-deer. They would punish me severely
+if I gave any of it to you."</p>
+
+<p>"Don't talk to me in that way," said the Giant,
+impatiently. "If you do not let me have what I
+want, I will eat you up."</p>
+
+<p>The Deer was too frightened of the Giant to refuse
+his request, so he let him eat the fish, and take some
+away with him.</p>
+
+<p>When his companions returned, the Deer gave them
+his account of the Giant's visit. They blamed him
+for his cowardice, and the Wild Boar said he would
+keep watch the next day.</p>
+
+<p><span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span>"If the Giant comes," said he, "I will gore him
+with my tusks, and trample him underfoot."</p>
+
+<p>But he fared no better than the Deer, for when he
+saw the Giant, who threatened to kill him if he refused
+to give him some fish, he was afraid, and let him take
+as much as he wanted.</p>
+
+<p>Great was the disgust of the others to find on their
+return that their fish had again been taken.</p>
+
+<p>"Let me watch," said the Bear. "No Giant shall
+frighten me. I will hug him with my strong arms, and
+scratch him with my sharp claws."</p>
+
+<p>So Bruin was left in charge the next day, while the
+others went out to fish.</p>
+
+<p>Soon he heard the Giant who came to the foot of the
+steps, and shouted: "Hullo! Who's there?"</p>
+
+<p>"I am," said the Bear. "Who are you, and what
+do you want?"</p>
+
+<p>"I can smell some nice fish, and I am hungry, and
+want some."</p>
+
+<p>"I cannot let you have any," said the Bear. "It
+does not belong to me."</p>
+
+<p>"Let me have some at once," said the Giant in a
+voice of thunder, "before I kill and eat you."</p>
+
+<p>The Bear was too much frightened to interfere,
+while the Giant ransacked the jars. When he had had
+enough, he bade the Bear "Good-bye!" and went
+off.</p>
+
+<p>On the return of the other animals, the Tiger said
+he would put a stop to this state of things. He would
+stay at home the next day and keep watch. It would
+have to be a very strong Giant indeed that would
+dare to fight him!</p>
+
+<p>The Giant paid his visit as before, and told the
+<span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span>Tiger that he was hungry, and asked for some fish.
+At first the Tiger refused to give any to him, but when
+the Giant threatened to attack him, he was afraid,
+like the others had been, and let him have as much as
+he wanted.</p>
+
+<p>On their return, again the animals found their fish
+had been stolen.</p>
+
+<p>Then the Mouse-deer spoke. "I see," he said,
+"that it is no use depending on you others. You
+boast, but when the time comes for action, you have
+no courage. I will stay at home, and secure this
+giant of whom you are all afraid."</p>
+
+<p>When his companions had gone away the next
+morning, the Mouse-deer tied a bandage round his
+forehead and lay down.</p>
+
+<p>Soon the Giant came, and shouted: "Who's there?"</p>
+
+<p>"Only me," said the Mouse-deer, groaning with
+pain. "Come up, whoever you may be."</p>
+
+<p>The Giant climbed up the rickety ladder, and saw
+the Mouse-deer lying with his head bandaged.</p>
+
+<p>"What is the matter with you?" asked the Giant.</p>
+
+<p>"I have a headache," was the answer.</p>
+
+<p>"Whatever has given you the headache?" asked
+the Giant.</p>
+
+<p>"Can't you guess?" said the Mouse-deer. "It
+is the smell of this fish in these jars. It is so strong,
+it is enough to make anyone ill. Don't you feel ill
+yourself?"</p>
+
+<p>"I think I do," said the Giant. "Cannot you give
+me some medicine?"</p>
+
+<p>"I have no medicine with me," said the Mouse-deer,
+"but I can bandage you, as I have bandaged myself,
+and that is sure to do you good."</p>
+
+<p><span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span>"Thank you," said the Giant. "It is good of you
+to take the trouble to cure me."</p>
+
+<p>So the Giant lay down as he was bid, while the
+Mouse-deer bandaged his head and fastened the ends
+of the bandage to pegs which he drove into the ground
+under the open flooring of the hut.</p>
+
+<p>"Don't you feel a little pain in your ankles?"
+anxiously suggested the Mouse-deer.</p>
+
+<p>"I think I do," said the foolish giant. "Suppose
+you bandage them also."</p>
+
+<p>So the Mouse-deer, chuckling to himself, bandaged
+his ankles, and made them fast to the floor of the
+hut.</p>
+
+<p>"Do you not feel the pain in your legs?" asked
+the Mouse-deer.</p>
+
+<p>"I think I do," was the foolish Giant's reply.</p>
+
+<p>So the Mouse-deer bandaged his legs and made
+them secure, so that the Giant was quite unable to
+move.</p>
+
+<p>By this time the Giant began to get uneasy, and
+trying to get up, and finding himself securely bound,
+he struggled, and roared in pain and anger.</p>
+
+<p>The little Mouse-deer sat before him and laughed,
+and said:</p>
+
+<p>"You were a match for the Deer, the Pig, the Bear,
+and the Tiger, but you are defeated by me. Don't
+make so much noise, or I shall drive a peg through
+your temples and kill you."</p>
+
+<p>Just then the others returned from their fishing.
+Great was their joy to find their enemy securely
+bound. With shouts of triumph they fell upon the
+Giant and killed him, and praised the Mouse-deer
+for his cleverness in securing him.</p>
+
+<p><span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span></p>
+<h3><span class="smcap">The Story of the Mouse-deer, the Deer, and
+the Pig</span></h3>
+
+<p>A Mouse-deer, wandering in the jungle, fell into a pit.
+He could not get out, so he waited patiently for some
+passer-by. Presently a Pig passed by the mouth of
+the pit. The Mouse-deer called out to him, and he
+looked in and asked the Mouse-deer what he was doing
+at the bottom of the pit.</p>
+
+<p>"Don't you know what is going to happen?" said
+the Mouse-deer. "The sky is going to fall down,
+and everybody will be crushed to dust unless he takes
+shelter in a pit. If you want to save your life, you had
+better jump in."</p>
+
+<p>The Pig jumped into the pit, and the Mouse-deer
+got on his back, but he found he was not high enough
+to enable him to leap out.</p>
+
+<p>Next a Deer came along, and, seeing the two animals
+in the pit, asked them what they were doing there.</p>
+
+<p>The Mouse-deer replied: "The sky is going to fall
+down, and everyone will be crushed unless he hides in
+some hole. Jump in, if you want to save your life."</p>
+
+<p>The Deer sprang in, and the Mouse-deer made him
+stand on the back of the Pig; then he himself got
+on the back of the Deer and jumped out of the pit,
+leaving the other two to their fate.</p>
+
+<p>The Deer and the Pig were very angry at being
+tricked in this way by such a small animal as the
+Mouse-deer. They scratched the side of the pit
+with their feet until it sloped, and enabled them to
+scramble out; then they followed the trail of the
+Mouse-deer, and soon overtook him.</p>
+
+<p><span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span>The Mouse-deer saw them coming, and climbed
+up a tree from the bough of which a large beehive
+was hanging.</p>
+
+<p>"Come down," said the Pig and Deer angrily.
+"You have deceived us, and we mean to kill
+you."</p>
+
+<p>"Deceived you?" said the Mouse-deer in pretended
+surprise. "When did I deceive you, or do anything
+to deserve death?"</p>
+
+<p>"Didn't you tell us that the sky was going to fall,
+and that if we did not hide ourselves in a pit we should
+be killed?"</p>
+
+<p>"Oh, yes," was the reply. "What I said was
+perfectly true, only I persuaded the King to postpone
+the disaster."</p>
+
+<p>"You need not try to put us off with any more
+lies. You must come down, for we mean to have your
+blood."</p>
+
+<p>"I cannot," said the Mouse-deer, "because the
+King has asked me to watch his gong," pointing to
+the bees' nest.</p>
+
+<p>"Is that the King's gong?" said the Deer. "I
+should like to strike it to hear what it sounds
+like."</p>
+
+<p>"So you may," said the Mouse-deer, "only let me
+get down, and go to some distance before you do so,
+as the sound would deafen me."</p>
+
+<p>So the Mouse-deer sprang down and ran away.
+The Deer took a long stick and struck the bees' nest,
+and the bees flew out angrily and stung him to
+death.</p>
+
+<p>The Pig, seeing what had happened, pursued the
+Mouse-deer, determined to avenge the death of his
+<span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span>friend. He found his enemy taking refuge on a tree
+round the trunk of which a large python was
+curled.</p>
+
+<p>"Come down," said the Pig, "and I will kill you."</p>
+
+<p>"I cannot come down to-day. I am set here to
+watch the King's girdle. Look at it," he said,
+pointing to the Python. "Is it not pretty? I
+have never seen such a handsome waist-belt
+before."</p>
+
+<p>"It is beautiful," said the Pig. "How I should
+like to wear it for one day!"</p>
+
+<p>"So you may," said the Mouse-deer, "but be
+careful and do not spoil it."</p>
+
+<p>So the foolish Pig entangled himself in the folds
+of the Python, who soon crushed him to death and
+ate him for his dinner, and the clever Mouse-deer
+escaped, having outwitted his enemies.</p>
+
+
+<hr />
+<h2><a name="Chap_XII" id="Chap_XII"></a>CHAPTER XII<br />
+<br />
+<small>OMENS AND DREAMS</small></h2>
+
+
+<p>The Dyak is conscious of his ignorance of the laws
+which govern the world in which he lives. He feels
+his weakness and the need of some guidance from
+unseen powers. He has no knowledge of God and the
+revelation He has made in the Bible, and so he has
+devised for himself a system of omens.</p>
+
+<p>There are seven birds in Borneo whose native
+names are: <i>Katupong</i>, <i>Beragai</i>, <i>Kutok</i>, <i>Embuas</i>,
+<i>Nendak</i>, <i>Papau</i> and <i>Bejampong</i>. These are supposed
+to reveal to the Dyaks the will of the great god
+<span class='pagenum'><a name="Page_64" id="Page_64">[64]</a></span>Singalang Burong. These birds are beautiful in
+plumage, but, like most tropical birds, they have little
+song, and their calls are shrill and piercing. They are
+supposed to be the seven sons-in-law of Singalang
+Burong, and the legend which tells of how the Dyaks
+came to know them and to listen to their cries is given
+in <a href="#Chap_XIV">Chap. XIV</a>. ("The Story of Siu").</p>
+
+<p>The system of bird omens as carried out by the
+Dyaks, is most complicated, and the younger men have
+constantly to ask the older ones how to act when contradictory
+omens are heard. The law and observance
+of omens occupy a great share of the thoughts of the
+Dyak.</p>
+
+<p>Some idea of the method in which the Dyaks carry
+out their system of omens may be learned from what
+is done at the beginning of the yearly rice farming.
+Some man who has the reputation of being fortunate,
+and has had large paddy crops, will be the augur,
+and undertake to obtain omens for a large area of land,
+on which he and others intend to plant. This man
+begins his work some time before the Dyaks begin
+clearing the ground of jungle and high grass. He will
+have to hear the cry of the <i>Nendak</i>, the <i>Katupong</i> and
+the <i>Beragai</i>, all on his left. If these cries come from
+birds on his right, they are not propitious. He
+goes forth in the early morning, and wanders about
+the jungle till the cry of the <i>Nendak</i> is heard on his left.
+He will then break off a twig of anything growing
+near, and take it home, and put it in a safe place.
+But it may happen that some other omen bird or
+animal is first to be seen or heard. In that case he
+must give the matter up, return, and try his chance
+another day.</p>
+
+<p><span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span>Thus, sometimes several days pass before he has
+obtained his first omen. When he has heard the
+<i>Nendak</i>, he will then listen for the <i>Katupong</i> and the
+other birds in the necessary order. There are always
+delays caused by the wrong birds being heard, and it
+may be a month or more before he hears all the necessary
+cries. When the augur has collected a twig for
+each necessary omen bird, he takes these to the land
+selected for farming, buries them in the ground, and
+with a short form of address to the omen birds and
+to Pulang Gana&mdash;the god of the earth&mdash;clears a small
+portion of the ground of grass or jungle, and then
+returns home. The magic virtues of the birds have
+been conveyed to the land, and the work of
+clearing it for planting may be begun at any
+time.</p>
+
+<p>The sacred birds can be bad omens as well as good.
+If heard on the wrong side, or in the wrong order,
+the planting on a particular piece of land must be
+postponed, or altogether abandoned.</p>
+
+<p>I have mentioned the omens necessary before
+planting the seed. In a similar manner, before
+beginning to build a house, or starting on a war
+expedition, or undertaking any new line of action,
+certain omens are required, if good fortune is to attend
+them and the Fates be propitious.</p>
+
+<p>The worst of all omens is to find anywhere on the
+farm the dead body of any animal included in the
+omen list. It infuses a deadly poison into the whole
+crop. When such a terrible thing happens, the omen
+is tested by killing a pig, and divining from the appearance
+of its liver directly after death. If the liver be
+pronounced to be of good omen, then all is well, but
+<span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span>if not, then all the paddy grown on that ground
+must be sold or given away. Other people may
+eat it, for the omen only affects those who own the
+crop.</p>
+
+<p>It is not only to the cry of birds that the Dyaks pay
+heed. There are certain animals&mdash;the deer, the
+armadillo, the lizard, the bat, the python, even the
+rat, as well as certain insects&mdash;which all may give
+omens under special circumstances. But these other
+creatures are subordinate to the birds, from which
+alone augury is sought at the beginning of any
+important undertaking.</p>
+
+<p>The Dyak pays heed to these omen creatures, not
+only in his farming, but in all his journeyings, and in
+any kind of work he may be engaged in. If he be
+going to visit a friend, the cry of a bird of ill omen will
+send him back. If he be engaged in carrying beams
+from the jungle to his house, and hear a <i>Kutok</i>, or a
+<i>Bejampong</i> or an <i>Embuas</i>, he will at once throw down
+the piece of timber. So great is the Dyak belief in
+omens, that a man will sometimes abandon a nearly-finished
+boat simply because a bird of ill omen flies
+across its bows. The labour of weeks will thus be
+wasted. I have myself seen wooden beams and
+posts left half finished in the jungle, and have
+been told that some omen bird was heard while the
+man was at work on them, and so they had to be
+abandoned.</p>
+
+<p>There are many omens which make a house unfit
+for habitation. If a <i>Katupong</i> fly into it, or a <i>Beragai</i>
+over the house, or an armadillo crawls up into it, the
+Dyaks leave the house and build another for them to
+live in. Sometimes, however, they sacrifice a pig,
+<span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span>and examine the liver, and only abandon the house
+if the liver is considered by experts to be of bad
+omen.</p>
+
+<h3><span class="smcap">Dreams</span></h3>
+
+<p>The Dyaks place implicit confidence in dreams.
+Their theory is that during sleep the soul can hear,
+see and understand, and so what is dreamt is what
+really takes place. When anyone dreams of a distant
+land, they believe that his soul has paid a flying visit
+to that land.</p>
+
+<p>In dreams, also, the gods and spirits are supposed
+to bring charms to human beings. The story is often
+told of how a man falls asleep and dreams that a spirit
+came to him and gave certain charms, and lo! when
+he awakes, he finds them in his hands. Or else he is
+told in a dream to go to a certain spot at a special time
+and pick up some stone there, which will have some
+mysterious influence for good over his fortunes.</p>
+
+<p>Dreams are looked upon by the Dyaks as the means
+the gods and spirits use to convey their commands
+to men, or to warn them of coming danger. Houses
+are often deserted, and farming land, on which much
+labour has been spent, abandoned on account of
+dreams. Newly married couples often separate from
+the same cause. It is no unusual thing for a man
+or a woman to dream that the spirits are hungry and
+need food. In that case the inmates of the Dyak
+house organize a feast, and offerings are made to the
+hungry spirits.</p>
+
+<hr />
+<p><span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span></p>
+<h2><a name="Chap_XIII" id="Chap_XIII"></a>CHAPTER XIII<br />
+<br />
+<small>MARRIAGES AND BURIALS</small></h2>
+
+
+<p>Marriages in all countries are occasions of rejoicing,
+and it is the same among the Dyaks. The principal
+part of the ceremony is the fetching of the bride from
+her father's to the bridegroom's house. The women-folk
+of the village, who are friends of the bridegroom's
+family, set out in a boat, gaily decorated with an
+awning of parti-coloured sheets, and with streamers
+and flags flying, to an accompaniment of gongs and
+drums and musical instruments, to fetch the bride
+to her future home.</p>
+
+<p>When the boat arrives at the landing-stage of the
+bride's house, they all walk up&mdash;a gaily dressed crowd&mdash;and
+are welcomed into the house. Here they sit
+down and talk over the future prospects of the
+young couple, chewing betel-nut and <i>sireh</i> (a kind
+of pepper leaf) all the time. A portion of these
+chewing ingredients are carefully set aside to be
+used later on. The Dyak with his great love for
+divination, cannot allow such an occasion to pass
+without some attempt to find out the secrets of the
+future.</p>
+
+<div class="figcenter">
+<a name="wedding" id="wedding"></a>
+<img  src="images/wedding.jpg" width="371" height="600" alt="Girl in wedding dress" />
+<div class="cap-vert">
+<p class="caption">IN WEDDING FINERY</p>
+</div></div>
+
+<p>The company all sit down in the long common hall
+of the Dyak house, and the betel-nut, <i>sireh</i>, etc.,
+specially set aside for the ceremony, are brought
+forward. A betel-nut is split into seven pieces by one
+supposed to be lucky in matrimonial matters, and
+these, together with the other ingredients of the betel-nut
+mixture, are all put in a little basket, which is
+<span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span>bound together with red cloth, and laid for a short
+time upon the open platform adjoining the house.</p>
+
+<p>The Master of the Ceremonies, who splits the betel-nut,
+then makes a little speech, telling the assembled
+guests that if either party should desert the other
+without sufficient reason, the offending party shall be
+fined such an amount as has been agreed upon.</p>
+
+<p>The basket containing the split pieces of betel-nut
+is then brought in and uncovered, and the contents
+examined to ascertain the will of the gods. Should
+the pieces of betel-nut, by some mystic power, increase
+in number, the marriage will be an unusually happy
+one; but should they decrease, it is a bad omen, and
+the marriage must be postponed or relinquished
+altogether. But, as a matter of fact, they neither
+increase nor decrease, and this is taken to mean that
+the wedding is one upon which the spirits have pronounced
+neither a good nor a bad verdict.</p>
+
+<p>This action gives the name to the marriage ceremony.
+The Dyaks call marriage <i>Mlah Pinang</i>&mdash;"spitting
+the betel-nut."</p>
+
+<p>The contents of the little basket, used to discover
+the will of the higher powers, is chewed by those
+present just as other <i>pinang</i> and <i>sireh</i>, and the
+marriage ceremony is over; the young couple are
+lawfully man and wife.</p>
+
+<p>For the wedding, the bride decks herself out in all
+the finery she possesses, or can borrow from her
+friends. Her wedding-dress consists of a short petticoat
+of Dyak-woven cloth, which reaches to her knees.
+Along the bottom edge of this there are sewed several
+rows of tinsel, and of silver coins, below which probably
+hang some rows of hawk-bells, which make a<span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span>
+tinkling sound as she walks. Round her waist are
+several coils of brass or silver chain, and two or three
+belts made of dollars or other silver coins linked
+together. From her hips upwards, as far as her armpits,
+she wears a corset formed by threading split
+cane through a great number of small brass rings,
+arranged so closely together as to completely hide
+the cane. To this corset may be fixed two or three
+bands of silver coins. Her armlets of brass or silver
+extend as far up as her elbow. As many rings as she
+possesses are on her fingers, and she wears necklaces of
+small beads, worked in very beautiful patterns, and
+finished off with a tassel of beads, or else a large number
+of big silver or brass buttons strung together round
+her neck. Her ears are decorated with filigreed studs
+of silver gilt, with a setting of scarlet cloth behind the
+filigree work to show them off.</p>
+
+<p>In her hair is a towering comb of silver filigree work,
+to which are attached a number of silver spangles,
+which glitter with every movement of her head. She
+wears her hair in a knot into which are stuck a number
+of large brass hair-pins, decorated with beads and
+little tags of red and yellow and white cloth. She
+possesses a bright coloured jacket of Dyak-woven
+cloth; but she does not wear it, it is slung over her
+right shoulder.</p>
+
+<p>After this detailed description of the bride's dress,
+it is disappointing to learn that the bridegroom takes
+no special pains to ornament his person. The men
+wear a great deal of finery when they attend a feast,
+or when they go on the war-path, but on the occasion
+of his wedding, the bridegroom takes no extra trouble
+over his apparel.</p>
+
+<p><span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span></p>
+<h3><span class="smcap">Burials</span></h3>
+
+<p>As soon as a man dies, the professional mourner sits
+on a swing near the head of the corpse and sings a
+long dirge, blaming the different parts of the house,
+beginning with the roof-ridge and proceeding downwards,
+for not keeping back the soul of the dead
+man.</p>
+
+<p>Then the corpse is carried out into the public part
+of the house, and is covered with a Dyak sheet. By
+his side are put his belongings&mdash;his clothes, his implements
+of work, his shield, his sword, his spear&mdash;which
+are to be buried with him, or placed on his
+grave.</p>
+
+<p>Early the following morning the body, wrapped in
+mats, and secured with a light framework of wood,
+is carried on the shoulders of four men, and, accompanied
+by their friends, they go to the jungle. When
+they come to the spot where a tree is to be cut down
+for the coffin, a halt is made. A fowl is killed, and the
+blood collected in a cup, and mixed with a little water.
+Each person present is touched with the blood, to
+propitiate the gods, and to secure safety from any evil
+consequences to the persons engaged in the funeral
+rites. They now set to work to make the coffin.
+A tree is felled and the required length cut off. This
+is split in two, and each half is hollowed out. The
+corpse is then placed inside this rude coffin, the two
+parts of which are now firmly lashed together with
+cane.</p>
+
+<p>They then proceed either on foot or by boat to the
+place of burial. The trees in a Dyak burial-ground are
+<span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span>not cut down, so there is nothing to distinguish it
+from any ordinary jungle. The Dyaks regard a
+cemetery with superstitious terror as the abode of
+spirits, and never go to it except to bury their dead,
+and when they do this, they do not stay longer than
+they can help, but hurry away lest they should meet
+some spirit from the other world.</p>
+
+<p>The graves are rarely more than three feet deep.
+The Dyaks dare not step into the grave to deepen it,
+because, according to their superstitious ideas, any one
+who does such a thing will die a violent death. They
+use no spade or hoe to turn up the earth, but cut the
+soil with their choppers, and throw up the mould
+with their hands. They dig the grave as far as their
+arms will reach, and no farther.</p>
+
+<p>When the corpse is buried, there are placed either
+in the grave or on it, for use in the next world, various
+articles of clothing, personal ornaments, weapons of
+warfare, implements of farm work, and even instruments
+of music, according to the sex and natural
+proclivities of the dead. Some of these belong to the
+departed; others are given by friends as tokens of
+affection.</p>
+
+<p>When the grave has been filled with earth, it is
+fenced round, and food and drink are placed in the
+enclosure, and at either end something is put to
+indicate the sex and favourite occupation of the
+deceased. If the grave be that of a warrior, it is roofed
+and decorated with streamers, and such of his weapons
+as are not buried with him are hung about, and the
+ground around is palisaded and spiked. The grave
+of the hunter is distinguished by his spear, his blow-pipe
+and quiver, together with the trophies of the
+<span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span>chase&mdash;stags' antlers, and boars' tusks. Some articles
+of feminine attire or work&mdash;spindles, petticoats,
+waist-rings, or water-gourds&mdash;indicate the graves of
+women.</p>
+
+
+<hr />
+<h2><a name="Chap_XIV" id="Chap_XIV"></a>CHAPTER XIV<br />
+<br />
+<small>A DYAK LEGEND</small></h2>
+
+
+<p>There are many fairy-tales and legends known to
+the Dyaks of the present day. As they have no
+written language, these have been handed down by
+word of mouth, from generation to generation, from
+ancient times. These tales and legends may be
+divided into two classes: 1. Those which are mythical
+and related as such, which are simply meant to interest
+and amuse, and in these respects resemble the fairy-tales
+familiar to us all. 2. And those believed by them
+to be perfectly true, and to record events which have
+actually taken place. These form in fact the mythology
+of the Dyaks. The following legend is related
+by them as explaining how they came to plant rice,
+and to observe the omens of birds:</p>
+
+<h3><span class="smcap">The Story of Siu</span></h3>
+
+<p>Many thousands of years ago, before the paddy
+plant was known, the Dyaks lived on tapioca, yams,
+potatoes and such fruit as they could find in the jungle.
+It was not till Siu taught them to plant paddy<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> that
+such a thing as rice was known. The story of how he
+came to know this article of food, and how he and his
+<span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span>son, Seragunting, introduced it among the Dyaks is
+here set forth.</p>
+
+<p>Siu was the son of a great Dyak chief. His father
+died when he was quite a child, and at the time this
+story begins, he had grown to manhood, and lived
+with his mother, and was the head of a long Dyak
+house in which lived some three hundred families. He
+was strong and active, and handsome in appearance,
+and there was no one in the country round equal to
+him either in strength or comeliness.</p>
+
+<p>He proposed to the young men of his house that they
+should take their blow-pipes and darts and go into the
+jungle to shoot birds. So one morning they all
+started early. Each man had with him his bundle of
+food for the day, and each went a different way, as
+they wished to see, on returning in the evening, who
+would be the most successful of them all.</p>
+
+<p>Siu wandered about the whole morning in the jungle,
+but, strange to say, he did not see any bird, nor did
+he meet with any animal. Worn out with fatigue, he
+sat down to rest under a large tree, and, feeling hungry,
+he ate some of the food he had brought with him. It
+was now long past midday, and he had not succeeded
+in killing a single bird! Suddenly he heard, not far
+off, the sound of birds, and hurrying in that direction,
+he came to a wild fig-tree covered with ripe fruit,
+which a very large number of birds were busy eating.
+Never before had he seen such a sight! On this one
+tree the whole feathered population of the forest
+seemed to have assembled together!</p>
+
+<div class="figcenter">
+<a name="blowpipe" id="blowpipe"></a>
+<img  src="images/blowpipe.jpg" width="371" height="600" alt="hunter with a blow-pipe" />
+<div class="cap-vert">
+<p class="caption">KILLING BIRDS WITH A BLOW-PIPE</p>
+</div></div>
+
+<p>Siu hid himself under the thick leaves of a shrub
+growing near, and taking a poisoned dart, he placed it
+in his blow-pipe and shot it out. He had aimed at one
+<span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span>bird and hit it. But that bird was not the only one
+that fell dead at his feet. To his astonishment, he saw
+that many of the other birds near it were killed also.
+Again he shot out a dart, and again the same thing
+happened. In a very short time, Siu had killed as
+many birds as he could carry.</p>
+
+<p>He tried to return the same way he came, but soon
+found himself in difficulties. He wandered about, and
+walked several miles, but could not find the jungle
+path which he had followed early in the day. It was
+beginning to grow dusk, and Siu was afraid he would
+have to spend the night in the jungle.</p>
+
+<p>Great was his joy, just as he was giving up all hope,
+to come to a garden and a path leading from it. Siu
+followed this path, knowing it would lead him to some
+house not far off. He soon came to a well, and near
+at hand he saw the lights of a long Dyak house. He
+stopped to have a bath, and hid the birds he was
+carrying, and his blow-pipe and quiver in the brushwood
+near the well, hoping to take them with him when
+he started to return the next morning.</p>
+
+<p>He walked up to the house, and when he came to the
+bottom of the ladder leading up to it he shouted:
+"Oh, you people in the house, will you allow a stranger
+to walk up?" A voice answered, "Yes; come
+up!"</p>
+
+<p>He walked up into the house. To his surprise he
+saw no one in the long public hall in front of the
+different rooms. That part of a Dyak house, usually
+so crowded, was quite empty. All was silent. Even
+the person who answered him was not there to receive
+him.</p>
+
+<p>He saw a dim light further on, and walked towards
+<span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span>it, wondering what had happened to all the people
+of the house. Presently he heard a woman's voice in
+the room say: "Sit down, Siu; I will bring out the
+<i>pinang</i><a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> and <i>sireh</i><a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> to you." Soon a young and
+remarkably pretty girl came out of the room with the
+chewing ingredients, which she placed before him.</p>
+
+<p>"Here you are at last, Siu," she said; "I expected
+you would come earlier. How is it you are so late?"</p>
+
+<p>Siu explained that he had stopped at the well to have
+a bath, as he was hot and tired.</p>
+
+<p>"You must be very hungry," said the girl; "wait
+a moment while I prepare some food. After you have
+eaten, we can have our talk together."</p>
+
+<p>When Siu was left to himself, he wondered what
+it all meant. Here was a long Dyak house built for
+more than a hundred families to live in, and yet it
+seemed quite deserted. The only person in it appeared
+to be the beautiful girl who was cooking his
+food for him. He was also surprised that she knew
+his name, and expected him that day.</p>
+
+<p>"Come in, Siu," said the voice from the room;
+"your food is ready."</p>
+
+<p>Siu was hungry, and went in at once. When they
+had done eating, she cleared away the plates and tidied
+the room. Then she spread out a new mat for him,
+and brought out the <i>pinang</i> and <i>sireh</i>, and bade him
+be seated as she wished to have a chat with him.</p>
+
+<p>Siu had many questions to ask, but before he could
+do so, she said to him, "Tell me of your own people,
+and what news you bring from your country."</p>
+
+<p><span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span>"There is no news to give you," Siu replied. "We
+have been rather badly off for food, as our potatoes
+and yams did not turn out so well this year as we
+hoped."</p>
+
+<p>"Tell me what made you come in this direction, and
+how it was you found out this house."</p>
+
+<p>"While I was hunting in the jungle to-day, I lost
+my way. After wandering about a long time, I found
+a path which I followed and came to this house. It
+was kind of you to take me in and give me food. If
+I had not found this house, I should have had to spend
+the night in the jungle. To-morrow morning you must
+show me the way back to my village. My mother
+is sure to be anxious about me. She is left all alone
+now that I am away. My father died a long time ago,
+and I am her only son."</p>
+
+<p>"Do not go away as soon as to-morrow morning.
+Stay here a few days at any rate."</p>
+
+<p>At first Siu would not consent, but she spoke so
+nicely to him, that she persuaded him to stay there at
+least a week. Then he went out to the verandah, and
+she brought out a mat for him to sleep on, and a sheet
+to cover himself with. As Siu was very tired, he soon
+fell sound asleep, and did not wake up till late the
+following morning.</p>
+
+<p>Now, though Siu knew it not, this was the house of the
+great Singalang Burong, the ruler of the spirit-world.
+He was able to change himself and his followers into
+any form. When going forth on an expedition against
+the enemy, he would transform himself and his
+followers into birds, so that they might travel more
+quickly. Over the high trees of the jungle, over the
+broad rivers, sometimes even across the sea, Singalang<span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span>
+Burong and his flock would fly. There was no
+trouble about food, for in the forests there were always
+some wild trees in fruit, and while assuming the form
+of birds, they lived on the food of birds. In his own
+house and among his own people, Singalang Burong
+appeared as a man. He had eight daughters, and the
+girl who had cooked food for Siu was the youngest of
+them.</p>
+
+<p>After Siu had been in the house seven days, he
+thought he ought to be returning to his own people.
+By this time he was very much in love with the girl
+who had been so kind to him, and he wished above all
+things to marry her, and take her back with him to his
+own country.</p>
+
+<p>"I have been here a whole week," he said to her,
+"I want to say something, and I hope you will not be
+vexed with me."</p>
+
+<p>"Speak on; I promise not to be angry at anything
+you say."</p>
+
+<p>"I have learnt to love you very much," said Siu,
+"and I would like to marry you, if you will consent,
+and take you with me to my own land. Also, I wish
+you to tell me your name, and why this house is so
+silent, and where all the people belonging to it are."</p>
+
+<p>"I will consent to marry you, for I also love you.
+But you must first promise me certain things. In the
+first place, you must not tell your people of this house,
+and what you have seen here. Then you must promise
+faithfully not to hurt a bird or even to hold one in
+your hands. If ever you break these promises, then
+we cease to be man and wife."</p>
+
+<p>"Yes," said Siu, "I promise not to speak of what
+I have seen here until you give me leave to do so.
+<span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span>And as you do not wish it, I will never hurt or handle
+a bird."</p>
+
+<p>"Now that you have promised what I wish, I will
+tell you of myself and the people of this house," said
+the maiden. "I am known to my friends as <i>Bunsu
+Burong</i> (the youngest of the bird family), or <i>Bunsu
+Katupong</i> (the youngest of the <i>Katupong</i> family).
+This house as you noticed seems very empty. The
+reason is that a month ago many of our people were
+killed by some of the people in your house, and we are
+still in mourning for them. As you know when our
+relatives have lately died, we stay silent in our rooms,
+and do not come out to receive visitors or entertain
+them. On the morning of the day on which you
+arrived, all the men of this house went on the war-path,
+so as to obtain some human heads, to enable
+us to put away our mourning. With us as with you,
+it is necessary that one or more human heads be
+brought into the house before the inmates can give up
+sorrowing for their dead relatives and friends. All
+the people in this house, when at home, are in the form
+of human beings, but they are able to transform themselves
+into birds. My father, Singalang Burong, is
+the head of this house. I am the youngest of eight
+sisters. We have no brothers alive; our only brother
+died not long ago, and we are still in mourning for him,
+and that is the reason why my sisters did not come out
+to greet you."</p>
+
+<p>Siu heard with surprise all she had to say. He
+thought to himself that it was lucky he did not bring
+up to the house the birds which he had killed in the
+jungle, and that he had hidden them with his blow-pipe
+and quiver containing poisoned darts in the
+<span class='pagenum'><a name="Page_80" id="Page_80">[80]</a></span>brushwood near the well. He determined to say
+nothing about the matter, as probably some of her
+friends and relations were among the birds that were
+killed by him.</p>
+
+<p>So Siu married Bunsu Burong, and continued to live
+in the house for several weeks.</p>
+
+<p>One day he said to his wife, "I have been here a
+long time. My people must surely be wondering
+where I am, and whether I am still alive. My mother
+too must be very anxious about me. I should like
+to return to my people, and I want you to accompany
+me. My mother and my friends are sure to welcome
+you as my wife."</p>
+
+<p>"Oh, yes, I will gladly accompany you back to your
+home. But you must remember and say nothing of
+the things you have seen or heard in this house."</p>
+
+<p>They started early the next day, taking with them
+enough food for four days, as they expected the
+journey would last as long as that. Siu's wife seemed
+to know the way, and after journeying three days,
+they came to the stream near the house, and they
+stopped to have a bath. Some of the children of the
+house saw them there, and ran up to the house and
+said: "Siu has come back, and with him is a beautiful
+woman, who seems to be his wife."</p>
+
+<p>Some of the older people checked the children,
+saying: "It cannot be Siu; he has been dead for a
+long time. Don't mention his name, for if his mother
+hears you talk of him, it will make her very unhappy."</p>
+
+<p>But the children persisted in saying that it was
+indeed Siu that they had seen. Just then Siu and his
+wife appeared and walked up into the house.</p>
+
+<p>Siu said to his wife: "The door before which I
+<span class='pagenum'><a name="Page_81" id="Page_81">[81]</a></span>hang up my sword is the door of my room. Walk
+straight in. You will find my mother there, and she
+will gladly welcome you as her daughter-in-law."</p>
+
+<p>When they came into the house, all the inmates
+rushed out to meet them, and to congratulate Siu on
+his safe return. They asked him many questions:
+Where had he been living all this time? How he
+came to be married? And what was the name of his
+wife's country? But Siu answered little, as he
+remembered the promise he had made to his wife,
+that he would not speak of what he had seen in her
+house.</p>
+
+<p>When Siu hung up his sword, his wife pushed open
+the door and walked in. Siu's mother was very
+pleased to see her son, whom she had mourned as dead,
+alive and well, and when told of his marriage, she
+welcomed his wife with joy.</p>
+
+<p>In process of time Siu's wife bore him a son, whom
+they named Seragunting. He was a fine child, and
+as befitted the grandson of Singalang Burong, he grew
+big and strong in a miraculously short time, and when
+he was three years old, he was taller and stronger than
+others four times his age.</p>
+
+<p>One day as Seragunting was playing with the other
+boys, a man brought some birds which he had caught
+in a trap. As he walked through the house, he passed
+Siu who was sitting in the open verandah. Siu,
+forgetting the promise he had made to his wife, asked
+to see the birds, and he took one in his hands and
+stroked it. His wife was sitting near, and she saw him
+hold the bird, and was very vexed that he had broken
+his promise to her.</p>
+
+<p>She said to herself: "My husband has broken his
+<span class='pagenum'><a name="Page_82" id="Page_82">[82]</a></span>word to me. He has done the thing he promised me
+he would never do. I cannot stay in this house any
+longer. I must return to the house of my father,
+Singalang Burong."</p>
+
+<p>She took the water-vessels in her hands, and went
+out as if to fetch water. But when she came to the
+well, she placed the water-gourds on the ground, and
+disappeared into the jungle.</p>
+
+<p>In the meantime, Seragunting, tired with his play,
+came back in search of his mother. She was very
+fond indeed of him, and he expected her to come to him
+as soon as he called out to her. But he was disappointed.
+No one answered his call, and when he
+looked into the room, she was not there. He asked
+his father where his mother was, and he told him she
+had gone to the well to fetch water and would soon
+be back.</p>
+
+<p>But hour after hour passed and she did not return.
+So Seragunting asked his father to accompany him to
+the well to look for her. They found the water-vessels
+there, but saw no signs of her. So they both
+returned sadly to the house, taking back with them
+the water-gourds which Siu's wife had left at the well.</p>
+
+<p>Early the next day Seragunting and his father went
+in search of her. They took with them only a little
+food, as they expected to find her not far off. But
+they wandered the whole day, and saw no signs of her.</p>
+
+<p>They spent the night under a large tree in the jungle.
+Early the next morning they were surprised to find a
+small bundle of food, wrapped up in leaves, near
+Seragunting. The food was evidently meant for him
+alone, as it was not enough for two, but he gave some
+of it to his father, who ate sparingly of it, so that his
+<span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span>son might not be hungry. They wandered on for
+several days, and every night the same thing occurred&mdash;a
+bundle of food was placed near Seragunting.</p>
+
+<p>After journeying many days, they came to the sea-shore.
+Siu suggested to his son that they should
+return, but Seragunting, who during the journey
+had grown up into a strong lad with a will of his own,
+would not consent to do so, as he was determined to
+find his mother.</p>
+
+<p>After waiting by the shore a few days, they saw a
+dark cloud come to them over the sea. As it came
+nearer, it took the form of a gigantic Spider, carrying
+some food and clothes.</p>
+
+<p>"Do not be afraid," said the Spider, "I have come
+to help you and your father. I have brought you food
+and clothing. When you have eaten, and changed
+your clothes, I will take you to the land on the other
+side."</p>
+
+<p>They were told to follow the Spider. They did so.
+Strange to say, the water became as hard as a sand-bank
+under their feet. For a long time they were out
+of sight of land, but towards evening they approached
+the opposite shore. They saw several houses and one
+larger and more imposing than the others. To this
+house the Spider directed Seragunting telling him he
+would find his mother there.</p>
+
+<p>Seragunting's mother was very glad to see her son
+and embraced him.</p>
+
+<p>"How was it you went away and left us?" he
+said. "We missed you so much, and have travelled
+many days and nights in search of you. Now our
+troubles are over, for I have found you."</p>
+
+<p>"My dear son," she said as she caressed him,
+<span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span>"though I left you, I did not forget you. It was I
+who placed the food by you every night. I left your
+father because he broke his promise to me. But you
+are my own son, and I have been wishing to see you
+ever since I left your house. It was I who sent the
+Spider to help you and show you your way here."</p>
+
+<p>Then she spoke to her husband Siu, whom she was
+glad to meet again. All three then went out into the
+verandah, which was now full of people.</p>
+
+<p>Seragunting was told by his mother to call the
+sons-in-law of Singalang Burong his uncles, but they
+refused to acknowledge him as their nephew. They
+proposed several ordeals to prove the truth of his words
+that he was indeed the grandson of Singalang Burong.
+In all these Seragunting came off victorious, and they
+were compelled to admit that he was a true grandson
+of the great Singalang Burong.</p>
+
+<p>But Siu was unhappy in his new home. He could
+not help thinking of his mother, whom he had left
+alone, and he was anxious to return to his own people.
+He begged his wife to accompany him back to his old
+home, but she refused to do so. It was decided that
+Siu and his son should stay with Singalang Burong till
+they had obtained such knowledge as would be useful
+to them in the future, and that then they were to
+return to the other world, taking with them the secrets
+they had learnt.</p>
+
+<p>All the people of the house were now most kind to
+Siu and his son, and were most anxious to teach them
+all they could. They were taken on a war expedition
+against the enemy, so that they might learn the
+science and art of Dyak warfare. They were taught
+how to set traps to catch deer and wild pig. They
+<span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span>were shown the different methods of catching fish,
+and learnt to make the different kinds of fish-trap
+used by Dyaks of the present day, and they remained
+in Singalang Burong's house that whole year for the
+purpose of acquiring a complete and practical knowledge
+of the different stages of paddy growing.</p>
+
+<p>When the year was ended, Seragunting's mother
+took him and Siu to see her father. Singalang Burong
+was seated in his chair of state, and received them
+most kindly. He explained to Siu who he was, and
+the worship due to him, and they learnt also about
+the observance of omens, both good and bad.</p>
+
+<p>"I am the ruler of the spirit-world," said Singalang
+Burong, "and have power to make men successful
+in all they undertake. At all times if you wish for
+my help, you must call upon me and make offerings
+to me.</p>
+
+<p>"You have learnt here how to plant paddy. I will
+give you some paddy to take away with you, and when
+you get back to your own country, you can teach men
+how to cultivate it. You will find rice a much more
+strengthening article of food than the yams and
+potatoes you used to live upon, and you will become
+a strong and hardy race.</p>
+
+<p>"And to help you in your daily work, my sons-in-law
+will always tell you whether what you do is right
+or wrong. In every work that you undertake, you
+must pay heed to the voices of the sacred birds&mdash;<i>Katupong</i>,
+<i>Beragai</i>, <i>Bejampong</i>, <i>Papau</i>, <i>Nendak</i>, <i>Kutok</i>
+and <i>Embuas</i>. These birds, named after my sons-in-law,
+represent them, and are the means by which I
+make known my wishes to mankind. When you hear
+them, remember it is myself speaking to you, through
+<span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span>my sons-in-law, for encouragement or for warning.
+I am willing to help you, but I expect due respect to
+be paid to me, and will not allow my commands to be
+disobeyed."</p>
+
+<p>Siu and Seragunting bade their friends farewell,
+and started to return. As soon as they had descended
+the ladder of the house of Singalang Burong, they were
+swiftly transported through the air by some mysterious
+power, and in a moment they found themselves at
+their own house.</p>
+
+<p>Their friends crowded round them, glad to see them
+back safe and well. The neighbours were told of their
+return, and a great meeting was held that evening. All
+gathered round the two adventurers, who told them
+of their strange experiences in the far country of the
+spirit birds. The new seed, paddy, was produced,
+and the good qualities of rice as an article of food
+explained. The different names of the sacred birds
+were told to the assembled people, and all were warned
+to pay due respect to their cries.</p>
+
+<p>And so, according to the ancient legend, ended the
+old primitive life of the Dyak, when he lived upon such
+poor food as the fruits of the jungle, and any yams or
+potatoes he happened to plant near the house; the
+old blind existence in which there was nothing to guide
+him; and then began for him his new life, in which
+he advanced forward a step, and learnt to have
+regularly, year by year, his seed-time and harvest,
+and to know there were unseen powers ruling the
+universe, whose will might be learnt by man,
+and obedience to whom would bring success and
+happiness.</p>
+
+<div class="footnotes">
+<p class="center"><b>Footnotes:</b></p>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a>Paddy&mdash;rice in the husk.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> <i>Pinang</i>&mdash;betel-nut.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> <i>Sireh</i>&mdash;a kind of pepper-leaf which the Dyaks are fond of eating
+with betel-nut.</p></div>
+
+</div>
+
+<hr />
+<p><span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span></p>
+<h2><a name="Chap_XV" id="Chap_XV"></a>CHAPTER XV<br />
+<br />
+<small>DYAK BELIEFS AND SUPERSTITIONS</small></h2>
+
+
+<p>The Dyaks do not worship idols, but they believe in
+certain gods and spirits, who are supposed to rule over
+different departments of life, and to these deities they
+make offerings and sing incantations at certain times.</p>
+
+<p>The following are the more important gods among
+the Dyaks.</p>
+
+<p>Singalang Burong takes the highest position in
+honour and dignity, and is the ruler of the spirit-world.
+It is doubtful what the word <i>Singalang</i> means, but
+<i>Burong</i> means "bird," and probably <i>Singalang
+Burong</i> means "Bird Chief." The Dyaks are great
+observers of omens (see <a href="#Chap_XII">Chapter XII</a>.), and among
+their omens the cries of certain birds are most
+important.</p>
+
+<p>Singalang Burong is also the god of war, and the
+guardian spirit of brave men. He delights in fighting,
+and head-taking is his glory. When Dyaks have
+obtained a human head, they make a great feast to the
+honour of this god and invoke his presence. He is
+the only god ever represented by the Dyaks in a
+material form&mdash;a carved, highly-coloured bird of
+grotesque shape. This figure at the <i>Head Feast</i> is
+erected on the top of a pole, thirty feet or more in
+height, with its beak pointing in the direction of the
+enemy's country, so that he may "peck at the eyes
+of the enemy."</p>
+
+<p>Next in importance to Singalang Burong is Pulang
+Gana, who is the god of the earth. He is an <span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span>important
+power according to Dyak ideas, and to him
+offerings are made and incantations sung at all feasts
+connected with <i>Farming</i>. They are entirely dependent
+upon his goodwill for a good harvest.</p>
+
+<p>Salampandai is the maker of men. He hammers
+them into shape out of clay, and forms the bodies of
+children to be born into the world. There is an insect
+which makes at night the curious noise&mdash;<i>kink-a-clink</i>,
+<i>kink-a-clink</i>. When the Dyaks hear this, they say it
+is Salampandai at his work. When each child is
+formed, it is brought to the gods who ask, "What
+would you like to handle or use?" If it answer,
+"A sword," the gods pronounce it a male; but if it
+answer, "Cotton and the spinning-wheel," it is pronounced
+a female. Thus they are born as boys or
+girls according to their own wishes.</p>
+
+<div class="figcenter">
+<a name="youth" id="youth"></a>
+<img  src="images/youth.jpg" width="371" height="600" alt="Youth with a sword" />
+<div class="cap-vert">
+<p class="caption">A DYAK YOUTH</p>
+</div></div>
+
+<p>The Dyak believes in the existence of spirits, and he
+thinks that innumerable spirits inhabit the forests,
+the rivers, the earth, and the air. Any unusual noise
+or motion in the jungle, anything which suggests to the
+mind some invisible operation, is at once attributed
+by the Dyak to the presence of some spirit, unseen by
+human eyes, but full of mighty power. Though
+generally invisible, these spirits sometimes show
+themselves. The form they assume then is not anything
+very supernatural, but either a commonplace
+human form or else some animal&mdash;a bird, or a monkey&mdash;such
+as is often seen in the forests. There is, however,
+the chief of evil spirits, Girgasi by name, who,
+when seen, takes the form of a giant about three times
+the size of a man, is covered with rough, shaggy hair,
+and has eyes as big as saucers, and huge glittering
+teeth.</p>
+
+<p><span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span>There are innumerable stories told by Dyaks of their
+meeting with spirits in the jungle, and sometimes
+speaking to them. Such stories generally relate how
+the man who sees the spirit rushes to catch him by
+the leg&mdash;he cannot reach higher&mdash;in order to get some
+charm from him, but he is generally foiled in his
+attempt, as the spirit suddenly vanishes. But some
+men, it is believed, do obtain gifts from the spirits.
+If a Dyak gets a good harvest, it is attributed to some
+magic charm he has received from some kindly spirit.
+Also, if he be successful on the war-path, he is credited
+with the succour of some mysterious being from the
+spirit-world.</p>
+
+<p>The spirits, according to the Dyaks, rove about
+the jungle and hunt for wild beasts, as the Dyaks do
+themselves. Girgasi, already mentioned, is specially
+addicted to the chase, and the Dyaks say he is often
+to be met hunting in the forest. There are certain
+animals who roam about in packs in the jungle. These
+are supposed to be the dogs which accompany the
+spirits when they are out hunting, and they attack
+those whom the spirits wish to kill. I have never seen
+one of these animals, but to judge from the description
+of them, they seem to be a kind of small jackal. They
+will follow and bark at men, and from their supposed
+connection with the spirits, are greatly feared by the
+Dyaks, who generally run away from them as fast as
+they can.</p>
+
+<p>The spirits are said to build their invisible habitations
+in trees, and many trees are considered sacred, as
+being the abode of one or more spirits, and to cut
+one of these trees down would be to provoke the
+spirits' anger. The tops of hills are supposed to be
+<span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span>the favourite haunts of spirits. When Dyaks fell the
+jungle of the larger hills, they always leave a clump of
+trees at the summit as a refuge for the spirits. To
+leave them quite homeless would be to court certain
+disaster from them.</p>
+
+<p>From what has been said it will be seen that the
+spirits are much the same as their gods, and have
+power either to bestow favours, or cause sickness and
+death. They rule the conduct of the Dyak, and
+therefore receive the same religious homage as their
+gods do.</p>
+
+<p>The Dyak worships his gods. He has good spirits
+to help him, and evil spirits to harm him. He makes
+sacrifices to the gods and spirits, and invokes their
+help in long incantations. He has omens and divination
+and dreams to encourage or warn him. He
+believes he has a soul which will live in another world,
+a future life differing little from his existence in the
+flesh.</p>
+
+
+<hr />
+<h2><a name="Chap_XVI" id="Chap_XVI"></a>CHAPTER XVI<br />
+<br />
+<small>CONCLUSION</small></h2>
+
+
+<p>I have tried to tell you in the preceding chapters
+what the Dyaks of Borneo are like, how they live, and
+what their religious ideas are. It is sad to think of
+them living in constant fear of evil spirits, and believing
+in such things as the omens of birds. All Christians
+must wish these people to be taught about God.
+Christ came to earth to teach us the Truths of the
+Gospel, and before He returned to Heaven, He told
+<span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span>His disciples, and, through His disciples, all
+Christians: "Go ye therefore, and teach all nations,
+baptizing them in the name of the Father, and of the
+Son, and of the Holy Ghost: teaching them to observe
+all things whatsoever I have commanded you: and
+lo, I am with you alway, even unto the end of the
+world." In obedience to this command, missionaries
+have gone out to Borneo, and many people in England,
+who are not able to go out to Borneo themselves,
+help in the good work by subscribing money to the
+"Society for the Propagation of the Gospel in Foreign
+Parts," which sends missionaries to Borneo. Many
+of these missionaries live up-country at some mission
+station far from the town. Here there is a mission
+house where the missionary lives, a church where
+regular services are held, and a school house where
+boys live and are taught.</p>
+
+<p>As many of the long Dyak village houses are built
+at great distances from each other, the missionary,
+who wishes to do good work among the Dyaks, must
+not always live at his mission house, but must travel
+from house to house. Only by visiting distant villages,
+and living with the Dyaks as their guest, can the
+missionary learn to understand the people.</p>
+
+<p>Let me tell you a missionary story. A missionary in
+Borneo visited a Dyak village house to teach the people
+there about God and our Lord Jesus Christ. A crowd
+of men, women and children listened to him, and
+many a long evening did the missionary spend, sitting
+on a mat in the long public verandah of the Dyak
+house, and teaching those poor ignorant people. A
+Dyak boy present asked the missionary if he might
+go back with him to his school. The parents gave
+<span class='pagenum'><a name="Page_92" id="Page_92">[92]</a></span>their consent, and the little boy accompanied the
+missionary on his return to his mission house, and
+attended the mission school. There, with other
+children, the boy was taught the Truths of the Christian
+Religion. After being in school for a few years, this
+boy returned to his Dyak home.</p>
+
+<p>Years passed. The boy did not forget what he had
+been taught at school. He saw the Dyaks among
+whom he lived, ruled by a fear of evil spirits, and
+carrying out many superstitious ceremonies, which he
+knew must be displeasing to God. As he grew older,
+he felt sad to think of the ignorance of his relatives and
+friends, and of the Dyaks in other villages. So he
+went back to the missionary and asked that he should
+be taught more, so that, later on, he might teach his
+own people, and bring some of them into God's
+Kingdom.</p>
+
+<p>This is a true story of what has happened more
+than once in Borneo. A boy learns about God in some
+up-country mission school, and on his return to his
+Dyak home, is sorry to see the ignorance of his
+people, and asks to be taught more, so that he
+may become a Catechist and carry God's Truth to
+them.</p>
+
+<p>When the seed is sown, it lies in the ground, and
+God sends the sunshine and the rain to make it grow.
+So the Good Seed of the Word of God is sown in the
+hearts of the Dyaks in Borneo, and we pray the Great
+Giver of the Water of Life to refresh it with His Life-giving
+Holy Spirit. Some seeds fall on the wayside,
+and the birds of the air devour them; some fall on a
+rock, and are scorched by the heat of the sun; some
+fall among thorns, and are choked; but, thank
+<span class='pagenum'><a name="Page_93" id="Page_93">[93]</a></span>God, some fall on good ground and bring forth good
+fruit.</p>
+
+<p>The Good Seed of God's Word is being sown among
+the old and young in Borneo. Will you not take a
+share in that good work?</p>
+
+
+<hr />
+<p class="center"><i>BY THE SAME AUTHOR.</i></p>
+
+<hr class="hr2" />
+
+<p>&nbsp;</p>
+
+<h2 style="margin-bottom: 1em;">SEVENTEEN YEARS AMONG THE
+SEA DYAKS OF BORNEO.</h2>
+
+<p class="center"><b>A RECORD OF INTIMATE ASSOCIATION WITH
+THE NATIVES OF THE BORNEAN JUNGLES.</b></p>
+
+<p class="center">With 40 Illustrations and a Map.</p>
+
+<p class="center"><span class="smcap">Messrs SEELEY &amp; CO., Ltd.,</span><br />
+<span class="smcap">38 Great Russell St., London, W.C.</span></p>
+
+<p class="center"><i>Price</i> 16/- <i>nett.</i></p>
+
+
+<p class="p2 center"><b>SOME OPINIONS OF THE PRESS.</b></p>
+
+<p>"Contains probably the most intimate and comprehensive
+account that has yet appeared of the Sea Dyaks of Sarawak....
+It is so pleasantly written that the reader forgets that it is
+learned."&mdash;<i>The Times.</i></p>
+
+<p>"We heartily commend this book to the learned public."&mdash;<i>The
+Athen&aelig;um.</i></p>
+
+<p>"The author has been completely successful."&mdash;<i>The Bookman.</i></p>
+
+<p>"Pleasant to read, and gives a really good account of an interesting
+race."&mdash;<i>The Illustrated London News.</i></p>
+
+<p>"Mr Gomes is a skilled and gifted investigator, and his book is
+a valuable contribution to Eastern anthropology."&mdash;<i>The Outlook.</i></p>
+
+<p>"Let our quotations serve to introduce a book as fascinating as
+it is authoritative."&mdash;<i>The Sketch.</i></p>
+
+<p>"Mr Gomes' book is no hasty piece of work; it is the result of
+seventeen years spent in Sarawak.... Mr Gomes gives a very
+full account of the whole culture and life of the Sea Dyaks."&mdash;<i>The
+Saturday Review.</i></p>
+
+<p>"It is emphatically good. Mr Gomes speaks as one having
+authority. He has certainly unique experience, sympathy, insight,
+comprehension, a sense of proportion, and he is not without the
+quality of humour and dramatic instinct, and his style, simple and
+clear, is not without literary distinction. He has produced a book
+that ought to take high rank."&mdash;<i>The Englishman (Calcutta).</i></p>
+
+<p>"Mr E. H. Gomes' absorbing book."&mdash;<i>The Daily Mail.</i></p>
+
+
+
+<hr />
+
+<h2 style="margin-bottom: 0em;">SOME NOTABLE BOOKS<br />
+ON FOREIGN MISSIONS<br />
+<small>FROM THE CATALOGUE OF</small><br />
+OLIPHANT, ANDERSON &amp; FERRIER</h2>
+
+<p class="center" style="margin-top: 0.25em;">100 PRINCES STREET, EDINBURGH<br />
+21 PATERNOSTER SQUARE, LONDON</p>
+
+<p>&nbsp;</p>
+
+<p class="book"><span class='pagenum'><a name="Page_ad2" id="Page_ad2">[Ad 2]</a></span>A HISTORY OF MISSIONS IN INDIA. By <span class="smcap">Julius
+Richter</span>, D.D. Translated by <span class="smcap">Sydney H. Moore</span>,
+Master in the School for Sons of Missionaries, Blackheath.
+Demy 8vo, with map&nbsp;&nbsp;&nbsp;&nbsp;10s 6d</p>
+
+<p class="review">"Will be indispensable to all students of Indian Missions. It is
+singularly interesting."&mdash;<i>London Quarterly Review.</i></p>
+
+
+<p class="book">THE PEN OF BRAHMA. Peeps into Hindu Hearts
+and Homes. By <span class="smcap">Beatrice M. Harband</span>, Author of
+"Daughters of Darkness in Sunny India," etc. Large
+crown 8vo, cloth extra, with Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+
+<p class="book">HOLY HIMALAYA. The Religion, Traditions, and
+Scenery of the Provinces of Kumaun and Garhwal. By
+the <span class="smcap">Rev. E. S. Oakley</span>, of the London Missionary Society,
+Almora, Northern India. With 16 full-page Illustrations,
+Large crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+
+<p class="book">DAYLIGHT IN THE HAREM. Papers on Present-day
+Reform Movements, Conditions, and Methods of Work
+among Moslem Women read at the Lucknow Conference,
+1911. Edited by <span class="smcap">Annie Van Sommer</span>, <span class="smcap">A. de Selincourt</span>
+and <span class="smcap">S. M. Zwemer</span>, D.D., F.R.G.S. Illustrated, crown
+8vo, cloth&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+
+<p class="book">CHILDREN OF CEYLON. By <span class="smcap">Thomas Moscrop</span>. (The
+Children's Missionary Series.) Large crown 8vo, with
+eight Coloured Illustrations, cloth&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">THE MOSLEM DOCTRINE OF GOD. A Treatise on
+the Character and Attributes of Allah according to the
+Koran and Orthodox Tradition. By <span class="smcap">Samuel M. Zwemer</span>,
+Author of "Arabia, the Cradle of Islam,"&nbsp;&nbsp;&nbsp;&nbsp;2s 6d <i>net</i></p>
+
+<p class="review">"A piece of earnest thinking and writing."&mdash;<i>Spectator.</i></p>
+
+
+<p class="book">THE GREAT RELIGIONS OF INDIA. By <span class="smcap">J.
+Murray Mitchell</span>, M.A., LL.D. Large crown 8vo, with
+Map and Complete Index&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+<p class="review">"There was room for a good book on the Religions of India, and
+the task of writing it could not have fallen into more competent
+hands than those of the veteran missionary Dr Murray Mitchell,
+who only a few months ago died in his ninetieth year, after a brilliant
+record of life-long experience of mission work in India."&mdash;<i>Aberdeen
+Daily Journal.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad3" id="Page_ad3">[Ad 3]</a></span>MOSAICS FROM INDIA: Talks about India, its Peoples.
+Religions, and Customs. By <span class="smcap">Margaret B. Denning</span>. Large
+crown 8vo, art cloth decorated, with 28 illustrations&nbsp;&nbsp;&nbsp;&nbsp;6s</p>
+
+<p class="review">"Of thrilling interest."&mdash;<i>Spectator.</i></p>
+
+<p class="review">"One of the most readable and instructive volumes on India it
+has ever been our privilege to read."&mdash;<i>Aberdeen Journal.</i></p>
+
+
+<p class="book">VILLAGE WORK IN INDIA. Pen Pictures from a
+Missionary's Experience, By <span class="smcap">Norman Russell</span>, of the
+Canada Presbyterian Church, Central India. Crown 8vo,
+art cloth, with 8 full-page Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"This book is literature. There is a noble work to describe, and
+it is described nobly."&mdash;<i>Expository Times.</i></p>
+
+
+<p class="book">FROM ZOROASTER TO CHRIST: An Autobiographical
+Sketch of the Rev. <span class="smcap">Dhanjibhai Nauroji</span>, the first modern
+Convert to Christianity from the Zoroastrian Religion,
+With Introduction by the Rev. <span class="smcap">D. Mackichan</span>, D.D.
+LL.D., Missionary of the United Free Church of Scotland,
+Bombay. With Portrait and other Illustrations. Large
+crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;2s</p>
+
+<p class="review">"It has a charm of its own, and wins the reader to an affectionate
+regard for this pure and saintly servant of Christ. Dr
+Mackichan has written a fitting Introduction and a tender Epilogue.
+It is in many ways a unique book, and should be in every missionary
+library and read in every missionary household."&mdash;<i>U.F. Church
+Monthly.</i></p>
+
+
+<p class="book">THE EDUCATION OF THE WOMEN OF INDIA. By
+<span class="smcap">M. G. Cowan</span>, M.A. (Girton.) Cloth, with twelve
+Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+<p class="review">"Miss Cowan presents us with the useful results of a great deal
+of intelligent study of the problem, and of the factors which go to
+the solution."&mdash;<i>The Times.</i></p>
+
+
+<p class="book">THE WRONGS OF INDIAN WOMANHOOD. By
+Mrs <span class="smcap">Marcus B. Fuller</span>, Bombay. With an Introduction
+by <span class="smcap">Ramabai</span>. Large crown 8vo, canvas binding, with
+numerous Illustrations&nbsp;&nbsp;&nbsp;&nbsp;5s</p>
+
+<p class="review">"Turns a searching light upon the sorrows of Indian women and
+the customs to which they are at present bound to submit. An
+impressive study, written with commendable moderation."&mdash;<i>Bookman.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad4" id="Page_ad4">[Ad 4]</a></span>CHILDREN OF INDIA. By <span class="smcap">Janet Harvey Kelman</span>.
+(The Children's Missionary Series.) Large crown 8vo,
+with eight Coloured Illustrations, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">MEN OF MIGHT IN INDIA MISSIONS. The Leaders
+and their Epochs, 1706-1899. By <span class="smcap">Helen H. Holcomb</span>.
+Large crown 8vo, cloth extra, with 16 full-page Illustrations&nbsp;&nbsp;&nbsp;&nbsp;6s</p>
+
+<p class="review">"This fascinating and beautifully illustrated book of 350 pages
+deals with the rise and progress of the kingdom of Jesus Christ in
+India.... The story of missionary progress is traced from 1706
+to 1899. The romance of missions is once more charmingly illustrated
+in this ably-written and most attractive volume."&mdash;<i>Illustrated
+Missionary News.</i></p>
+
+
+<p class="book">THE COBRA'S DEN, and other Stories of Missionary
+Work among the Telugus of India. By Rev. <span class="smcap">Jacob
+Chamberlain</span>, Author of "In the Tiger Jungle." Crown
+8vo, ornamental cloth binding, fully illustrated&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"Interest in the narrative of missionary work, life, and incident
+is maintained throughout by a charming felicity of diction, and the
+plea for increased missionary effort is both able and convincing."&mdash;<i>Daily Record.</i></p>
+
+
+<p class="book">IN THE TIGER JUNGLE, and other Stories of Missionary
+Work among the Telugus of India. By the Rev. <span class="smcap">Jacob
+Chamberlain</span>, M.D., D.D. Large post 8vo, antique laid
+paper, cloth extra. With Portrait and seven Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"There is a romance about many of these stories which will
+appeal particularly to young people: but the missionary aspect is
+never lost sight of, and the volume is well calculated to win many
+new friends, and perhaps volunteers, for the foreign field. The
+illustrations are good."&mdash;<i>Record.</i></p>
+
+
+<p class="book">HINDUISM AND CHRISTIANITY. By <span class="smcap">John Robson</span>,
+D.D., Author of "The Holy Spirit, the Paraclete," etc.
+Third Edition. Crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+
+<p class="book">THE MOSLEM CHRIST. An Essay on the Life,
+Character, and Teachings of Jesus Christ according to
+the Koran and Orthodox Tradition. By <span class="smcap">Samuel M.
+Zwemer</span>, D.D., F.R.G.S., Author of "The Moslem Doctrine
+of God." Cloth, with Illustrations and Facsimiles&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad5" id="Page_ad5">[Ad 5]</a></span>SOO THAH. A Tale of the Making of the Karen Nation.
+By <span class="smcap">Olonzo Bunker</span>, D.D., Thirty Years a Missionary
+in Burmah. With an Introduction by <span class="smcap">Henry C. Mabie</span>,
+D.D. Crown 8vo, illustrated&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">Sir <span class="smcap">William Muir</span>, Edinburgh, in a letter to the author, says:&mdash;"I
+have read your 'Soo Thah' with the greatest pleasure and profit;
+more so, I might say, than that of any other book after our
+Scriptures."</p>
+
+
+<p class="book">FIRE AND SWORD IN SHANSI. Being the Story of
+the Massacre of Foreigners and Chinese Christians. By
+<span class="smcap">E. H. Edwards</span>, M.B., CM., over Twenty Years a
+Medical Missionary in China. With an Introduction by
+Dr <span class="smcap">Alexander MacLaren</span>, Manchester. Large crown
+8vo, with upwards of forty Illustrations, Maps, etc.,
+handsomely bound. Cheap Edition&nbsp;&nbsp;&nbsp;&nbsp;2s 6d <i>net</i></p>
+
+<p class="review">"Inspiring in the revelation it gives of a heroism and self-sacrifice
+that may well stand comparison with what we read in the
+case of the early martyrs."&mdash;<i>Glasgow Herald.</i></p>
+
+
+<p class="book">MISSIONARY METHODS IN MANCHURIA. By the
+Rev. <span class="smcap">John Ross</span>, D.D., Missionary of the United Free
+Church of Scotland, Moukden, New Edition, with
+additional chapter. Large crown 8vo, cloth extra, with
+Illustrations and Plans&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"Dr Ross writes a quiet, methodical, business-like, instructive
+style, and is manifestly a thinker."&mdash;<i>British Weekly.</i></p>
+
+<p class="review">"A contribution towards a study, systematic and comparative,
+of missionary methods."&mdash;<i>Preston Guardian.</i></p>
+
+
+<p class="book">CHILDREN OF CHINA. By <span class="smcap">C. Campbell Brown</span>,
+Author of "China in Legend and Story." (The Children's
+Missionary Series.) Large crown 8vo, with eight Coloured
+Illustrations, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">A MISSION IN CHINA. By <span class="smcap">W. E. Soothill</span>, Translator
+of the Wenchow New Testament; Author of "The
+Student's Pocket Dictionary"; Compiler of the Wenchow
+Romanised System, etc. Large crown 8vo, with numerous
+Illustrations, and in artistic binding&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+<p class="book"><span class='pagenum'><a name="Page_ad6" id="Page_ad6">[Ad 6]</a></span>CHINA IN LEGEND AND STORY. By <span class="smcap">C. Campbell
+Brown</span>, formerly Davis Scholar of Chinese at the University
+of Oxford, and for ten years resident in China.
+Large crown 8vo, illustrated, cloth, with Unique Native
+Design&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+<p class="review">"Ten years' residence in China, close contact with the inhabitants,
+and an attentive ear for native stories and traditions have furnished
+the material and inspiration for Mr Brown's volume of sketches.
+... On their narrative side alone, and with their strong human
+interest and colour, the stories should commend themselves."&mdash;<i>Scotsman.</i></p>
+
+
+<p class="book">CHINA'S ONLY HOPE. An Appeal by her greatest
+Viceroy, Chang Chih Tung, Viceroy of Liang Hu, with
+Indorsement by the present Emperor. Translated by
+the Rev. <span class="smcap">S. I. Woodbridge</span>. Introduction by the Rev.
+<span class="smcap">Griffith John</span>, D.D. Crown 8vo, cloth extra, with
+Portrait of the Author&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"One of the most remarkable, if not the most remarkable, book
+written by a Chinese for several centuries."&mdash;<i>London and China
+Telegraph.</i></p>
+
+
+<p class="book">CHINA IN CONVULSION; The Origin; The Outbreak;
+The Climax; The Aftermath. A Survey of the Cause and
+Events of the Recent Uprising. By <span class="smcap">Arthur H. Smith</span>,
+Author of "Chinese Characteristics," "Village Life in
+China," etc. In 2 volumes, demy 8vo, cloth extra, with
+numerous Illustrations, Maps, and Charts&nbsp;&nbsp;&nbsp;&nbsp;21s</p>
+
+<p class="review">"The fullest and fairest statement of the causes of the outbreak
+which has yet been made."&mdash;Mrs <span class="smcap">Isabella L. Bishop</span> in the <i>Daily
+Chronicle</i>.</p>
+
+
+<p class="book">CHINESE CHARACTERISTICS. By <span class="smcap">Arthur H.
+Smith</span>, Twenty-seven Years a Missionary of the American
+Board in China. New and Enlarged Edition, with
+numerous Illustrations. Demy 8vo, art linen&nbsp;&nbsp;&nbsp;&nbsp;7s 6d</p>
+
+<p class="review">"A very striking book. One of the best modern studies of that
+remarkable people."&mdash;<i>Sydney Morning Herald.</i></p>
+
+
+<p class="book">METHODS OF MISSION WORK AMONG MOSLEMS.
+With an Introduction by <span class="smcap">E. M. Wherry</span>, D.D. Being
+those papers read at the First Missionary Conference on
+behalf of the Mohammedan World held at Cairo, April
+4th-9th, 1906. Cloth&nbsp;&nbsp;&nbsp;&nbsp;4s <i>net</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad7" id="Page_ad7">[Ad 7]</a></span>MISSION PROBLEMS AND MISSION METHODS IN
+SOUTH CHINA. By Dr <span class="smcap">J. Campbell Gibson</span> of Swatow.
+Large crown 8vo, cloth extra, with Coloured Map Diagrams,
+and sixteen full-page Illustrations. Second Edition&nbsp;&nbsp;&nbsp;&nbsp;6s</p>
+
+<p class="review">"Teeming with valuable testimony as to the characteristics of the
+people among whom his life work has been carried on; containing
+a well of information as to the methods by which he and his fellow-workers
+are introducing the Christian religion into China; adding
+to this an abundance of broad-minded criticism of, and intelligent
+comment upon, the missionary and his work&mdash;the series of lectures
+gathered together in 'Mission Problems and Mission Methods in
+South China' are so good, that I take great pleasure in recommending
+the book, to all who are interested in the subject of foreign
+missions or the broader subject of the Far East."&mdash;<i>Daily News.</i></p>
+
+
+<p class="book">VILLAGE LIFE IN CHINA. A Study in Sociology.
+By <span class="smcap">Arthur H. Smith</span>, D.D., Author of "Chinese Characteristics."
+Demy 8vo, art linen, with numerous Illustrations.
+Fourth Edition&nbsp;&nbsp;&nbsp;&nbsp;7s 6d</p>
+
+
+<p class="book">THE ANALECTS OF CONFUCIUS. A new translation
+by <span class="smcap">William Edward Soothill</span>, Principal of the Imperial
+University, Shansi; Compiler of the "Student's Pocket
+Dictionary," Translator of the "Wenchow New Testament,"
+and Author of "A Mission in China," etc. Large
+crown 8vo, cloth&nbsp;&nbsp;&nbsp;&nbsp;15s <i>net</i></p>
+
+<p class="review">The Discourses, commonly known as the Analects, contain the
+sayings of the Sage as recorded by his disciples. The Analects
+holds a somewhat similar relation to the Confucian Classics that
+the synoptic books of the New Testament hold to the whole Bible,
+and, like the Gospels, is the most popular book of the Canon.</p>
+
+
+<p class="book">THE ORIGINAL RELIGION OF CHINA. By <span class="smcap">John
+Ross</span>, D.D., Author of "Mission Methods in Manchuria."
+With Diagrams from Original Plans, and other Illustrations.
+Large crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+<p class="review">A satisfactory account of the Earliest Religion of China can be
+found nowhere at present except in a voluminous work by de Groot.
+Students of Comparative Religion will undoubtedly be grateful
+for the publication of this exceedingly valuable book, and there are
+missionaries and many others who will find it very serviceable.</p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad8" id="Page_ad8">[Ad 8]</a></span>THE MARVELLOUS STORY OF THE REVIVAL IN
+MANCHURIA. Transcribed by <span class="smcap">John Ross</span>, D.D., from
+the letters of the Rev. <span class="smcap">James Webster</span>. With
+Portraits&nbsp;&nbsp;&nbsp;&nbsp;6d <i>net</i></p>
+
+
+<p class="book">THE LORE OF CATHAY; or, the Intellect of China.
+In five parts. Arts and Science, Literature, Philosophy
+and Religion, Education, History. By the Rev. <span class="smcap">W. A. P.
+Martin</span>, D.D., LL.D., Author of "A Cycle of Cathay,"
+etc.&nbsp;&nbsp;&nbsp;&nbsp;10s 6d</p>
+
+<p class="review">"'The time,' writes Dr Martin, 'is not, I trust, far distant when
+the language of China will find a place in all our principal seats of
+learning, and when her classic writers will be known and appreciated.
+Nothing should tend more to hasten the advent of that
+time than the broad sympathy, informed with knowledge, which
+enables writers like Dr Martin to show how much of human interest
+attaches to 'The Lore of Cathay.'"&mdash;<i>The Times.</i></p>
+
+
+<p class="book">EAST OF THE BARRIER; or, Side Lights on the
+Manchuria Mission. By the Rev. <span class="smcap">J. Miller Graham</span>,
+Missionary of the United Free Church of Scotland, Moukden,
+Manchuria. Crown 8vo, with Illustrations and Map&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"A book which takes rank among the most interesting, practical,
+and well-informed books of missionary travel which has appeared
+of late years. A series of excellent photographs gives additional
+charm to a book which holds the interest from the first page to the
+last."&mdash;<i>Sunday School Chronicle.</i></p>
+
+
+<p class="book">THE HEATHEN HEART: An Account of the Reception
+of the Gospel among the Chinese of Formosa. By <span class="smcap">Campbell
+N. Moody</span>, M.A. Large crown 8vo, cloth extra, with
+Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+<p class="review">"The most illuminating book on missions I have ever read."&mdash;Rev. <span class="smcap">W. M. Clow</span></p>
+
+
+<p class="book">THE SAINTS OF FORMOSA: Life and Worship in a
+Chinese Church. By <span class="smcap">Campbell N. Moody</span>, M.A., Author
+of "The Heathen Heart." Large crown 8vo, cloth extra,
+with ten Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d <i>net</i></p>
+
+<p class="review">"A charming book.... When Mr Moody tells us of the missionary
+side of his experience he is not less interesting than when
+he speaks of more general subjects."&mdash;<i>The Spectator.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad9" id="Page_ad9">[Ad 9]</a></span>FROM FAR FORMOSA: The Island, its People and
+Missions, By <span class="smcap">George Leslie Mackay</span>, D.D. New and
+Cheaper Edition, large crown 8vo, art canvas binding.
+With four Maps and sixteen Illustrations&nbsp;&nbsp;&nbsp;&nbsp;5s</p>
+
+<p class="review">"One of the most interesting books on missions we have ever
+come across.... A thoroughly interesting and valuable book."&mdash;<i>Glasgow Herald.</i></p>
+
+
+<p class="book">CHILDREN OF BORNEO. By <span class="smcap">Edwin H. Gomes</span>,
+M.A. (The Children's Missionary Series.) Large crown
+8vo, with eight Coloured Illustrations, cloth&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+<p class="review">"Mr Gomes blends fact and legend in a positively delightful
+way. Some of the folk tales are as delightful as the stories of Hans
+Christian Andersen."&mdash;<i>Christian World.</i></p>
+
+
+<p class="book">CHILDREN OF JAMAICA. By Mrs <span class="smcap">Isabel C. M'Lean</span>.
+(The Children's Missionary Series.) Large crown 8vo, with
+eight Coloured Illustrations, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">CHILDREN OF JAPAN. By <span class="smcap">Janet Harvey Kelman</span>,
+Author of "Children of India." (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured
+Illustrations, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">THE GIST OF JAPAN. The Islands; their People
+and Missions. By the Rev. <span class="smcap">R. B. Peery</span>, A.M., Ph.D.
+Large crown 8vo, art canvas, with eight full-page Illustrations&nbsp;&nbsp;&nbsp;&nbsp;5s</p>
+
+<p class="review">"This is an interesting and honest book, and its statements gain
+by its extreme candour, as well as palpable sincerity of the writer."&mdash;<i>Standard.</i></p>
+
+
+<p class="book">KOREAN SKETCHES. A Missionary's Observations
+in the Hermit Nation. By the Rev. <span class="smcap">James S. Gale</span>.
+Crown 8vo, cloth extra, with eight Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"The author of 'Korean Sketches' has gone in and out among
+the people for nine years. He has done so, moreover, as his book
+shows, in the kind of temper which qualifies a man to see what is
+best in a strange and very little understood race."</p>
+
+
+<p class="book">IN AFRIC'S FOREST AND JUNGLE. By <span class="smcap">R. H.
+Stone</span>. Crown 8vo, cloth extra, illustrated&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"A welcome contribution to missionary literature. The illustrations
+are numerous and good."&mdash;<i>Christian.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad10" id="Page_ad10">[Ad 10]</a></span>DAWN IN THE DARK CONTINENT. By <span class="smcap">James
+Stewart</span>, M.D., D.D., Lovedale. Demy 8vo, handsome
+binding, with nine Coloured Maps and Portrait of the
+Author&nbsp;&nbsp;&nbsp;&nbsp;6s <i>net</i></p>
+
+<p class="review">"We have no hesitation in saying that Dr Stewart's book will
+have permanent value as a standard history of African missions,
+and its excellent maps by Bartholomew give a praiseworthy completeness
+to its unity."&mdash;<i>Pall Mall Gazette.</i></p>
+
+
+<p class="book">DAYBREAK IN LIVINGSTONIA. The Story of the
+Livingstonia Mission, British Central Africa. By <span class="smcap">James
+W. Jack</span>, M.A. Revised, with an Introductory Chapter,
+by Rev. <span class="smcap">Robert Laws</span>, M.D., D.D. Large crown 8vo,
+canvas binding, with Map, a Plan of Livingstonia Institution,
+and many other Illustrations&nbsp;&nbsp;&nbsp;&nbsp;5s</p>
+
+<p class="review">"We have no hesitation in saying that this is one of the best
+missionary histories we have ever read."&mdash;<i>Glasgow Herald.</i></p>
+
+
+<p class="book">AN AFRICAN GIRL: The Story of Ma Eno. By
+<span class="smcap">Beatrice W. Welsh</span>, Missionary in Old Calabar. With
+eight full-page Illustrations. Large crown 8vo, cloth
+extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d</p>
+
+<p class="review">"This book is interestingly written, and will, we doubt not, go
+far to accomplish its object, which is to interest children&mdash;and
+others&mdash;in the children of Nigeria."&mdash;<i>The Outposts.</i></p>
+
+
+<p class="book">CALABAR AND ITS MISSION. By Rev. <span class="smcap">Hugh Goldie</span>.
+New Edition, with Additional Chapters by the Rev.
+<span class="smcap">John Taylor Dean</span>. Large crown 8vo, cloth extra, with
+Map and fourteen new Illustrations&nbsp;&nbsp;&nbsp;&nbsp;5s</p>
+
+<p class="review">"Mr Goldie has an interesting story to tell of the place, of its
+people, and of the mission work that has been carried on there. It
+is a story which the opponents of missionary enterprise can hardly
+get over."&mdash;<i>Spectator.</i></p>
+
+
+<p class="book">AMONG THE WILD NGONI. Being Chapters from
+the History of the Livingstonia Mission in British Central
+Africa. By <span class="smcap">W. A. Elmslie</span>, M.B., C.M., Medical Missionary.
+With an Introduction by <span class="smcap">Lord Overtoun</span>. Crown
+8vo, cloth extra, with Illustrations and Portraits&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"In this volume he has at once done a real service to missions,
+and has made a most valuable and interesting addition to the fast-growing
+literature of Central Africa."&mdash;<i>The Times.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad11" id="Page_ad11">[Ad 11]</a></span>CHILDREN OF EGYPT. By <span class="smcap">L. Crowther</span>, Old Cairo.
+(The Children's Missionary Series.) Large crown 8vo, with
+eight Coloured Illustrations, cloth&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">THE ANGEL OPPORTUNITY. By <span class="smcap">Jessie F. Hogg</span>.
+Author of "The Story of the Calabar Mission." With
+Frontispiece from a Pencil Sketch by <span class="smcap">H. C. Preston
+MacGoun</span>, R.S.W. Crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;2s 6d</p>
+
+<p class="review">This is the story of a missionary's family sent home for education,
+and is full of humorous and pathetic incidents, in the experience of
+a little girl, in her desire to discover and influence the home heathen
+among whom she found herself.</p>
+
+
+<p class="book">DAVID LIVINGSTONE. By <span class="smcap">T. Banks MacLachlan</span>.
+Post 8vo, art canvas&nbsp;&nbsp;&nbsp;&nbsp;1s <i>net</i></p>
+
+<p class="review">"It has been an unmixed pleasure to read this life of David
+Livingstone. The book is interesting from first to last, and gives
+a vivid picture of a rare character."&mdash;<i>Madras Christian College
+Magazine.</i></p>
+
+
+<p class="book">MUNGO PARK. By <span class="smcap">T. Banks MacLachlan</span>. Post
+8vo, art canvas&nbsp;&nbsp;&nbsp;&nbsp;1s <i>net</i></p>
+
+<p class="review">"We owe to Mr Maclachlan not only a charming life-story, if at
+times a pathetic one, but a vivid chapter in the romance of Africa.
+Geography has no more wonderful tale than that dealing with the
+unraveling of the mystery of the Niger."&mdash;<i>Leeds Mercury.</i></p>
+
+
+<p class="book">CHILDREN OF AFRICA. By <span class="smcap">James B. Baird</span>, Church
+of Scotland Mission, Blantyre, Author of "Nyono at
+School and at Home." (The Children's Missionary Series.)
+Large crown 8vo, with eight Coloured Illustrations,
+cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+<p class="review">"Boys and girls who read what Mr Baird says will have a vivid
+picture of African life in their memories, and will see how blessed
+is the light the Gospel carries to their black sisters and brothers in
+the Dark Continent."&mdash;<i>Presbyterian Messenger.</i></p>
+
+
+<p class="book">AN ARTISAN MISSIONARY ON THE ZAMBESI.
+Being the Life Story of <span class="smcap">William Thomson Waddell</span>.
+By Rev. <span class="smcap">John MacConnachie</span>, M.A. Large crown 8vo.
+illustrated&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+<p class="review">"It is a moving account of unselfish heroism for the sake of Christ,
+and Mr MacConnachie has told it in a way that will impress the
+reader afresh with the splendid, unassuming courage of their rank
+and file in Christian missions."&mdash;<i>British Weekly.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad12" id="Page_ad12">[Ad 12]</a></span>ARABIA: The Cradle of Islam. By Rev. <span class="smcap">S. M. Zwemer</span>,
+F.R.G.S. Studies in the Geography, People, and Politics
+of the Peninsula; with an account of Islam and Missionary
+Work. Demy 8vo, canvas binding, with Maps and numerous
+Illustrations from Drawings and Photographs&nbsp;&nbsp;&nbsp;&nbsp;7s 6d</p>
+
+<p class="review">"The best book on Arabia from every point of view&mdash;scientific,
+literary, and missionary. It is well illustrated, especially by such
+maps as Ptolemy's, Niebuhr's, Palgrave's and plans of Mecca,
+Medina, besides maps of Arabia as it now is, and of the islands of
+Bahrein."&mdash;<i>The Scottish Geographical Magazine.</i></p>
+
+
+<p class="book">CHILDREN OF ARABIA. By the Rev. <span class="smcap">John C. Young</span>,
+M.A., M.B., CM., <span class="smcap">Sheikh Othman</span>, Aden. (The Children's
+Missionary Series.) Large crown 8vo, with 8 Coloured
+Illustrations, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+
+<p class="book">WITH THE TIBETANS IN TENT AND TEMPLE.
+Narrative of Four Years' Residence on the Tibetan Border
+and of a Journey into the Far Interior. By <span class="smcap">Susie Carson
+Rijnhart</span>, M.D. Large crown 8vo, cloth extra, gilt top,
+with fourteen Illustrations. Fourth Edition&nbsp;&nbsp;&nbsp;&nbsp;6s</p>
+
+
+<p class="book">CHILDREN OF PERSIA. By Mrs <span class="smcap">Napier Malcolm</span>.
+(The Children's Missionary Series.) Large crown 8vo,
+with eight Coloured Illustrations, cloth&nbsp;&nbsp;&nbsp;&nbsp;1s 6d <i>net</i></p>
+
+<p class="review">"A charming book for children. The life and surroundings of
+child-life in Persia are described with sympathy and insight. The
+young reader is carried through a very strange world of fascinating
+interest."&mdash;<i>Missionary Record of the U.F. Church of Scotland.</i></p>
+
+
+<p class="book">CONSTANTINOPLE AND ITS PROBLEMS. Its
+Peoples, Customs, Religions, and Progress. By <span class="smcap">Henry
+Otis Dwight</span>, LL.D. Large crown 8vo, art linen, gilt
+top, with 12 Illustrations&nbsp;&nbsp;&nbsp;&nbsp;6s</p>
+
+
+<p class="book">JERUSALEM THE HOLY. A Brief History of Ancient
+Jerusalem; with an Account of the Modern City and its
+Conditions, Political, Religious, and Social. By <span class="smcap">Edwin
+Sherman Wallace</span>. Demy 8vo, cloth extra, with 15
+Illustrations and 4 Maps&nbsp;&nbsp;&nbsp;&nbsp;7s 6d</p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad13" id="Page_ad13">[Ad 13]</a></span>MISSIONS IN EDEN. By Mrs <span class="smcap">Crosby H. Wheeler</span>.
+Crown 8vo, cloth extra, illustrated&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"The pages unfold a story of devoted labour&mdash;educational,
+religious, and social&mdash;attended with encouraging results....
+The book is to be commended as a singularly readable record of
+work in a field that commands much less than it deserves of prayerful
+interest and support."&mdash;<i>Christian.</i></p>
+
+
+<p class="book">THE CROSS OF CHRIST IN BOLO LAND. A Record
+of Missionary Effort in the Philippines. By <span class="smcap">John Marvin
+Dean</span>, Crown 8vo, illustrated&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"This book should be widely read throughout the country. It
+is worth more than a bale of newspaper print. The author is
+a competent and credible witness of what he has seen in the
+Philippines. He has done good service there."&mdash;<i>The Outlook.</i></p>
+
+
+<p class="book">WITNESSES FROM ISRAEL. Life Stories of Jewish
+Converts to Christianity. Edited by Rev. <span class="smcap">Arnold
+Frank</span>, Hamburg. Translated from the German by
+Mrs <span class="smcap">A. Fleming</span>, with Recommendatory Note by Rev.
+<span class="smcap">Professor Nicol</span>, D.D., Convener of the Jewish Committee
+of the Church of Scotland. Crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;1s 6d</p>
+
+
+<p class="book">THE TRANSFORMATION OF HAWAII: How Fifty
+Years of Mission Work gave a Christian Nation to the
+World. Told for Young People. By <span class="smcap">Belle M. Brain</span>.
+Crown 8vo, art linen, illustrated&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"Much is said against missions, sometimes in ignorance, sometimes
+from mistaken conviction, and not seldom, it is to be feared,
+from dislike of Christian morality; but the contrast between the
+Hawaii which Cook discovered, and still more the Hawaii of forty
+odd years of relations with white visitors, before the missionaries
+came, and the Hawaii of 1870, is not lightly to be put
+aside."&mdash;<i>Spectator.</i></p>
+
+
+<p class="book">SIGN OF THE CROSS IN MADAGASCAR. By the
+Rev. <span class="smcap">J. J. Kilpin Fletcher</span>, Crown 8vo, cloth extra,
+with numerous Illustrations&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"To many readers the story of the evangelisation of Madagascar
+is a new one, but if they will add this charming book to their
+missionary library, they will then know the wonderful story of the
+work of God in these islands."&mdash;<i>Illustrated Missionary News.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad14" id="Page_ad14">[Ad 14]</a></span>PERSIAN LIFE AND CUSTOMS. With Scenes and
+Incidents of Residence and Travel in the Land of the
+Lion and the Sun. By <span class="smcap">S. G. Wilson</span>, M.A., Fifteen
+Years a Missionary in Persia. Second Edition, demy
+8vo, cloth decorated, gilt top, with Map and Illustrations&nbsp;&nbsp;&nbsp;&nbsp;7s 6d</p>
+
+<p class="review">"Mr Wilson writes without national or religious bias. He has
+not only studied Persia, but has lived for fifteen years in it; and
+while well acquainted with the literature of his subject, he contents
+himself with giving, with excellent care and judgment, his own
+experiences and opinions of a country which, notwithstanding the
+changes of recent years, continues to be socially, as well as politically,
+one of the most fascinating in Asia."&mdash;<i>Scotsman.</i></p>
+
+
+<p class="book">CHRISTIAN MISSIONS AND SOCIAL PROGRESS.
+A Sociological Study of Foreign Missions. By the Rev.
+<span class="smcap">James S. Dennis</span>, D.D., Author of "Foreign Missions
+after a Century." In 3 volumes, royal 8vo, cloth extra.
+Vol. I., with upwards of 100 full-page reproductions of
+Original Photographs, price 10s <i>net</i>. Vol. II., with 80 do.,
+price 10s <i>net</i>. Vol. III., price 10s <i>net</i></p>
+
+<p class="review">"Dr Dennis treats the whole subject of ethics and of social order
+generally with great minuteness and in a most instructive way.
+He has done an inestimable service to the mission cause in so
+doing."&mdash;<i>Spectator.</i></p>
+
+<p class="review">"How great might be the impetus to mission interest in our midst
+if these volumes were made the basis of sermons all over the
+land."&mdash;<i>Expository Times.</i></p>
+
+
+<p class="book">OUTLINE OF A HISTORY OF PROTESTANT
+MISSIONS FROM THE REFORMATION TO THE
+PRESENT TIME. A Contribution to Modern Church
+History, by <span class="smcap">G. Warneck</span>, D.D. Translated from the
+Eighth Edition by arrangement with the Author, and
+revised by <span class="smcap">George Robson</span>, D.D. Demy 8vo, cloth
+extra, with Portrait and Maps&nbsp;&nbsp;&nbsp;&nbsp;10s 6d</p>
+
+<p class="review">"It is a noble book, powerfully written, and throbbing with the
+spirit of zeal and devotion, a book that must be read by all who
+desire to master the missionary problem, to understand it in the
+past, and to be prepared for its future evolution and development in
+the world."&mdash;<i>Methodist Magazine and Review.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad15" id="Page_ad15">[Ad 15]</a></span>A HISTORY OF PROTESTANT MISSIONS IN THE
+NEAR EAST. By <span class="smcap">Julius Richter</span>, D.D., Author of "A
+History of Protestant Missions in India." Demy 8vo,
+cloth extra&nbsp;&nbsp;&nbsp;&nbsp;10s 6d</p>
+
+<p class="review">"This book on Missions in the Near East should be in every
+missionary library. It is comprehensive, well informed, and fair,
+and is written with spiritual insight."&mdash;<i>U.F.C. Monthly Record.</i></p>
+
+
+<p class="book">THE EXPLORATION OF EGYPT AND THE OLD
+TESTAMENT. A Summary of Results obtained by
+Exploration in Egypt up to the Present Time, with a fuller
+account of those bearing on the Old Testament. By <span class="smcap">J.
+Garrow Duncan</span>, B.D., Blackie Scholar, 1894-5; Interim-Director
+of Excavations at Nuffar, 1895-6; Wilson
+Arch&aelig;ological Fellow (Abdn.), 1905-6; Joint-Author with
+Dr Flinders Petrie of "Hyksos and Israelite Cities," 1906.
+With 100 Illustrations from Photographs. Large crown
+8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+<p class="review">"The volume possesses the necessary combination of fulness of
+knowledge and untechnicality necessary to give it a large
+circulation."&mdash;<i>Expository Times.</i></p>
+
+
+<p class="book">FOREIGN MISSIONS AFTER A CENTURY. By
+Rev. <span class="smcap">James S. Dennis</span>, D.D., of the American Presbyterian
+Mission, Beirut, Syria, with Introduction by Professor
+<span class="smcap">T. M. Lindsay</span>, D.D., Convener of the Foreign Missions
+Committee of the Free Church of Scotland. Extra
+crown 8vo, cloth&nbsp;&nbsp;&nbsp;&nbsp;5s</p>
+
+<p class="review">"Dr Dennis gives us a clear, impartial survey of the present
+aspect of Foreign Missions all over the world. Many important
+points are dealt with, and the reader will find himself correctly
+informed on many subjects concerning which he may have been in
+doubt. Dr Dennis writes as one who has seen and therefore knows,
+and, as we read, we feel that we are in the regions of plain facts,
+free from any of the romance which want of knowledge sometimes
+causes."&mdash;<i>China's Millions.</i></p>
+
+
+<p class="book">THE RESURRECTION GOSPEL: A Study of Christ's
+Great Commission. By <span class="smcap">John Robson</span>, D.D. Large
+crown 8vo, cloth&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+<p class="review">"While the Great Commission is commanding a constantly
+increasing share of the Church's thought and activity, I have felt
+that there is still the want of a connected study of all the records of
+it contained in the Gospels and Acts, and unless these be studied
+together its full scope and completeness cannot be realised."&mdash;<i>From
+the Preface.</i></p>
+
+
+<p class="book"><span class='pagenum'><a name="Page_ad16" id="Page_ad16">[Ad 16]</a></span>THE LIVING FORCES OF THE GOSPEL. Experiences
+of a Missionary in Animistic Heathendom. By
+<span class="smcap">Joh. Warneck</span>, Lic. Theol., Superintendent of Missions,
+Authorised Translation from the Third German Edition
+by the Rev. <span class="smcap">Neil Buchanan</span>. Demy 8vo, cloth
+extra&nbsp;&nbsp;&nbsp;&nbsp;5s <i>net</i></p>
+
+
+<p class="book">MEDICAL MISSIONS: Their Place and Power. By
+the late <span class="smcap">John Lowe</span>, F.R.C.S.E., Secretary of the Edinburgh
+Medical Missionary Society. With introduction
+by Sir <span class="smcap">William Muir</span>, K.C.S.L, LL.D., D.C.L. Fifth
+Edition, with Portraits. Crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;2s 6d</p>
+
+<p class="review">"It is a complete handbook of the subject, and contains not only
+much information regarding the history of medical missions in
+various parts of the world, but such wise counsel regarding the
+training needful, and the right attitude of the missionary towards
+the people and towards his profession, as only experience could
+prompt."&mdash;<i>British Weekly.</i></p>
+
+
+<p class="book">CHRISTIANITY AND THE PROGRESS OF MAN:
+As Illustrated by Modern Missions. By <span class="smcap">W. Douglas
+Mackenzie</span>, M.A. Large crown 8vo, cloth extra&nbsp;&nbsp;&nbsp;&nbsp;3s 6d</p>
+
+<p class="review">"It gives an account of the intellectual aspects of the work done
+during the present century in evangelising the non-Christian people
+of the world, discusses the relation of missionary enterprise to the
+other civilising forces of modern times, and sums up all by endeavouring
+to estimate the effect that Christianity has had upon progress.
+Books about missionary work are usually either read for their
+adventures, for their piety, or for practical information concerning
+the history of a particular mission. A work like the present, which
+gives what may be called the philosophy of the subject, has a place
+of its own in the literature to which it belongs, and deserves the
+attention of thoughtful readers in its subject."&mdash;<i>Scotsman.</i></p>
+
+
+<p class="book">THE BIBLE A MISSIONARY BOOK. By Rev. <span class="smcap">R.
+F. Horton</span>, D.D. Crown 8vo, cloth extra. Cheap
+Edition&nbsp;&nbsp;&nbsp;&nbsp;1s <i>net</i></p>
+
+<p class="review">"The whole argument is worked out in a fresh and able and
+scholarly way, and the book will be interesting to all 'friends of
+missions.'"&mdash;<i>Glasgow Herald.</i></p>
+
+<p>&nbsp;</p>
+
+<hr class="hr1" />
+
+<p class="center">OLIPHANT, ANDERSON &amp; FERRIER<br />
+<small>EDINBURGH AND LONDON</small></p>
+
+<div class="tnote">
+<p class="center"><b>Transcriber's Notes:</b></p>
+
+<p>Pg. 29, "istaken" changed to "is taken". (that falls through is taken)</p>
+
+<p>Pg. 37, "Afer" changed to "After". (After a meal of that kind)</p>
+
+<p>Pg. 42, "silmultaneously" changed to "simultaneously". (plunge their heads simultaneously)</p>
+
+<p>Pg. 58, "we" changed to "me". (Let me have some at once)</p>
+
+<p>Pg. 60, added closing quote. (you bandage them also.")</p>
+
+<p>Pg. 64, X IV" changed to "XIV". (given in Chap. XIV.)</p>
+
+<p>Advertisment, book title "THE TRANSFORMATION OF HAWAII", "btween"
+changed to "between". (but the contrast between the Hawaii)</p>
+
+</div>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's Children of Borneo, by Edwin Herbert Gomes
+
+*** END OF THIS PROJECT GUTENBERG EBOOK CHILDREN OF BORNEO ***
+
+***** This file should be named 27801-h.htm or 27801-h.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/7/8/0/27801/
+
+Produced by A Project Gutenberg volunteer working with
+digital material generously made available by the Internet
+Archive
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
+</pre>
+
+</body>
+</html>
diff --git a/27801-h/images/blowpipe.jpg b/27801-h/images/blowpipe.jpg
new file mode 100644
index 0000000..6e74640
--- /dev/null
+++ b/27801-h/images/blowpipe.jpg
diff --git a/27801-h/images/costume.jpg b/27801-h/images/costume.jpg
new file mode 100644
index 0000000..33d63dd
--- /dev/null
+++ b/27801-h/images/costume.jpg
diff --git a/27801-h/images/cover.jpg b/27801-h/images/cover.jpg
new file mode 100644
index 0000000..afff516
--- /dev/null
+++ b/27801-h/images/cover.jpg
diff --git a/27801-h/images/frontis.jpg b/27801-h/images/frontis.jpg
new file mode 100644
index 0000000..6fe2ae2
--- /dev/null
+++ b/27801-h/images/frontis.jpg
diff --git a/27801-h/images/house.jpg b/27801-h/images/house.jpg
new file mode 100644
index 0000000..688fee0
--- /dev/null
+++ b/27801-h/images/house.jpg
diff --git a/27801-h/images/logo.jpg b/27801-h/images/logo.jpg
new file mode 100644
index 0000000..e2c7e97
--- /dev/null
+++ b/27801-h/images/logo.jpg
diff --git a/27801-h/images/warpath.jpg b/27801-h/images/warpath.jpg
new file mode 100644
index 0000000..07703a0
--- /dev/null
+++ b/27801-h/images/warpath.jpg
diff --git a/27801-h/images/weaving.jpg b/27801-h/images/weaving.jpg
new file mode 100644
index 0000000..8085a65
--- /dev/null
+++ b/27801-h/images/weaving.jpg
diff --git a/27801-h/images/wedding.jpg b/27801-h/images/wedding.jpg
new file mode 100644
index 0000000..6e8cb1e
--- /dev/null
+++ b/27801-h/images/wedding.jpg
diff --git a/27801-h/images/youth.jpg b/27801-h/images/youth.jpg
new file mode 100644
index 0000000..b908086
--- /dev/null
+++ b/27801-h/images/youth.jpg
diff --git a/27801.txt b/27801.txt
new file mode 100644
index 0000000..fbb154a
--- /dev/null
+++ b/27801.txt
@@ -0,0 +1,3822 @@
+The Project Gutenberg EBook of Children of Borneo, by Edwin Herbert Gomes
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Children of Borneo
+
+Author: Edwin Herbert Gomes
+
+Release Date: January 14, 2009 [EBook #27801]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CHILDREN OF BORNEO ***
+
+
+
+
+Produced by A Project Gutenberg volunteer working with
+digital material generously made available by the Internet
+Archive
+
+
+
+
+
+
+
+
+
+CHILDREN OF BORNEO
+
+
+
+
+_Uniform with this Volume_
+
+  CHILDREN OF INDIA
+  By JANET HARVEY KELMAN
+
+  CHILDREN OF CHINA
+  By C. CAMPBELL BROWN
+
+  CHILDREN OF AFRICA
+  By JAMES B. BAIRD
+
+  CHILDREN OF ARABIA
+  By JOHN CAMERON YOUNG
+
+  CHILDREN OF JAMAICA
+  By ISABEL C. MACLEAN
+
+  CHILDREN OF JAPAN
+  By JANET HARVEY KELMAN
+
+  CHILDREN OF EGYPT
+  By L. CROWTHER
+
+  CHILDREN OF CEYLON
+  By THOMAS MOSCROP
+
+  CHILDREN OF PERSIA
+  By MRS NAPIER MALCOLM
+
+
+
+
+[Illustration: DYAK CHILDREN]
+
+
+
+
+  CHILDREN OF BORNEO
+
+
+  BY
+  EDWIN H. GOMES, M.A.
+  AUTHOR OF
+  "SEVENTEEN YEARS AMONG THE SEA DYAKS OF BORNEO"
+
+
+  [Illustration]
+
+
+  WITH EIGHT COLOURED ILLUSTRATIONS
+
+
+  EDINBURGH AND LONDON
+  OLIPHANT, ANDERSON & FERRIER
+
+
+
+
+I gratefully acknowledge the permission readily
+granted by Messrs Seeley & Co. Ltd., to make use of
+much matter that has already been published in my
+book, "Seventeen Years Among the Sea Dyaks of
+Borneo," and I would recommend that book to those
+who wish for more information about Borneo and its
+inhabitants.
+
+EDWIN H. GOMES.
+
+
+TURNBULL AND SPEARS, PRINTERS. EDINBURGH
+
+
+
+
+  To
+  LITTLE PAUL
+
+
+
+
+CONTENTS
+
+
+  CHAP.                                            PAGE
+
+     I. The Island of Borneo--Jungles--The
+          Dyaks--Dyak Life in the Old Day             9
+
+    II. The Coming of the White Rajah--The
+          Missionaries                               13
+
+   III. A Dyak Village House                         18
+
+    IV. Dyak Babies and Children                     23
+
+     V. Manner of Life--Occupation                   28
+
+    VI. Head-Hunting                                 32
+
+   VII. Birds and Beasts in Borneo                   37
+
+  VIII. Some Curious Customs                         41
+
+    IX. Dyak Feasts                                  45
+
+     X. The Witch Doctor                             51
+
+    XI. Some Animal Stories                          56
+
+   XII. Omens and Dreams                             63
+
+  XIII. Marriages and Burials                        68
+
+   XIV. A Dyak Legend                                73
+
+    XV. Dyak Beliefs and Superstitions               87
+
+   XVI. Conclusion                                   90
+
+
+
+
+ILLUSTRATIONS
+
+
+  DYAK CHILDREN                          _Frontispiece_
+
+                                                   PAGE
+  A DYAK VILLAGE HOUSE                               18
+
+  GIRLS WEAVING                                      30
+
+  ON THE WARPATH                                     36
+
+  A DYAK GIRL IN GALA COSTUME                        50
+
+  IN WEDDING FINERY                                  68
+
+  KILLING BIRDS WITH A BLOW-PIPE                     74
+
+  A DYAK YOUTH                                       88
+
+
+
+
+CHILDREN OF BORNEO
+
+
+
+
+CHAPTER I
+
+THE ISLAND OF BORNEO--JUNGLES--THE DYAKS--DYAK
+LIFE IN THE OLD DAYS
+
+
+Away down in the Indian Ocean there is a long chain of islands that
+stretches from Burmah to Australia. One of these is New Guinea which is
+the largest island in the world (leaving out Australia), and Borneo
+comes next in size. It is nearly four times as large as England. One
+quarter of it--the States of Sarawak and British North Borneo--is under
+British influence. The rest is all claimed by the Dutch, excepting one
+small State, Brunei, between North Borneo and Sarawak, which is governed
+by a Malay Sultan, who is a Mahommedan. Sarawak is governed by an
+English Rajah, or King, Sir Charles Brooke, who succeeded his uncle, Sir
+James Brooke, in 1868;--British North Borneo is owned by an English
+Trading Company, called the North Borneo Company, who appoint an
+Englishman as Governor to rule it for them.
+
+If you look at a map of Borneo you will see that the Equator divides the
+island into two parts, so that Borneo is right in the middle of the
+Torrid Zone. The climate is therefore tropical, that is to say there is
+no spring, autumn or winter, but only summer, and it is always much
+hotter in Borneo than it is in the hottest summer in England. So, if an
+English boy went to live in Borneo, he would find his English clothes
+too thick and warm for him to wear there, and he would have to have thin
+cotton garments.
+
+Most of the country of Borneo is covered with thick jungle, where large
+forest trees grow close to each other, many of them with trunks over six
+feet in diameter. These trees are often loaded with creepers and ferns,
+and from the branches, high up overhead, beautiful orchids hang.
+
+The natives of Borneo are called Dyaks, and these tropical jungles are
+their home. Let me try and describe to you what these people are like.
+They are not black like negroes, but have a brown skin. They are not as
+tall as Englishmen, but are slightly bigger than the Malays. The Dyak
+men and women wear very little clothing because of the great heat. The
+Dyak men wear a waistcloth which is made either of the soft inner bark
+of a tree, or else of cotton cloth. It is about one yard wide, and from
+eight to eighteen feet in length, and is twisted round and round their
+waists and pulled up tight between the thighs, one end hanging down in
+front and the other behind. Dyak women wear a short petticoat which is
+drawn tightly round the waist and reaches down to the knees. Round their
+bodies the women wear hoops of rattan, a kind of cane, and these are
+threaded through small brass rings placed so close together as to hide
+the rattan. Both men and women wear necklaces, bracelets, and ear-rings.
+The men wear their hair long, and they blacken their teeth and often
+file them to a point, or bore holes in them and insert brass studs into
+them.
+
+Let me tell you something of the kind of life the Dyaks used to live in
+the old days. You have heard of the head-hunters of Borneo. Seventy
+years ago the Dyaks were one of the most savage and cruel people in the
+world. In those days there was constant warfare between the different
+tribes. The Dyaks therefore lived together in large numbers in long
+village houses, and round these houses they built strong stockades, as a
+defence against any sudden attack.
+
+In those old days a party of Dyaks would often attack some neighbouring
+house. Such of the men as were at home would repel the attack as best
+they could, for defeat meant certain death. The women and children would
+be crowded together in the verandah of the Dyak house, and the men,
+armed with swords, spears and shields, would form a circle round them.
+Large brass gongs would be struck in a peculiar manner, to let the
+neighbours know of the attack, and to implore their help. The fight
+would continue till one party was defeated. If any came to the rescue,
+the attacking party would retreat, pursued by such of the inmates of the
+house as dared to follow them; but if no help came, the house would be
+rushed, the men and women cut down, and the children killed or taken
+captive. The heads of the dead would be cut off amid wild whoops of joy,
+and carried off in triumph.
+
+The Dyaks thought it a grand thing to be able to bring home a human head
+to hang up as an ornament in their house. The man who succeeded in
+securing a human head was looked upon as a great warrior, and so very
+often the young braves would make an expedition against some tribe
+simply because they wanted to bring home the ghastly trophy of a human
+head.
+
+Not only were the Dyaks head-hunters in those days, but many of them
+were pirates. There was a great deal of piracy, and it was secretly
+encouraged by the native rulers, who obtained a share of the spoil, and
+also by the Malays who knew well how to handle a boat. The Malay fleet
+consisted of a large number of long war-boats or _prahus_, each about
+ninety feet long or more, and carrying a brass gun in the bows, the
+pirates being armed with swords, spears and muskets. Each boat was
+paddled by from sixty to eighty men. These terrible craft skulked about
+in the sheltered coves waiting for their prey, and attacked merchant
+vessels making the passage between China and Singapore. The Malay
+pirates and their Dyak allies would wreck and destroy every trading
+vessel they came across, murder most of the crew who offered any
+resistance, and make slaves of the rest. The Dyaks would cut off the
+heads of those who were slain, smoke them over the fire to dry them, and
+then take them home to treasure as valued possessions. If you visit some
+of the Dyak houses to-day, you will see some of these human heads, taken
+in piratical raids in old days, hanging in bunches over the fireplaces.
+
+The whole country in those old days was in a great state of disorder.
+The Dyaks were constantly at war, tribe against tribe, and no Dyak
+village was safe from sudden attack. Many human lives were sacrificed
+because the Dyaks wished, not only to obtain booty, but to satisfy their
+lust for blood, and indulge in their favourite pursuit of head-hunting,
+and gain glory for themselves by bringing home human heads to decorate
+their houses with.
+
+
+
+
+CHAPTER II
+
+THE COMING OF THE WHITE RAJAH--THE MISSIONARIES
+
+
+I have told you, in the last chapter, what kind of people the Dyaks
+were, and how in the old days a great deal of their time was spent in
+piracy and in warfare against neighbouring tribes. Now I want to tell
+you of the coming of the White Rajah--James Brooke--to Borneo, and what
+he did there. I think every English boy and girl should know the
+remarkable and romantic story of how an Englishman came to be a King in
+Borneo, and to rule over the part of it called Sarawak.
+
+James Brooke was born on April 29, 1803. His father was a member of the
+Civil Service of the East India Company, and spent a great many years in
+India. He followed his father's example, and entered the Company's
+service, and was sent out to India in 1825. Not long after his arrival,
+he was put in command of a regiment of soldiers, and ordered to Burmah,
+where he took part in the Burmese war. He was badly wounded, and had to
+return to England on leave. For over four years his health prevented him
+from rejoining his regiment, and when at last he started, the voyage
+took such a long time, owing to a shipwreck and other misfortunes, that
+he found on his arrival that his furlough had expired, and that his post
+had been given to someone else. He quitted the service in 1830.
+
+In that same year he made a voyage to China and was struck by the
+natural beauty and fertility of the islands of the Indian Archipelago,
+and he felt sad when he thought of the tribes who inhabited these
+beautiful islands. They were continually at war with one another, and
+many of them were pirates. James Brooke conceived the grand idea of
+rescuing these races from barbarism, and of putting down piracy in the
+Eastern Archipelago.
+
+On the death of his father he inherited a large sum of money, and found
+himself in a position to carry out his schemes. He bought and equipped a
+yacht, the _Royalist_, and for three years he cruised about, chiefly in
+the Mediterranean, training his crew of twenty men for the hard work
+that lay before them.
+
+On October 27, 1838 he sailed from the Thames on his great adventure,
+travelled slowly on the long journey round the Cape of Good Hope, and
+reached Singapore in 1839. It took the _Royalist_ five months to reach
+Singapore, but that was in the days before the Suez Canal was made. The
+journey from England to Singapore can be made in a steam-ship at the
+present time in less than a month.
+
+On arriving at Singapore, James Brooke met a shipwrecked crew who had
+lately come from Borneo. They said that they had been kindly treated by
+Muda Hassim--a native Rajah in Borneo--and they asked Mr James Brooke to
+take presents and letters of thanks to him, if he should be going
+thither in his yacht. Mr Brooke had not decided which of the many
+islands of the Eastern Archipelago he would visit, and he was as ready
+to go to Borneo as to any other; so, setting sail, he made his way up
+the Sarawak river, and anchored off Kuching, the capital, on August 15,
+1839. The country was nominally under the rule of the Sultan of Brunei,
+but his uncle, Rajah Muda Hassim, was then the greatest power in the
+island. As he was favourable to English strangers, Mr Brooke paid him a
+visit and was most kindly received. The Rajah was at this time engaged
+in war with several fierce Dyak tribes who had revolted against the
+Sultan, but his efforts to subdue them were vain. He told Mr James
+Brooke his troubles, and begged him to help him to put down the
+insurgents, and implored him not to leave him a prey to his enemies.
+James Brooke consented to help him, and began the difficult task of
+restoring peace in the country. With his help the rebellion, which the
+Malay forces were too feeble to subdue, was brought to an end. Brooke
+led the crew of his yacht, and some Malay followers against the
+insurgents, and defeated them. Muda Hassim was very pleased to see that
+order was restored in the country, and he conferred on James Brooke the
+title of Rajah of Sarawak. It was some little time before the Sultan of
+Brunei would consent to confirm the title, but in 1841 the Government of
+Sarawak and its dependencies was formally made over to James Brooke, and
+he became the first English Rajah of Sarawak. He ruled till 1868, when
+he died and was succeeded by his nephew, Charles Johnson Brooke, who is
+ruling Sarawak to-day.
+
+When James Brooke became king, he set to work to improve the condition
+of his subjects. He saw clearly that the development of commerce was the
+best means of civilizing the natives, and, in order to do this, it was
+necessary to put down piracy, which not only appealed to the worst
+instincts of the Dyaks, but was a standing danger to European and native
+traders in those seas. In the suppression of piracy he found a vigorous
+ally in Captain (afterwards Admiral) Keppel, who, in command of H.M.S.
+_Dido_, was summoned from the China Station in 1843 for this purpose.
+The pirates were attacked in their strongholds by Captain Keppel. They
+fought desperately, but could not withstand the superior forces of their
+enemies. Many of them were killed, and many escaped and fled into the
+jungle. In this way James Brooke put an end to Dyak piracy.
+
+The practice of head-hunting was also dealt with by James Brooke. He
+declared it to be a crime. As soon as he heard that a party had gone on
+the war-path, a force was immediately despatched by Government to
+endeavour to cut them off and to fine them heavily. In the event of
+their having secured human heads, these had to be given up, and the
+Dyaks were asked to pay a large fine. Some refused to follow the
+directions of the Government. These were declared enemies, and were
+attacked and had their houses burnt down. This course he steadily
+pursued for years, and by his rigorous treatment of head-hunting
+parties, James Brooke dealt the death-blow to this horrible national
+custom.
+
+After his strenuous life in Sarawak, James Brooke paid a visit to
+England in 1847, when many honours were showered on him. He was
+graciously received at Windsor by Queen Victoria and the Prince Consort.
+The British Government recognizing the work he had done, appointed him
+Governor of Labuan, and made him a K.C.B.
+
+The putting down of piracy, and the suppressing of the terrible custom
+of head-hunting among the Dyaks, were the first steps that Sir James
+Brooke took in civilizing his subjects. But he knew that as long as the
+Dyaks held to their old superstitious beliefs in evil spirits, there
+would always be a danger of their returning to their evil ways. So he
+began to think of establishing a Christian Mission in Sarawak. He knew
+that it was not enough to put down evil customs: if the Dyaks were to
+improve, they must have the true Faith planted in their hearts.
+
+When Sir James Brooke was in England in 1847, he appealed to the two
+Universities of Oxford and Cambridge and also to the two great
+Missionary Societies--the Society for the Propagation of the Gospel in
+Foreign Parts, and the Church Missionary Society--to help him, but none
+of them were able to do so as they had not the funds. So a new
+Association, chiefly supported by his friends, was started, called the
+"Borneo Church Mission." This Association sent out a few missionaries,
+the first of whom was the Rev. F. T. McDougall, who was consecrated the
+first Bishop of Labuan and Sarawak in 1855.
+
+After a few years the Borneo Church Mission flagged for lack of support,
+and in 1854 the Society for the Propagation of the Gospel in Foreign
+Parts came to the rescue, and took up the work, and has ever since been
+responsible for the Mission Work in Borneo. My father, the Rev. W. H.
+Gomes, B.D., worked under Bishop McDougall as a missionary among the
+Dyaks of Lundu from 1852 to 1867, and I myself have worked, under Bishop
+Hose, as a missionary in Sarawak for seventeen years.
+
+When McDougall arrived at Kuching, the capital of Sarawak, in 1848, the
+Rajah welcomed him kindly, and gave him a large piece of ground. On this
+site were built a church, a school house, and a house for the Bishop to
+live in.
+
+Rajah Brooke was anxious that the Dyaks, who lived far from the town and
+had their home in the jungles, should also be taught. Both he and Bishop
+McDougall were sorry to think of their heathen state, and they wanted to
+save them from becoming converts to Mohammedanism. So they sent for more
+helpers from England, and these missionaries went and lived among the
+Dyaks in the jungles. They built their houses, churches and schools at
+distant up-country stations, and they won the love and esteem of the
+Dyaks, who came to them, not only to learn to read and write, but to
+listen to the wonderful "Old, Old Story" the missionaries had to tell of
+a God, Who loved them, and came to earth and died for them, and rose
+from the dead, and ascended up to Heaven, and Who wanted the whole world
+to learn of His love and become His faithful followers.
+
+
+
+
+CHAPTER III
+
+A DYAK VILLAGE HOUSE
+
+
+Among the Dyaks a large number of families live together under one roof.
+A small village would consist probably of one long house, in which
+twenty or thirty or more families live. This village house is built on
+posts of hard wood, which raise the floor from six to twelve feet above
+the ground. It is wise of them to build their houses in this way,
+because the ground, even on the hills, is very damp in the rainy season,
+and, besides this, there are snakes and scorpions and centipedes
+crawling about, which would trouble the Dyaks if their houses were
+built on the ground. Another reason for building their houses in this
+way is that if they live together in large numbers, high above the
+ground, it is not easy for their enemies to attack and overcome them.
+
+[Illustration: A DYAK VILLAGE HOUSE]
+
+The entrance to this house is made by a notched trunk or log, which
+serves as a ladder; one is fixed at each end of the house. The length of
+the building varies according to the number of families inhabiting it,
+but as the rooms occupied by the different families are built on the
+same plan, the whole presents a uniform and regular appearance.
+
+The long Dyak house is built in a straight line, and the walls and roof
+are thatched with dried palm leaves. There is a long uncovered verandah
+where the paddy[1] is put out to be dried by the sun; afterwards it is
+pounded to get rid of its husk, and so converted into rice. Here, also,
+the clothes and a variety of other things are hung out to dry. The
+flooring of this part of the house is generally made of laths of hard
+wood, so as to stand exposure to the weather. The flooring of the rest
+of the house is made of split palm or bamboo tied down with rattan or
+cane.
+
+    [Footnote 1: Paddy--rice in the husk.]
+
+Next to the long uncovered verandah comes the long open hall, or covered
+verandah, which stretches without any partition along the whole length
+of the house. It is a cool and pleasant place, and is much frequented by
+men and women for conversation and indoor pursuits. Here the women do
+their work--the weaving of cloth, or the plaiting of mats. Here, too,
+the men chop up the firewood used for cooking their food, and even make
+boats, if not of too great a size. This long hall is a public place
+open to all comers, and used as a road by travellers, who climb up the
+ladder at one end, walk through the whole length of the house, and go
+down the ladder at the other end. The floor is carpeted with thick and
+heavy mats made of cane, interlaced with narrow strips of beaten bark.
+Over these are spread other mats of finer texture, when necessary, for
+visitors to sit upon, for you must understand the Dyaks do not use
+chairs or forms, but always sit on the floor.
+
+On one side of this long public hall is a row of doors. Each of these
+leads into a separate room, which is occupied by a family. This room
+serves several purposes. It serves as a kitchen, because in one corner
+there is a fireplace where the food is cooked. It also serves as a
+dining-room, because when the meal is ready, mats are spread here, and
+the inmates squat on the floor to eat their meal. It also serves as a
+bedroom, and at night the mats for sleeping are spread out, and here the
+inmates sleep.
+
+Round three sides of the room--the fourth side being occupied by the
+fireplace--are ranged the treasured valuables of the Dyaks--old earthen
+jars, some of which are of great value, and brass gongs and guns. Their
+cups and plates are hung up in rows flat against the wall. The flooring
+of this room is the same as that of the public hall outside, and made of
+split palm or bamboo tied down with cane. The floor is swept after a
+fashion, the refuse falling through the flooring to the ground
+underneath. The room is stuffy and not such a pleasant place as the open
+hall outside. The pigs and poultry occupy the waste space under the
+house.
+
+Each family has its own portion of the long public hall outside, and the
+length of this corresponds to the breadth of the room occupied by the
+family, and in each of these portions there is a small fireplace which
+consists of a slab of stone, at which the men warm themselves when they
+get up, as they usually do, in the chill of the early morning before the
+sun has risen.
+
+Over this fireplace in the open hall hangs the most valuable ornament in
+the eyes of the Dyak, the bunch of human heads. These are the heads
+obtained when on the war-path by various members of the family--dead and
+living--and handed down from father to son as the most precious
+heirlooms--more precious, indeed, than the ancient jars which the Dyaks
+prize so highly.
+
+The posts in this public part of the Dyak village house are often
+adorned with the horns of deer and the tusks of wild boar. The empty
+sheaths of swords are hung from these horns or from wooden hooks, while
+the naked blades are placed in racks overhead.
+
+If you can imagine a long house built several feet above the ground on
+posts, with walls and roof of palm leaf thatch, and this house divided
+into two parts, one a large public hall common to all the inmates, and
+the other divided into separate rooms each occupied by a different
+family, then you have some idea of the kind of house in which the Dyaks
+live.
+
+The women are earlier risers than the men, and retire to bed earlier.
+They generally go to the river as soon as they wake, carrying their
+water-gourds with them. They have a bath, fill their gourds with water,
+and return to the house to cook the morning meal.
+
+The principal article of food is rice, which is cooked in brass or iron
+pots. With their rice they eat either vegetables or fish. Sometimes they
+have the flesh of wild pig or deer, but that is not usual. Nearly every
+animal is eaten by the Dyaks; fish, venison and pork are eaten by all,
+and many tribes eat monkeys, snakes and even crocodiles. A favourite
+method of cooking is to put the proper quantity of fish or vegetables or
+meat, with sufficient water and a little salt, into a newly-cut bamboo.
+The mouth is then stopped up with leaves, and the bamboo is placed over
+the fire, resting on a stone at an angle of forty-five degrees or more.
+By the time the bamboo is thoroughly charred, the contents are
+sufficiently cooked, and it is taken from the fire and emptied out into
+a plate. Sometimes rice is cooked in bamboos, and when it is ready to be
+eaten, the bamboo is split and torn off in strips, and the rice is found
+well cooked inside--a stiff mass moulded in the form of the bamboo.
+
+When the food is ready and put out in plates, the men are asked to come
+into the room and eat. Sometimes the women eat with the men; but if
+there are too many to eat comfortably at one sitting, the men have their
+meal first, and the women eat with the children after the men have done.
+
+The Dyaks all sit on the floor, which also serves as their table. They
+have their rice on plates, or sometimes upon clean leaves. They eat with
+their fingers, dipping the hand when necessary into the common stock of
+salt or common dish of meat or vegetables. They eat with the right hand,
+compressing the rice into portions of convenient size.
+
+When the meal is over, they wash the crockery and put it away. The mats
+are swept and taken up, and the refuse thrown through the open floor
+for the pigs and poultry under the house to eat.
+
+The floor of the Dyak house is clean enough because all the dirt falls
+through on to the ground underneath; consequently this is covered with
+rubbish, and perpetually wet from the water thrown down from the floor
+above, and, being the favourite resort of the pigs and fowls of the long
+Dyak house, often smells horribly.
+
+
+
+
+CHAPTER IV
+
+DYAK BABIES AND CHILDREN
+
+
+A Dyak baby is much like any other baby in being a little helpless human
+thing that spends most of his time in sleeping and feeding, worrying its
+mother with its constant wants, but yet loved greatly by her, and as it
+grows up, making its parents proud of it, and amusing them by its
+cunning little ways. Its colour varies from a light brown with a tinge
+of yellow to a dark chocolate, and it wears no clothing at all until it
+is five or six years old.
+
+Until a civilised government interfered to prevent such cruel murders,
+there used to be a custom among the Dyaks that if the mother died when
+her child was born, the poor babe should pay the penalty and be buried
+with the mother. The reasons given for this cruel act was that the child
+was the cause of the mother's death, and that there was no one to nurse
+and care for it. No woman would dare to nurse such an orphan, lest it
+should bring misfortune upon her own children. Therefore the poor child
+was often placed alive in the coffin with the dead mother, and both
+were buried together. That was the old cruel Dyak custom, but I am glad
+to say it is a long time since it has been carried out. I have myself
+known many cases among the Dyaks where the mother has died, and the
+orphan has been adopted and brought up by some friend or relative.
+
+When a child is born a fowl is waved over it as a kind of offering to
+the gods and spirits. This fowl is then killed, cooked, and eaten by the
+parents, and any friends that may be present.
+
+During the first three days the child receives its bath in a wooden
+vessel in the house, but on the fourth day it is taken to the river.
+Some curious ceremonies attend its first bath in the river. An old man
+of some standing, who has been successful in his undertakings, is asked
+to bathe the child. He wades into the river holding the child in his
+arms. A fowl is killed on the bank, a wing is cut off, and if the child
+be a boy this wing is stuck upon a spear, and if a girl it is fixed to
+the slip of wood used to pass between the threads in weaving, and this
+is fixed on the bank, and the blood allowed to drop into the stream, as
+an offering to propitiate the spirits supposed to inhabit the waters,
+and to insure that, at any rate, no accident by water shall happen to
+the child. The remainder of the fowl is taken back to the house and
+cooked and eaten.
+
+At some period after the child's birth--it may be within a few weeks or
+it may be deferred for years--a ceremony is gone through in which the
+gods and spirits are invoked to grant the child health and wealth and
+success in all his undertakings. This ceremony is generally postponed
+for some years if the parents are poor, in order to enable them to save
+a little to pay for the entertainment of their friends and relations on
+the occasion. Where the parents are better off, the ceremony is held a
+few weeks after the birth of the child. Several witch doctors are asked
+to take part in this performance. A portion of the long open hall of the
+Dyak house is screened off by large hand-woven Dyak sheets, and within
+these the mother sits with the child in her arms. The witch doctors walk
+round and round singing an incantation. Generally there is a leader who
+sings by himself for a few minutes, then he pauses, and turns round to
+his followers, and they all sing in chorus. Then the leader sings by
+himself again, and so on. They all walk round, first turning their feet
+to the right, and stamping on the floor, then pausing a moment, and
+turning their feet to the left, still stamping. This ceremony begins in
+the evening and goes on for several hours. When it is over, food is
+brought out to the assembled guests, and all partake of the provided
+feast.
+
+The proceedings differ very much according to the wealth and standing of
+the parents. Among the poor, it is a very quiet affair--two or three
+witch doctors attend, and only the near relatives of the child are
+present. On the other hand, among those who are rich, this ceremony is
+made the occasion of holding a great feast, and inviting people from all
+parts to attend. Pigs and fowls are killed for food. Jars of _tuak_ (a
+spirit obtained from rice) are brought forth for the guests to drink,
+and all are invited to rejoice with the parents.
+
+The naming of the child is not made the occasion for any ceremonies, and
+it is not unusual to meet children of seven or eight years old who have
+not yet received a name. They are known by some pet name, or are called
+_endun_ (little girl) or _igat_ or _anggat_ (little boy).
+
+Even when a name is given to a child, it is often changed for some
+reason or other. The Dyaks have a great objection to uttering the name
+of a dead person, so, if the namesake of a child dies, at once a new
+name is chosen. Again, if the child be liable to frequent attacks of
+illness, it is no uncommon thing for the parents to change the name two
+or three times in the course of a year. The reason for this is that all
+sickness and death are supposed to be caused by evil spirits, who are
+put off the scent by this means. When they come to take the child's soul
+away, they do not hear the old name uttered any more, and so they
+conclude he no longer exists, and return without him!
+
+Dyak children do not have many toys. Little girls are sometimes seen
+with rudely-carved wooden dolls, and little boys play with models of
+boats. The boys are fond of spinning tops, which they make for
+themselves.
+
+The Dyaks are very fond of children, and treat them very kindly. They
+rarely if ever punish them. The children have a great deal of liberty,
+but are not often unruly, disobedient or disrespectful. They are
+generally very fond of their parents, and when they grow older, do as
+they are told from a desire to please them.
+
+Dyak children have very soon to make themselves useful. A little boy of
+ten or eleven accompanies his father to his work and helps him as best
+he can. A boy is very proud when he has succeeded in making his first
+dug-out canoe, which he sometimes does at fifteen. I have often, when on
+a visit to a Dyak village, been asked by some boy to see the first boat
+he has made, and I have been shown, not a toy boat, but a canoe in which
+three men could sit comfortably.
+
+The girls like to help their mothers and learn to become useful at an
+early age, and to do the different kinds of work a woman is expected to
+do. When a woman is plaiting a mat of split cane, or of reeds, she often
+gives the short ends, which she has cut off, to her little girl, who
+sits by her and tries to make a little mat with them. I have often seen
+little girls of ten and eleven being taught by their mothers how to
+weave cloth.
+
+It is sad to think of these Dyak children in Borneo living in constant
+fear of evil spirits, and not knowing anything about God. The
+missionaries try to teach the little ones, and at each up-country
+Mission Station there is a small school for Dyak boys. Here they are
+taught about God, and are cut away from all the superstitious customs
+which they would constantly see in their Dyak homes. Many of these boys,
+after being at school for a few years, return to their own people,
+taking back with them the good lessons they have learnt, and in many
+cases influencing their friends and relatives for good, and leading some
+of them to become Christians. A few of these schoolboys are sent on to
+the larger school at the capital to be taught English. These are the
+boys who, one hopes, will in after years become teachers and catechists
+among their own people. There are so few Dyak books that it is
+necessary that a Dyak teacher should learn English in order to be able
+to educate himself by reading English books.
+
+
+
+
+CHAPTER V
+
+MANNER OF LIFE--OCCUPATION
+
+
+The Dyaks are industrious and hard-working, and in the busy times of
+paddy[2] planting they work from early in the morning till dusk, only
+stopping for a meal at midday. The division of labour between the men
+and the women is a very reasonable one, and the women do their fair
+share of work. The men do the timber-felling, wood-cutting, clearing the
+land, house and boat building, and the heavier work generally. The women
+help in the lighter part of the farm work, husk and pound the rice they
+eat, cook, weave, make mats and baskets, fetch the water for their daily
+use from the well or river, and attend to the children.
+
+With regard to paddy[2] planting on the hills, the work is divided
+between the men and women in the following manner. The men cut down the
+jungle where the paddy is to be planted. When the timber and shrubs have
+been burnt, the men and women plant the grain. The roots and stumps of
+trees are left in the ground. The men walk in front with a long heavy
+staff in the right hand of each, and make holes in the ground, about a
+foot apart. The women walk behind them and throw a few grains of seed in
+each hole.
+
+    [Footnote 2: Paddy--rice in the husk.]
+
+When the paddy has grown a little, the ground has to be carefully
+weeded; this work is done by the women. When the crop is ripe, both men
+and women do the reaping. They walk between the rows of standing grain,
+and with a sharp, oddly-shaped little knife, they cut off the heads one
+by one, and place them in their baskets which are tied to their waists
+in front of them. The carrying home of the paddy thus reaped is mostly
+done by the men, who can carry very heavy loads on their back, though
+the women help in this work to some extent. The next thing is to
+separate the grain from the little tiny stems to which it is still
+attached. This is done by the men. The grain is placed on a large square
+sieve of rattan or cane, fixed between four posts in the verandah of the
+Dyak house, and the men tread on it and press it through the sieve. The
+paddy that falls through is taken and stored in the loft in large round
+bins made of bark.
+
+When rice is wanted for food, the paddy is dried in the sun, and then
+pounded by the women in wooden mortars with pestles five feet long. As a
+rule two or three women each use their pestles at one mortar, which is
+cut out of the trunk of a tree. I have seen as many as six girls use
+their pestles in quick succession at one mortar. In this way the grain
+is freed from husk, and is made ready for food.
+
+The Dyak marries at an early age, and lives in a long village house with
+many other families, and does his best to get as much paddy as possible
+each year. He rises on work-days early in the morning, partakes of his
+frugal meal of rice and salt, or rice and fish, varied by a piece of
+wild pork or venison, which he may have received as a gift or bought
+from some hunting friend. His wife wraps up his midday meal for him in
+the spathe of a Pinang palm, and he goes to his work of cutting down
+the jungle for planting, returning home in the evening.
+
+There are days when he does not go to work on his paddy farm, but spends
+his time in getting firewood, or mending things in his room, or in
+sitting about in the common verandah chatting with his friends.
+
+When the paddy is planted and has grown a little, and the time of
+weeding draws near, the family remove to the little hut put up in the
+paddy farm. When the weeding is done, the family return to the long Dyak
+house and remain there for about two months. Then they go back to their
+hut to watch the ripening paddy, and guard it against attacks of birds
+and beasts.
+
+Paddy planting is the chief occupation of every Dyak, but he has plenty
+of time for other things, and his life is not quite so monotonous as may
+be supposed. The actual work of paddy planting, and everything connected
+with it, such as the building of farm huts, and the getting ready of
+farming implements, takes up seven or perhaps eight months of the year.
+The Dyak has therefore a certain amount of time during which he can
+visit his friends, make boats, or earn a little extra money by hunting
+for such jungle produce as canes, gutta, or camphor.
+
+[Illustration: GIRLS WEAVING]
+
+The ordinary boats of the Dyaks are cut out of a single log. Some of my
+schoolboys, under the guidance of the native schoolmaster, once made a
+small canoe for their own use, so I saw the whole process. A tree having
+a long straight stem was felled, and the desired length of trunk cut
+off. The outside was then shaped to take the desired form of the canoe.
+Then the inside was hollowed out. The next thing to do was to widen the
+inside of this canoe. This was done by filling the boat with water and
+making a fire under it, and by fastening large stone weights on each
+side. When the shell had been sufficiently opened out, thwarts were
+placed inside, about two feet from each other, to prevent the boat
+getting out of shape when the wood dried. The stem and stern of the
+canoe are alike, both being curved and pointed, and rising out of the
+water.
+
+This is the usual type of Dyak boat, and the method of making a smaller
+or larger canoe is exactly the same. Even a war-boat, ninety feet long,
+is made from the trunk of one tree. In the longer boats planks or
+gunwales are stitched on the sides, and the seams are caulked, so as to
+render the boat water-tight.
+
+The only tool used for making a Dyak boat of this kind is the Dyak axe
+or adze (_bliong_). This is a most excellent tool, and is forged of
+European steel, which they procure in bars. In shape it is like a small
+spade, about two and a half inches wide, with a square shank. This is
+set in a thin handle of hard wood, at the end of which there is a woven
+pocket of cane to receive it. The lower end of this handle has a piece
+of light wood fixed to it to form a firm grip for the hand. The _bliong_
+can be fixed in the handle at any angle, and is therefore used as an axe
+or adze. With it the Dyaks can cut down a great forest tree in a very
+short time, and it is used for cutting planks and doing their
+carpentering work.
+
+While the work of the men is to build houses and to make boats, the work
+of the women is to weave cloth and make mats and baskets. The women
+plant their own cotton, beat it out with small sticks, and by means of
+a spinning-wheel make their own yarn. This yarn is not so fine as that
+of English manufacture, but it is stronger and keeps its colour well. At
+the present time, however, a great deal of the cloth woven by the Dyaks
+is done with yarn of English make. The warp is arranged in the loom, and
+the weaver sits on the floor and uses her hands and feet, the latter
+working the treadles. The threads of the woof are then passed backwards
+and forwards. The work is very slow, and Dyak weaving very tedious. They
+use vegetable dyes, and the women blend the colours in a pleasing
+manner, though there is a great sameness in the designs. The cloth they
+make is particularly strong and serviceable.
+
+Mats are made either with split cane or from the outer bark of reeds.
+The women are very clever at plaiting, and some of their mats are very
+fine in texture. They also make baskets of different shapes and sizes,
+some of which have coloured designs worked into them.
+
+
+
+
+CHAPTER VI
+
+HEAD-HUNTING
+
+
+The custom of head-hunting at one time prevailed to a great extent among
+the Dyaks. In the old days no Dyak chief of any standing could be
+married unless he had been successful in obtaining the head of an enemy.
+For this reason it was usual to make an expedition into the enemy's
+country before the marriage feast of any great chief. The head brought
+home need not be that of a man; the head of a woman or child would
+serve the purpose quite as well.
+
+There were certain ancient customs which necessitated the possession of
+a human head. When any person died, the relatives went into mourning.
+They put away their ornaments and finery, and these were tied together
+in bundles. At the feast in honour of the dead, these bundles were all
+undone, and the men and women were allowed to wear their ornaments
+again. Some man cut the string with which they were tied up, but before
+he could do such a thing, it was necessary that a human head be brought
+into the house, and it was usual for the man who had obtained that head
+to take a leading part in the ceremonies and cut open the bundles. It
+was also customary to make an offering of a fresh human head to the
+spirits when a new village house was to be built.
+
+But these customs are not now universally observed. At the feast in
+honour of the dead, the headman of the house generally cuts open the
+bundles of finery that have been put away, and at the building of a new
+house, the killing of a pig is supposed to satisfy the demands of the
+spirits.
+
+It is presumed that a man, who has secured a human head, must
+necessarily be brave. But this need not be the case at all, for, as I
+have already mentioned, the head may be that of a woman or child. Again,
+the heads need not be obtained in open warfare. Very often the head of
+an enemy is taken while he is asleep. Nor is it necessary that a man
+kill his victim alone with his own hand. Frequently many of his friends
+help him to kill some unfortunate man whom they have waylaid.
+
+In the old days an expedition, that one tribe intended to take against
+another, was announced at one of their feasts, when the village was
+thronged with guests from far and near. Some great chief would advance
+his reason for the desired attack. Either some of his people had been
+slain and revenge was called for, or else they required a human head to
+enable them to put off their mourning. Or perhaps they wished to build a
+new house, and required some human heads to offer to the spirits of the
+earth. Or, possibly, he himself wished to marry, and wanted a head as a
+proof of his valour in the eyes of his lady-love. Among the crowd who
+listened, there would be many who wished to follow him on the war-path.
+The women would urge their husbands, or lovers, or brothers to go. The
+chief would choose a certain number to form a council of war. These
+would discuss the matter, and it would be decided when the party was to
+start for the enemy's country, and how much food each man was to take
+with him.
+
+Then the War Spear would be sent round to the neighbouring villages, to
+let all know of the expedition. A man would bring the spear to a long
+Dyak village house, deliver his message, and return, leaving the spear
+to be carried on by one of the men in that house to the next village,
+and so on. At once the men in that house would get their war-boats
+ready. They would furbish up their arms, and sharpen their weapons, and
+decorate their helmets and war-jackets.
+
+The costume a Dyak wears when going on the war-path, consists of a
+basket-work cap, decorated with feathers, and sometimes with human hair,
+a sleeveless skin or cotton jacket, and the usual Dyak costume of the
+waistcloth. For weapons, he has a sword. This may be of foreign or of
+their own make. It is a dangerous weapon at close quarters. He also has
+a spear consisting of a long wooden shaft of some hard wood with a steel
+spear-head, which is tied on firmly to the shaft with cane. For
+defensive purposes the Dyak has a large wooden shield, about three feet
+long, which, with its handle, is hollowed out of a single block of wood.
+It is held in the left hand, well advanced before the body, and meant
+not so much to receive the spear-point, as to divert it by a twist of
+the hand. It is generally painted in bright colours, and often decorated
+with human hair.
+
+Sometimes the shaft of the spear is a _sumpit_ or blow-pipe. This is a
+small wooden tube about eight feet long. The smoothness and straightness
+of the bore is remarkable. The hole is drilled with an iron rod, one end
+of which is chisel-pointed, through a log of hard wood, which is
+afterwards pared down and rounded till it is about an inch in diameter.
+
+The dart used with the _sumpit_ is usually made of a thin splinter of
+the _nibong_ palm, stuck into a round piece of very light wood, so as to
+afford a surface for the breath to act upon. These darts are sharpened
+to a fine point, and are carried in neatly-carved bamboo quivers.
+
+The poison for these darts is obtained from the _ipoh_ tree (upas).
+Though the wound made by the dart is very slight, yet so potent and
+deadly is the poison, that death follows in a very short time.
+
+The Dyaks do not attack a village if their approach has been discovered,
+and the people are on the defensive. Under these circumstances, they
+content themselves with cutting off stragglers, or hide near the
+water-side for people who are going to bathe, or on their way to examine
+their fish-traps. These they attack unawares, cut down, take their
+heads, and escape into the jungle before the alarm is given.
+
+When fighting, the Dyak warriors gather round their chiefs and defend
+them bravely. Relatives often cluster together for mutual help. When one
+of them is killed, rather than allow the enemy to take his head, they
+decapitate him themselves, and bring his head back.
+
+On the return from a war expedition, if the people of any particular
+boat have secured a human head, word is sent up to the Dyak village
+house, as soon as the boat reaches the landing-stage. The men remain in
+the boat, and wait there, till all the women-folk come to it dressed in
+their best. The excitement is great, and there are continual shouts of
+triumph as the women, singing a monotonous chant, surround the hero who
+has killed the enemy and lead him to the house. He is seated in a place
+of honour, the head is put on a brass tray before him, and all crowd
+round him to hear his account of the battle, and how he succeeded in
+killing one of his foes.
+
+[Illustration: ON THE WARPATH]
+
+The Dyaks value very highly the heads taken in war. They hang them over
+the fireplaces in the long open verandahs of their houses, they make
+offerings to them, and they believe that the souls of those whom they
+have slain will be their slaves in the other world. I look upon it as a
+remarkable fact worthy of record, that two great Dyak chiefs, who became
+Christians--one the Orang Kaya of Padih, Saribas, and the other, Tarang
+of Krian--should have taken such a decided step as to refuse to
+treasure their enemies' heads any more. They were both men of position,
+with a great reputation for bravery. Two of the grandchildren of the
+Orang Kaya were at my school at Temudok for some time. A son of Tarang,
+Tujoh by name, worked as my Catechist in Krian for several years. While
+so many Dyak Christians are most unwilling to give up all their old
+heathen customs, these two Christian Dyak chiefs happily took up the
+right attitude, in such an important matter in the eyes of the Dyaks as
+head-hunting.
+
+
+
+
+CHAPTER VII
+
+BIRDS AND BEASTS IN BORNEO
+
+
+The animal life in Borneo is akin to that of Sumatra and Java, but with
+certain differences. Borneo is free from tigers, and this is fortunate,
+for travelling through the jungles would be dangerous indeed if tigers
+were likely to be encountered. The only wild animals to be found are the
+small and comparatively harmless tree-tiger, and the little brown
+honey-bear, but neither of these are much feared. Wild boars abound, but
+these never attack travellers, and are not a source of danger.
+
+There are many varieties of snakes, varying in size from the python
+downwards. The python is a dangerous animal, and can kill a deer or a
+wild pig, and swallow it whole. After a meal of that kind, a python is
+unable to move for several days.
+
+Monkeys of various kinds abound, and are often seen among the branches,
+sitting, hanging by hands or tails, leaping, grimacing, jabbering. There
+is the great man-like ape--the _orang-utan_, or _maias_ as he is called
+by the Dyaks. As a rule this animal does not exceed the height of four
+feet two inches, though there are stories told of its attaining a far
+greater size. The height, however, gives a poor idea of the animal's
+bulk and strength. The body is as large as that of an average man, but
+the legs are extremely short. Its arms are of great length, and measure
+over seven feet in spread. The whole body is covered with long red hair.
+It rarely attacks man, but when provoked is very ferocious, and as its
+strength is very great, it is a foe not to be despised.
+
+Ferocious crocodiles abound in the rivers, but the number of human lives
+taken by them is not great. For the most part crocodiles live upon the
+animals and fish they catch.
+
+For superstitious reasons, the Dyaks do not interfere with the crocodile
+until he has shown some sign of his man-eating propensity. If the
+crocodile will live at peace with him, the Dyak has no wish to start a
+quarrel. If, however, the crocodile breaks the truce and kills someone,
+then the Dyaks set to work to kill the culprit, and keep on catching and
+killing crocodiles until they find him. The Dyaks generally wear brass
+ornaments, and by cutting open a dead crocodile, they can easily find
+out if he is the creature they wish to punish. Sometimes as many as ten
+crocodiles are killed before they manage to destroy the animal they
+want.
+
+Wild pig and deer are to be found in the jungles, and these are often
+hunted by the Dyaks. The Dyaks subsist more on a vegetable and fish
+diet than on an animal diet, so hunting with them is only an occasional
+pursuit. A Dyak village swarms with dogs, but most of these are of no
+use for the chase, and only prowl about the premises, and consume the
+refuse food. But some of their dogs, though small in size, are plucky
+little animals, and will attack a boar three or four times their size.
+Such dogs are of great value to the few Dyaks in each village who care
+for hunting. When the dogs are good and know their work, native hunting
+is not difficult. The hunter loiters about, and the dogs beat the jungle
+for themselves, and when they have found a scent, give tongue, and soon
+run the animal to bay. The hunter knows this by their peculiar bark,
+hurries to the spot and spears the game. The boars are sometimes very
+dangerous when wounded, and turn furiously on the hunter, and unless he
+is nimble and climbs up some tree near at hand, or is assisted by his
+dogs, he might fare ill in spite of his sword and spear. The dogs are
+very useful, and by attacking the hind legs of the animal keep making
+him turn round.
+
+Deer are more easily run down than pigs, because they have not the
+strength to go any great distance, especially in the hot weather.
+
+A favourite way of catching deer is to send a man to follow the spoor of
+a deer, and to find out where it lies to rest during the heat of the
+day. Then large nets, made of fine cane, are hung around, and the deer
+is driven into these. The hunting party divide into two parties, some to
+watch the net, the others, accompanied by a large crowd of women and
+children, drive the deer towards it by yelling and shouting. The
+startled deer springs from its covert and makes towards the forest, and
+gets entangled in the meshes of the net. Before it can extricate itself,
+it is killed by the watchers.
+
+Lizards of all sizes abound. There is a small lizard which is seen on
+the walls and ceilings as soon as the lamps are lit. It eats up any
+mosquitoes or moths that it can find. What happens to this animal in the
+daytime, I do not know, but as soon as the lamps are lit several of them
+always make their appearance.
+
+There is a large lizard, about a foot long, found sometimes in the Dyak
+houses. It makes a loud uncanny sound at night, and cries "_Gok-ko_!" at
+intervals. This animal is named after its cry, and is called by the
+Dyaks "_Gok-ko_." The natives consider that these lizards bring good
+luck, and portend good harvests, so they never kill them.
+
+Many other kinds of lizards are found, but the most remarkable is the
+chameleon, which is often seen on the branches of trees. This animal can
+change its colour. When in the sun, it is generally a bright green, in
+the shade, it is brown in colour, and when dead, its body becomes quite
+black. These are the principal colours of the animal, but often its body
+is a combination of these colours, and it looks very beautiful.
+
+Of birds there are to be found many varieties of wood-pigeon, as well as
+parrots of different kinds, which fly about in large flocks. There are
+also tiny humming-birds with feathers of a bright metallic hue. These
+look very pretty as they hover over flowers.
+
+Many other birds are also found in the jungles of Borneo. Some of these
+are looked upon by the Dyaks as the agents of the gods and spirits, and
+they pay great heed to their cries. The Dyaks know nothing of the God
+of Love who cares for His children, and has sent His Son Jesus Christ to
+earth to tell us how to live, and so they listen to the voices of these
+omen birds, and think that by doing so, they can find out the will of
+the higher powers.
+
+
+
+
+CHAPTER VIII
+
+SOME CURIOUS CUSTOMS
+
+
+There are many curious customs to be met with among the Dyaks of Borneo.
+They have the trial by ordeal, by diving, in which two men keep their
+heads under water as long as they can. This is their way of referring
+disputed questions to supernatural decision. They believe that the gods
+are sure to help the innocent, and punish the guilty. When there is a
+dispute between two parties, in which it is impossible to obtain
+reliable evidence, or where one of the parties is not satisfied with the
+decision of the headman of the Dyak house, this ordeal is often resorted
+to.
+
+Several preliminary meetings are held by the representatives of both
+parties to decide the time, and the place of the match. It is also
+decided what property each party should stake. This has to be paid by
+the loser to the victor.
+
+For several days and nights before the contest, they gather their
+friends together; they make offerings and sing incantations to the
+spirits, and beg of them to support their just cause, and help their
+representative to win. Each party chooses a champion. There are many
+professional divers, who, for a trifling sum, are willing to take part
+in this painful contest.
+
+On the evening of the day previous to that on which the diving match is
+to take place, each champion is fed with seven compressed balls of
+cooked rice. Then each is made to lie down on a nice new mat, and is
+covered with a beautiful, Dyak-woven sheet; an incantation is made over
+him, and the spirit inhabitants of the waters are invoked to come to the
+aid of the man whose cause is just.
+
+Early the next morning the champions are roused from their sleep, and
+dressed each in a fine new waistcloth. The articles staked are brought
+down from the houses, and placed upon the bank. A large crowd of men,
+women and children join the procession of the two champions and their
+friends and supporters to the scene of the contest at the river-side. As
+soon as the place is reached, fires are lit and mats are spread for the
+divers to sit on and warm themselves. While they sit by their respective
+fires, the necessary preparations are made.
+
+Each party provides a roughly-constructed wooden grating, to be placed
+in the bed of the river, for his champion to stand on in the water.
+These are placed within a few yards of each other, where the water is
+deep enough to reach the waist, and near each a pole is thrust firmly
+into the mud for the man to hold on to while he is diving.
+
+The two divers are led into the river, and each stands on his own
+grating, grasping his pole. At a given signal they plunge their heads
+simultaneously into the water. Immediately the spectators shout aloud at
+the top of their voices, over and over again, "_Lobon--lobon_," and
+continue doing so during the whole contest. What these mysterious words
+mean, I have never been able to discover. When at length one of the
+champions shows signs of yielding, by his movements in the water, and
+the shaking of the pole he is holding to, the excitement becomes very
+great. "_Lobon--lobon_," is shouted louder and more rapidly than before.
+The shouts become deafening. The struggles of the poor victim, who is
+fast losing consciousness, are painful to witness. The champions are
+generally plucky, and seldom come out of the water of their own will.
+They stay under water until the loser drops senseless, and is dragged
+ashore, apparently lifeless, by his companions. The friends of the
+winner, raising a loud shout of triumph, hurry to the bank and seize and
+carry off the stakes. The vanquished one, quite unconscious, is carried
+by his friends to the fire, where he is warmed. In a few minutes he
+recovers, opens his eyes and gazes wildly around, and in a short time is
+able to walk slowly home. Where both champions succumb at the same time,
+the one who first regains his senses is held to be the winner.
+
+The Dyaks have a curious superstition that if food is offered to a man,
+and he refuses it, and goes away without at least touching it, some
+misfortune is sure to befall him. It is said that he is sure to be
+either attacked by a crocodile, or bitten by a snake, or suffer from the
+attack of some animal.
+
+When Dyaks have been asked to stay and have a meal, if they do not feel
+inclined to do so, I have often noticed them touch the food before going
+away. I have never been able to discover the origin of this curious
+superstition, but innumerable tales are told of those who have
+disregarded it, and have paid the penalty by being attacked by some
+animal.
+
+The Dyaks are very truthful. So disgraceful indeed do the Dyaks consider
+the deceiving of others by an untruth, that such conduct is handed down
+to posterity by a remarkable custom. They heap up a pile of the branches
+of trees in memory of the man who has told a great lie, so that future
+generations may know of his wickedness, and take warning from it. The
+persons deceived start the _tugong bula_--"the liar's mound"--by heaping
+up a large number of branches in some conspicuous spot by the side of
+the path from one village to another. Every passer-by contributes to it,
+and at the same time curses the man in memory of whom it is. The Dyaks
+consider the adding to any _tugong bula_ they may pass a sacred duty,
+the omission of which will meet with supernatural punishment, and so,
+however pressed for time a Dyak may be, he stops to throw on the pile
+some small branch or twig.
+
+A few branches, a few dry twigs and leaves--that is what the _tugong
+bula_ is at first. But day by day it increases in size. Every passer-by
+adds to it, and in a few years' time it becomes an imposing memorial to
+one who was a liar. Once started, there seems to be no means of
+destroying a _tugong bula_. There used to be one by the side of the path
+between Seratok and Sebetan. As the branches and twigs that composed it
+often came over the path, on a hot day in the dry weather, I have more
+than once applied a match to it and burnt it down. However, in a very
+short time, a new heap of branches and twigs was piled on the ashes of
+the old _tugong bula_.
+
+
+
+
+CHAPTER IX
+
+DYAK FEASTS
+
+
+The Dyak religious feasts may be divided into the four following
+classes:--
+
+Those connected with--
+
+  1. Head-taking.
+
+  2. Farming.
+
+  3. The Dead.
+
+  4. Dreams, etc.
+
+Though the Dyak feasts differ in their aims, there is a great deal which
+is common to them all. In these feasts the religious aspect does not
+seem of great importance. There is little real, reverential worship of
+gods or spirits. It is true that food is offered to some higher powers,
+but this is done as the mere observance of an ancient custom. There are
+also long incantations made by men chosen for that purpose, who have
+good memories and can recite in a monotonous chant the special hymns of
+great length connected with each feast. But the guests do not share in
+this as an act of religious worship. They are generally sitting round,
+talking, and laughing, and eating. While these incantations are sung,
+topics of common interest are discussed, and plans formed, and in all
+Dyak feasts, sociability and the partaking of food and drink seem to
+take a more prominent place than any religious worship.
+
+The preparations for all these feasts are much alike. They extend over a
+length of time, and consist for the most part in the procuring of food
+for the guests. The young men go to their friends, far and near, and
+obtain from them presents of pigs or fowls for the feast, and as
+cock-fighting is loved by the Dyaks, they at the same time procure as
+many fighting cocks as possible. The women busy themselves with pounding
+out an extra amount of rice, both for the consumption of the guests, and
+also for the making of _tuak_ or native spirit.
+
+The special characteristics and religious aspects of these different
+feasts must now be noticed.
+
+1. _Feasts connected with Head-taking._ All these are given in honour of
+Singalang Burong, who is the ruler of the spirit-world, and the god of
+war. These feasts are not held as frequently as those connected with
+farming, but when any of them take place, a great deal is made of the
+event. The most important is the _Bird Feast_.
+
+The _Bird Feast_. This feast is also called the _Head Feast_, because
+part of the ceremony connected with it is the giving of food to some
+human heads taken in war, or the _Horn-bill Feast_, because carved
+figures of the horn-bill are used. It lasts three days whereas other
+feasts only last one day. In the old days it was only held on the return
+from a successful war expedition, when the heads of the enemy were
+brought home in triumph. But in the present day this feast is organized
+when they get a good harvest, and when the people of the Dyak house seem
+so inclined, and if no new heads have been lately brought home as
+trophies, some old smoked heads that have been in the house for years
+are used.
+
+Among the preparations for this feast is the making of the carved wooden
+figure of the rhinoceros' horn-bill. This wooden figure is set on a high
+pole, which is fixed into the ground in front of the house. An offering
+of Dyak delicacies is hung up under it for food. Sometimes several of
+these figures are used.
+
+Some human heads are placed in large brass dishes in the public hall of
+the Dyak house, and to these offerings of food and drink are made. Some
+of the food is stuffed into the mouths of these heads, and the rest is
+placed before them.
+
+There are also certain erections called _pandong_ put up at regular
+intervals in the long public hall, and to these are hung war-charms,
+swords and spears, etc. The men who are chosen to make the incantations
+walk up and down, going round the _pandong_ and the heads in the brass
+dishes, singing the particular incantation that is used at this feast.
+This singing lasts the whole night, beginning at 8 P.M. and continuing
+till the following morning. Except for a short interval for rest in the
+middle of the night, the performers are marching and singing all the
+time. The killing of a pig, and examining the liver to find out whether
+good or bad fortune is in store for them, is the last act of the
+ceremony.
+
+2. The principal feast connected with _Farming_ is the _Gawai Batu_ (the
+"Stone Feast"). It takes place before the farming operations begin, and
+is held in honour of Pulang Gana, the god of the land, who lives in the
+bowels of the earth, and has power to make the land fruitful or
+unfruitful. In this feast invocations are made to this god, and he is
+asked to give them a good harvest. The whetstones and farming implements
+are placed in a heap in the public part of the Dyak house. Offerings are
+made to the whetstones with a request that they may sharpen the tools
+and thus lighten the labours of their owners. After the feast is over,
+the whetstones are taken to the different farms, and the work of cutting
+down the jungle for planting begins.
+
+3. The _Great Feast connected with the Dead_ is the _Gawai Antu_ (the
+"Spirit Feast"). No definite time is fixed for the celebration of this,
+and it may be held one or two years after the death of a person. All
+those that have died since the last time the feast was held, are
+honoured at the same time, so that the number of departed spirits
+remembered at this feast is sometimes great.
+
+The preparation for this feast is carried on for many weeks. Distant
+friends and relatives are visited, and asked to help with gifts of food
+or money. Hard wood memorial monuments for the graves are got ready by
+the men. The women weave, with finely-split bamboo, small imitations of
+various articles of personal and domestic use, and those are hung over
+the graves, and in this way given to the dead for their use in the other
+world. If the dead person be a man, a bamboo gun, a shield, a war-cap
+and such things are woven; if a woman, a loom, a fish-basket, a
+winnowing fan, etc.; if a child, bamboo toys of various kinds.
+
+Before the feasting begins in the evening, there takes place the formal
+putting off of mourning. The nearest male relative of the dead person in
+whose honour the feast is held, comes dressed in an old and shabby waist
+cloth. This is cut through by some chief, and the man puts on a better
+garment. In the case of female relatives, also, their old shabby
+garments are cut through and thrown aside, and they resume the use of
+bright clothing and personal ornaments. The bundles containing finery,
+that were put away at the death of their relative, are brought forth,
+and the string tying them cut through, and the owners put on their
+bright garments again. As the feast is in honour of several who have
+died since the feast was last held, this kind of thing goes on in
+several of the rooms at the same time.
+
+The professional wailer sits on a swing in the verandah outside the
+rooms, and in a monotonous voice invites all the spirits of the dead to
+attend this feast given in their honour.
+
+The morning after the feast, the last duty to the dead is performed. The
+wooden monuments, the bamboo imitation articles, and food of all kinds
+are arranged upon the different graves. Having received these gifts, the
+dead relinquish all claim upon the living, and depend on their own
+resources.
+
+4. A superstitious people like the Dyaks, living in constant dread of
+unseen powers, naturally hold a feast when anything unusual takes place.
+As the gods and spirits are supposed to communicate their wishes to
+human beings by means of dreams, it naturally follows that if a man
+dreams that some spirit is hungry and asks for food, at once a feast is
+held, and offerings are made to that spirit. As the omens of birds are
+observed and obeyed by the Dyaks, and the omen birds are looked upon as
+messengers of the great god Singalang Burong, when a bird of ill omen
+comes into a Dyak house, a feast is held, and offerings are made to the
+gods and spirits. When a man has recovered from a long and dangerous
+illness, very often a feast is held to thank the spirit of disease for
+leaving them, and to beg him to stay away a long time.
+
+To all these feasts the whole neighbourhood for miles around are
+invited. Some weeks before the day appointed for the feast, small
+parties of three or four are despatched in different directions, and
+these go from house to house and invite people to the feast.
+
+The men and women come to a feast dressed in the brightest colours and
+wearing many ornaments, and the whole assembly has a very gay
+appearance. For amusements they have dancing, cock-fighting, and trials
+of strength among the young men.
+
+The Dyaks have two dances--the _Mencha_ or Sword Dance, and the _Ajat_
+or War Dance. In the former, two swords are placed on a mat, and two men
+begin slowly from the opposite ends turning their bodies about,
+extending the arms, and lifting their feet and planting them down in
+grotesque but not ungraceful attitudes. After moving about for some
+minutes, they seize the swords and pass and repass each other, now
+cutting, now crossing swords, retiring and advancing. The main idea of
+this Sword Dance seems to be the posturing in different attitudes, and
+not so much the skill displayed in fencing. I have often watched a Dyak
+Sword Dance, where neither has touched the other with his sword, the
+movements having been so leisurely that there has been plenty of time to
+ward off each attack.
+
+[Illustration: A DYAK GIRL IN GALA COSTUME]
+
+The _Ajat_ or War Dance is danced by one man. He is generally fully
+armed with sword, spear and shield. He acts in pantomime what is done
+when on the war-path. The dancer begins by imitating the creeping
+through the jungle in cautious manner, looking to the right and to the
+left, before and behind, for the foe. The lurking enemy is suddenly
+discovered, and after some rapid attack and defence, a sudden plunge is
+made upon him, and he lies dead on the ground. The taking of the head of
+this invisible enemy ends the dance. Both kinds of dancing are
+accompanied by the striking of brass gongs and drums.
+
+Cock-fighting is a favourite sport, and there is a great deal of it at
+all Dyak forests. The cocks have artificial steel spurs which are very
+sharp.
+
+
+
+
+CHAPTER X
+
+THE WITCH DOCTOR
+
+
+The children of Borneo are taught from their earliest years that there
+are evil spirits everywhere--in the air, in the trees, in the rocks and
+in the streams--and that these cause disease and death. And so when
+sickness comes, the witch doctor or _Manang_ is sent for, because he
+claims to have mysterious powers over the spirits.
+
+Every disease is believed to be caused by the touch of some demon, who
+wishes to carry off the soul of the sick man into the other world, and
+the witch doctor is the man who has power to charm or kill the evil
+spirit, and rescue the soul of the sick man from his cruel clutches.
+When called in to attend a patient, he in company with other medicine
+men go through a ceremony, which, though agreeing in the main points,
+differs in details according to what the disease is, and the amount of
+fees paid.
+
+The witch doctor always possesses a _lupong_ or medicine box, generally
+made of bark skin, which is filled with charms, consisting of scraps of
+wood or bark, curiously twisted roots, pebbles and fragments of quartz.
+These charms are either inherited or revealed to their owners by the
+spirits in dreams, as possessing medicinal virtue. One important and
+necessary charm is the _Batu Ilau_--"stone of light"--a bit of quartz
+crystal into which the witch doctor looks in order to see the soul, so
+as to be able to catch it and bring it back to the body it has left. It
+is believed by the Dyaks that in all cases of serious sickness, the soul
+leaves the body and wanders about at greater or less distance from it;
+if it can be caught before it has proceeded too far on its journey to
+the other world, well and good; if not, the patient dies. Whether the
+patient recover or not, the witch doctor is rewarded for his services.
+He makes sure of this beforehand, and demands his fee before he
+undertakes the case.
+
+The _Manang_ never carries his own box of charms; the people who fetch
+him must carry it for him. He arrives at the house of the sick man
+generally at sunset, for he never performs by daylight, unless the case
+is very serious, and he is paid extra for doing so. It is difficult and
+dangerous work, he says, to have any dealings with the spirits in the
+daytime. Sitting down by the patient, after some inquiries, he produces
+out of his medicine box a pebble, or a boar's tusk, or some other charm,
+and gently strokes the body with it. If there be several medicine men
+called in, the leader undertakes the preliminary examination, the rest
+giving their assent.
+
+The witch doctor now produces his _Batu Ilau_ ("stone of light") and
+gravely looks into it to see where the soul is, and to discover what is
+the proper ceremony for the case. When there is serious illness, the
+witch doctor affirms that the spirit of the afflicted person has already
+left the body and is on its way to the other world, but that he may be
+able to overtake it and bring it back, and restore it to the person to
+whom it belongs. He pretends to converse with the evil spirit that
+troubles the sick man, repeating aloud the answers that the spirit is
+supposed to make.
+
+There are many different ceremonies resorted to in cases of illness, but
+the following is what is common to all _Manang_ performances.
+
+In the public hall of the Dyak house, a long-handled spear is fixed
+blade upwards, with a few leaves tied round it, and at its foot are
+placed the medicine boxes of all the witch doctors who take part in the
+ceremony. This is called the _Pagar Api_ ("fence of fire"). Why it is
+called by this curious name is not clear.
+
+The _Manangs_ all squat on the floor, and the leader begins a long
+monotonous drawl, the rest either singing in concert, or joining in the
+choruses, or singing in turn with him. After a tiresome period of this,
+they stand up and march with slow and solemn step in single file round
+the _Pagar Api_. The monotonous chant sometimes slackens, sometimes
+quickens, as they march round and round the whole night through, with
+only one interval for food in the middle of the night. The patient
+simply lies on his mat and listens.
+
+Most of what is chanted consists of meaningless sounds, it being
+supposed that what is not understood by man is intelligible to the
+spirits. But some parts of it can be understood by the careful
+listener. The witch doctors call upon the sickness to be off to the ends
+of the earth and return to the unseen regions from whence it came. They
+invoke the aid of spirits, as well as their own ancestors, and spin out
+the invocation to last till early morning. Then they rush round the
+_Pagar Api_ as hard as they can go, still singing their incantation. One
+of their number suddenly falls on the floor and lies motionless. The
+others sit down round him. He is covered over with a blanket, and all
+wait, while his spirit is supposed to hurry away to the other world to
+find the wandering soul and bring it back. Presently he revives, and
+looks vacantly round like a man just waking out of sleep. Then he raises
+his right hand clenched as if holding something. That hand contains the
+soul, and he proceeds to the patient, and solemnly returns it to the
+body of the sick man through the crown of his head. This "catching of
+the soul" is the great end to which all that has preceded leads up. One
+more thing must be done to complete the cure. A live fowl must be waved
+over the patient, and as he does so, the leader sings a special
+invocation of great length. The animal is afterwards killed as an
+offering to the spirits, and eaten by the _Manangs_.
+
+The witch doctor is supposed to be called to his profession by a
+revelation made to him in a dream by some spirit. He therefore claims to
+have a familiar spirit, whom he can call to his aid when necessary. He
+must also commit to memory a certain amount of Dyak incantations to take
+part in the ceremonies in company with other _Manangs_. In addition to
+this, before he can accomplish the more important feats such as
+pretending to catch the soul of a sick man, he must be initiated by
+other witch doctors. There are three different grades of _Manangs_, and
+the higher the grade is, the larger the fees the aspirant has to pay the
+other witch doctors. There are some differences in the ceremonies
+connected with the admission into each of these three grades, but in all
+of them the aspirant sits in the verandah of the Dyak house, and a
+number of witch doctors walk round him singing incantations during the
+whole night. The other _Manangs_ pretend to endow him with mysterious
+powers, and to make him able to "touch" the maladies of the body, and
+also to see the soul wherever it may be wandering.
+
+From what has been said it will be seen that the Dyak witch doctor uses
+much deceit and trades on the ignorance of others. He pretends to be
+able to "catch the soul" of a sick man, and is paid for doing so. When
+Dyaks have given up their old beliefs and superstitions, and have
+accepted the true Faith, they naturally give up their belief in the
+witch doctor's mysterious powers. For this reason the greatest opponents
+to the advance of the Gospel in Borneo are the _Manangs_. I am glad to
+say, however, that some Dyak witch doctors have listened to the teaching
+of the missionaries and have seen the wickedness of the deceitful lives
+they have led. These have become Christians, and have openly confessed
+to their evil practices in trading on the superstitions of the Dyaks.
+Some have become Catechists and teachers, and are teaching others to
+renounce the belief in evil spirits which they at one time taught, and
+are undoing the evil they did in the past by bringing people to God.
+
+
+
+
+CHAPTER XI
+
+SOME ANIMAL STORIES
+
+
+The Dyaks of Borneo, both young and old, are very fond of listening to
+stories, and often in the evening in the public hall of the long Dyak
+village house, a crowd of men, women and children may be seen seated on
+mats, listening to a legend or fairy-tale related by some old man. They
+have a large number of stories about animals which the Dyaks are never
+tired of listening to; and though they know them well, still they love
+to hear them retold again and again. These animal stories correspond to
+the adventures of Brer Rabbit, or our own tales illustrating the cunning
+of the fox. In the Dyak stories the mouse-deer, one of the smallest
+animals to be found in Borneo, is represented as very clever, and able
+to outwit with his cunning the larger and stronger animals. Here are two
+animal stories which I have myself heard related by the Dyaks
+themselves:
+
+
+THE STORY OF THE MOUSE-DEER AND OTHER ANIMALS WHO WENT OUT FISHING
+
+Once upon a time the Mouse-deer, accompanied by many other animals, went
+on a fishing expedition. All day long they fished, and in the evening
+they returned to the little hut they had put up by the river-side,
+salted the fish they had caught, and stored it up in large jars. They
+noticed, when they returned in the evening, that much of the fish they
+had left in the morning was missing. The animals held a council to
+decide what it was best to do, and after some discussion, it was decided
+that the Deer should stay behind to catch the thief, while the others
+went out to fish.
+
+"I shall be able to master him, whoever he is," said the Deer. "If he
+refuses to do what I wish, I shall punish him with my sharp horns."
+
+So the others went out fishing, leaving the Deer at home. Soon he heard
+the tramp of someone coming to the foot of the ladder leading up into
+the hut, and a voice called out:
+
+"Is anyone at home?"
+
+"I am here," said the Deer. Looking out he saw a great giant, and his
+heart failed him. He wished he had asked one of his companions to stay
+with him.
+
+"I smell some fish," said the Giant. "I want some, and you must give it
+to me at once. I am hungry. Let me have what I want."
+
+"It does not belong to me," said the Deer, in great fear. "It belongs to
+the Pig, the Bear, the Tiger, and the Mouse-deer. They would punish me
+severely if I gave any of it to you."
+
+"Don't talk to me in that way," said the Giant, impatiently. "If you do
+not let me have what I want, I will eat you up."
+
+The Deer was too frightened of the Giant to refuse his request, so he
+let him eat the fish, and take some away with him.
+
+When his companions returned, the Deer gave them his account of the
+Giant's visit. They blamed him for his cowardice, and the Wild Boar said
+he would keep watch the next day.
+
+"If the Giant comes," said he, "I will gore him with my tusks, and
+trample him underfoot."
+
+But he fared no better than the Deer, for when he saw the Giant, who
+threatened to kill him if he refused to give him some fish, he was
+afraid, and let him take as much as he wanted.
+
+Great was the disgust of the others to find on their return that their
+fish had again been taken.
+
+"Let me watch," said the Bear. "No Giant shall frighten me. I will hug
+him with my strong arms, and scratch him with my sharp claws."
+
+So Bruin was left in charge the next day, while the others went out to
+fish.
+
+Soon he heard the Giant who came to the foot of the steps, and shouted:
+"Hullo! Who's there?"
+
+"I am," said the Bear. "Who are you, and what do you want?"
+
+"I can smell some nice fish, and I am hungry, and want some."
+
+"I cannot let you have any," said the Bear. "It does not belong to me."
+
+"Let me have some at once," said the Giant in a voice of thunder,
+"before I kill and eat you."
+
+The Bear was too much frightened to interfere, while the Giant ransacked
+the jars. When he had had enough, he bade the Bear "Good-bye!" and went
+off.
+
+On the return of the other animals, the Tiger said he would put a stop
+to this state of things. He would stay at home the next day and keep
+watch. It would have to be a very strong Giant indeed that would dare to
+fight him!
+
+The Giant paid his visit as before, and told the Tiger that he was
+hungry, and asked for some fish. At first the Tiger refused to give any
+to him, but when the Giant threatened to attack him, he was afraid, like
+the others had been, and let him have as much as he wanted.
+
+On their return, again the animals found their fish had been stolen.
+
+Then the Mouse-deer spoke. "I see," he said, "that it is no use
+depending on you others. You boast, but when the time comes for action,
+you have no courage. I will stay at home, and secure this giant of whom
+you are all afraid."
+
+When his companions had gone away the next morning, the Mouse-deer tied
+a bandage round his forehead and lay down.
+
+Soon the Giant came, and shouted: "Who's there?"
+
+"Only me," said the Mouse-deer, groaning with pain. "Come up, whoever
+you may be."
+
+The Giant climbed up the rickety ladder, and saw the Mouse-deer lying
+with his head bandaged.
+
+"What is the matter with you?" asked the Giant.
+
+"I have a headache," was the answer.
+
+"Whatever has given you the headache?" asked the Giant.
+
+"Can't you guess?" said the Mouse-deer. "It is the smell of this fish in
+these jars. It is so strong, it is enough to make anyone ill. Don't you
+feel ill yourself?"
+
+"I think I do," said the Giant. "Cannot you give me some medicine?"
+
+"I have no medicine with me," said the Mouse-deer, "but I can bandage
+you, as I have bandaged myself, and that is sure to do you good."
+
+"Thank you," said the Giant. "It is good of you to take the trouble to
+cure me."
+
+So the Giant lay down as he was bid, while the Mouse-deer bandaged his
+head and fastened the ends of the bandage to pegs which he drove into
+the ground under the open flooring of the hut.
+
+"Don't you feel a little pain in your ankles?" anxiously suggested the
+Mouse-deer.
+
+"I think I do," said the foolish giant. "Suppose you bandage them also."
+
+So the Mouse-deer, chuckling to himself, bandaged his ankles, and made
+them fast to the floor of the hut.
+
+"Do you not feel the pain in your legs?" asked the Mouse-deer.
+
+"I think I do," was the foolish Giant's reply.
+
+So the Mouse-deer bandaged his legs and made them secure, so that the
+Giant was quite unable to move.
+
+By this time the Giant began to get uneasy, and trying to get up, and
+finding himself securely bound, he struggled, and roared in pain and
+anger.
+
+The little Mouse-deer sat before him and laughed, and said:
+
+"You were a match for the Deer, the Pig, the Bear, and the Tiger, but
+you are defeated by me. Don't make so much noise, or I shall drive a peg
+through your temples and kill you."
+
+Just then the others returned from their fishing. Great was their joy to
+find their enemy securely bound. With shouts of triumph they fell upon
+the Giant and killed him, and praised the Mouse-deer for his cleverness
+in securing him.
+
+
+THE STORY OF THE MOUSE-DEER, THE DEER, AND THE PIG
+
+A Mouse-deer, wandering in the jungle, fell into a pit. He could not get
+out, so he waited patiently for some passer-by. Presently a Pig passed
+by the mouth of the pit. The Mouse-deer called out to him, and he looked
+in and asked the Mouse-deer what he was doing at the bottom of the pit.
+
+"Don't you know what is going to happen?" said the Mouse-deer. "The sky
+is going to fall down, and everybody will be crushed to dust unless he
+takes shelter in a pit. If you want to save your life, you had better
+jump in."
+
+The Pig jumped into the pit, and the Mouse-deer got on his back, but he
+found he was not high enough to enable him to leap out.
+
+Next a Deer came along, and, seeing the two animals in the pit, asked
+them what they were doing there.
+
+The Mouse-deer replied: "The sky is going to fall down, and everyone
+will be crushed unless he hides in some hole. Jump in, if you want to
+save your life."
+
+The Deer sprang in, and the Mouse-deer made him stand on the back of the
+Pig; then he himself got on the back of the Deer and jumped out of the
+pit, leaving the other two to their fate.
+
+The Deer and the Pig were very angry at being tricked in this way by
+such a small animal as the Mouse-deer. They scratched the side of the
+pit with their feet until it sloped, and enabled them to scramble out;
+then they followed the trail of the Mouse-deer, and soon overtook him.
+
+The Mouse-deer saw them coming, and climbed up a tree from the bough of
+which a large beehive was hanging.
+
+"Come down," said the Pig and Deer angrily. "You have deceived us, and
+we mean to kill you."
+
+"Deceived you?" said the Mouse-deer in pretended surprise. "When did I
+deceive you, or do anything to deserve death?"
+
+"Didn't you tell us that the sky was going to fall, and that if we did
+not hide ourselves in a pit we should be killed?"
+
+"Oh, yes," was the reply. "What I said was perfectly true, only I
+persuaded the King to postpone the disaster."
+
+"You need not try to put us off with any more lies. You must come down,
+for we mean to have your blood."
+
+"I cannot," said the Mouse-deer, "because the King has asked me to watch
+his gong," pointing to the bees' nest.
+
+"Is that the King's gong?" said the Deer. "I should like to strike it to
+hear what it sounds like."
+
+"So you may," said the Mouse-deer, "only let me get down, and go to some
+distance before you do so, as the sound would deafen me."
+
+So the Mouse-deer sprang down and ran away. The Deer took a long stick
+and struck the bees' nest, and the bees flew out angrily and stung him
+to death.
+
+The Pig, seeing what had happened, pursued the Mouse-deer, determined to
+avenge the death of his friend. He found his enemy taking refuge on a
+tree round the trunk of which a large python was curled.
+
+"Come down," said the Pig, "and I will kill you."
+
+"I cannot come down to-day. I am set here to watch the King's girdle.
+Look at it," he said, pointing to the Python. "Is it not pretty? I have
+never seen such a handsome waist-belt before."
+
+"It is beautiful," said the Pig. "How I should like to wear it for one
+day!"
+
+"So you may," said the Mouse-deer, "but be careful and do not spoil it."
+
+So the foolish Pig entangled himself in the folds of the Python, who
+soon crushed him to death and ate him for his dinner, and the clever
+Mouse-deer escaped, having outwitted his enemies.
+
+
+
+
+CHAPTER XII
+
+OMENS AND DREAMS
+
+
+The Dyak is conscious of his ignorance of the laws which govern the
+world in which he lives. He feels his weakness and the need of some
+guidance from unseen powers. He has no knowledge of God and the
+revelation He has made in the Bible, and so he has devised for himself a
+system of omens.
+
+There are seven birds in Borneo whose native names are: _Katupong_,
+_Beragai_, _Kutok_, _Embuas_, _Nendak_, _Papau_ and _Bejampong_. These
+are supposed to reveal to the Dyaks the will of the great god Singalang
+Burong. These birds are beautiful in plumage, but, like most tropical
+birds, they have little song, and their calls are shrill and piercing.
+They are supposed to be the seven sons-in-law of Singalang Burong, and
+the legend which tells of how the Dyaks came to know them and to listen
+to their cries is given in Chap. XIV. ("The Story of Siu").
+
+The system of bird omens as carried out by the Dyaks, is most
+complicated, and the younger men have constantly to ask the older ones
+how to act when contradictory omens are heard. The law and observance of
+omens occupy a great share of the thoughts of the Dyak.
+
+Some idea of the method in which the Dyaks carry out their system of
+omens may be learned from what is done at the beginning of the yearly
+rice farming. Some man who has the reputation of being fortunate, and
+has had large paddy crops, will be the augur, and undertake to obtain
+omens for a large area of land, on which he and others intend to plant.
+This man begins his work some time before the Dyaks begin clearing the
+ground of jungle and high grass. He will have to hear the cry of the
+_Nendak_, the _Katupong_ and the _Beragai_, all on his left. If these
+cries come from birds on his right, they are not propitious. He goes
+forth in the early morning, and wanders about the jungle till the cry of
+the _Nendak_ is heard on his left. He will then break off a twig of
+anything growing near, and take it home, and put it in a safe place. But
+it may happen that some other omen bird or animal is first to be seen or
+heard. In that case he must give the matter up, return, and try his
+chance another day.
+
+Thus, sometimes several days pass before he has obtained his first omen.
+When he has heard the _Nendak_, he will then listen for the _Katupong_
+and the other birds in the necessary order. There are always delays
+caused by the wrong birds being heard, and it may be a month or more
+before he hears all the necessary cries. When the augur has collected a
+twig for each necessary omen bird, he takes these to the land selected
+for farming, buries them in the ground, and with a short form of address
+to the omen birds and to Pulang Gana--the god of the earth--clears a
+small portion of the ground of grass or jungle, and then returns home.
+The magic virtues of the birds have been conveyed to the land, and the
+work of clearing it for planting may be begun at any time.
+
+The sacred birds can be bad omens as well as good. If heard on the wrong
+side, or in the wrong order, the planting on a particular piece of land
+must be postponed, or altogether abandoned.
+
+I have mentioned the omens necessary before planting the seed. In a
+similar manner, before beginning to build a house, or starting on a war
+expedition, or undertaking any new line of action, certain omens are
+required, if good fortune is to attend them and the Fates be propitious.
+
+The worst of all omens is to find anywhere on the farm the dead body of
+any animal included in the omen list. It infuses a deadly poison into
+the whole crop. When such a terrible thing happens, the omen is tested
+by killing a pig, and divining from the appearance of its liver directly
+after death. If the liver be pronounced to be of good omen, then all is
+well, but if not, then all the paddy grown on that ground must be sold
+or given away. Other people may eat it, for the omen only affects those
+who own the crop.
+
+It is not only to the cry of birds that the Dyaks pay heed. There are
+certain animals--the deer, the armadillo, the lizard, the bat, the
+python, even the rat, as well as certain insects--which all may give
+omens under special circumstances. But these other creatures are
+subordinate to the birds, from which alone augury is sought at the
+beginning of any important undertaking.
+
+The Dyak pays heed to these omen creatures, not only in his farming, but
+in all his journeyings, and in any kind of work he may be engaged in. If
+he be going to visit a friend, the cry of a bird of ill omen will send
+him back. If he be engaged in carrying beams from the jungle to his
+house, and hear a _Kutok_, or a _Bejampong_ or an _Embuas_, he will at
+once throw down the piece of timber. So great is the Dyak belief in
+omens, that a man will sometimes abandon a nearly-finished boat simply
+because a bird of ill omen flies across its bows. The labour of weeks
+will thus be wasted. I have myself seen wooden beams and posts left half
+finished in the jungle, and have been told that some omen bird was heard
+while the man was at work on them, and so they had to be abandoned.
+
+There are many omens which make a house unfit for habitation. If a
+_Katupong_ fly into it, or a _Beragai_ over the house, or an armadillo
+crawls up into it, the Dyaks leave the house and build another for them
+to live in. Sometimes, however, they sacrifice a pig, and examine the
+liver, and only abandon the house if the liver is considered by experts
+to be of bad omen.
+
+
+DREAMS
+
+The Dyaks place implicit confidence in dreams. Their theory is that
+during sleep the soul can hear, see and understand, and so what is
+dreamt is what really takes place. When anyone dreams of a distant land,
+they believe that his soul has paid a flying visit to that land.
+
+In dreams, also, the gods and spirits are supposed to bring charms to
+human beings. The story is often told of how a man falls asleep and
+dreams that a spirit came to him and gave certain charms, and lo! when
+he awakes, he finds them in his hands. Or else he is told in a dream to
+go to a certain spot at a special time and pick up some stone there,
+which will have some mysterious influence for good over his fortunes.
+
+Dreams are looked upon by the Dyaks as the means the gods and spirits
+use to convey their commands to men, or to warn them of coming danger.
+Houses are often deserted, and farming land, on which much labour has
+been spent, abandoned on account of dreams. Newly married couples often
+separate from the same cause. It is no unusual thing for a man or a
+woman to dream that the spirits are hungry and need food. In that case
+the inmates of the Dyak house organize a feast, and offerings are made
+to the hungry spirits.
+
+
+
+
+CHAPTER XIII
+
+MARRIAGES AND BURIALS
+
+
+Marriages in all countries are occasions of rejoicing, and it is the
+same among the Dyaks. The principal part of the ceremony is the fetching
+of the bride from her father's to the bridegroom's house. The women-folk
+of the village, who are friends of the bridegroom's family, set out in a
+boat, gaily decorated with an awning of parti-coloured sheets, and with
+streamers and flags flying, to an accompaniment of gongs and drums and
+musical instruments, to fetch the bride to her future home.
+
+When the boat arrives at the landing-stage of the bride's house, they
+all walk up--a gaily dressed crowd--and are welcomed into the house.
+Here they sit down and talk over the future prospects of the young
+couple, chewing betel-nut and _sireh_ (a kind of pepper leaf) all the
+time. A portion of these chewing ingredients are carefully set aside to
+be used later on. The Dyak with his great love for divination, cannot
+allow such an occasion to pass without some attempt to find out the
+secrets of the future.
+
+[Illustration: IN WEDDING FINERY]
+
+The company all sit down in the long common hall of the Dyak house, and
+the betel-nut, _sireh_, etc., specially set aside for the ceremony, are
+brought forward. A betel-nut is split into seven pieces by one supposed
+to be lucky in matrimonial matters, and these, together with the other
+ingredients of the betel-nut mixture, are all put in a little basket,
+which is bound together with red cloth, and laid for a short time upon
+the open platform adjoining the house.
+
+The Master of the Ceremonies, who splits the betel-nut, then makes a
+little speech, telling the assembled guests that if either party should
+desert the other without sufficient reason, the offending party shall be
+fined such an amount as has been agreed upon.
+
+The basket containing the split pieces of betel-nut is then brought in
+and uncovered, and the contents examined to ascertain the will of the
+gods. Should the pieces of betel-nut, by some mystic power, increase in
+number, the marriage will be an unusually happy one; but should they
+decrease, it is a bad omen, and the marriage must be postponed or
+relinquished altogether. But, as a matter of fact, they neither increase
+nor decrease, and this is taken to mean that the wedding is one upon
+which the spirits have pronounced neither a good nor a bad verdict.
+
+This action gives the name to the marriage ceremony. The Dyaks call
+marriage _Mlah Pinang_--"spitting the betel-nut."
+
+The contents of the little basket, used to discover the will of the
+higher powers, is chewed by those present just as other _pinang_ and
+_sireh_, and the marriage ceremony is over; the young couple are
+lawfully man and wife.
+
+For the wedding, the bride decks herself out in all the finery she
+possesses, or can borrow from her friends. Her wedding-dress consists of
+a short petticoat of Dyak-woven cloth, which reaches to her knees. Along
+the bottom edge of this there are sewed several rows of tinsel, and of
+silver coins, below which probably hang some rows of hawk-bells, which
+make a tinkling sound as she walks. Round her waist are several coils
+of brass or silver chain, and two or three belts made of dollars or
+other silver coins linked together. From her hips upwards, as far as her
+armpits, she wears a corset formed by threading split cane through a
+great number of small brass rings, arranged so closely together as to
+completely hide the cane. To this corset may be fixed two or three bands
+of silver coins. Her armlets of brass or silver extend as far up as her
+elbow. As many rings as she possesses are on her fingers, and she wears
+necklaces of small beads, worked in very beautiful patterns, and
+finished off with a tassel of beads, or else a large number of big
+silver or brass buttons strung together round her neck. Her ears are
+decorated with filigreed studs of silver gilt, with a setting of scarlet
+cloth behind the filigree work to show them off.
+
+In her hair is a towering comb of silver filigree work, to which are
+attached a number of silver spangles, which glitter with every movement
+of her head. She wears her hair in a knot into which are stuck a number
+of large brass hair-pins, decorated with beads and little tags of red
+and yellow and white cloth. She possesses a bright coloured jacket of
+Dyak-woven cloth; but she does not wear it, it is slung over her right
+shoulder.
+
+After this detailed description of the bride's dress, it is
+disappointing to learn that the bridegroom takes no special pains to
+ornament his person. The men wear a great deal of finery when they
+attend a feast, or when they go on the war-path, but on the occasion of
+his wedding, the bridegroom takes no extra trouble over his apparel.
+
+
+BURIALS
+
+As soon as a man dies, the professional mourner sits on a swing near the
+head of the corpse and sings a long dirge, blaming the different parts
+of the house, beginning with the roof-ridge and proceeding downwards,
+for not keeping back the soul of the dead man.
+
+Then the corpse is carried out into the public part of the house, and is
+covered with a Dyak sheet. By his side are put his belongings--his
+clothes, his implements of work, his shield, his sword, his spear--which
+are to be buried with him, or placed on his grave.
+
+Early the following morning the body, wrapped in mats, and secured with
+a light framework of wood, is carried on the shoulders of four men, and,
+accompanied by their friends, they go to the jungle. When they come to
+the spot where a tree is to be cut down for the coffin, a halt is made.
+A fowl is killed, and the blood collected in a cup, and mixed with a
+little water. Each person present is touched with the blood, to
+propitiate the gods, and to secure safety from any evil consequences to
+the persons engaged in the funeral rites. They now set to work to make
+the coffin. A tree is felled and the required length cut off. This is
+split in two, and each half is hollowed out. The corpse is then placed
+inside this rude coffin, the two parts of which are now firmly lashed
+together with cane.
+
+They then proceed either on foot or by boat to the place of burial. The
+trees in a Dyak burial-ground are not cut down, so there is nothing to
+distinguish it from any ordinary jungle. The Dyaks regard a cemetery
+with superstitious terror as the abode of spirits, and never go to it
+except to bury their dead, and when they do this, they do not stay
+longer than they can help, but hurry away lest they should meet some
+spirit from the other world.
+
+The graves are rarely more than three feet deep. The Dyaks dare not step
+into the grave to deepen it, because, according to their superstitious
+ideas, any one who does such a thing will die a violent death. They use
+no spade or hoe to turn up the earth, but cut the soil with their
+choppers, and throw up the mould with their hands. They dig the grave as
+far as their arms will reach, and no farther.
+
+When the corpse is buried, there are placed either in the grave or on
+it, for use in the next world, various articles of clothing, personal
+ornaments, weapons of warfare, implements of farm work, and even
+instruments of music, according to the sex and natural proclivities of
+the dead. Some of these belong to the departed; others are given by
+friends as tokens of affection.
+
+When the grave has been filled with earth, it is fenced round, and food
+and drink are placed in the enclosure, and at either end something is
+put to indicate the sex and favourite occupation of the deceased. If the
+grave be that of a warrior, it is roofed and decorated with streamers,
+and such of his weapons as are not buried with him are hung about, and
+the ground around is palisaded and spiked. The grave of the hunter is
+distinguished by his spear, his blow-pipe and quiver, together with the
+trophies of the chase--stags' antlers, and boars' tusks. Some articles
+of feminine attire or work--spindles, petticoats, waist-rings, or
+water-gourds--indicate the graves of women.
+
+
+
+
+CHAPTER XIV
+
+A DYAK LEGEND
+
+
+There are many fairy-tales and legends known to the Dyaks of the present
+day. As they have no written language, these have been handed down by
+word of mouth, from generation to generation, from ancient times. These
+tales and legends may be divided into two classes: 1. Those which are
+mythical and related as such, which are simply meant to interest and
+amuse, and in these respects resemble the fairy-tales familiar to us
+all. 2. And those believed by them to be perfectly true, and to record
+events which have actually taken place. These form in fact the mythology
+of the Dyaks. The following legend is related by them as explaining how
+they came to plant rice, and to observe the omens of birds:
+
+
+THE STORY OF SIU
+
+Many thousands of years ago, before the paddy plant was known, the Dyaks
+lived on tapioca, yams, potatoes and such fruit as they could find in
+the jungle. It was not till Siu taught them to plant paddy[3] that such
+a thing as rice was known. The story of how he came to know this article
+of food, and how he and his son, Seragunting, introduced it among the
+Dyaks is here set forth.
+
+    [Footnote 3: Paddy--rice in the husk.]
+
+Siu was the son of a great Dyak chief. His father died when he was quite
+a child, and at the time this story begins, he had grown to manhood, and
+lived with his mother, and was the head of a long Dyak house in which
+lived some three hundred families. He was strong and active, and
+handsome in appearance, and there was no one in the country round equal
+to him either in strength or comeliness.
+
+He proposed to the young men of his house that they should take their
+blow-pipes and darts and go into the jungle to shoot birds. So one
+morning they all started early. Each man had with him his bundle of food
+for the day, and each went a different way, as they wished to see, on
+returning in the evening, who would be the most successful of them all.
+
+Siu wandered about the whole morning in the jungle, but, strange to say,
+he did not see any bird, nor did he meet with any animal. Worn out with
+fatigue, he sat down to rest under a large tree, and, feeling hungry, he
+ate some of the food he had brought with him. It was now long past
+midday, and he had not succeeded in killing a single bird! Suddenly he
+heard, not far off, the sound of birds, and hurrying in that direction,
+he came to a wild fig-tree covered with ripe fruit, which a very large
+number of birds were busy eating. Never before had he seen such a sight!
+On this one tree the whole feathered population of the forest seemed to
+have assembled together!
+
+[Illustration: KILLING BIRDS WITH A BLOW-PIPE]
+
+Siu hid himself under the thick leaves of a shrub growing near, and
+taking a poisoned dart, he placed it in his blow-pipe and shot it out.
+He had aimed at one bird and hit it. But that bird was not the only one
+that fell dead at his feet. To his astonishment, he saw that many of the
+other birds near it were killed also. Again he shot out a dart, and
+again the same thing happened. In a very short time, Siu had killed as
+many birds as he could carry.
+
+He tried to return the same way he came, but soon found himself in
+difficulties. He wandered about, and walked several miles, but could not
+find the jungle path which he had followed early in the day. It was
+beginning to grow dusk, and Siu was afraid he would have to spend the
+night in the jungle.
+
+Great was his joy, just as he was giving up all hope, to come to a
+garden and a path leading from it. Siu followed this path, knowing it
+would lead him to some house not far off. He soon came to a well, and
+near at hand he saw the lights of a long Dyak house. He stopped to have
+a bath, and hid the birds he was carrying, and his blow-pipe and quiver
+in the brushwood near the well, hoping to take them with him when he
+started to return the next morning.
+
+He walked up to the house, and when he came to the bottom of the ladder
+leading up to it he shouted: "Oh, you people in the house, will you
+allow a stranger to walk up?" A voice answered, "Yes; come up!"
+
+He walked up into the house. To his surprise he saw no one in the long
+public hall in front of the different rooms. That part of a Dyak house,
+usually so crowded, was quite empty. All was silent. Even the person who
+answered him was not there to receive him.
+
+He saw a dim light further on, and walked towards it, wondering what
+had happened to all the people of the house. Presently he heard a
+woman's voice in the room say: "Sit down, Siu; I will bring out the
+_pinang_[4] and _sireh_[5] to you." Soon a young and remarkably pretty
+girl came out of the room with the chewing ingredients, which she placed
+before him.
+
+    [Footnote 4: _Pinang_--betel-nut.]
+
+    [Footnote 5: _Sireh_--a kind of pepper-leaf which the Dyaks are
+    fond of eating with betel-nut.]
+
+"Here you are at last, Siu," she said; "I expected you would come
+earlier. How is it you are so late?"
+
+Siu explained that he had stopped at the well to have a bath, as he was
+hot and tired.
+
+"You must be very hungry," said the girl; "wait a moment while I prepare
+some food. After you have eaten, we can have our talk together."
+
+When Siu was left to himself, he wondered what it all meant. Here was a
+long Dyak house built for more than a hundred families to live in, and
+yet it seemed quite deserted. The only person in it appeared to be the
+beautiful girl who was cooking his food for him. He was also surprised
+that she knew his name, and expected him that day.
+
+"Come in, Siu," said the voice from the room; "your food is ready."
+
+Siu was hungry, and went in at once. When they had done eating, she
+cleared away the plates and tidied the room. Then she spread out a new
+mat for him, and brought out the _pinang_ and _sireh_, and bade him be
+seated as she wished to have a chat with him.
+
+Siu had many questions to ask, but before he could do so, she said to
+him, "Tell me of your own people, and what news you bring from your
+country."
+
+"There is no news to give you," Siu replied. "We have been rather badly
+off for food, as our potatoes and yams did not turn out so well this
+year as we hoped."
+
+"Tell me what made you come in this direction, and how it was you found
+out this house."
+
+"While I was hunting in the jungle to-day, I lost my way. After
+wandering about a long time, I found a path which I followed and came to
+this house. It was kind of you to take me in and give me food. If I had
+not found this house, I should have had to spend the night in the
+jungle. To-morrow morning you must show me the way back to my village.
+My mother is sure to be anxious about me. She is left all alone now that
+I am away. My father died a long time ago, and I am her only son."
+
+"Do not go away as soon as to-morrow morning. Stay here a few days at
+any rate."
+
+At first Siu would not consent, but she spoke so nicely to him, that she
+persuaded him to stay there at least a week. Then he went out to the
+verandah, and she brought out a mat for him to sleep on, and a sheet to
+cover himself with. As Siu was very tired, he soon fell sound asleep,
+and did not wake up till late the following morning.
+
+Now, though Siu knew it not, this was the house of the great Singalang
+Burong, the ruler of the spirit-world. He was able to change himself and
+his followers into any form. When going forth on an expedition against
+the enemy, he would transform himself and his followers into birds, so
+that they might travel more quickly. Over the high trees of the jungle,
+over the broad rivers, sometimes even across the sea, Singalang Burong
+and his flock would fly. There was no trouble about food, for in the
+forests there were always some wild trees in fruit, and while assuming
+the form of birds, they lived on the food of birds. In his own house and
+among his own people, Singalang Burong appeared as a man. He had eight
+daughters, and the girl who had cooked food for Siu was the youngest of
+them.
+
+After Siu had been in the house seven days, he thought he ought to be
+returning to his own people. By this time he was very much in love with
+the girl who had been so kind to him, and he wished above all things to
+marry her, and take her back with him to his own country.
+
+"I have been here a whole week," he said to her, "I want to say
+something, and I hope you will not be vexed with me."
+
+"Speak on; I promise not to be angry at anything you say."
+
+"I have learnt to love you very much," said Siu, "and I would like to
+marry you, if you will consent, and take you with me to my own land.
+Also, I wish you to tell me your name, and why this house is so silent,
+and where all the people belonging to it are."
+
+"I will consent to marry you, for I also love you. But you must first
+promise me certain things. In the first place, you must not tell your
+people of this house, and what you have seen here. Then you must promise
+faithfully not to hurt a bird or even to hold one in your hands. If ever
+you break these promises, then we cease to be man and wife."
+
+"Yes," said Siu, "I promise not to speak of what I have seen here until
+you give me leave to do so. And as you do not wish it, I will never
+hurt or handle a bird."
+
+"Now that you have promised what I wish, I will tell you of myself and
+the people of this house," said the maiden. "I am known to my friends as
+_Bunsu Burong_ (the youngest of the bird family), or _Bunsu Katupong_
+(the youngest of the _Katupong_ family). This house as you noticed seems
+very empty. The reason is that a month ago many of our people were
+killed by some of the people in your house, and we are still in mourning
+for them. As you know when our relatives have lately died, we stay
+silent in our rooms, and do not come out to receive visitors or
+entertain them. On the morning of the day on which you arrived, all the
+men of this house went on the war-path, so as to obtain some human
+heads, to enable us to put away our mourning. With us as with you, it is
+necessary that one or more human heads be brought into the house before
+the inmates can give up sorrowing for their dead relatives and friends.
+All the people in this house, when at home, are in the form of human
+beings, but they are able to transform themselves into birds. My father,
+Singalang Burong, is the head of this house. I am the youngest of eight
+sisters. We have no brothers alive; our only brother died not long ago,
+and we are still in mourning for him, and that is the reason why my
+sisters did not come out to greet you."
+
+Siu heard with surprise all she had to say. He thought to himself that
+it was lucky he did not bring up to the house the birds which he had
+killed in the jungle, and that he had hidden them with his blow-pipe and
+quiver containing poisoned darts in the brushwood near the well. He
+determined to say nothing about the matter, as probably some of her
+friends and relations were among the birds that were killed by him.
+
+So Siu married Bunsu Burong, and continued to live in the house for
+several weeks.
+
+One day he said to his wife, "I have been here a long time. My people
+must surely be wondering where I am, and whether I am still alive. My
+mother too must be very anxious about me. I should like to return to my
+people, and I want you to accompany me. My mother and my friends are
+sure to welcome you as my wife."
+
+"Oh, yes, I will gladly accompany you back to your home. But you must
+remember and say nothing of the things you have seen or heard in this
+house."
+
+They started early the next day, taking with them enough food for four
+days, as they expected the journey would last as long as that. Siu's
+wife seemed to know the way, and after journeying three days, they came
+to the stream near the house, and they stopped to have a bath. Some of
+the children of the house saw them there, and ran up to the house and
+said: "Siu has come back, and with him is a beautiful woman, who seems
+to be his wife."
+
+Some of the older people checked the children, saying: "It cannot be
+Siu; he has been dead for a long time. Don't mention his name, for if
+his mother hears you talk of him, it will make her very unhappy."
+
+But the children persisted in saying that it was indeed Siu that they
+had seen. Just then Siu and his wife appeared and walked up into the
+house.
+
+Siu said to his wife: "The door before which I hang up my sword is the
+door of my room. Walk straight in. You will find my mother there, and
+she will gladly welcome you as her daughter-in-law."
+
+When they came into the house, all the inmates rushed out to meet them,
+and to congratulate Siu on his safe return. They asked him many
+questions: Where had he been living all this time? How he came to be
+married? And what was the name of his wife's country? But Siu answered
+little, as he remembered the promise he had made to his wife, that he
+would not speak of what he had seen in her house.
+
+When Siu hung up his sword, his wife pushed open the door and walked in.
+Siu's mother was very pleased to see her son, whom she had mourned as
+dead, alive and well, and when told of his marriage, she welcomed his
+wife with joy.
+
+In process of time Siu's wife bore him a son, whom they named
+Seragunting. He was a fine child, and as befitted the grandson of
+Singalang Burong, he grew big and strong in a miraculously short time,
+and when he was three years old, he was taller and stronger than others
+four times his age.
+
+One day as Seragunting was playing with the other boys, a man brought
+some birds which he had caught in a trap. As he walked through the
+house, he passed Siu who was sitting in the open verandah. Siu,
+forgetting the promise he had made to his wife, asked to see the birds,
+and he took one in his hands and stroked it. His wife was sitting near,
+and she saw him hold the bird, and was very vexed that he had broken his
+promise to her.
+
+She said to herself: "My husband has broken his word to me. He has done
+the thing he promised me he would never do. I cannot stay in this house
+any longer. I must return to the house of my father, Singalang Burong."
+
+She took the water-vessels in her hands, and went out as if to fetch
+water. But when she came to the well, she placed the water-gourds on the
+ground, and disappeared into the jungle.
+
+In the meantime, Seragunting, tired with his play, came back in search
+of his mother. She was very fond indeed of him, and he expected her to
+come to him as soon as he called out to her. But he was disappointed. No
+one answered his call, and when he looked into the room, she was not
+there. He asked his father where his mother was, and he told him she had
+gone to the well to fetch water and would soon be back.
+
+But hour after hour passed and she did not return. So Seragunting asked
+his father to accompany him to the well to look for her. They found the
+water-vessels there, but saw no signs of her. So they both returned
+sadly to the house, taking back with them the water-gourds which Siu's
+wife had left at the well.
+
+Early the next day Seragunting and his father went in search of her.
+They took with them only a little food, as they expected to find her not
+far off. But they wandered the whole day, and saw no signs of her.
+
+They spent the night under a large tree in the jungle. Early the next
+morning they were surprised to find a small bundle of food, wrapped up
+in leaves, near Seragunting. The food was evidently meant for him alone,
+as it was not enough for two, but he gave some of it to his father, who
+ate sparingly of it, so that his son might not be hungry. They wandered
+on for several days, and every night the same thing occurred--a bundle
+of food was placed near Seragunting.
+
+After journeying many days, they came to the sea-shore. Siu suggested to
+his son that they should return, but Seragunting, who during the journey
+had grown up into a strong lad with a will of his own, would not consent
+to do so, as he was determined to find his mother.
+
+After waiting by the shore a few days, they saw a dark cloud come to
+them over the sea. As it came nearer, it took the form of a gigantic
+Spider, carrying some food and clothes.
+
+"Do not be afraid," said the Spider, "I have come to help you and your
+father. I have brought you food and clothing. When you have eaten, and
+changed your clothes, I will take you to the land on the other side."
+
+They were told to follow the Spider. They did so. Strange to say, the
+water became as hard as a sand-bank under their feet. For a long time
+they were out of sight of land, but towards evening they approached the
+opposite shore. They saw several houses and one larger and more imposing
+than the others. To this house the Spider directed Seragunting telling
+him he would find his mother there.
+
+Seragunting's mother was very glad to see her son and embraced him.
+
+"How was it you went away and left us?" he said. "We missed you so much,
+and have travelled many days and nights in search of you. Now our
+troubles are over, for I have found you."
+
+"My dear son," she said as she caressed him, "though I left you, I did
+not forget you. It was I who placed the food by you every night. I left
+your father because he broke his promise to me. But you are my own son,
+and I have been wishing to see you ever since I left your house. It was
+I who sent the Spider to help you and show you your way here."
+
+Then she spoke to her husband Siu, whom she was glad to meet again. All
+three then went out into the verandah, which was now full of people.
+
+Seragunting was told by his mother to call the sons-in-law of Singalang
+Burong his uncles, but they refused to acknowledge him as their nephew.
+They proposed several ordeals to prove the truth of his words that he
+was indeed the grandson of Singalang Burong. In all these Seragunting
+came off victorious, and they were compelled to admit that he was a true
+grandson of the great Singalang Burong.
+
+But Siu was unhappy in his new home. He could not help thinking of his
+mother, whom he had left alone, and he was anxious to return to his own
+people. He begged his wife to accompany him back to his old home, but
+she refused to do so. It was decided that Siu and his son should stay
+with Singalang Burong till they had obtained such knowledge as would be
+useful to them in the future, and that then they were to return to the
+other world, taking with them the secrets they had learnt.
+
+All the people of the house were now most kind to Siu and his son, and
+were most anxious to teach them all they could. They were taken on a war
+expedition against the enemy, so that they might learn the science and
+art of Dyak warfare. They were taught how to set traps to catch deer and
+wild pig. They were shown the different methods of catching fish, and
+learnt to make the different kinds of fish-trap used by Dyaks of the
+present day, and they remained in Singalang Burong's house that whole
+year for the purpose of acquiring a complete and practical knowledge of
+the different stages of paddy growing.
+
+When the year was ended, Seragunting's mother took him and Siu to see
+her father. Singalang Burong was seated in his chair of state, and
+received them most kindly. He explained to Siu who he was, and the
+worship due to him, and they learnt also about the observance of omens,
+both good and bad.
+
+"I am the ruler of the spirit-world," said Singalang Burong, "and have
+power to make men successful in all they undertake. At all times if you
+wish for my help, you must call upon me and make offerings to me.
+
+"You have learnt here how to plant paddy. I will give you some paddy to
+take away with you, and when you get back to your own country, you can
+teach men how to cultivate it. You will find rice a much more
+strengthening article of food than the yams and potatoes you used to
+live upon, and you will become a strong and hardy race.
+
+"And to help you in your daily work, my sons-in-law will always tell you
+whether what you do is right or wrong. In every work that you undertake,
+you must pay heed to the voices of the sacred birds--_Katupong_,
+_Beragai_, _Bejampong_, _Papau_, _Nendak_, _Kutok_ and _Embuas_. These
+birds, named after my sons-in-law, represent them, and are the means by
+which I make known my wishes to mankind. When you hear them, remember it
+is myself speaking to you, through my sons-in-law, for encouragement or
+for warning. I am willing to help you, but I expect due respect to be
+paid to me, and will not allow my commands to be disobeyed."
+
+Siu and Seragunting bade their friends farewell, and started to return.
+As soon as they had descended the ladder of the house of Singalang
+Burong, they were swiftly transported through the air by some mysterious
+power, and in a moment they found themselves at their own house.
+
+Their friends crowded round them, glad to see them back safe and well.
+The neighbours were told of their return, and a great meeting was held
+that evening. All gathered round the two adventurers, who told them of
+their strange experiences in the far country of the spirit birds. The
+new seed, paddy, was produced, and the good qualities of rice as an
+article of food explained. The different names of the sacred birds were
+told to the assembled people, and all were warned to pay due respect to
+their cries.
+
+And so, according to the ancient legend, ended the old primitive life of
+the Dyak, when he lived upon such poor food as the fruits of the jungle,
+and any yams or potatoes he happened to plant near the house; the old
+blind existence in which there was nothing to guide him; and then began
+for him his new life, in which he advanced forward a step, and learnt to
+have regularly, year by year, his seed-time and harvest, and to know
+there were unseen powers ruling the universe, whose will might be learnt
+by man, and obedience to whom would bring success and happiness.
+
+
+
+
+CHAPTER XV
+
+DYAK BELIEFS AND SUPERSTITIONS
+
+
+The Dyaks do not worship idols, but they believe in certain gods and
+spirits, who are supposed to rule over different departments of life,
+and to these deities they make offerings and sing incantations at
+certain times.
+
+The following are the more important gods among the Dyaks.
+
+Singalang Burong takes the highest position in honour and dignity, and
+is the ruler of the spirit-world. It is doubtful what the word
+_Singalang_ means, but _Burong_ means "bird," and probably _Singalang
+Burong_ means "Bird Chief." The Dyaks are great observers of omens (see
+Chapter XII.), and among their omens the cries of certain birds are most
+important.
+
+Singalang Burong is also the god of war, and the guardian spirit of
+brave men. He delights in fighting, and head-taking is his glory. When
+Dyaks have obtained a human head, they make a great feast to the honour
+of this god and invoke his presence. He is the only god ever represented
+by the Dyaks in a material form--a carved, highly-coloured bird of
+grotesque shape. This figure at the _Head Feast_ is erected on the top
+of a pole, thirty feet or more in height, with its beak pointing in the
+direction of the enemy's country, so that he may "peck at the eyes of
+the enemy."
+
+Next in importance to Singalang Burong is Pulang Gana, who is the god of
+the earth. He is an important power according to Dyak ideas, and to him
+offerings are made and incantations sung at all feasts connected with
+_Farming_. They are entirely dependent upon his goodwill for a good
+harvest.
+
+Salampandai is the maker of men. He hammers them into shape out of clay,
+and forms the bodies of children to be born into the world. There is an
+insect which makes at night the curious noise--_kink-a-clink_,
+_kink-a-clink_. When the Dyaks hear this, they say it is Salampandai at
+his work. When each child is formed, it is brought to the gods who ask,
+"What would you like to handle or use?" If it answer, "A sword," the
+gods pronounce it a male; but if it answer, "Cotton and the
+spinning-wheel," it is pronounced a female. Thus they are born as boys
+or girls according to their own wishes.
+
+[Illustration: A DYAK YOUTH]
+
+The Dyak believes in the existence of spirits, and he thinks that
+innumerable spirits inhabit the forests, the rivers, the earth, and the
+air. Any unusual noise or motion in the jungle, anything which suggests
+to the mind some invisible operation, is at once attributed by the Dyak
+to the presence of some spirit, unseen by human eyes, but full of mighty
+power. Though generally invisible, these spirits sometimes show
+themselves. The form they assume then is not anything very supernatural,
+but either a commonplace human form or else some animal--a bird, or a
+monkey--such as is often seen in the forests. There is, however, the
+chief of evil spirits, Girgasi by name, who, when seen, takes the form
+of a giant about three times the size of a man, is covered with rough,
+shaggy hair, and has eyes as big as saucers, and huge glittering teeth.
+
+There are innumerable stories told by Dyaks of their meeting with
+spirits in the jungle, and sometimes speaking to them. Such stories
+generally relate how the man who sees the spirit rushes to catch him by
+the leg--he cannot reach higher--in order to get some charm from him,
+but he is generally foiled in his attempt, as the spirit suddenly
+vanishes. But some men, it is believed, do obtain gifts from the
+spirits. If a Dyak gets a good harvest, it is attributed to some magic
+charm he has received from some kindly spirit. Also, if he be successful
+on the war-path, he is credited with the succour of some mysterious
+being from the spirit-world.
+
+The spirits, according to the Dyaks, rove about the jungle and hunt for
+wild beasts, as the Dyaks do themselves. Girgasi, already mentioned, is
+specially addicted to the chase, and the Dyaks say he is often to be met
+hunting in the forest. There are certain animals who roam about in packs
+in the jungle. These are supposed to be the dogs which accompany the
+spirits when they are out hunting, and they attack those whom the
+spirits wish to kill. I have never seen one of these animals, but to
+judge from the description of them, they seem to be a kind of small
+jackal. They will follow and bark at men, and from their supposed
+connection with the spirits, are greatly feared by the Dyaks, who
+generally run away from them as fast as they can.
+
+The spirits are said to build their invisible habitations in trees, and
+many trees are considered sacred, as being the abode of one or more
+spirits, and to cut one of these trees down would be to provoke the
+spirits' anger. The tops of hills are supposed to be the favourite
+haunts of spirits. When Dyaks fell the jungle of the larger hills, they
+always leave a clump of trees at the summit as a refuge for the spirits.
+To leave them quite homeless would be to court certain disaster from
+them.
+
+From what has been said it will be seen that the spirits are much the
+same as their gods, and have power either to bestow favours, or cause
+sickness and death. They rule the conduct of the Dyak, and therefore
+receive the same religious homage as their gods do.
+
+The Dyak worships his gods. He has good spirits to help him, and evil
+spirits to harm him. He makes sacrifices to the gods and spirits, and
+invokes their help in long incantations. He has omens and divination and
+dreams to encourage or warn him. He believes he has a soul which will
+live in another world, a future life differing little from his existence
+in the flesh.
+
+
+
+
+CHAPTER XVI
+
+CONCLUSION
+
+
+I have tried to tell you in the preceding chapters what the Dyaks of
+Borneo are like, how they live, and what their religious ideas are. It
+is sad to think of them living in constant fear of evil spirits, and
+believing in such things as the omens of birds. All Christians must wish
+these people to be taught about God. Christ came to earth to teach us
+the Truths of the Gospel, and before He returned to Heaven, He told His
+disciples, and, through His disciples, all Christians: "Go ye therefore,
+and teach all nations, baptizing them in the name of the Father, and of
+the Son, and of the Holy Ghost: teaching them to observe all things
+whatsoever I have commanded you: and lo, I am with you alway, even unto
+the end of the world." In obedience to this command, missionaries have
+gone out to Borneo, and many people in England, who are not able to go
+out to Borneo themselves, help in the good work by subscribing money to
+the "Society for the Propagation of the Gospel in Foreign Parts," which
+sends missionaries to Borneo. Many of these missionaries live up-country
+at some mission station far from the town. Here there is a mission house
+where the missionary lives, a church where regular services are held,
+and a school house where boys live and are taught.
+
+As many of the long Dyak village houses are built at great distances
+from each other, the missionary, who wishes to do good work among the
+Dyaks, must not always live at his mission house, but must travel from
+house to house. Only by visiting distant villages, and living with the
+Dyaks as their guest, can the missionary learn to understand the people.
+
+Let me tell you a missionary story. A missionary in Borneo visited a
+Dyak village house to teach the people there about God and our Lord
+Jesus Christ. A crowd of men, women and children listened to him, and
+many a long evening did the missionary spend, sitting on a mat in the
+long public verandah of the Dyak house, and teaching those poor ignorant
+people. A Dyak boy present asked the missionary if he might go back with
+him to his school. The parents gave their consent, and the little boy
+accompanied the missionary on his return to his mission house, and
+attended the mission school. There, with other children, the boy was
+taught the Truths of the Christian Religion. After being in school for a
+few years, this boy returned to his Dyak home.
+
+Years passed. The boy did not forget what he had been taught at school.
+He saw the Dyaks among whom he lived, ruled by a fear of evil spirits,
+and carrying out many superstitious ceremonies, which he knew must be
+displeasing to God. As he grew older, he felt sad to think of the
+ignorance of his relatives and friends, and of the Dyaks in other
+villages. So he went back to the missionary and asked that he should be
+taught more, so that, later on, he might teach his own people, and bring
+some of them into God's Kingdom.
+
+This is a true story of what has happened more than once in Borneo. A
+boy learns about God in some up-country mission school, and on his
+return to his Dyak home, is sorry to see the ignorance of his people,
+and asks to be taught more, so that he may become a Catechist and carry
+God's Truth to them.
+
+When the seed is sown, it lies in the ground, and God sends the sunshine
+and the rain to make it grow. So the Good Seed of the Word of God is
+sown in the hearts of the Dyaks in Borneo, and we pray the Great Giver
+of the Water of Life to refresh it with His Life-giving Holy Spirit.
+Some seeds fall on the wayside, and the birds of the air devour them;
+some fall on a rock, and are scorched by the heat of the sun; some fall
+among thorns, and are choked; but, thank God, some fall on good ground
+and bring forth good fruit.
+
+The Good Seed of God's Word is being sown among the old and young in
+Borneo. Will you not take a share in that good work?
+
+
+
+
+BY THE SAME AUTHOR.
+
+
+SEVENTEEN YEARS AMONG THE SEA DYAKS OF BORNEO.
+
+A RECORD OF INTIMATE ASSOCIATION WITH THE NATIVES OF THE BORNEAN
+JUNGLES.
+
+With 40 Illustrations and a Map.
+
+MESSRS SEELEY & CO., LTD., 38 GREAT RUSSELL ST., LONDON, W.C.
+
+_Price_ 16/- _nett._
+
+
+SOME OPINIONS OF THE PRESS.
+
+"Contains probably the most intimate and comprehensive account that has
+yet appeared of the Sea Dyaks of Sarawak.... It is so pleasantly written
+that the reader forgets that it is learned."--_The Times._
+
+"We heartily commend this book to the learned public."--_The Athenaeum._
+
+"The author has been completely successful."--_The Bookman._
+
+"Pleasant to read, and gives a really good account of an interesting
+race."--_The Illustrated London News._
+
+"Mr Gomes is a skilled and gifted investigator, and his book is a
+valuable contribution to Eastern anthropology."--_The Outlook._
+
+"Let our quotations serve to introduce a book as fascinating as it is
+authoritative."--_The Sketch._
+
+"Mr Gomes' book is no hasty piece of work; it is the result of seventeen
+years spent in Sarawak.... Mr Gomes gives a very full account of the
+whole culture and life of the Sea Dyaks."--_The Saturday Review._
+
+"It is emphatically good. Mr Gomes speaks as one having authority. He
+has certainly unique experience, sympathy, insight, comprehension, a
+sense of proportion, and he is not without the quality of humour and
+dramatic instinct, and his style, simple and clear, is not without
+literary distinction. He has produced a book that ought to take high
+rank."--_The Englishman (Calcutta)._
+
+"Mr E. H. Gomes' absorbing book."--_The Daily Mail._
+
+
+
+
+SOME NOTABLE BOOKS
+ON FOREIGN MISSIONS
+FROM THE CATALOGUE OF OLIPHANT,
+ANDERSON & FERRIER
+100 PRINCES STREET, EDINBURGH
+21 PATERNOSTER SQUARE, LONDON
+
+
+A HISTORY OF MISSIONS IN INDIA. By JULIUS RICHTER, D.D. Translated by
+_Sydney H. Moore_, Master in the School for Sons of Missionaries,
+Blackheath. Demy 8vo, with map 10s 6d
+
+  "Will be indispensable to all students of Indian Missions. It is
+  singularly interesting."--_London Quarterly Review._
+
+
+THE PEN OF BRAHMA. Peeps into Hindu Hearts and Homes. By BEATRICE M.
+HARBAND, Author of "Daughters of Darkness in Sunny India," etc. Large
+crown 8vo, cloth extra, with Illustrations 3s 6d _net_
+
+
+HOLY HIMALAYA. The Religion, Traditions, and Scenery of the Provinces of
+Kumaun and Garhwal. By the REV. E. S. OAKLEY, of the London Missionary
+Society, Almora, Northern India. With 16 full-page Illustrations, Large
+crown 8vo, cloth extra 5s _net_
+
+
+DAYLIGHT IN THE HAREM. Papers on Present-day Reform Movements,
+Conditions, and Methods of Work among Moslem Women read at the Lucknow
+Conference, 1911. Edited by ANNIE VAN SOMMER, A. DE SELINCOURT and S. M.
+ZWEMER, D.D., F.R.G.S. Illustrated, crown 8vo, cloth 3s 6d _net_
+
+
+CHILDREN OF CEYLON. By THOMAS MOSCROP. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+
+THE MOSLEM DOCTRINE OF GOD. A Treatise on the Character and Attributes
+of Allah according to the Koran and Orthodox Tradition. By SAMUEL M.
+ZWEMER, Author of "Arabia, the Cradle of Islam," 2s 6d _net_
+
+  "A piece of earnest thinking and writing."--_Spectator._
+
+
+THE GREAT RELIGIONS OF INDIA. By J. MURRAY MITCHELL, M.A., LL.D. Large
+crown 8vo, with Map and Complete Index 5s _net_
+
+  "There was room for a good book on the Religions of India, and the
+  task of writing it could not have fallen into more competent hands
+  than those of the veteran missionary Dr Murray Mitchell, who only
+  a few months ago died in his ninetieth year, after a brilliant
+  record of life-long experience of mission work in
+  India."--_Aberdeen Daily Journal._
+
+
+MOSAICS FROM INDIA: Talks about India, its Peoples. Religions, and
+Customs. By MARGARET B. DENNING. Large crown 8vo, art cloth decorated,
+with 28 illustrations 6s
+
+  "Of thrilling interest."--_Spectator._
+
+  "One of the most readable and instructive volumes on India it has
+  ever been our privilege to read."--_Aberdeen Journal._
+
+
+VILLAGE WORK IN INDIA. Pen Pictures from a Missionary's Experience, By
+NORMAN RUSSELL, of the Canada Presbyterian Church, Central India. Crown
+8vo, art cloth, with 8 full-page Illustrations 3s 6d
+
+  "This book is literature. There is a noble work to describe, and
+  it is described nobly."--_Expository Times._
+
+
+FROM ZOROASTER TO CHRIST: An Autobiographical Sketch of the Rev.
+DHANJIBHAI NAUROJI, the first modern Convert to Christianity from the
+Zoroastrian Religion, With Introduction by the Rev. D. MACKICHAN, D.D.
+LL.D., Missionary of the United Free Church of Scotland, Bombay. With
+Portrait and other Illustrations. Large crown 8vo, cloth extra 2s
+
+  "It has a charm of its own, and wins the reader to an affectionate
+  regard for this pure and saintly servant of Christ. Dr Mackichan
+  has written a fitting Introduction and a tender Epilogue. It is in
+  many ways a unique book, and should be in every missionary library
+  and read in every missionary household."--_U.F. Church Monthly._
+
+
+THE EDUCATION OF THE WOMEN OF INDIA. By M. G. COWAN, M.A. (Girton.)
+Cloth, with twelve Illustrations 3s 6d _net_
+
+  "Miss Cowan presents us with the useful results of a great deal of
+  intelligent study of the problem, and of the factors which go to
+  the solution."--_The Times._
+
+
+THE WRONGS OF INDIAN WOMANHOOD. By Mrs MARCUS B. FULLER, Bombay. With an
+Introduction by RAMABAI. Large crown 8vo, canvas binding, with numerous
+Illustrations 5s
+
+  "Turns a searching light upon the sorrows of Indian women and the
+  customs to which they are at present bound to submit. An
+  impressive study, written with commendable
+  moderation."--_Bookman._
+
+
+CHILDREN OF INDIA. By JANET HARVEY KELMAN. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth extra
+1s 6d _net_
+
+
+MEN OF MIGHT IN INDIA MISSIONS. The Leaders and their Epochs, 1706-1899.
+By HELEN H. HOLCOMB. Large crown 8vo, cloth extra, with 16 full-page
+Illustrations 6s
+
+  "This fascinating and beautifully illustrated book of 350 pages
+  deals with the rise and progress of the kingdom of Jesus Christ in
+  India.... The story of missionary progress is traced from 1706 to
+  1899. The romance of missions is once more charmingly illustrated
+  in this ably-written and most attractive volume."--_Illustrated
+  Missionary News._
+
+
+THE COBRA'S DEN, and other Stories of Missionary Work among the Telugus
+of India. By Rev. JACOB CHAMBERLAIN, Author of "In the Tiger Jungle."
+Crown 8vo, ornamental cloth binding, fully illustrated 3s 6d
+
+  "Interest in the narrative of missionary work, life, and incident
+  is maintained throughout by a charming felicity of diction, and
+  the plea for increased missionary effort is both able and
+  convincing."--_Daily Record._
+
+
+IN THE TIGER JUNGLE, and other Stories of Missionary Work among the
+Telugus of India. By the Rev. JACOB CHAMBERLAIN, M.D., D.D. Large post
+8vo, antique laid paper, cloth extra. With Portrait and seven
+Illustrations 3s 6d
+
+  "There is a romance about many of these stories which will appeal
+  particularly to young people: but the missionary aspect is never
+  lost sight of, and the volume is well calculated to win many new
+  friends, and perhaps volunteers, for the foreign field. The
+  illustrations are good."--_Record._
+
+
+HINDUISM AND CHRISTIANITY. By JOHN ROBSON, D.D., Author of "The Holy
+Spirit, the Paraclete," etc. Third Edition. Crown 8vo, cloth extra 3s 6d
+_net_
+
+
+THE MOSLEM CHRIST. An Essay on the Life, Character, and Teachings of
+Jesus Christ according to the Koran and Orthodox Tradition. By SAMUEL M.
+ZWEMER, D.D., F.R.G.S., Author of "The Moslem Doctrine of God." Cloth,
+with Illustrations and Facsimiles 3s 6d _net_
+
+
+SOO THAH. A Tale of the Making of the Karen Nation. By OLONZO BUNKER,
+D.D., Thirty Years a Missionary in Burmah. With an Introduction by HENRY
+C. MABIE, D.D. Crown 8vo, illustrated 3s 6d
+
+  Sir WILLIAM MUIR, Edinburgh, in a letter to the author, says:--"I
+  have read your 'Soo Thah' with the greatest pleasure and profit;
+  more so, I might say, than that of any other book after our
+  Scriptures."
+
+
+FIRE AND SWORD IN SHANSI. Being the Story of the Massacre of Foreigners
+and Chinese Christians. By E. H. EDWARDS, M.B., CM., over Twenty Years a
+Medical Missionary in China. With an Introduction by Dr ALEXANDER
+MACLAREN, Manchester. Large crown 8vo, with upwards of forty
+Illustrations, Maps, etc., handsomely bound. Cheap Edition 2s 6d _net_
+
+  "Inspiring in the revelation it gives of a heroism and
+  self-sacrifice that may well stand comparison with what we read in
+  the case of the early martyrs."--_Glasgow Herald._
+
+
+MISSIONARY METHODS IN MANCHURIA. By the Rev. JOHN ROSS, D.D., Missionary
+of the United Free Church of Scotland, Moukden, New Edition, with
+additional chapter. Large crown 8vo, cloth extra, with Illustrations and
+Plans 3s 6d
+
+  "Dr Ross writes a quiet, methodical, business-like, instructive
+  style, and is manifestly a thinker."--_British Weekly._
+
+  "A contribution towards a study, systematic and comparative, of
+  missionary methods."--_Preston Guardian._
+
+
+CHILDREN OF CHINA. By C. CAMPBELL BROWN, Author of "China in Legend and
+Story." (The Children's Missionary Series.) Large crown 8vo, with eight
+Coloured Illustrations, cloth extra 1s 6d _net_
+
+
+A MISSION IN CHINA. By W. E. SOOTHILL, Translator of the Wenchow New
+Testament; Author of "The Student's Pocket Dictionary"; Compiler of the
+Wenchow Romanised System, etc. Large crown 8vo, with numerous
+Illustrations, and in artistic binding 5s _net_
+
+
+CHINA IN LEGEND AND STORY. By C. CAMPBELL BROWN, formerly Davis Scholar
+of Chinese at the University of Oxford, and for ten years resident in
+China. Large crown 8vo, illustrated, cloth, with Unique Native Design 3s
+6d _net_
+
+  "Ten years' residence in China, close contact with the
+  inhabitants, and an attentive ear for native stories and
+  traditions have furnished the material and inspiration for Mr
+  Brown's volume of sketches. ... On their narrative side alone, and
+  with their strong human interest and colour, the stories should
+  commend themselves."--_Scotsman._
+
+
+CHINA'S ONLY HOPE. An Appeal by her greatest Viceroy, Chang Chih Tung,
+Viceroy of Liang Hu, with Indorsement by the present Emperor. Translated
+by the Rev. S. I. WOODBRIDGE. Introduction by the Rev. GRIFFITH JOHN,
+D.D. Crown 8vo, cloth extra, with Portrait of the Author 3s 6d
+
+  "One of the most remarkable, if not the most remarkable, book
+  written by a Chinese for several centuries."--_London and China
+  Telegraph._
+
+
+CHINA IN CONVULSION; The Origin; The Outbreak; The Climax; The
+Aftermath. A Survey of the Cause and Events of the Recent Uprising. By
+ARTHUR H. SMITH, Author of "Chinese Characteristics," "Village Life in
+China," etc. In 2 volumes, demy 8vo, cloth extra, with numerous
+Illustrations, Maps, and Charts 21s
+
+  "The fullest and fairest statement of the causes of the outbreak
+  which has yet been made."--Mrs ISABELLA L. BISHOP in the _Daily
+  Chronicle_.
+
+
+CHINESE CHARACTERISTICS. By ARTHUR H. SMITH, Twenty-seven Years a
+Missionary of the American Board in China. New and Enlarged Edition,
+with numerous Illustrations. Demy 8vo, art linen 7s 6d
+
+  "A very striking book. One of the best modern studies of that
+  remarkable people."--_Sydney Morning Herald._
+
+
+METHODS OF MISSION WORK AMONG MOSLEMS. With an Introduction by E. M.
+WHERRY, D.D. Being those papers read at the First Missionary Conference
+on behalf of the Mohammedan World held at Cairo, April 4th-9th, 1906.
+Cloth 4s _net_
+
+
+MISSION PROBLEMS AND MISSION METHODS IN SOUTH CHINA. By Dr J. CAMPBELL
+GIBSON of Swatow. Large crown 8vo, cloth extra, with Coloured Map
+Diagrams, and sixteen full-page Illustrations. Second Edition 6s
+
+  "Teeming with valuable testimony as to the characteristics of the
+  people among whom his life work has been carried on; containing a
+  well of information as to the methods by which he and his
+  fellow-workers are introducing the Christian religion into China;
+  adding to this an abundance of broad-minded criticism of, and
+  intelligent comment upon, the missionary and his work--the series
+  of lectures gathered together in 'Mission Problems and Mission
+  Methods in South China' are so good, that I take great pleasure in
+  recommending the book, to all who are interested in the subject of
+  foreign missions or the broader subject of the Far East."--_Daily
+  News._
+
+
+VILLAGE LIFE IN CHINA. A Study in Sociology. By ARTHUR H. SMITH, D.D.,
+Author of "Chinese Characteristics." Demy 8vo, art linen, with numerous
+Illustrations. Fourth Edition 7s 6d
+
+
+THE ANALECTS OF CONFUCIUS. A new translation by WILLIAM EDWARD SOOTHILL,
+Principal of the Imperial University, Shansi; Compiler of the "Student's
+Pocket Dictionary," Translator of the "Wenchow New Testament," and
+Author of "A Mission in China," etc. Large crown 8vo, cloth 15s _net_
+
+  The Discourses, commonly known as the Analects, contain the
+  sayings of the Sage as recorded by his disciples. The Analects
+  holds a somewhat similar relation to the Confucian Classics that
+  the synoptic books of the New Testament hold to the whole Bible,
+  and, like the Gospels, is the most popular book of the Canon.
+
+
+THE ORIGINAL RELIGION OF CHINA. By JOHN ROSS, D.D., Author of "Mission
+Methods in Manchuria." With Diagrams from Original Plans, and other
+Illustrations. Large crown 8vo, cloth extra 5s _net_
+
+  A satisfactory account of the Earliest Religion of China can be
+  found nowhere at present except in a voluminous work by de Groot.
+  Students of Comparative Religion will undoubtedly be grateful for
+  the publication of this exceedingly valuable book, and there are
+  missionaries and many others who will find it very serviceable.
+
+
+THE MARVELLOUS STORY OF THE REVIVAL IN MANCHURIA. Transcribed by JOHN
+ROSS, D.D., from the letters of the Rev. JAMES WEBSTER. With Portraits
+6d _net_
+
+
+THE LORE OF CATHAY; or, the Intellect of China. In five parts. Arts and
+Science, Literature, Philosophy and Religion, Education, History. By the
+Rev. W. A. P. MARTIN, D.D., LL.D., Author of "A Cycle of Cathay," etc.
+10s 6d
+
+  "'The time,' writes Dr Martin, 'is not, I trust, far distant when
+  the language of China will find a place in all our principal seats
+  of learning, and when her classic writers will be known and
+  appreciated. Nothing should tend more to hasten the advent of that
+  time than the broad sympathy, informed with knowledge, which
+  enables writers like Dr Martin to show how much of human interest
+  attaches to 'The Lore of Cathay.'"--_The Times._
+
+
+EAST OF THE BARRIER; or, Side Lights on the Manchuria Mission. By the
+Rev. J. MILLER GRAHAM, Missionary of the United Free Church of Scotland,
+Moukden, Manchuria. Crown 8vo, with Illustrations and Map 3s 6d
+
+  "A book which takes rank among the most interesting, practical,
+  and well-informed books of missionary travel which has appeared of
+  late years. A series of excellent photographs gives additional
+  charm to a book which holds the interest from the first page to
+  the last."--_Sunday School Chronicle._
+
+
+THE HEATHEN HEART: An Account of the Reception of the Gospel among the
+Chinese of Formosa. By CAMPBELL N. MOODY, M.A. Large crown 8vo, cloth
+extra, with Illustrations 3s 6d _net_
+
+  "The most illuminating book on missions I have ever read."--Rev.
+  W. M. CLOW
+
+
+THE SAINTS OF FORMOSA: Life and Worship in a Chinese Church. By CAMPBELL
+N. MOODY, M.A., Author of "The Heathen Heart." Large crown 8vo, cloth
+extra, with ten Illustrations 3s 6d _net_
+
+  "A charming book.... When Mr Moody tells us of the missionary side
+  of his experience he is not less interesting than when he speaks
+  of more general subjects."--_The Spectator._
+
+
+FROM FAR FORMOSA: The Island, its People and Missions, By GEORGE LESLIE
+MACKAY, D.D. New and Cheaper Edition, large crown 8vo, art canvas
+binding. With four Maps and sixteen Illustrations 5s
+
+  "One of the most interesting books on missions we have ever come
+  across.... A thoroughly interesting and valuable book."--_Glasgow
+  Herald._
+
+
+CHILDREN OF BORNEO. By EDWIN H. GOMES, M.A. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+  "Mr Gomes blends fact and legend in a positively delightful way.
+  Some of the folk tales are as delightful as the stories of Hans
+  Christian Andersen."--_Christian World._
+
+
+CHILDREN OF JAMAICA. By Mrs ISABEL C. M'LEAN. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth extra
+1s 6d _net_
+
+
+CHILDREN OF JAPAN. By JANET HARVEY KELMAN, Author of "Children of
+India." (The Children's Missionary Series.) Large crown 8vo, with eight
+Coloured Illustrations, cloth extra 1s 6d _net_
+
+
+THE GIST OF JAPAN. The Islands; their People and Missions. By the Rev.
+R. B. PEERY, A.M., Ph.D. Large crown 8vo, art canvas, with eight
+full-page Illustrations 5s
+
+  "This is an interesting and honest book, and its statements gain
+  by its extreme candour, as well as palpable sincerity of the
+  writer."--_Standard._
+
+
+KOREAN SKETCHES. A Missionary's Observations in the Hermit Nation. By
+the Rev. JAMES S. GALE. Crown 8vo, cloth extra, with eight Illustrations
+3s 6d
+
+  "The author of 'Korean Sketches' has gone in and out among the
+  people for nine years. He has done so, moreover, as his book
+  shows, in the kind of temper which qualifies a man to see what is
+  best in a strange and very little understood race."
+
+
+IN AFRIC'S FOREST AND JUNGLE. By R. H. STONE. Crown 8vo, cloth extra,
+illustrated 3s 6d
+
+  "A welcome contribution to missionary literature. The
+  illustrations are numerous and good."--_Christian._
+
+
+DAWN IN THE DARK CONTINENT. By JAMES STEWART, M.D., D.D., Lovedale. Demy
+8vo, handsome binding, with nine Coloured Maps and Portrait of the
+Author 6s _net_
+
+  "We have no hesitation in saying that Dr Stewart's book will have
+  permanent value as a standard history of African missions, and its
+  excellent maps by Bartholomew give a praiseworthy completeness to
+  its unity."--_Pall Mall Gazette._
+
+
+DAYBREAK IN LIVINGSTONIA. The Story of the Livingstonia Mission, British
+Central Africa. By JAMES W. JACK, M.A. Revised, with an Introductory
+Chapter, by Rev. ROBERT LAWS, M.D., D.D. Large crown 8vo, canvas
+binding, with Map, a Plan of Livingstonia Institution, and many other
+Illustrations 5s
+
+  "We have no hesitation in saying that this is one of the best
+  missionary histories we have ever read."--_Glasgow Herald._
+
+
+AN AFRICAN GIRL: The Story of Ma Eno. By BEATRICE W. WELSH, Missionary
+in Old Calabar. With eight full-page Illustrations. Large crown 8vo,
+cloth extra 1s 6d
+
+  "This book is interestingly written, and will, we doubt not, go
+  far to accomplish its object, which is to interest children--and
+  others--in the children of Nigeria."--_The Outposts._
+
+
+CALABAR AND ITS MISSION. By Rev. HUGH GOLDIE. New Edition, with
+Additional Chapters by the Rev. JOHN TAYLOR DEAN. Large crown 8vo, cloth
+extra, with Map and fourteen new Illustrations 5s
+
+  "Mr Goldie has an interesting story to tell of the place, of its
+  people, and of the mission work that has been carried on there. It
+  is a story which the opponents of missionary enterprise can hardly
+  get over."--_Spectator._
+
+
+AMONG THE WILD NGONI. Being Chapters from the History of the
+Livingstonia Mission in British Central Africa. By W. A. ELMSLIE, M.B.,
+C.M., Medical Missionary. With an Introduction by LORD OVERTOUN. Crown
+8vo, cloth extra, with Illustrations and Portraits 3s 6d
+
+  "In this volume he has at once done a real service to missions,
+  and has made a most valuable and interesting addition to the
+  fast-growing literature of Central Africa."--_The Times._
+
+
+CHILDREN OF EGYPT. By L. CROWTHER, Old Cairo. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+
+THE ANGEL OPPORTUNITY. By JESSIE F. HOGG. Author of "The Story of the
+Calabar Mission." With Frontispiece from a Pencil Sketch by H. C.
+PRESTON MACGOUN, R.S.W. Crown 8vo, cloth extra 2s 6d
+
+  This is the story of a missionary's family sent home for
+  education, and is full of humorous and pathetic incidents, in the
+  experience of a little girl, in her desire to discover and
+  influence the home heathen among whom she found herself.
+
+
+DAVID LIVINGSTONE. By T. BANKS MACLACHLAN. Post 8vo, art canvas 1s _net_
+
+  "It has been an unmixed pleasure to read this life of David
+  Livingstone. The book is interesting from first to last, and gives
+  a vivid picture of a rare character."--_Madras Christian College
+  Magazine._
+
+
+MUNGO PARK. By T. BANKS MACLACHLAN. Post 8vo, art canvas 1s _net_
+
+  "We owe to Mr Maclachlan not only a charming life-story, if at
+  times a pathetic one, but a vivid chapter in the romance of
+  Africa. Geography has no more wonderful tale than that dealing
+  with the unraveling of the mystery of the Niger."--_Leeds
+  Mercury._
+
+
+CHILDREN OF AFRICA. By JAMES B. BAIRD, Church of Scotland Mission,
+Blantyre, Author of "Nyono at School and at Home." (The Children's
+Missionary Series.) Large crown 8vo, with eight Coloured Illustrations,
+cloth extra 1s 6d _net_
+
+  "Boys and girls who read what Mr Baird says will have a vivid
+  picture of African life in their memories, and will see how
+  blessed is the light the Gospel carries to their black sisters and
+  brothers in the Dark Continent."--_Presbyterian Messenger._
+
+
+AN ARTISAN MISSIONARY ON THE ZAMBESI. Being the Life Story of WILLIAM
+THOMSON WADDELL. By Rev. JOHN MACCONNACHIE, M.A. Large crown 8vo.
+illustrated 1s 6d _net_
+
+  "It is a moving account of unselfish heroism for the sake of
+  Christ, and Mr MacConnachie has told it in a way that will impress
+  the reader afresh with the splendid, unassuming courage of their
+  rank and file in Christian missions."--_British Weekly._
+
+
+ARABIA: The Cradle of Islam. By Rev. S. M. ZWEMER, F.R.G.S. Studies in
+the Geography, People, and Politics of the Peninsula; with an account of
+Islam and Missionary Work. Demy 8vo, canvas binding, with Maps and
+numerous Illustrations from Drawings and Photographs 7s 6d
+
+  "The best book on Arabia from every point of view--scientific,
+  literary, and missionary. It is well illustrated, especially by
+  such maps as Ptolemy's, Niebuhr's, Palgrave's and plans of Mecca,
+  Medina, besides maps of Arabia as it now is, and of the islands of
+  Bahrein."--_The Scottish Geographical Magazine._
+
+
+CHILDREN OF ARABIA. By the Rev. JOHN C. YOUNG, M.A., M.B., CM., SHEIKH
+OTHMAN, Aden. (The Children's Missionary Series.) Large crown 8vo, with
+8 Coloured Illustrations, cloth extra 1s 6d _net_
+
+
+WITH THE TIBETANS IN TENT AND TEMPLE. Narrative of Four Years' Residence
+on the Tibetan Border and of a Journey into the Far Interior. By SUSIE
+CARSON RIJNHART, M.D. Large crown 8vo, cloth extra, gilt top, with
+fourteen Illustrations. Fourth Edition 6s
+
+
+CHILDREN OF PERSIA. By Mrs NAPIER MALCOLM. (The Children's Missionary
+Series.) Large crown 8vo, with eight Coloured Illustrations, cloth 1s 6d
+_net_
+
+  "A charming book for children. The life and surroundings of
+  child-life in Persia are described with sympathy and insight.
+  The young reader is carried through a very strange world of
+  fascinating interest."--_Missionary Record of the U.F. Church
+  of Scotland._
+
+
+CONSTANTINOPLE AND ITS PROBLEMS. Its Peoples, Customs, Religions, and
+Progress. By HENRY OTIS DWIGHT, LL.D. Large crown 8vo, art linen, gilt
+top, with 12 Illustrations 6s
+
+
+JERUSALEM THE HOLY. A Brief History of Ancient Jerusalem; with an
+Account of the Modern City and its Conditions, Political, Religious, and
+Social. By EDWIN SHERMAN WALLACE. Demy 8vo, cloth extra, with 15
+Illustrations and 4 Maps 7s 6d
+
+
+MISSIONS IN EDEN. By Mrs CROSBY H. WHEELER. Crown 8vo, cloth extra,
+illustrated 3s 6d
+
+  "The pages unfold a story of devoted labour--educational,
+  religious, and social--attended with encouraging results.... The
+  book is to be commended as a singularly readable record of work in
+  a field that commands much less than it deserves of prayerful
+  interest and support."--_Christian._
+
+
+THE CROSS OF CHRIST IN BOLO LAND. A Record of Missionary Effort in the
+Philippines. By JOHN MARVIN DEAN, Crown 8vo, illustrated 3s 6d
+
+  "This book should be widely read throughout the country. It is
+  worth more than a bale of newspaper print. The author is a
+  competent and credible witness of what he has seen in the
+  Philippines. He has done good service there."--_The Outlook._
+
+
+WITNESSES FROM ISRAEL. Life Stories of Jewish Converts to Christianity.
+Edited by Rev. ARNOLD FRANK, Hamburg. Translated from the German by Mrs
+A. FLEMING, with Recommendatory Note by Rev. PROFESSOR NICOL, D.D.,
+Convener of the Jewish Committee of the Church of Scotland. Crown 8vo,
+cloth extra 1s 6d
+
+
+THE TRANSFORMATION OF HAWAII: How Fifty Years of Mission Work gave a
+Christian Nation to the World. Told for Young People. By BELLE M. BRAIN.
+Crown 8vo, art linen, illustrated 3s 6d
+
+  "Much is said against missions, sometimes in ignorance, sometimes
+  from mistaken conviction, and not seldom, it is to be feared, from
+  dislike of Christian morality; but the contrast between the Hawaii
+  which Cook discovered, and still more the Hawaii of forty odd
+  years of relations with white visitors, before the missionaries
+  came, and the Hawaii of 1870, is not lightly to be put
+  aside."--_Spectator._
+
+
+SIGN OF THE CROSS IN MADAGASCAR. By the Rev. J. J. KILPIN FLETCHER,
+Crown 8vo, cloth extra, with numerous Illustrations 3s 6d
+
+  "To many readers the story of the evangelisation of Madagascar is
+  a new one, but if they will add this charming book to their
+  missionary library, they will then know the wonderful story of the
+  work of God in these islands."--_Illustrated Missionary News._
+
+
+PERSIAN LIFE AND CUSTOMS. With Scenes and Incidents of Residence and
+Travel in the Land of the Lion and the Sun. By S. G. WILSON, M.A.,
+Fifteen Years a Missionary in Persia. Second Edition, demy 8vo, cloth
+decorated, gilt top, with Map and Illustrations 7s 6d
+
+  "Mr Wilson writes without national or religious bias. He has not
+  only studied Persia, but has lived for fifteen years in it; and
+  while well acquainted with the literature of his subject, he
+  contents himself with giving, with excellent care and judgment,
+  his own experiences and opinions of a country which,
+  notwithstanding the changes of recent years, continues to be
+  socially, as well as politically, one of the most fascinating in
+  Asia."--_Scotsman._
+
+
+CHRISTIAN MISSIONS AND SOCIAL PROGRESS. A Sociological Study of Foreign
+Missions. By the Rev. JAMES S. DENNIS, D.D., Author of "Foreign Missions
+after a Century." In 3 volumes, royal 8vo, cloth extra. Vol. I., with
+upwards of 100 full-page reproductions of Original Photographs, price
+10s _net_. Vol. II., with 80 do., price 10s _net_. Vol. III., price 10s
+_net_
+
+  "Dr Dennis treats the whole subject of ethics and of social order
+  generally with great minuteness and in a most instructive way. He
+  has done an inestimable service to the mission cause in so
+  doing."--_Spectator._
+
+  "How great might be the impetus to mission interest in our midst
+  if these volumes were made the basis of sermons all over the
+  land."--_Expository Times._
+
+
+OUTLINE OF A HISTORY OF PROTESTANT MISSIONS FROM THE REFORMATION TO THE
+PRESENT TIME. A Contribution to Modern Church History, by G. WARNECK,
+D.D. Translated from the Eighth Edition by arrangement with the Author,
+and revised by GEORGE ROBSON, D.D. Demy 8vo, cloth extra, with Portrait
+and Maps 10s 6d
+
+  "It is a noble book, powerfully written, and throbbing with the
+  spirit of zeal and devotion, a book that must be read by all who
+  desire to master the missionary problem, to understand it in the
+  past, and to be prepared for its future evolution and development
+  in the world."--_Methodist Magazine and Review._
+
+
+A HISTORY OF PROTESTANT MISSIONS IN THE NEAR EAST. By JULIUS RICHTER,
+D.D., Author of "A History of Protestant Missions in India." Demy 8vo,
+cloth extra 10s 6d
+
+  "This book on Missions in the Near East should be in every
+  missionary library. It is comprehensive, well informed, and fair,
+  and is written with spiritual insight."--_U.F.C. Monthly Record._
+
+
+THE EXPLORATION OF EGYPT AND THE OLD TESTAMENT. A Summary of Results
+obtained by Exploration in Egypt up to the Present Time, with a fuller
+account of those bearing on the Old Testament. By J. GARROW DUNCAN,
+B.D., Blackie Scholar, 1894-5; Interim-Director of Excavations at
+Nuffar, 1895-6; Wilson Archaeological Fellow (Abdn.), 1905-6;
+Joint-Author with Dr Flinders Petrie of "Hyksos and Israelite Cities,"
+1906. With 100 Illustrations from Photographs. Large crown 8vo, cloth
+extra 5s _net_
+
+  "The volume possesses the necessary combination of fulness of
+  knowledge and untechnicality necessary to give it a large
+  circulation."--_Expository Times._
+
+
+FOREIGN MISSIONS AFTER A CENTURY. By Rev. JAMES S. DENNIS, D.D., of the
+American Presbyterian Mission, Beirut, Syria, with Introduction by
+Professor T. M. LINDSAY, D.D., Convener of the Foreign Missions
+Committee of the Free Church of Scotland. Extra crown 8vo, cloth 5s
+
+  "Dr Dennis gives us a clear, impartial survey of the present
+  aspect of Foreign Missions all over the world. Many important
+  points are dealt with, and the reader will find himself correctly
+  informed on many subjects concerning which he may have been in
+  doubt. Dr Dennis writes as one who has seen and therefore knows,
+  and, as we read, we feel that we are in the regions of plain
+  facts, free from any of the romance which want of knowledge
+  sometimes causes."--_China's Millions._
+
+
+THE RESURRECTION GOSPEL: A Study of Christ's Great Commission. By JOHN
+ROBSON, D.D. Large crown 8vo, cloth 5s _net_
+
+  "While the Great Commission is commanding a constantly increasing
+  share of the Church's thought and activity, I have felt that there
+  is still the want of a connected study of all the records of it
+  contained in the Gospels and Acts, and unless these be studied
+  together its full scope and completeness cannot be
+  realised."--_From the Preface._
+
+
+THE LIVING FORCES OF THE GOSPEL. Experiences of a Missionary in
+Animistic Heathendom. By JOH. WARNECK, Lic. Theol., Superintendent of
+Missions, Authorised Translation from the Third German Edition by the
+Rev. NEIL BUCHANAN. Demy 8vo, cloth extra 5s _net_
+
+
+MEDICAL MISSIONS: Their Place and Power. By the late JOHN LOWE,
+F.R.C.S.E., Secretary of the Edinburgh Medical Missionary Society. With
+introduction by Sir WILLIAM MUIR, K.C.S.L, LL.D., D.C.L. Fifth Edition,
+with Portraits. Crown 8vo, cloth extra 2s 6d
+
+  "It is a complete handbook of the subject, and contains not only
+  much information regarding the history of medical missions in
+  various parts of the world, but such wise counsel regarding the
+  training needful, and the right attitude of the missionary towards
+  the people and towards his profession, as only experience could
+  prompt."--_British Weekly._
+
+
+CHRISTIANITY AND THE PROGRESS OF MAN: As Illustrated by Modern Missions.
+By W. DOUGLAS MACKENZIE, M.A. Large crown 8vo, cloth extra 3s 6d
+
+  "It gives an account of the intellectual aspects of the work done
+  during the present century in evangelising the non-Christian
+  people of the world, discusses the relation of missionary
+  enterprise to the other civilising forces of modern times, and
+  sums up all by endeavouring to estimate the effect that
+  Christianity has had upon progress. Books about missionary work
+  are usually either read for their adventures, for their piety, or
+  for practical information concerning the history of a particular
+  mission. A work like the present, which gives what may be called
+  the philosophy of the subject, has a place of its own in the
+  literature to which it belongs, and deserves the attention of
+  thoughtful readers in its subject."--_Scotsman._
+
+
+THE BIBLE A MISSIONARY BOOK. By Rev. R. F. HORTON, D.D. Crown 8vo, cloth
+extra. Cheap Edition 1s _net_
+
+  "The whole argument is worked out in a fresh and able and
+  scholarly way, and the book will be interesting to all 'friends of
+  missions.'"--_Glasgow Herald._
+
+
+OLIPHANT, ANDERSON & FERRIER
+EDINBURGH AND LONDON
+
+
+
+
+
+
+End of Project Gutenberg's Children of Borneo, by Edwin Herbert Gomes
+
+*** END OF THIS PROJECT GUTENBERG EBOOK CHILDREN OF BORNEO ***
+
+***** This file should be named 27801.txt or 27801.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/2/7/8/0/27801/
+
+Produced by A Project Gutenberg volunteer working with
+digital material generously made available by the Internet
+Archive
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/27801.zip b/27801.zip
new file mode 100644
index 0000000..48d45e7
--- /dev/null
+++ b/27801.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..d8c3249
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #27801 (https://www.gutenberg.org/ebooks/27801)