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+*** START OF THE PROJECT GUTENBERG EBOOK 30233 ***
+
+FOLK-LORE IN BORNEO
+
+A SKETCH
+
+BY
+
+WILLIAM HENRY FURNESS 3D, M.D., F.R.G.S.
+
+MEMBRE DE LA SOCIÉTÉ DE GÉOGRAPHIE À PARIS
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY
+
+[_PRIVATELY PRINTED_]
+
+WALLINGFORD
+DELAWARE COUNTY, PENNSYLVANIA
+1899
+
+
+[Illustration: A KAYAN CHIEF.]
+
+
+
+
+A SKETCH OF THE FOLK-LORE OF BORNEO.
+
+
+In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called coöperative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the _fad_ of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.
+
+So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their
+Folk-lore.
+
+The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.
+
+[Illustration: A KAYAN LONG-HOUSE.]
+
+The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or _Orang Tuah_, and he in turn is governed
+in a measure by the chief of the tribe, known as the _Penghulu_. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.
+
+As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.
+
+Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.
+
+Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:--
+
+In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long time, however, the rains
+produced slime upon the rock, and little worms, called _halang_, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+_Parang_ (or sword) known as _Haup Malat_. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named _Batang Utar Tatei_, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the _Jikwan Tali_.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called _Klobeh Angei_, and the female
+was called _Klubangei_. These two children married and then gave birth
+to two more children, who were named _Pengok N'gai_, and _Katirah
+Murai_. Katirah Murai was married to old man _Ajai Avai_, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.
+
+As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the _Mantis_ family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named _Laki Oi_
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called _Musa_, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the _Nalika_.
+
+On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called _Lutong_, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.
+
+The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.
+
+This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate _fons et origo_ of all life comes from the fact that the word
+for chief--"penghulu"--is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.
+
+The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.
+
+One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,--the _Burong Iri_ and the _Burong
+Ringgong_ (Burong meaning _bird_), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the _Kumpong_, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the _Maias_ (the Orang Utan) and monkeys.
+
+The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the _Ubi_--a wild sweetpotato--the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.
+
+Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.
+
+One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the _Aka Rarah_, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the _Sukan_, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.
+
+[Illustration: MAKING FIRE WITH A FIRE-DRILL.]
+
+In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was _Machan Buntu_. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and
+under ground.
+
+The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called _Rajah Gantalla_,
+who after creating the two birds, committed the rest of the work to
+them. I think in the _-allah_ of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong
+tree.
+
+A tradition (I do not say "legend," for this implies writing) which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.
+
+[Illustration: A KAYAN YOUTH.]
+
+The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.
+
+It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.
+
+The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon _Maligang_, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon _Laki Tenangan_,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.
+
+In this shadowy world, APO LEGGAN is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in _Apo Leggan_ have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.
+
+LONG JULAN, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in _Long Julan_. The souls in _Long Julan_ have an easy time and
+are always fairly well off, whatever their circumstances were in this
+life.
+
+TAN TEKKAN, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at
+all common.
+
+TENYU LALU, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in _Tenyu Lalu_ is not known, but it is generally
+supposed that they live together in a little world of their own.
+
+Finally, LING YANG is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in _Ling Yang_.
+
+Such are the main divisions of the _Dali Matei_, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.
+
+Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which leads to the great
+tree-trunk, _Bintang Sikopa_, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.
+
+All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.
+
+Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacopoeia.
+
+[Illustration: KAYAN WOMEN.]
+
+Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John[1] gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named _Si Jura_ (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.
+
+"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."
+
+I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird--well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath, then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or _permantang_, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a man may break through a taboo, or _permantang_. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of _permantang_ and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.
+
+[Illustration: A SCENE ON THE DAPOI RIVER.]
+
+To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly _permantang_ until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go _Tuba fishing_, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.
+
+These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god _Ra_ depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.
+
+The downfall of the god _Ra_ brings to mind another superstition of
+which I have noticed a remnant among the Borneans also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. EDWARD CLODD gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.
+
+All these parallelisms, in the modes of thinking, among men in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"--what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:--
+
+
+     From the River's mouth the birds are straying,
+     And the Baiyo's topmost leaves are swaying;
+           The little chicks cheep,
+           Now my little one sleep,
+     For the black house-lizard, with glittering eye,
+     And the gray-haired Laki Laieng are nigh!
+           Sleep, dear little one, sleep!
+
+
+For those philologically inclined I append the original:--
+
+
+     Lung koh madang Manoh
+     Migieong ujong Baiyo
+     Mensip anak Yap
+     Lamate Telyap, Telyap abing,
+     Lamate Laki Laieng oban!
+                   Ara we we ara!
+
+
+FOOTNOTE:
+
+[1] "Forests of the Far East," vol. i, p. 213.
+
+
+
+
+
+End of Project Gutenberg's Folk-lore in Borneo, by William Henry Furness
+
+*** END OF THE PROJECT GUTENBERG EBOOK 30233 ***
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+The Project Gutenberg EBook of Folk-lore in Borneo, by William Henry Furness
+
+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: Folk-lore in Borneo
+       A Sketch
+
+Author: William Henry Furness
+
+Release Date: October 11, 2009 [EBook #30233]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK FOLK-LORE IN BORNEO ***
+
+
+
+
+Produced by Martin Pettit and the Online Distributed
+Proofreading Team at https://www.pgdp.net (This file was
+produced from images generously made available by The
+Internet Archive/American Libraries.)
+
+
+
+
+
+
+FOLK-LORE IN BORNEO
+
+A SKETCH
+
+BY
+
+WILLIAM HENRY FURNESS 3D, M.D., F.R.G.S.
+
+MEMBRE DE LA SOCIÉTÉ DE GÉOGRAPHIE À PARIS
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY
+
+[_PRIVATELY PRINTED_]
+
+WALLINGFORD
+DELAWARE COUNTY, PENNSYLVANIA
+1899
+
+
+[Illustration: A KAYAN CHIEF.]
+
+
+
+
+A SKETCH OF THE FOLK-LORE OF BORNEO.
+
+
+In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called coöperative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the _fad_ of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.
+
+So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their
+Folk-lore.
+
+The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.
+
+[Illustration: A KAYAN LONG-HOUSE.]
+
+The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or _Orang Tuah_, and he in turn is governed
+in a measure by the chief of the tribe, known as the _Penghulu_. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.
+
+As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.
+
+Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.
+
+Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:--
+
+In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long time, however, the rains
+produced slime upon the rock, and little worms, called _halang_, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+_Parang_ (or sword) known as _Haup Malat_. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named _Batang Utar Tatei_, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the _Jikwan Tali_.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called _Klobeh Angei_, and the female
+was called _Klubangei_. These two children married and then gave birth
+to two more children, who were named _Pengok N'gai_, and _Katirah
+Murai_. Katirah Murai was married to old man _Ajai Avai_, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.
+
+As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the _Mantis_ family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named _Laki Oi_
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called _Musa_, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the _Nalika_.
+
+On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called _Lutong_, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.
+
+The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.
+
+This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate _fons et origo_ of all life comes from the fact that the word
+for chief--"penghulu"--is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.
+
+The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.
+
+One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,--the _Burong Iri_ and the _Burong
+Ringgong_ (Burong meaning _bird_), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the _Kumpong_, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the _Maias_ (the Orang Utan) and monkeys.
+
+The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the _Ubi_--a wild sweetpotato--the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.
+
+Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.
+
+One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the _Aka Rarah_, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the _Sukan_, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.
+
+[Illustration: MAKING FIRE WITH A FIRE-DRILL.]
+
+In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was _Machan Buntu_. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and
+under ground.
+
+The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called _Rajah Gantalla_,
+who after creating the two birds, committed the rest of the work to
+them. I think in the _-allah_ of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong
+tree.
+
+A tradition (I do not say "legend," for this implies writing) which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.
+
+[Illustration: A KAYAN YOUTH.]
+
+The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.
+
+It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.
+
+The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon _Maligang_, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon _Laki Tenangan_,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.
+
+In this shadowy world, APO LEGGAN is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in _Apo Leggan_ have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.
+
+LONG JULAN, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in _Long Julan_. The souls in _Long Julan_ have an easy time and
+are always fairly well off, whatever their circumstances were in this
+life.
+
+TAN TEKKAN, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at
+all common.
+
+TENYU LALU, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in _Tenyu Lalu_ is not known, but it is generally
+supposed that they live together in a little world of their own.
+
+Finally, LING YANG is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in _Ling Yang_.
+
+Such are the main divisions of the _Dali Matei_, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.
+
+Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which leads to the great
+tree-trunk, _Bintang Sikopa_, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.
+
+All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.
+
+Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacopoeia.
+
+[Illustration: KAYAN WOMEN.]
+
+Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John[1] gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named _Si Jura_ (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.
+
+"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."
+
+I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird--well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath, then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or _permantang_, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a man may break through a taboo, or _permantang_. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of _permantang_ and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.
+
+[Illustration: A SCENE ON THE DAPOI RIVER.]
+
+To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly _permantang_ until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go _Tuba fishing_, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.
+
+These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god _Ra_ depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.
+
+The downfall of the god _Ra_ brings to mind another superstition of
+which I have noticed a remnant among the Borneans also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. EDWARD CLODD gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.
+
+All these parallelisms, in the modes of thinking, among men in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"--what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:--
+
+
+     From the River's mouth the birds are straying,
+     And the Baiyo's topmost leaves are swaying;
+           The little chicks cheep,
+           Now my little one sleep,
+     For the black house-lizard, with glittering eye,
+     And the gray-haired Laki Laieng are nigh!
+           Sleep, dear little one, sleep!
+
+
+For those philologically inclined I append the original:--
+
+
+     Lung koh madang Manoh
+     Migieong ujong Baiyo
+     Mensip anak Yap
+     Lamate Telyap, Telyap abing,
+     Lamate Laki Laieng oban!
+                   Ara we we ara!
+
+
+FOOTNOTE:
+
+[1] "Forests of the Far East," vol. i, p. 213.
+
+
+
+
+
+End of Project Gutenberg's Folk-lore in Borneo, by William Henry Furness
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+      The Project Gutenberg eBook of Folk-lore In Borneo, by William Henry Furness.
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+<div>*** START OF THE PROJECT GUTENBERG EBOOK 30233 ***</div>
+
+<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+
+<h1>FOLK-LORE IN BORNEO</h1>
+
+<p class="tbrk">&nbsp;</p>
+
+<h2>A SKETCH</h2>
+
+<p class="tbrk">&nbsp;</p>
+
+<h3>BY</h3>
+
+<h2>WILLIAM HENRY FURNESS <span class="smaller">3D</span>, M.D., F.R.G.S.</h2>
+
+<h4>MEMBRE DE LA SOCI&Eacute;T&Eacute; DE G&Eacute;OGRAPHIE &Agrave; PARIS<br />
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY<br />
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY</h4>
+
+<p class="tbrk">&nbsp;</p>
+
+<h3>[<i>PRIVATELY PRINTED</i>]</h3>
+
+<p class="tbrk">&nbsp;</p>
+
+<h4>WALLINGFORD<br />DELAWARE COUNTY, PENNSYLVANIA<br />1899</h4>
+
+<hr />
+
+<div class="center"><img src="images/i002.jpg" width='575' height='700' alt="A Kayan Chief" /></div>
+
+<h4><span class="smcap">A Kayan Chief.</span></h4>
+
+<hr />
+
+<p><span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span></p>
+
+<h1>A SKETCH</h1>
+
+<h3>OF THE</h3>
+
+<h1>FOLK-LORE OF BORNEO.</h1>
+
+<hr class="smler" />
+
+<p>In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called co&ouml;perative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament<span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span> their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the <i>fad</i> of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.</p>
+
+<p>So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their Folk-lore.</p>
+
+<p>The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.</p>
+
+<div class="center"><img src="images/i008.jpg" width='700' height='485' alt="A Kayan Long-House" /></div>
+
+<h4><span class="smcap">A Kayan Long-House.</span></h4>
+
+<p>The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span> turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or <i>Orang Tuah</i>, and he in turn is governed
+in a measure by the chief of the tribe, known as the <i>Penghulu</i>. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.</p>
+
+<p>As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.</p>
+
+<p>Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.</p>
+
+<p>Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:&mdash;</p>
+
+<p>In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span> time, however, the rains
+produced slime upon the rock, and little worms, called <i>halang</i>, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+<i>Parang</i> (or sword) known as <i>Haup Malat</i>. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named <i>Batang Utar Tatei</i>, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the <i>Jikwan Tali</i>.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called <i>Klobeh Angei</i>, and the female
+was called <i>Klubangei</i>. These two children married and then gave birth
+to two more children, who were named <i>Pengok N'gai</i>, and <i>Katirah
+Murai</i>. Katirah Murai was married to old man <i>Ajai Avai</i>, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.</p>
+
+<p>As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, <span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span>evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the <i>Mantis</i> family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named <i>Laki Oi</i>
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called <i>Musa</i>, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the <i>Nalika</i>.</p>
+
+<p>On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called <i>Lutong</i>, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.</p>
+
+<p>The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.</p>
+
+<p>This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate <i>fons et origo</i> of all life comes from the fact that the word
+for chief&mdash;"penghulu"&mdash;is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.</p>
+
+<p>The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.</p>
+
+<p>One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,&mdash;the <i>Burong Iri</i> and the <i>Burong
+Ringgong</i> (Burong meaning <i>bird</i>), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the <i>Kumpong</i>, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the <i>Maias</i> (the Orang Utan) and monkeys.</p>
+
+<p>The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the <i>Ubi</i>&mdash;a wild sweetpotato&mdash;the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.</p>
+
+<p>Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.</p>
+
+<p>One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the <i>Aka Rarah</i>, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the <i>Sukan</i>, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.</p>
+
+<div class="center"><img src="images/i017.jpg" width='700' height='555' alt="Making Fire with a Fire-Drill" /></div>
+
+<h4><span class="smcap">Making Fire with a Fire-Drill.</span></h4>
+
+<p>In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was <i>Machan Buntu</i>. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and under ground.</p>
+
+<p>The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called <i>Rajah Gantalla</i>,
+who after creating the two birds, committed the rest of the work to
+them. I think in the <i>-allah</i> of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong tree.</p>
+
+<p>A tradition (I do not say "legend," for this implies writing)<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.</p>
+
+<div class="center"><img src="images/i021.jpg" width='378' height='700' alt="A Kayan Youth" /></div>
+
+<h4><span class="smcap">A Kayan Youth.</span></h4>
+
+<p>The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span> had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.</p>
+
+<p>It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.</p>
+
+<p>The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon <i>Maligang</i>, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon <i>Laki Tenangan</i>,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.</p>
+
+<p>In this shadowy world, <span class="smcap">Apo Leggan</span> is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in <i>Apo Leggan</i> have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.</p>
+
+<p><span class="smcap">Long Julan</span>, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span>
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in <i>Long Julan</i>. The souls in <i>Long Julan</i> have an easy time and
+are always fairly well off, whatever their circumstances were in this life.</p>
+
+<p><span class="smcap">Tan Tekkan</span>, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at all common.</p>
+
+<p><span class="smcap">Tenyu Lalu</span>, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in <i>Tenyu Lalu</i> is not known, but it is generally
+supposed that they live together in a little world of their own.</p>
+
+<p>Finally, <span class="smcap">Ling Yang</span> is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in <i>Ling Yang</i>.</p>
+
+<p><span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span></p><p>Such are the main divisions of the <i>Dali Matei</i>, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.</p>
+
+<p>Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span> leads to the great
+tree-trunk, <i>Bintang Sikopa</i>, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.</p>
+
+<p>All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.</p>
+
+<p>Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span> use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacop&oelig;ia.</p>
+
+<div class="center"><img src="images/i030.jpg" width='700' height='557' alt="Kayan Women" /></div>
+
+<h4><span class="smcap">Kayan Women.</span></h4>
+
+<p>Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named <i>Si Jura</i> (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.</p>
+
+<p>"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."</p>
+
+<p>I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird&mdash;well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath,<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or <i>permantang</i>, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> man may break through a taboo, or <i>permantang</i>. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of <i>permantang</i> and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span>
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a <span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.</p>
+
+<div class="center"><img src="images/i036.jpg" width='700' height='503' alt="A Scene on the Dapoi River" /></div>
+
+<h4><span class="smcap">A Scene on the Dapoi River.</span></h4>
+
+<p>To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly <i>permantang</i> until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span>
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go <i>Tuba fishing</i>, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.</p>
+
+<p>These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god <i>Ra</i> depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.</p>
+
+<p>The downfall of the god <i>Ra</i> brings to mind another superstition of
+which I have noticed a remnant among the Borneans<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. <span class="smcap">Edward Clodd</span> gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.</p>
+
+<p>All these parallelisms, in the modes of thinking, among men<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"&mdash;what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<div>From the River's mouth the birds are straying,</div>
+<div>And the Baiyo's topmost leaves are swaying;</div>
+<div class="i3">The little chicks cheep,</div>
+<div class="i3">Now my little one sleep,</div>
+<div>For the black house-lizard, with glittering eye,</div>
+<div>And the gray-haired Laki Laieng are nigh!</div>
+<div class="i3">Sleep, dear little one, sleep!</div>
+</div></div>
+
+<p><span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span></p><p>For those philologically inclined I append the original:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<div>Lung koh madang Manoh</div>
+<div>Migieong ujong Baiyo</div>
+<div>Mensip anak Yap</div>
+<div>Lamate Telyap, Telyap abing,</div>
+<div>Lamate Laki Laieng oban!</div>
+<div class="i6">Ara we we ara!</div>
+</div></div>
+
+<div class="footnotes"><h3>FOOTNOTE:</h3>
+
+<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> "Forests of the Far East," vol. i, p. 213.</p></div>
+
+</div>
+
+<div>*** END OF THE PROJECT GUTENBERG EBOOK 30233 ***</div>
+</body>
+</html>
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+The Project Gutenberg EBook of Folk-lore in Borneo, by William Henry Furness
+
+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: Folk-lore in Borneo
+       A Sketch
+
+Author: William Henry Furness
+
+Release Date: October 11, 2009 [EBook #30233]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK FOLK-LORE IN BORNEO ***
+
+
+
+
+Produced by Martin Pettit and the Online Distributed
+Proofreading Team at https://www.pgdp.net (This file was
+produced from images generously made available by The
+Internet Archive/American Libraries.)
+
+
+
+
+
+
+FOLK-LORE IN BORNEO
+
+A SKETCH
+
+BY
+
+WILLIAM HENRY FURNESS 3D, M.D., F.R.G.S.
+
+MEMBRE DE LA SOCIETE DE GEOGRAPHIE A PARIS
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY
+
+[_PRIVATELY PRINTED_]
+
+WALLINGFORD
+DELAWARE COUNTY, PENNSYLVANIA
+1899
+
+
+[Illustration: A KAYAN CHIEF.]
+
+
+
+
+A SKETCH OF THE FOLK-LORE OF BORNEO.
+
+
+In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called cooperative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the _fad_ of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.
+
+So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their
+Folk-lore.
+
+The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.
+
+[Illustration: A KAYAN LONG-HOUSE.]
+
+The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or _Orang Tuah_, and he in turn is governed
+in a measure by the chief of the tribe, known as the _Penghulu_. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.
+
+As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.
+
+Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.
+
+Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:--
+
+In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long time, however, the rains
+produced slime upon the rock, and little worms, called _halang_, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+_Parang_ (or sword) known as _Haup Malat_. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named _Batang Utar Tatei_, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the _Jikwan Tali_.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called _Klobeh Angei_, and the female
+was called _Klubangei_. These two children married and then gave birth
+to two more children, who were named _Pengok N'gai_, and _Katirah
+Murai_. Katirah Murai was married to old man _Ajai Avai_, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.
+
+As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the _Mantis_ family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named _Laki Oi_
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called _Musa_, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the _Nalika_.
+
+On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called _Lutong_, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.
+
+The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.
+
+This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate _fons et origo_ of all life comes from the fact that the word
+for chief--"penghulu"--is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.
+
+The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.
+
+One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,--the _Burong Iri_ and the _Burong
+Ringgong_ (Burong meaning _bird_), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the _Kumpong_, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the _Maias_ (the Orang Utan) and monkeys.
+
+The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the _Ubi_--a wild sweetpotato--the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.
+
+Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.
+
+One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the _Aka Rarah_, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the _Sukan_, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.
+
+[Illustration: MAKING FIRE WITH A FIRE-DRILL.]
+
+In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was _Machan Buntu_. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and
+under ground.
+
+The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called _Rajah Gantalla_,
+who after creating the two birds, committed the rest of the work to
+them. I think in the _-allah_ of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong
+tree.
+
+A tradition (I do not say "legend," for this implies writing) which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.
+
+[Illustration: A KAYAN YOUTH.]
+
+The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.
+
+It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.
+
+The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon _Maligang_, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon _Laki Tenangan_,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.
+
+In this shadowy world, APO LEGGAN is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in _Apo Leggan_ have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.
+
+LONG JULAN, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in _Long Julan_. The souls in _Long Julan_ have an easy time and
+are always fairly well off, whatever their circumstances were in this
+life.
+
+TAN TEKKAN, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at
+all common.
+
+TENYU LALU, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in _Tenyu Lalu_ is not known, but it is generally
+supposed that they live together in a little world of their own.
+
+Finally, LING YANG is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in _Ling Yang_.
+
+Such are the main divisions of the _Dali Matei_, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.
+
+Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which leads to the great
+tree-trunk, _Bintang Sikopa_, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.
+
+All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.
+
+Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacopoeia.
+
+[Illustration: KAYAN WOMEN.]
+
+Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John[1] gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named _Si Jura_ (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.
+
+"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."
+
+I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird--well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath, then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or _permantang_, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a man may break through a taboo, or _permantang_. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of _permantang_ and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.
+
+[Illustration: A SCENE ON THE DAPOI RIVER.]
+
+To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly _permantang_ until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go _Tuba fishing_, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.
+
+These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god _Ra_ depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.
+
+The downfall of the god _Ra_ brings to mind another superstition of
+which I have noticed a remnant among the Borneans also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. EDWARD CLODD gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.
+
+All these parallelisms, in the modes of thinking, among men in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"--what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:--
+
+
+     From the River's mouth the birds are straying,
+     And the Baiyo's topmost leaves are swaying;
+           The little chicks cheep,
+           Now my little one sleep,
+     For the black house-lizard, with glittering eye,
+     And the gray-haired Laki Laieng are nigh!
+           Sleep, dear little one, sleep!
+
+
+For those philologically inclined I append the original:--
+
+
+     Lung koh madang Manoh
+     Migieong ujong Baiyo
+     Mensip anak Yap
+     Lamate Telyap, Telyap abing,
+     Lamate Laki Laieng oban!
+                   Ara we we ara!
+
+
+FOOTNOTE:
+
+[1] "Forests of the Far East," vol. i, p. 213.
+
+
+
+
+
+End of Project Gutenberg's Folk-lore in Borneo, by William Henry Furness
+
+*** END OF THIS PROJECT GUTENBERG EBOOK FOLK-LORE IN BORNEO ***
+
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+The Project Gutenberg EBook of Folk-lore in Borneo, by William Henry Furness
+
+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: Folk-lore in Borneo
+       A Sketch
+
+Author: William Henry Furness
+
+Release Date: October 11, 2009 [EBook #30233]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK FOLK-LORE IN BORNEO ***
+
+
+
+
+Produced by Martin Pettit and the Online Distributed
+Proofreading Team at https://www.pgdp.net (This file was
+produced from images generously made available by The
+Internet Archive/American Libraries.)
+
+
+
+
+
+
+FOLK-LORE IN BORNEO
+
+A SKETCH
+
+BY
+
+WILLIAM HENRY FURNESS 3D, M.D., F.R.G.S.
+
+MEMBRE DE LA SOCIÉTÉ DE GÉOGRAPHIE À PARIS
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY
+
+[_PRIVATELY PRINTED_]
+
+WALLINGFORD
+DELAWARE COUNTY, PENNSYLVANIA
+1899
+
+
+[Illustration: A KAYAN CHIEF.]
+
+
+
+
+A SKETCH OF THE FOLK-LORE OF BORNEO.
+
+
+In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called coöperative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the _fad_ of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.
+
+So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their
+Folk-lore.
+
+The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.
+
+[Illustration: A KAYAN LONG-HOUSE.]
+
+The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or _Orang Tuah_, and he in turn is governed
+in a measure by the chief of the tribe, known as the _Penghulu_. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.
+
+As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.
+
+Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.
+
+Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:--
+
+In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long time, however, the rains
+produced slime upon the rock, and little worms, called _halang_, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+_Parang_ (or sword) known as _Haup Malat_. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named _Batang Utar Tatei_, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the _Jikwan Tali_.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called _Klobeh Angei_, and the female
+was called _Klubangei_. These two children married and then gave birth
+to two more children, who were named _Pengok N'gai_, and _Katirah
+Murai_. Katirah Murai was married to old man _Ajai Avai_, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.
+
+As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the _Mantis_ family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named _Laki Oi_
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called _Musa_, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the _Nalika_.
+
+On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called _Lutong_, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.
+
+The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.
+
+This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate _fons et origo_ of all life comes from the fact that the word
+for chief--"penghulu"--is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.
+
+The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.
+
+One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,--the _Burong Iri_ and the _Burong
+Ringgong_ (Burong meaning _bird_), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the _Kumpong_, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the _Maias_ (the Orang Utan) and monkeys.
+
+The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the _Ubi_--a wild sweetpotato--the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.
+
+Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.
+
+One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the _Aka Rarah_, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the _Sukan_, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.
+
+[Illustration: MAKING FIRE WITH A FIRE-DRILL.]
+
+In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was _Machan Buntu_. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and
+under ground.
+
+The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called _Rajah Gantalla_,
+who after creating the two birds, committed the rest of the work to
+them. I think in the _-allah_ of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong
+tree.
+
+A tradition (I do not say "legend," for this implies writing) which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.
+
+[Illustration: A KAYAN YOUTH.]
+
+The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.
+
+It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.
+
+The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon _Maligang_, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon _Laki Tenangan_,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.
+
+In this shadowy world, APO LEGGAN is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in _Apo Leggan_ have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.
+
+LONG JULAN, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in _Long Julan_. The souls in _Long Julan_ have an easy time and
+are always fairly well off, whatever their circumstances were in this
+life.
+
+TAN TEKKAN, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at
+all common.
+
+TENYU LALU, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in _Tenyu Lalu_ is not known, but it is generally
+supposed that they live together in a little world of their own.
+
+Finally, LING YANG is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in _Ling Yang_.
+
+Such are the main divisions of the _Dali Matei_, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.
+
+Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which leads to the great
+tree-trunk, _Bintang Sikopa_, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.
+
+All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.
+
+Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacopoeia.
+
+[Illustration: KAYAN WOMEN.]
+
+Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John[1] gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named _Si Jura_ (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.
+
+"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."
+
+I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird--well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath, then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or _permantang_, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a man may break through a taboo, or _permantang_. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of _permantang_ and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.
+
+[Illustration: A SCENE ON THE DAPOI RIVER.]
+
+To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly _permantang_ until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go _Tuba fishing_, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.
+
+These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god _Ra_ depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.
+
+The downfall of the god _Ra_ brings to mind another superstition of
+which I have noticed a remnant among the Borneans also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. EDWARD CLODD gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.
+
+All these parallelisms, in the modes of thinking, among men in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"--what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:--
+
+
+     From the River's mouth the birds are straying,
+     And the Baiyo's topmost leaves are swaying;
+           The little chicks cheep,
+           Now my little one sleep,
+     For the black house-lizard, with glittering eye,
+     And the gray-haired Laki Laieng are nigh!
+           Sleep, dear little one, sleep!
+
+
+For those philologically inclined I append the original:--
+
+
+     Lung koh madang Manoh
+     Migieong ujong Baiyo
+     Mensip anak Yap
+     Lamate Telyap, Telyap abing,
+     Lamate Laki Laieng oban!
+                   Ara we we ara!
+
+
+FOOTNOTE:
+
+[1] "Forests of the Far East," vol. i, p. 213.
+
+
+
+
+
+End of Project Gutenberg's Folk-lore in Borneo, by William Henry Furness
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+
+The Project Gutenberg EBook of Folk-lore in Borneo, by William Henry Furness
+
+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: Folk-lore in Borneo
+       A Sketch
+
+Author: William Henry Furness
+
+Release Date: October 11, 2009 [EBook #30233]
+
+Language: English
+
+Character set encoding: ISO-8859-1
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+*** START OF THIS PROJECT GUTENBERG EBOOK FOLK-LORE IN BORNEO ***
+
+
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+</pre>
+
+
+<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+
+<h1>FOLK-LORE IN BORNEO</h1>
+
+<p class="tbrk">&nbsp;</p>
+
+<h2>A SKETCH</h2>
+
+<p class="tbrk">&nbsp;</p>
+
+<h3>BY</h3>
+
+<h2>WILLIAM HENRY FURNESS <span class="smaller">3D</span>, M.D., F.R.G.S.</h2>
+
+<h4>MEMBRE DE LA SOCI&Eacute;T&Eacute; DE G&Eacute;OGRAPHIE &Agrave; PARIS<br />
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY<br />
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY</h4>
+
+<p class="tbrk">&nbsp;</p>
+
+<h3>[<i>PRIVATELY PRINTED</i>]</h3>
+
+<p class="tbrk">&nbsp;</p>
+
+<h4>WALLINGFORD<br />DELAWARE COUNTY, PENNSYLVANIA<br />1899</h4>
+
+<hr />
+
+<div class="center"><img src="images/i002.jpg" width='575' height='700' alt="A Kayan Chief" /></div>
+
+<h4><span class="smcap">A Kayan Chief.</span></h4>
+
+<hr />
+
+<p><span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span></p>
+
+<h1>A SKETCH</h1>
+
+<h3>OF THE</h3>
+
+<h1>FOLK-LORE OF BORNEO.</h1>
+
+<hr class="smler" />
+
+<p>In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called co&ouml;perative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament<span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span> their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the <i>fad</i> of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.</p>
+
+<p>So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their Folk-lore.</p>
+
+<p>The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.</p>
+
+<div class="center"><img src="images/i008.jpg" width='700' height='485' alt="A Kayan Long-House" /></div>
+
+<h4><span class="smcap">A Kayan Long-House.</span></h4>
+
+<p>The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span> turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or <i>Orang Tuah</i>, and he in turn is governed
+in a measure by the chief of the tribe, known as the <i>Penghulu</i>. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.</p>
+
+<p>As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.</p>
+
+<p>Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.</p>
+
+<p>Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:&mdash;</p>
+
+<p>In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span> time, however, the rains
+produced slime upon the rock, and little worms, called <i>halang</i>, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+<i>Parang</i> (or sword) known as <i>Haup Malat</i>. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named <i>Batang Utar Tatei</i>, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the <i>Jikwan Tali</i>.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called <i>Klobeh Angei</i>, and the female
+was called <i>Klubangei</i>. These two children married and then gave birth
+to two more children, who were named <i>Pengok N'gai</i>, and <i>Katirah
+Murai</i>. Katirah Murai was married to old man <i>Ajai Avai</i>, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.</p>
+
+<p>As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, <span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span>evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the <i>Mantis</i> family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named <i>Laki Oi</i>
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called <i>Musa</i>, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the <i>Nalika</i>.</p>
+
+<p>On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called <i>Lutong</i>, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.</p>
+
+<p>The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.</p>
+
+<p>This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate <i>fons et origo</i> of all life comes from the fact that the word
+for chief&mdash;"penghulu"&mdash;is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.</p>
+
+<p>The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.</p>
+
+<p>One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,&mdash;the <i>Burong Iri</i> and the <i>Burong
+Ringgong</i> (Burong meaning <i>bird</i>), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the <i>Kumpong</i>, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the <i>Maias</i> (the Orang Utan) and monkeys.</p>
+
+<p>The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the <i>Ubi</i>&mdash;a wild sweetpotato&mdash;the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.</p>
+
+<p>Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.</p>
+
+<p>One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the <i>Aka Rarah</i>, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the <i>Sukan</i>, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.</p>
+
+<div class="center"><img src="images/i017.jpg" width='700' height='555' alt="Making Fire with a Fire-Drill" /></div>
+
+<h4><span class="smcap">Making Fire with a Fire-Drill.</span></h4>
+
+<p>In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was <i>Machan Buntu</i>. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and under ground.</p>
+
+<p>The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called <i>Rajah Gantalla</i>,
+who after creating the two birds, committed the rest of the work to
+them. I think in the <i>-allah</i> of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong tree.</p>
+
+<p>A tradition (I do not say "legend," for this implies writing)<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.</p>
+
+<div class="center"><img src="images/i021.jpg" width='378' height='700' alt="A Kayan Youth" /></div>
+
+<h4><span class="smcap">A Kayan Youth.</span></h4>
+
+<p>The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span> had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.</p>
+
+<p>It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.</p>
+
+<p>The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon <i>Maligang</i>, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon <i>Laki Tenangan</i>,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.</p>
+
+<p>In this shadowy world, <span class="smcap">Apo Leggan</span> is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in <i>Apo Leggan</i> have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.</p>
+
+<p><span class="smcap">Long Julan</span>, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span>
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in <i>Long Julan</i>. The souls in <i>Long Julan</i> have an easy time and
+are always fairly well off, whatever their circumstances were in this life.</p>
+
+<p><span class="smcap">Tan Tekkan</span>, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at all common.</p>
+
+<p><span class="smcap">Tenyu Lalu</span>, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in <i>Tenyu Lalu</i> is not known, but it is generally
+supposed that they live together in a little world of their own.</p>
+
+<p>Finally, <span class="smcap">Ling Yang</span> is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in <i>Ling Yang</i>.</p>
+
+<p><span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span></p><p>Such are the main divisions of the <i>Dali Matei</i>, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.</p>
+
+<p>Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span> leads to the great
+tree-trunk, <i>Bintang Sikopa</i>, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.</p>
+
+<p>All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.</p>
+
+<p>Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span> use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacop&oelig;ia.</p>
+
+<div class="center"><img src="images/i030.jpg" width='700' height='557' alt="Kayan Women" /></div>
+
+<h4><span class="smcap">Kayan Women.</span></h4>
+
+<p>Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named <i>Si Jura</i> (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.</p>
+
+<p>"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."</p>
+
+<p>I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird&mdash;well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath,<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or <i>permantang</i>, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> man may break through a taboo, or <i>permantang</i>. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of <i>permantang</i> and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span>
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a <span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.</p>
+
+<div class="center"><img src="images/i036.jpg" width='700' height='503' alt="A Scene on the Dapoi River" /></div>
+
+<h4><span class="smcap">A Scene on the Dapoi River.</span></h4>
+
+<p>To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly <i>permantang</i> until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span>
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go <i>Tuba fishing</i>, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.</p>
+
+<p>These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god <i>Ra</i> depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.</p>
+
+<p>The downfall of the god <i>Ra</i> brings to mind another superstition of
+which I have noticed a remnant among the Borneans<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. <span class="smcap">Edward Clodd</span> gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.</p>
+
+<p>All these parallelisms, in the modes of thinking, among men<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"&mdash;what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<div>From the River's mouth the birds are straying,</div>
+<div>And the Baiyo's topmost leaves are swaying;</div>
+<div class="i3">The little chicks cheep,</div>
+<div class="i3">Now my little one sleep,</div>
+<div>For the black house-lizard, with glittering eye,</div>
+<div>And the gray-haired Laki Laieng are nigh!</div>
+<div class="i3">Sleep, dear little one, sleep!</div>
+</div></div>
+
+<p><span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span></p><p>For those philologically inclined I append the original:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<div>Lung koh madang Manoh</div>
+<div>Migieong ujong Baiyo</div>
+<div>Mensip anak Yap</div>
+<div>Lamate Telyap, Telyap abing,</div>
+<div>Lamate Laki Laieng oban!</div>
+<div class="i6">Ara we we ara!</div>
+</div></div>
+
+<div class="footnotes"><h3>FOOTNOTE:</h3>
+
+<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> "Forests of the Far East," vol. i, p. 213.</p></div>
+
+</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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+The Project Gutenberg EBook of Folk-lore in Borneo, by William Henry Furness
+
+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: Folk-lore in Borneo
+       A Sketch
+
+Author: William Henry Furness
+
+Release Date: October 11, 2009 [EBook #30233]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK FOLK-LORE IN BORNEO ***
+
+
+
+
+Produced by Martin Pettit and the Online Distributed
+Proofreading Team at https://www.pgdp.net (This file was
+produced from images generously made available by The
+Internet Archive/American Libraries.)
+
+
+
+
+
+
+FOLK-LORE IN BORNEO
+
+A SKETCH
+
+BY
+
+WILLIAM HENRY FURNESS 3D, M.D., F.R.G.S.
+
+MEMBRE DE LA SOCIETE DE GEOGRAPHIE A PARIS
+MEMBER OF THE AMERICAN PHILOSOPHICAL SOCIETY
+MEMBER OF THE AMERICAN ORIENTAL SOCIETY
+
+[_PRIVATELY PRINTED_]
+
+WALLINGFORD
+DELAWARE COUNTY, PENNSYLVANIA
+1899
+
+
+[Illustration: A KAYAN CHIEF.]
+
+
+
+
+A SKETCH OF THE FOLK-LORE OF BORNEO.
+
+
+In this short monograph I do not pretend to give anything more than a
+Sketch of the Folk-lore to be found among the Borneans. The island is
+large, and the people, scattered and isolated by constant inter-tribal
+warfare, differ one tribe from another, in language, customs and
+appearance almost more than do Germans, French, or English; to say that
+any tradition or custom is common to all the tribes, or even to all of
+one tribe, of Borneans, would be far too sweeping. A still greater
+drawback to any universality, in legend or custom, is that there is no
+written language, not even so much as picture-drawings on rocks to give
+us a clue to ancient myths or traditions. The natives of Borneo are in a
+certain sense savages, but yet they are savages of a high order,
+possessed of a civilization far above what is usually implied by the
+term; they live together in what almost might be called cooperative
+communities, they practise the art of weaving, they forge rough
+implements of iron, they cultivate rice and esculent plants, and in all
+their work, such as house-building, boat-building, manufacture of cloth
+and weapons of warfare, they show an ambitious desire, and a skilful
+ability, to ornament their work and add, to its usefulness, pleasure to
+the eye. One of their gravest faults, however, is their embarrassing
+tenacity to the _fad_ of head-hunting, and a strict adherence to the
+principle of an eye for an eye and a tooth for a tooth. This keeps the
+different households, even of the same tribe, at constant war and makes
+inevitable an uncomfortable yet pleasing interchange of heads during the
+tedious months of the rainy season, when time hangs heavy on the
+warriors' hands, and disused swords might get rusty.
+
+So little is known of the social and anthropological position of these
+people, to others than those who make Malaysia and the South Sea islands
+their study, that it may not be out of place to give a short description
+of the people themselves before entering on the subject of their
+Folk-lore.
+
+The remote origin of the Borneans, as well as of the greater part of all
+of the inhabitants of the Polynesian islands, is an ethnological
+problem; they are not Malay, neither are they Mongolian nor Negrito;
+they bear resemblances here and there to all of these races, but not
+marked enough to claim any one as the parent stock. Furthermore, there
+is some evidence in favor of the theory that they are the result of
+successive migrations of tribes from northern India and from Anam.
+
+[Illustration: A KAYAN LONG-HOUSE.]
+
+The inland tribes of Borneo, by which I include all the natives except
+the Malays settled along the coast, are without any definite forms of
+religious worship; they make idols of wood, but I have never seen any
+offering made to them, nor do they regard them apparently as anything
+more than as scarecrows to frighten off evil spirits. They are the
+children of Dame Nature and as such have inherited their mother's
+disregard for life, and this feature of their temperament has kept them
+in a constant turmoil of warfare, which in turn compels them for mutual
+protection to band together in communities of several families and build
+for themselves a common house wherein to live, ever ready to turn out in
+force and resist the attacks of hostile tribes. In not a few instances
+these houses are as much as a quarter of a mile in length and shelter as
+many as four hundred people. Every household is presided over by a
+head-man known as the elder, or _Orang Tuah_, and he in turn is governed
+in a measure by the chief of the tribe, known as the _Penghulu_. The
+government of the household seems to be conducted in the quietest
+manner; I have lived on several occasions in these houses for three or
+four weeks at a time, and have never seen anything that could be called
+a violent quarrel between two members of the household, nor have I seen
+the Orang Tuah or the Penghulu submit any of the members to what might
+be considered harsh treatment. I have also been with them when they were
+out on the warpath, to use a North-American Indian term, when every
+nerve was at high tension on the look-out for enemies and every thought
+was turned to slaughter, but I have never seen the counsel of the Chief
+disregarded. Of course, some Chiefs are weak and fail to give commands
+because they are afraid to act, but a command once given is carried out,
+or at least not disregarded, and I could never detect any means which
+were taken to enforce an authority thus implicitly obeyed.
+
+As a people, they are not active-minded nor industrious, but yield to
+the influence of climate, and, following the example offered to them by
+the vast, dense jungle on every side, accept life as easily as it comes.
+They are no exception to the rule that all untutored minds, living in
+constant communion with any awful aspect of Nature, be it gigantic
+mountains, a waste of waters, or an illimitable jungle, are saturated
+with superstitions; every pool, every tree, every rock is the home of an
+evil spirit, and all mysterious noises in the forest are ghostly
+whisperings. Everywhere are signs and omens to warn man of danger or
+direct his course; theirs is a life where no schooling is so vital as
+the ability to read aright the "sermons in stones, books in the running
+brooks." For them the world is the patch of jungle covering the few
+square miles that they know, and bounded by the hills in the distance;
+seldom do they get an extended view of the surrounding country; trees
+hem them in on all sides and the mountains are so difficult of ascent,
+and furthermore so infested with demons or "antu," that the summits can
+be gained only at the risk of body, and, still worse, of soul.
+
+Many natives of the interior live and die with never a glimpse of the
+sea, and the tales which the Malay and Chinese traders tell of lands
+beyond the horizon where white men live, are as incomprehensible to them
+as are to us the conjectural accounts which astronomers give of the
+canals on the planet Mars.
+
+Naturally enough, of course, creation began on the island of Borneo, or
+Kalamantan, as they call it, and the first people were Borneans and
+spoke the language of the tribe that tells the story. Every tribe has a
+different account of creation, and claims that its people sprang from
+the first created mortals. The following account is the story of Genesis
+according to the Kayans of Northwestern Borneo:--
+
+In the old, old days, when there was nothing but water and sky, there
+fell from the heavens an enormous rock; that part of it which protruded
+from the water was hard, slippery, and quite bare, with no soil nor
+plants upon it of any kind. After a long time, however, the rains
+produced slime upon the rock, and little worms, called _halang_, were
+bred in this slime, and they bored into the rock and left fine sand
+outside of their burrows; this sand eventually became soil and covered
+the rock. Again years passed and the rock remained barren of all other
+life until suddenly there dropped from the Sun a huge wooden handle of a
+_Parang_ (or sword) known as _Haup Malat_. This parang-handle sank deep
+into the rock and taking root in the soil it sprouted and grew into a
+great tree, named _Batang Utar Tatei_, whose branches stretched out over
+the new land in every direction. When this tree was fully grown, there
+dropped from the Moon a long rope-like vine known as the _Jikwan Tali_.
+This vine quickly clung to the tree and took root in the rock. Now the
+vine, Jikwan Tali, from the Moon became the husband of the tree, Batang
+Utar Tatei, from the Sun, and Batang Utar Tatei gave birth to twins, a
+male and a female, not of the nature of a tree, but more or less like
+human beings. The male child was called _Klobeh Angei_, and the female
+was called _Klubangei_. These two children married and then gave birth
+to two more children, who were named _Pengok N'gai_, and _Katirah
+Murai_. Katirah Murai was married to old man _Ajai Avai_, who comes
+without pedigree into the narration. From Katirah Murai and Ajai Avai
+are descended many of the chiefs who were founders of the various tribes
+inhabiting the land of Kalamantan; their names are Sejau Laho, Oding
+Lahang, from whom the Kayans spring, Tabalan, Pliban, and, finally,
+Tokong, the father of head-hunting.
+
+As time went on, that which formerly had been merely slime on the rock,
+became moss, and little by little small plants were produced. The twigs
+and leaf-like appendages of the tree, evidently the female principle in
+nature, as they fell to the ground, became birds, beasts, and fishes.
+(Let me mention here that the endowment of leaves with life and
+locomotion is no more than natural; while in the jungle I have
+repeatedly seen what, in every respect, appeared to be a leaf fall to
+the ground and then miraculously put out legs and walk away; it was one
+of those remarkable insects of the _Mantis_ family, or "walking
+leaves.") The inhabitants of the rock had no need of fire in those days,
+for the sun beat down on them strongly, and there was no night; it was
+not until many, many years had elapsed that an old man named _Laki Oi_
+invented a method of obtaining fire by means of friction produced by
+pulling a strip of rattan rapidly back and forth beneath a piece of dry
+wood. This process of making fire he called _Musa_, and it is still the
+only method used in obtaining fire for ceremonials, such as the naming
+of a child, or when communicating with the omen-birds. Laki Oi also
+taught them the use of the fire-drill, which he called the _Nalika_.
+
+On the main trunk of Batang Utar Tatei was a large excrescence, from
+which exuded a resinous gum called _Lutong_, which, as it dropped to the
+ground beneath, was immediately transformed into chickens and swine; and
+it is because they were thus formed out of the very heart and substance
+of the tree that they are always used in the reading of auguries. From
+this same cause, there was innate in them an insight into the innermost
+workings of Nature and a knowledge of the future.
+
+The first beings with any resemblance to man had neither legs, nor
+breasts, and consisted merely of a head, chest, arms, and a fragment of
+a body which hung down in shreds and rags, having the appearance of
+twisted snakes. When they moved they dragged themselves along the ground
+by their arms. (From this description and from native carvings, I am
+inclined to believe that a large cuttle-fish or octopus must have
+suggested this idea to the original narrator of this tradition.) Little
+by little, the body was brought into more compact form, and, in a later
+generation, legs appeared, but it was a long time before they became
+accustomed to legs and able to use them in moving about. A survival of
+this awkwardness, so say the Kayans, is still noticeable in the way in
+which children crawl about the floor, and in their clumsy walk when
+first they learn to stand upright. The heads of these first people were,
+furthermore, much larger than the heads of the present generation, and,
+since it was the first part formed, it is the oldest part of the body,
+and on this account the most important member, and valued accordingly
+whether dead or alive.
+
+This account is, as far as I know, purely Bornean, inasmuch as had there
+been any admixture from a foreign source (as we shall see further on was
+probably the case with the Dyaks) there would have been possibly some
+reference to a Supreme Creator rather than to this union of a vine and a
+tree as the original source of life. The Kayans from whom I obtained
+this account have had exceedingly little communication with the outside
+world, except through occasional Malay or Chinese traders. There is just
+a possibility that the idea of the wooden sword-handle being the
+ultimate _fons et origo_ of all life comes from the fact that the word
+for chief--"penghulu"--is derived from "hulu," meaning a sword-handle,
+and the prefix "peng" denoting agency, so that the whole word means
+literally "the master of the sword," and thus the ruler or chief. From
+association of ideas, the sword-handle, without which the blade is
+ineffective and useless, may have been suggested to them as the chief
+of all beings. The sudden appearance of Ajai Avai on the scene as the
+husband of Katirah Murai, is not at all at variance with the accounts
+from many other sources of the populating of the world. In Laki Oi, we
+recognize the Kayan "Prometheus," whose memory is revered by sanctifying
+the fire procured after his manner of teaching, and from this tradition
+it is probable that the procuring of fire by means of the "fire-saw" is
+the aboriginal method. Should all of the fires in a Kayan house become
+extinguished and no spark be left, new fires may be started by this
+method, and by this method alone; even the fire-drill, and flint and
+steel, which are not unknown to them, are tabooed.
+
+The Dayaks, who are closely akin in every respect to the Malays, and no
+doubt adopted the traditions which were rife among the Malays both
+before and after the latter became converted to Mohammedanism, give an
+account of the creation of the world differing in every particular from
+the foregoing Kayan story.
+
+One of the Dayak versions of the creation which I heard from the people
+of that tribe, living in the Baram district of Sarawak, is that in the
+beginning there were two large birds,--the _Burong Iri_ and the _Burong
+Ringgong_ (Burong meaning _bird_), who made all the rivers, the great
+sea, the earth, and the sky. The first things to have life were plants
+and trees. When trees were first made, the winds blew them down, and
+again and again the Iri and the Ringgong had to set them up, until in
+their great wisdom they realized the necessity of props and stays, so
+they fashioned the strong vines and creepers. Then these two creators
+saw what pleasant places the boughs and branches of these trees would
+make for other beings; whereupon they created birds and all flying
+animals, like bats and flying squirrels. Then for a long while they
+consulted together, and, finally, decided that they would make a man who
+should walk about on the earth; at first, they made him of clay, but
+when he was dried he could neither speak nor move, which provoked them,
+and they ran at him angrily; so frightened was he that he fell backward
+and broke all to pieces. The next man that they made was of hard wood,
+but he, also, was utterly stupid, and absolutely good for nothing. Then
+the two birds searched carefully for a good material, and eventually
+selected the wood of a tree known as the _Kumpong_, which has a strong
+fibre and exudes a quantity of deep red sap, whenever it is cut. Out of
+this tree they fashioned a man and a woman, and were so well pleased
+with this achievement that they rested for a long while and admired
+their handiwork. Then they decided to continue creating more men; they
+returned to the Kumpong tree, but they had entirely forgotten their
+original pattern, and how they had executed it, and they were therefore
+able to make only very inferior creatures, which became the ancestors of
+the _Maias_ (the Orang Utan) and monkeys.
+
+The man and the woman were very helpless and hardly knew how to obtain
+the simplest necessities of life, so the Iri and the Ringgong devised
+the _Ubi_--a wild sweetpotato--the wild Tapioca, the Kaladi, or, as we
+know it, the Kaladium, and other edible roots, whereof the man and woman
+soon learned to eat; fire, however, was unknown to these first people
+and they had to eat all of their food raw.
+
+Contemporaneously with the Maias and the monkeys many other animals came
+into being, among them the dog. For a long time all living things were
+friendly to one another and lived in the land of Kaburau, which lies
+near a branch of the great Kapuas river, and is, even to this day,
+considered by the Dayaks as the garden-spot of the world. The dog,
+however, because he cleaned himself with his tongue, soon came to be
+despised by all other animals, and although a bully he was yet
+subservient to man. Then the deer and many of the other animals taunted
+the dog, saying that he was so mean-spirited and servile that although
+man thrashed him, nevertheless he fawned upon him and followed after
+him; which they would never do, so they went off to the jungle to live.
+But the dog comforted himself by saying that "When the man is about to
+strike me I crouch down and sometimes this keeps his hand off;
+furthermore, I cannot live on the poor food that these others must eat."
+Hence, the dog follows and obeys man.
+
+One day when the man and the dog were in the jungle together, and got
+drenched by rain, the man noticed that the dog warmed himself by rubbing
+against a huge creeper, called the _Aka Rarah_, whereupon the man took a
+stick and rubbed it rapidly against the Aka Rarah, and to his surprise
+obtained fire. This was the origin of the _Sukan_, or fire drill, and
+ever after the man had fire in his house. Not long after, in
+accidentally dropping an Ubi near the fire, he found that it became much
+more pleasant to the taste; by this accident cooking was discovered.
+
+[Illustration: MAKING FIRE WITH A FIRE-DRILL.]
+
+In the course of time, the dog and other animals began to multiply, and
+man imitated their example; the woman brought forth a male child, whose
+name was _Machan Buntu_. After many years, the woman gave birth to a
+female child who, when she was well grown, married her brother Machan
+Buntu and gave birth to seventy children at one time. These children
+left their home and scattered all over the world. Some became wood
+sprites and mountain gnomes, living in the trees, in the rivers, and
+under ground.
+
+The tradition of the manufacture of man out of wood instead of clay is
+thoroughly in keeping with an origin purely Dayak. The Dayaks never have
+been proficient in pottery, and to this day they carve their bowls and
+dishes out of hard wood, otherwise it seems to me that clay would have
+suggested itself to them as the most suitable substance whereof to have
+made man. Another item looks as if part of the story were an
+interpolation, namely, where it is related that the two birds were so
+pleased with their work after making man, that they rested; this looks
+like a suggestion due to the first chapter of Genesis. Again, in that
+land of Kaburau, where all animals lived in perfect harmony, and which
+was the garden of the world, we may recognize the garden of Eden. Owing
+to the lack of writing, as I said before, it is impossible to say how
+old this tradition is, or to what extent it is known to Dayaks in other
+parts of the country; I have heard that very much the same story is told
+by the natives in the Rejang district several hundred miles south of the
+Baram; where the chiefest difference in the accounts is that earlier and
+higher than the birds there was a Supreme Being called _Rajah Gantalla_,
+who after creating the two birds, committed the rest of the work to
+them. I think in the _-allah_ of this name (I speak under correction) we
+may discern a strong indication of Mohammedan influence. The first man,
+instead of being carved entirely of Kumpong wood, was made, in this
+latter account, of clay and then filled with the sap of the Kumpong
+tree.
+
+A tradition (I do not say "legend," for this implies writing) which all
+the Kayans seem to know and to take pleasure in relating, is connected
+with the origin of their rite of head-hunting, for, although every
+possible means is employed by the European rulers of the island to stop
+this custom, it is still, nevertheless the one ruling passion of the
+people. Nay, it is part of their Religion; no house is blest which is
+not sanctified by a row of human skulls, and no man can hope to attain
+to the happy region of Apo Leggan unless he, or some near relative of
+his, has added a head to the household collection. Let me correct,
+however, with regard to head-hunting, what is probably the prevalent
+idea that the heads are hung up in the houses bleeding and raw, just as
+they are severed from the body. This is quite wrong; whether or not they
+would tolerate in their homes such horrid objects I cannot say, but
+certain it is that the heads are first subjected to fire and smoke until
+the flesh has dropped away, and what is then hung up is merely a skull;
+unpleasant enough, but not so bad as is generally supposed.
+
+[Illustration: A KAYAN YOUTH.]
+
+The tradition is that the great chief Tokong, when out on a war
+expedition, was told by Kop, the frog, that he should always take,
+instead of only the hair, the whole head of his enemies; Tokong was
+angry, at first, at the frog, but his followers at length persuaded him
+to let them try the experiment on their next attack. After taking the
+whole heads, the war party retreated quickly to the river down which
+they had come, and came to the spot where they had left their boats and
+were surprised to find that everything was exactly as they had left it.
+When they embarked, lo, and behold! the current of the stream was, for
+their sakes, reversed and like a flash they were carried up-stream and
+reached their home in a miraculously short time. During the fifteen days
+that they had been absent the crop of rice had not only sprouted, but
+had grown, had ripened, and was almost ready to be harvested; the
+members of their family who had been sick when they left, were now all
+well, the lame could walk and the blind see. The wise men waggled their
+heads, and one and all declared (and who can blame them?) that ever
+after they would stick to the custom that Kop had taught them.
+
+It is not unfair to infer from this tradition that they have a crude,
+germinal sense of the barbarity of their actions, in so far as they
+think it necessary to invent an excuse to palliate that savage love of
+trophy-hunting which seems inborn in mankind. The rite of head-hunting
+is by no means confined to Borneo; the Formosans, and also many of our
+new fellow-citizens, among the tribes of the Philippines, are
+enthusiastic head-hunters, and our own cherished Indians within our own
+borders have not yet given up their love for a scalp; it would be
+perilous to assert that it is not a United States custom.
+
+The idea that the taking of a head is necessary in order to obtain
+entrance to the pleasant regions of the land of departed spirits, is a
+doctrine taught by the chiefs in order to make men brave in battle, and
+do all in their power to avoid the punishment which awaits the coward.
+The Kayan Hades is believed to be under ground, and like the Hades of
+the ancient Greeks there is a guide to the entrance who corresponds to a
+certain extent to Charon. But their river Styx is not a stream, but a
+deep and wide ditch, through which flow ooze and slime swarming with
+worms and maggots; the souls of the departed must cross over this ditch
+not by a ferry, but by means of a fallen tree-trunk, guarded by the
+great demon _Maligang_, who challenges all comers, and if they have no
+record of bravery, he shakes the tree-trunk until they fall into the
+ditch below and are eternally tortured by the devouring worm that dieth
+not. Over the land of spirits presides the great demon _Laki Tenangan_,
+who assigns the souls to their proper place, and sees that they get
+their deserts, whether good or bad.
+
+In this shadowy world, APO LEGGAN is one of the principal regions, and
+is the abode of the spirits of those who die from sickness or from old
+age. The souls in _Apo Leggan_ have much the same lot as they had in
+this world; the poor remain poor, and the rich maintain their rich
+estate, and even the soul that has been harassed in life in the upper
+air must none the less expect to find misfortune and perplexity in the
+world to come. In the absence of any definite code of morals, this is,
+perhaps, the most suitable belief that a savage tribe could have; it
+stimulates them to a constant endeavor to better their condition in this
+life and make their mark in some way, so that the life to come, in which
+they have a firm belief, may not be a continuation of the hardships they
+have endured here. Their methods of gaining wealth may not conform to
+our ideas of propriety, but then all is fair in love and war, and as
+they have very little idea of love, their motto has to be "all is fair
+in war;" life in the jungle is little else than a ceaseless struggle for
+the survival of the fittest.
+
+LONG JULAN, a second division, is where live the souls of those who have
+died a violent or sudden death, either on the battlefield, or in their
+own clearings by the accidental fall of a tree; and there also dwell the
+young mothers who have died in childbirth; they become the wives of
+young warriors who likewise have been cut off in the bloom of youth and
+are therefore proper mates for unfortunate little mothers. Such beliefs
+naturally tend to the taking of life; a young man, for instance, who
+loses his wife in childbirth wishes to meet her again in the next world,
+and his ambition to go on the warpath is doubly strong. Is he fortunate
+enough to take a head, he gains high rank among warriors; should he be
+killed, he has the comfortable assurance that he will again meet his
+wife in _Long Julan_. The souls in _Long Julan_ have an easy time and
+are always fairly well off, whatever their circumstances were in this
+life.
+
+TAN TEKKAN, a third division, is the place to which Laki Tenangan
+consigns suicides; wretched and woe begone in appearance, their souls
+wander about in the jungle and in the clearings trying to pick up a
+living by eating what roots and fruits they can find. This joyless
+Hereafter is calculated to make those who contemplate suicide, rather
+perform some self-sacrificing act of bravery whereby they will not only
+benefit those whom they leave behind, but also gain for themselves a
+more pleasant position in the world to come; therefore suicide is not at
+all common.
+
+TENYU LALU, a fourth region, is assigned to the spirits of still-born
+children. These little souls are said to be exceedingly brave and need
+no other weapon wherewith to defend themselves than a stick of wood;
+they have never felt pain nor experienced danger in this world, and are
+therefore totally ignorant of such emotions. Whether or not they
+increase in size in _Tenyu Lalu_ is not known, but it is generally
+supposed that they live together in a little world of their own.
+
+Finally, LING YANG is the abode of those who have died by drowning; it
+lies below the beds of rivers, and here the spirits soon become
+exceedingly rich. All the goods lost in rivers by the capsizing of boats
+in the rapids, or when they run foul of a snag in deep water, go into
+the coffers of the dwellers in _Ling Yang_.
+
+Such are the main divisions of the _Dali Matei_, or country of the
+dead; there are, however, many sacred hills, rivers, and lakes wherein
+dwell certain powerful demons who govern the spirits. In this nether
+world, some say that there are trees and plants and animals much the
+same as in this; this point, however, seemed open to considerable doubt
+in the minds of some whom I questioned, while others had so definite an
+idea of it that they drew maps to show the positions of the different
+regions. They seemed to regard it as a large river, along whose
+tributaries dwelt the various classes of departed spirits. The Dayongs,
+or medicine men, are the only ones who are supposed really to know;
+these all maintain that, while acquiring their power over sickness, they
+had visited the land of spirits. In the mythology of all countries there
+is sure to be a hero who has made the descent to Hades and returned to
+tell the tale, and the Kayans are no exceptions; they have their
+Orpheus, only his name is Gamong.
+
+Gamong, during an attack of fever, realized that he was at the point of
+death, but was loath to resign his spirit, so he called his friends
+around him and begged them to dress him up, after death, in all his
+war-clothes, and not to bury him for three days, but to place him in a
+sitting posture with his sword and spear in his hands. He comforted them
+by saying that he had an inner assurance that he had a terrible
+encounter before him, but that he would actually return to this world in
+about three days. Shortly after this, his breath ceased and his friends
+performed all the rites of burial, just as he had requested. For three
+days his body remained rigid; at the end of that time, he came back to
+life and told his open-eyed friends his adventures as follows: "When my
+spirit left you, I went directly down the path which leads to the great
+tree-trunk, _Bintang Sikopa_, where Maligang stands; according to his
+wont, he hailed me and told me to halt, which I would not do. Then
+Maligang, whose arm is enormous, many times bigger than his body, began
+to shake the tree, calling out 'who are you?' I replied 'I am Gamong, a
+brave warrior, and you must not shake the tree while I cross.' Maligang
+then said, consulting the pegs with which he records the deeds of men,
+'What proof have I that you have been brave?' At this I was furious, I
+drew my parang, uplifted my spear and ran amok, rushing into Maligang's
+house, smashing everything and overturning the great jars of rice-toddy,
+of which there is an abundance, but whereof no one ever drinks. Maligang
+was frightened and bolted from the house, shouting as he fled, 'I have
+not got you now, but in seven years' time you must return.' Finding that
+Maligang had fled, and that there were other obstacles to prevent me
+from going on, I returned to this world and its trials." The story goes
+that Gamong lived seven years after this, and then succumbed body and
+soul to the great Maligang; and as there is no record of his bravery, he
+was probably shaken off of the tree-trunk and disappeared in the deep
+pit seething with maggots.
+
+All this veracious history I got by word of mouth from a Kayan of the
+Tinjar valley.
+
+Almost every medicine man has been down among the spirits of the dead,
+and in proof of his assertions, a curiously shaped stone, or a knot of
+wood, is displayed, which has been given by the spirits and is endowed
+with all sorts of marvellous properties. I have in my possession a
+Dayong's whole outfit of charms which I bought from his relatives after
+his death; they were afraid to touch it, and for another Dayong to use
+it is taboo of the worst kind. Such charms are usually buried with the
+practitioner, but this old fellow evidently did not have a very large
+practice, and, at his death, he was somewhat neglected. One of the
+charms is a stone in which an active imagination might trace a
+resemblance to the hand or foot of an animal; the sorrowing relatives
+told me, with awe and bated breath, that it was given to their uncle by
+a spirit on the top of a mountain, and that it was the foot of a dragon,
+one of the most powerful resources of the Dayong pharmacopoeia.
+
+[Illustration: KAYAN WOMEN.]
+
+Companions to the stories of visits to the regions below the earth are
+stories of visits to the world above the skies, to which adventurous
+heroes climb either by vines or ropes, which dangle suddenly in front of
+them, or by means of lofty trees. "Jack and the Bean Stalk" is a
+parallel story in our own folklore. Sir Spencer St. John[1] gives a
+Dayak account of the introduction of rice among the Orang Iban, as they
+call themselves, which states that "when mankind had nothing to eat but
+fruit and a species of fungus which grows round the roots of trees, a
+party of Ibans, among whom was a man named _Si Jura_ (whose descendants
+live to this day in the village of Simpok) went forth to sea. They
+sailed on for a long time until they came to a place where they heard
+the distant roar of a large whirlpool, and, to their amazement, saw
+before them a huge fruit tree rooted in the sky and thence hanging down,
+with its branches touching the waves. At the request of his companions,
+Si Jura climbed among its boughs to collect the fruit, which was in
+abundance; when he got among the boughs, he was tempted to ascend the
+trunk and find how the tree grew in that position. On looking down he
+saw his companions making off with the boat loaded with fruit; there
+was nothing for him to do but go on climbing. At length he reached the
+roots of the tree and found himself in the country of the Pleiades
+[which the Dayaks call 'the seven chained-stars']; when he stood upon
+the ground he met a man-like being, whose name was Si Kira, and he went
+with him to his house. For food Si Kira offered to him a mess of soft
+white grains, and told him to eat. 'What, eat those little maggots?'
+said Si Jura. 'They are not maggots, that is boiled rice,' replied Si
+Kira, and he forthwith instructed him in the art of planting, weeding,
+reaping, husking, and boiling rice.
+
+"While Si Kira's wife was out, getting some water, Si Jura peeped into
+one of the tall jars that were standing near by, and looking straight
+through the bottom of it, he could see his father's house and all his
+brothers and sisters sitting around talking. His spirits were much
+depressed at the remembrance of the home that perhaps he should never
+see again, and instead of eating he wept. Si Kira at once saw what was
+the matter, and assured him that he would arrange everything
+satisfactorily for him; then Si Jura fell to and ate a hearty meal, and
+afterwards he was given three kinds of rice, and Si Kira further
+instructed him how to fell the jungle, burn it, then take the omens from
+the birds before planting, and when he harvested to hold a feast. By
+means of a long rope Si Jura was lowered down to the earth again, close
+to his father's house. From his visit to the Pleiades the Dayaks learned
+all that they know about farming, and, what is more, to this day the
+Pleiades themselves tell them when to begin farming, for, according to
+their position in the sky in the morning and evening, they cut down the
+jungle, burn, plant, and reap."
+
+I think there can be no doubt that Si Kira bestowed a great blessing on
+the Dayaks when he gave them rice; but I am very sure that he saddled
+them with a dire affliction when he introduced to them the omen-birds;
+more procrastination, failure of expeditions, and exasperation of soul
+can be laid to the score of these birds than to anything else on earth.
+There is hardly an undertaking, however slight, that can be begun
+without first consulting these wretched birds. Yet it is hardly to be
+wondered at, that all tribes should hold the birds to be little prophets
+of the jungle, dashing across man's path, at critical moments, to bless
+or to ban. In the deep jungle, which at high noon is as silent as
+"sunless retreats of the ocean," gay-plumaged birds are not sitting on
+every bough singing plaintive, melodious notes; such lovely pictures
+exist solely in the mind of the poet or of him who has never visited the
+tropics. In the thick tangle of leaves and branches overhead, the larger
+birds are seen with difficulty, even after considerable practice, and
+the smaller birds appear as but a flash of light, as they dart through
+the interlacing palms and vines; the apparition, with its sudden gleam
+and instant disappearance, starts the impulse to make a wish, as when we
+see a star shoot across the heavens. This same natural and almost
+irresistible impulse, which we have all experienced, I suggest as one of
+the explanations of the tendency of the Bornean mind to accept the birds
+as the intelligent forerunners of good or ill. These unsophisticated
+natives wander forth with some wish in their hearts, and should a bird
+of the right species (for not all birds are omen-birds) cross their
+path, the fulfilment of their wishes is established beyond a doubt by
+its mere appearance, and it is to be feared (for they are mortal) that
+if they do not want to see the bird--well, there are none so blind as
+those who won't see. When it comes to taking omens for such an important
+event as the planting of rice, or for going on the warpath, then the
+ceremony extends over ten days or two weeks, and the opinion of the
+small barking deer also must be consulted; furthermore, the whole
+household is under the ban of a taboo, or _permantang_, as they call it,
+and the people must all stay indoors while the three men who are
+appointed as searchers are abroad on their omen-seeking errand. So firm
+is their trust in the wisdom of the birds that even if they have worked
+for months at a clearing they will abandon it and never plant it, if the
+omens at the time of sowing be unfavorable. Certain birds must be seen
+on the right hand to be favorable, while others are most propitious when
+they soar overhead, or give a shrill cry on the left; on more than one
+occasion, when traveling in native canoes, a bird which ought to have
+appeared on the right has been seen on the left, and, to my utter
+bewilderment, without a word the boat has been swung round in the stream
+so as to bring to the right what was on the left, thus slyly fabricating
+a bad omen into a good one, and for some distance we have gone in the
+opposite direction, but now with highly favorable omens. When they
+conclude that the bird has forgotten his warning or lost sight of us,
+the boat has been again turned, fate has been deceived, and we journey
+on as before. Once our whole party of eight or ten boats had to pull up
+at the bank and walk through the jungle for a quarter of a mile or so to
+make a bothersome white-headed hawk think that he had mistaken the
+object of our expedition. When a favorable bird has been seen, a fire of
+chips is at once built on the bank of the river, thereby letting the
+bird know that his kind attention has been appreciated, Fire is always
+the go-between of man and the birds, or any of the spirits; it forms an
+important part in the ceremonies of consecration and absolution, and by
+means of fire a man may break through a taboo, or _permantang_. Should
+a man have a fruit-tree, for instance, which he wishes to protect, he
+places about it several cleft sticks with stones thrust in the clefts,
+and the stones are told to guard the tree and afflict with dire diseases
+any pilferer of the fruit. Now, should a friend of the owner see this
+sign of _permantang_ and yet wish some of the fruit, let him but build a
+fire and commission the fire to tell the stones that he is a friend of
+the owner, and that it is all right if he takes the fruit; then, when
+the fire is burnt out, the fruit may be taken with impunity. In the
+ceremony of naming a child, the sacrificial pig is touched with a fire
+brand before it is harangued by the Dayong, or medicine man; and to
+determine whether or not the chosen name be propitious, the strip of
+rattan which has been used on the fire-saw to obtain the sacred fire, is
+bent into a loop until its ends just meet; it is then set on fire in the
+middle and allowed to burn through. If the two pieces thus made are of
+uneven length the name is good; if they are both the same length another
+name must be selected. The ashes from this burning are made into a paste
+and smeared on the child's forehead just before it is deluged with a
+bowl of cold water, and the name is made public for the first time. It
+is strange what a similarity exists in different races relative to this
+ceremony of giving a name. Why water should be used to confirm the rite,
+they cannot themselves explain, except by saying that it is a custom
+handed down to them from their grandfathers and their
+great-great-grandfathers. It can hardly have suggested itself to the
+minds of the Borneans as an element of purification and cleansing; to
+their mind water does not possess these properties. Water is good to
+drink when you are thirsty, and refreshing to bathe in when you are
+hot, that is all; dirt has no horrors to the Bornean mind, and after a
+plunge in the river has refreshed the body, the Kayan, Dayak, Kenyah,
+Sibop, or whatever the tribe, will put on the same dirty waist-cloth or
+cotton jacket that has never known soap, and has seldom if ever been
+nearer the water than when on the back of its owner. Perhaps it is that
+water is symbolic of life and motion; the river is always moving, it
+murmurs and talks to itself, a draft of its coolness and a plunge into
+its embrace adds new life to man; why should it not be the giver of
+life? In almost all the native languages of Borneo the word for water
+and river is the same; even when water is brought up into the house it
+is still the river, and when they drink, they drink the river; when they
+boil their rice they boil in the river, and when they name their
+children they pour the river over them. Many subtribes or households
+take their name from the river on which they live, as, for instance, the
+Long Patas who live, or used to live, at the mouth of the Pata river
+(Long meaning junction of one river with another), the Long Kiputs, the
+Long Lamas, and many others that might be named, including the whole
+tribe of the Kayans, who take their name from the great Kayan river
+which empties into the sea on the East coast. If a river that is new to
+them be visited, the spirits of that stream must be always propitiated
+lest they resent the intrusion and drown the visitor. It is the custom
+among the Bukits, one of the most primitive tribes, for the youths, when
+they reach the bank of a new river, to divest themselves of every
+article of clothing, save a chaplet of leaves, which they twist from the
+vines near at hand; then crouching at the edge of the water, they toss
+some personal ornament, such as a brass ear-ring or a bright bead, far
+out into mid-stream, and at the same instant scoop up a handful of the
+water; gazing earnestly into the few drops which they hold in their
+palm, they invoke the spirits of the river to protect them, and implore
+permission to enter the new territory. Not until this rite is completed
+would they dare to bathe in the stream.
+
+[Illustration: A SCENE ON THE DAPOI RIVER.]
+
+To revert to the subject of names; from all that I have read, and from
+personal observation, it seems that all Borneans recognize the sanctity
+of names; of this we may find traces among all the primitive people of
+the earth. Before the formal ceremony of naming a child, for instance,
+has been performed, the child has no recognized place in the community,
+and a mother in enumerating her children would never think of mentioning
+one that had died before it was named, even though it had lived a year.
+Before the ceremony, the intended name is known to no one except the
+parents, and, for them to mention it, is strictly _permantang_ until the
+river water has been poured on the child's head. A Kayan will never tell
+you his name, but when asked he invariably turns to some one sitting
+near him and asks him to pronounce the name which to the owner is
+ineffable. For a man to mention the name of his dead father or mother is
+a reckless flying in the face of providence. After a serious illness the
+name should be changed and never uttered again, lest the evil spirits
+revisit their victim; under a new name they will be likely to pass him
+by. On one occasion, recognizing a man that I had seen on a former
+visit, but, at the moment forgetting his name, I enquired what it was;
+the name, however, struck me as entirely unfamiliar. He afterward
+acknowledged that he had been very sick since I last saw him and now
+bore a new name; only the assurance that the spirits could not harm him
+through a white man induced him at last to whisper to me his former
+name. This change of name to deceive the fates extends even to inanimate
+objects, and to animals which are to be caught or trapped. When hunting
+for camphor, the name of the object of their search must be never
+mentioned; it is always spoken of as "the thing that smells." Even all
+the instruments, which they use in collecting the valuable drug, have
+fanciful names, while the searchers talk in a language invented solely
+for those who collect camphor. Unless they conform to all these
+requirements, the camphor crystals, which in this particular variety are
+found only in the crevices of the wood, will elude them and their search
+be fruitless. When the people go _Tuba fishing_, which consists of
+poisoning the stream with the juice of the Tuba root, and thus
+stupefying the fish and making them rise to the surface, where they can
+be easily caught in nets or speared, they never say that they are going
+after fish, but after the leaves which float down stream.
+
+These and many other customs relative to the naming of things are all
+founded on the same idea of the potency and mysticism inherent in a
+name, which may be found in the legends of the old Egyptians, wherein
+the power of the great king and god _Ra_ depended on the fact that no
+one knew his real name, until Isis by stratagem got it from him; and
+forthwith his power left him. It was this same idea that prevented the
+Hebrew from ever speaking the name of the Most High; it is probably the
+same thought which prompts the Japanese to change a person's name after
+death lest by mentioning the one known during life the spirit of the
+dead should be recalled from the other world.
+
+The downfall of the god _Ra_ brings to mind another superstition of
+which I have noticed a remnant among the Borneans also, the power of
+working charms with the saliva. When the great god Ra became so old that
+he no longer had control of his lower jaw, Isis collected some of his
+saliva which dropped upon the ground below his throne, and mixing it
+with clay, made a snake of it. (I quote from the "Turin Papyrus," of
+which Mr. EDWARD CLODD gives a translation in his recent and valuable
+little book called "Tom Tit Tot.") This snake Isis left in Ra's path; as
+he passed by, it bit him, and to relieve him of his agony Isis persuaded
+him that the only thing to be done was to tell her his true name that
+she might drive out the pain from his bones. This he finally did, and
+with disastrous results. I instance this to show the antiquity of the
+superstition that the saliva is potent as an ingredient of charms; the
+Kayans illustrate this, in the manner whereby they elude an evil spirit
+which may have been following them on a journey on the river. They build
+a small archway of boughs on the bank just before they arrive at their
+destination. Underneath this arch, they build a fire and, in single
+file, all pass under, stepping over the fire and spitting into it as
+they pass; by this act they thoroughly exorcise the evil spirits and
+emerge on the other side free from all baleful influence. Another
+instance, is where they are throwing aside the signs of mourning for the
+dead; during the period of mourning they may not cut their hair nor
+shave their temples, but as soon as the mourning is ended by the
+ceremony of bringing home a newly-taken head, the barber's knife is kept
+busy enough. As every man leaves the barber's hands, he gathers up the
+hair, and, spitting on it, murmurs a prayer to the evil spirits not to
+harm him. He then blows the hair out of the verandah of the house.
+
+All these parallelisms, in the modes of thinking, among men in far
+removed quarters of the earth, do not, I think, necessarily imply that
+there has been a transmission of thought from one race to the other, but
+that there is a certain round of thought through which the brain leads
+us, and in development we must all have followed along the same path.
+Some races have made more rapid strides than others, possibly owing to
+natural surroundings, and in their strides have left the others
+centuries behind. Almost within the memory of our grandfathers, in this
+country, witches were burned, and from this there is only a step back to
+the Dayong of Borneo. Indeed, whosoever sees these people and lives with
+them their everyday life, must regard them, after a not very long time,
+merely as backward pupils in the school of life. Let me say in
+conclusion, that he would have an unresponsive heart that could not feel
+linked in a bond of fellowship with these people, and that God has made
+of only one blood all nations of the earth, when he hears a Bornean
+mother crooning her child to sleep with words identical in sentiment
+with "Rock-a-bye Baby,"--what though the mother's earlobes are elongated
+many an inch by heavy copper rings, her arms tattooed to the elbow, and
+her blackened teeth filed to points. Once upon a time I heard a Kayan
+mother soothing her little baby to sleep, and the words of the lullaby
+which I learned are as follows:--
+
+
+     From the River's mouth the birds are straying,
+     And the Baiyo's topmost leaves are swaying;
+           The little chicks cheep,
+           Now my little one sleep,
+     For the black house-lizard, with glittering eye,
+     And the gray-haired Laki Laieng are nigh!
+           Sleep, dear little one, sleep!
+
+
+For those philologically inclined I append the original:--
+
+
+     Lung koh madang Manoh
+     Migieong ujong Baiyo
+     Mensip anak Yap
+     Lamate Telyap, Telyap abing,
+     Lamate Laki Laieng oban!
+                   Ara we we ara!
+
+
+FOOTNOTE:
+
+[1] "Forests of the Far East," vol. i, p. 213.
+
+
+
+
+
+End of Project Gutenberg's Folk-lore in Borneo, by William Henry Furness
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