Part 43 (1/2)

[151] -- Sixteen different methods, most of which combine the notion of soul-catching with that of exorcism, are enumerated and described by Mr. E. H. Gomes in his recent work, SEVENTEEN YEARS AMONGST THE DAYAKS OF BORNEO.

[152] -- In a recent note in the JOURNAL OF THE SARAWAK MUSEUM, Jan. 1911, Mr. W. Howell states that the power of TAU TEPANG is supposed to be transmitted in certain families from generation to generation; that the head of a TAU TEPANG man leaves his body at night and goes about doing harm, especially to the crops; that the power is pa.s.sed on to a child of a TAU TEPANG family by the mother, who touches the cut edge of the child's tongue with her spittle.

[153] -- Cf. BAw.a.n.g DAHA, the lake of blood of the Kayan Hades, vol. ii., p. 40.

[154] -- The people are naturally reticent about this rite. The facts were brought to our knowledge by a case which is instructive in several ways. A Sebop had murdered a Chinese trader and taken his head. He was ordered to surrender himself for trial at the fort within the s.p.a.ce of one month, and informed that he would be taken alive or dead if he failed to present himself. He refused and took to the jungle. Upon which one of the up-country chiefs (Tama Bulan) was commissioned to arrest him. The murderer was found in the jungle and called on to surrender, but refused, and died fighting. At this his brother was enraged against the chief and made the TEGULUN against him; and being at a distance from his victim, the man was at no pains to keep the matter secret, and it came to the ears of the chief. He, although the most enlightened native in the country, felt uneasy under this terrific malediction and complained to the Resident, who insisted on a public taking back or taking off of the curse.

[155] -- A free translation runs: --

”O holy DAYONG; thou who lovest mankind, Bring back thy servant from Leman, The region between the lands of life and death, O holy DAYONG.”

[156] -- See vol. ii., p. 11.

[157] -- Although breach of custom and of LALI by any individual may bring misfortune on the whole household, the offending individual is regarded as specially liable to wasting sickness with diarrhoea and spitting of blood.

[158] -- We have a wooden image of this being. It is rudely anthropomorphic, and is covered with fish-like scales. Its s.e.x is indeterminate. He is supposed to ascend the river from the sea, kneeling on the back of a sting-ray.

[159] -- The sword handle is sometimes made of hard wood, but generally of deer's horn, very elaborately carved (see Pl. 129). It seems possible that this elaborate carving which, in spite of many minor variations, is of only two fundamental types, is or was at one time connected with this myth. But we have not been able to get any statement to this effect.

[160] -- The creeper is here regarded as the male partner.

[161] -- Cf. an Iban story given in Perham's ”Sea-Dayak G.o.ds,”

J.S.B.R.A. SOC. ix. 236.

[162] -- This greeting of the pa.s.ser-by and the charging him with some commission is very characteristic of the Ibans.

[163] -- A form of trial by ordeal occasionally practised by Ibans and other tribes.

[164] -- This refers to the difference of colour between the carapace and the plastron.

[165] -- Refers to the flat under surface contrasting with the rounded back.

[166] -- See vol. i. p. 139.

[167] -- This is the only mention of rain-making that has come to our notice among any of the Borneans.

[168] -- This notion of an atmosphere or ”odour” of virtue attaching to material objects pervades the thought and practice of Kayans. As another ill.u.s.tration of it, we may remark that a Kayan will wear for a long time, and will often refuse to wash, a garment which has been worn and afterwards given to him by a European whom he respects.

[169] -- We give the original and translation of one such lullaby: --

”Megiong ujong bayoh Mansip anak yap -- cheep, cheep.

Lematei telayap, Telayap abing, Lematei Laki Laying oban, Lematei Laki Punan oban.”

The translation runs: --

”The branches of the bayoh tree are swaying With the sound of little chicks-cheep, cheep, The lizards are dead, There are no lizards any more, Gray-haired Laki Laying is dead, The old jungle man is dead.”