YALE UNIVERSITY LIBRARY THROUGH CENTRAL BORNEO TWO YCUNG PENIHINGS, CAUGHT UNAWARES BY MY CAMERA. SUNGEI LOBANG THROUGH CENTRAL BORNEO AN ACCOUNT OF TWO YEARS' TRAVEL IN THE LAND OF THE HEAD-HUNTERS BETWEEN THE YEARS 1913 AND 1917 BY CARL LUMHOLTZ MEMBER OF THE SOCIETY OF SCIENCES OF CHEISTIANIA, NOEWAY GOLD MEDALLIST OF THE NORWEGIAN GEOGRAPHICAL SOCIETY ASSOCIE ETEANGEB DE LA SOCIETE DE L'ANTHROPOLOGIE DE PASIS, ETC. WITH ILLUSTRATIONS FROM PHOTOGRAPHS BY THE AUTHOR AND WITH MAP VOLUME II NEW YORK CHARLES SCRIBNER'S SONS 1920 Copyright, 19 JO, by CHARLES SCRIBNER'S SONS Published September, 1940 CONTENTS VOLUME II CHAPTER XXIII PAOE A PROFITABLE STAY — MAGNIFICENT FRUITS OF BORNEO — OMEN BIRDS — THE PENIHINGS IN DAILY LIFE — TOP PLAYING — RELIGIOUS IDEAS — CURING DISEASE 243 .CHAPTER XXIV HEAD-HUNTING, ITS PRACTICE AND PURPOSE 252 CHAPTER XXV DEPARTURE FROM THE PENIHINGS — FRUIT-EATING FISH — AN OTHER CALL AT LONG PAHANGEI — A TRIP UP THE MERASI RIVER — GENIAL NATIVES — AN INOPPORTUNE VISIT — THE DURIAN, QUEEN OF ALL FRUITS 262 CHAPTER XXVI AMONG THE LONG-GLATS — IS FEAR OF EXPOSURE TO THE SUN JUSTIFIED ? — CHARACTERISTICS OF THE LONG-GLATS — GOOD BYE TO THE MAHAKAM 270 CHAPTER XXVII CONTINUING THE JOURNEY DOWN THE RIVER — GREAT KIHAMS — BATOKELAU— AT LONG IRAM — LAST STAGES OF OUR JOURNEY — ARRIVAL AT SAMARINDA — HINDU ANTIQUITIES — NATIVE'S SUPERIORITY TO CIVILISED MAN 277 CHAPTER XXVIII AN EARTHQUAKE — ERADICATING THE PLAGUE — THROUGH THE COUNTRY NORTHEAST OF BANDJERMASIN — MARTAPURA AND ITS DIAMOND-FIELDS — PENGARON — THE GIANT PIG — THE BUKITS — WELL-PRESERVED DECORATIVE DESIGNS — AN AT TRACTIVE FAMILY 292 vi CONTENTS CHAPTER XXIX PAGE THE BALEI OR TEMPLE A LITTLE KNOWN PART OF THE COUNTRY — A COURTEOUS MALAY — POWER OVER ANIMALS — NEGARA . 307 CHAPTER XXX AN EXPEDITION TO THE KATINGAN RIVER — TATUING OF THE ENTIRE BODY — THE GATHERING OF HONEY A PLEASANT INTERMEZZO AN UNUSUALLY ARTISTIC PRODUCTION UP THE SAMBA RIVER — WITH INCOMPETENT BOATMEN ... 314 CHAPTER XXXI AMONG THE DUHOI (OT-DANUMS) — RICH COLLECTIONS — THE KAPATONGS THE BATHING OF DAYAK INFANTS CHRISTMAS EVE — THE FLYING BOAT — MARRIAGE CEREMONIES .... 325 CHAPTER XXXII AGRICULTURAL PURSUITS FACTS ABOUT ULU-OTS, THE WILD MEN OF BORNEO — TAKING LEAVE OF THE INTERESTING DUHOI — A VISIT TO THE UPPER KATINGANS DANCING — FRIENDLY NATIVES — DOWN THE KATINGAN RIVER .... 338 CHAPTER XXXIII KASUNGAN — THE WEALTH OF THE DAYAKS — ANIMISM — GUAR DIANS OF THE DEAD — HUGE SERPENTS — CROCODILES — GOV ERNMENT OF DAYS GONE BY — KATINGAN CUSTOMS AND BELIEFS 349 CHAPTER XXXIV FUNERAL CUSTOMS OF THE KATINGANS — DEPARTURE FROM KA SUNGAN — AN ATTEMPTED VISIT TO SEMBULO — INDIFFERENT MALAYS — A STRANGE DISEASE — THE BELIEF IN TAILED PEOPLE — THE LEGEND OF THE ANCESTOR OF TAILED MEN . 360 CHAPTER XXXV A VISIT TO KUALA KAPUAS— A BREED OF STUMP-TAILED DOGS THE SHORT-TAILED CATS OF BORNEO A SECOND EXPEDITION TO LAKE SEMBULO — NATIVES UNDISMAYED BY BERI-BERI THE TAMOANS — THE PRACTICE OF INCISION 373 FOLKLORE OF SOME OF THE TRIBES IN DUTCH BORNEO VISITED BY THE AUTHOR 381 CONCLUSION 421 SUPPLEMENTARY NOTES TO THE TRIBES IN DUTCH BORNEO VISITED BY THE AUTHOR 425 A SHORT GLOSSARY 447 INDEX 449 ILLUSTRATIONS Two young Penihings, caught unawares by my camera. Sungei Lobang Frontispiece FACING PAGE The durian tree, with fruit. Lulo Pakko, on the Merasi River . . 266 One of our Javanese soldiers, in undress, carrying two durians. Lulo Pakko, Merasi River 267 A ripe durian opened 267 Three Long-Glat women of the nobility. Long Tujo 272 Back view of the Long-Glat women 273 Long-Glat women. Long Tujo. Front view 273 Long-Glat women. Side and back views 274 Long-GIats, with a native dog. Long Tujo 275 A narrow-snouted crocodile shot by our sergeant below the great rapids of the Mahakam .... 286 Entrance to the cave of Kong Beng 286 Malays searching for diamonds at Martapura 287 Malay house, near Martapura 298 Malay house at Mandin 298 Bukit women. Mandin .... 299 Bukit at Lok Besar, front and back views 302 Bukit woman and her two sons. Lok Besar 303 Bukit women with their children. Lok Besar 3 10 The "Order" of Beraui, and his wife, both Duhoi. Beraui, on the Samba River 311 A Duhoi and his family. Beraui, Samba River 332 A bearded Dayak, front and side views 333 Upper Katingans passing the rapids of Buntut Mangkikit .... 344 Upper Katingan women dancing. Buntut Mangkikit 344 Upper Katingan family, at Buntut Mangkikit 345 An upper Katingan, of Buntut Mangkikit. Front, side, and back views 346 x ILLUSTRATIONS PACING PAGE Upper Katingan women at Buntut Mangkikit, front and side views 347 Samples of Dayak tatuing 34^ Women beating small drums and singing. Buntut Mangkikit . . -35° Protecting against evil spirits. Kasungan 351 Staffs, called pantars, erected in memoriam of the dead, at a kampong below Kuala Samba 3S1 A wealthy Katingan, at Kasungan 354 A loving pair guarding the dead. Kasungan 355 Sacrifice of eggs to the good spirits. Long Pahangei, Mahakam River 355 Panyanggaran, at Bali, Katingan River 362 Panyanggaran, at Kasungan, Katingan River 362 Tamoans, from Bangkal, Lake Sembulo, front and side views . . . 363 Katingan taking an astronomical observation. Kasungan .... 444 Kenyah women husking rice. Long Pelaban, Kayan River . 444 A tailless dog, sister of the mother of the stump-tailed ones. Band- jermasin 445 The short-tailed domestic cat of Borneo 445 A breed of stump-tailed dogs. Bandjermasin 445 THROUGH CENTRAL BORNEO CHAPTER XXIII A PROFITABLE STAY — MAGNIFICENT FRUITS OF BORNEO — OMEN BIRDS — THE PENIHINGS IN DAILY LIFE — TOP PLAYING — RELIGIOUS IDEAS — CURING DISEASE On my return to camp a pleasant surprise awaited me in the arrival of mail, the first in six months. The days that followed were laborious: buying, arranging, and cataloguing collections. From early morning Penihings came to my tent, desiring to sell something, and did not quit until late at night. Some were content to stand qui etly looking at the stranger for ten or fifteen minutes, and then to go away, their places being taken by others. But after all it was a happy time, much being accomplished every day by adding to my collections and gaining much interesting information. Over my tent grew a couple of rambutan trees, and close by were two trees bearing a still more delicate fruit called lansat {lansium domesticum). It is mildly acid, like the best kind of orange, but with more flavour, and in appearance resembles a small plum without a stone, and when ripe is almost white in colour. Every morning, at my request, the chief climbed one of these trees, on which the fruit hung by the bushel, and sold me a basket ful for a trifle. The lansat is so easily digested that one can eat it freely in the evening without inconvenience; in fact it is a decided aid to digestion. According to the natives these trees are plentiful in the utan, but in the kampong they, as well as the famous durian and the 243 244 THROUGH CENTRAL BORNEO rambutan, have been raised from seed. Borneo certainly possesses fine wild fruits, but as the jungle is laborious to pass through it would be most difficult to find the trees. I have hitherto directed attention to the superior quality attained by the fruits of the island which are grown from imported stock, as the pineapple, pomelo, etc. The usual nuisance of crowing cocks is not to be avoided in a Dayak kampong, though here they were few. I saw a hen running with a small chicken in her beak, which she had killed in order to eat it — a common occurrence according to the Penihings. The ludicrous self-sufficiency of the Bornean male fowls, at times very amusing, compensates to some extent for the noise they make, but they are as reckless as the knights-errant of old. Outside my tent at dawn one morning I noticed one of them paying devoted attention to a hen which was hovering her chickens. He stood several seconds with his head bent down toward hers, then walked round her, making demonstrations of interest, and again assumed his former position, she meanwhile clucking protectingly to her brood. Finally, he resolutely attacked her, where upon she emitted a discordant shriek while seven or eight tiny yellow chicks streamed forth from underneath her; in response to her cry of distress another cock immediately appeared upon the scene and valiantly chased the dis turber away. No less than nine prahus started out one day, bound for Long Iram to buy salt and other goods, taking a small quantity of rattan. The following day, late in the after noon, the party returned, having passed the night a short THE PENIHINGS 245 distance away. As they had approached Long Blu an omen bird, evidently a small woodpecker, had flown across their path in front of the first prahu, whereupon the whole flotilla at once retraced their course — a tedious day's trip against the current. It makes no difference whether this bird flies from left to right, or from right to left, or whether it crosses in front or behind the boat. If the bird is heard from the direction on the left of the party the augury is bad, whether he is seen or not. If heard from the right side everything is well. After wait ing three days the party proceeded on their way. There are seven omen birds, according to the Peni hings, and they are regarded as messengers sent by a good antoh to warn of danger. For the same purpose he may make a serpent pass in front of the prahu, or a rusa cry in the middle of the day. At night this cry is imma terial. The most inauspicious of all omens is the appear ance of a centipede. If a man in a ladang is confronted with such an animal he at once stops work there and takes up a new field. The tribal name of the Penihings is A-o-haeng. Until recently each kampong had from two to five supi, chiefs or rajas, one being superior to the others. The office was hereditary. There are still several rajas in one kam pong, for instance, three in Long Tjehan. The Penihings have a practical turn of mind and though they usually tell the truth at times they may steal. They are the best workers among the tribes on the Mahakam River (above the great rapids) and on a journey they travel in their prahus day and night, resting only a couple of hours in 246 THROUGH CENTRAL BORNEO the early morning. However, the custom of travelling at night may be due to fear of meeting omen birds. The hair of the Penihings and the Oma-Sulings, though it looks black, in reality is brown with a slight reddish tint plainly visible when sunlight falls through it. I believe the same is the case with other Dayak tribes. In Long Tjehan I observed two natives who, though pass ing as Penihings, were of decidedly different type, being much darker in colour and of powerful build, one having curly hair while that of the other was straight. Penihing women have unpleasantly shrill voices, a characteristic less pronounced with the men. Members of this tribe are not so fine-looking as those of other tribes on the Mahakam, with the exception of the Saputans. When leaving the kampong on his daily trips to the ladang, or when he travels, the Penihing carries his shield. Even when pig-hunting, if intending to stay out overnight, he takes this armour, leaving it however at his camping-place. A spear is also carried, especially on trips to the ladang. The sumpitan, called sawput, is no longer made and the tribe is not very apt at its use; there fore, being unable to kill the great hornbill themselves, these natives have to buy its highly valued tail feathers from the Punans. The latter and the Bukats, who are the greater experts in the use of the sumpitan, notwith standing their limited facilities, are also the better makers, which is by no means a small accomplishment. These nomads, and to some extent the Saputans as well, furnish this weapon to all the Bahau tribes, the Kayans excepted. When meeting, no salutations are made. The mother AN UNUSUAL GAME 247 uses for her babe the same cradle in which she herself was carried on her mother's back. It is of the usual Da- yak pattern, and when it becomes worn or broken a new one is provided, but the old one remains hanging in the house. A cradle is never parted with, because of the be lief that the child's life would thereby be imperilled. Should the little one die, the cradle is thrown into the river. An unmarried man must not eat rusa nor fowls, and a married man is prohibited from doing so until his wife has had three children. Men should not touch with their hands the loom, nor the ribbon which is passed round the back of the woman when she weaves, nor should a woman's skirt be touched by a man. These precau tions are taken to avoid bad luck in fishing and hunting, because the eyesight is believed to be adversely affected by such contact. Their sacred number is four. An unusual game played with large tops is much prac tised for the purpose of taking omens in the season when the jungle is cleared in order to make new ladangs. The top (bae-ang) is very heavy and is thrown by a thin rope. One man sets his spinning by drawing the rope backward in the usual way; to do this is called niong. Another wishing to try his luck, by the aid of the heavy cord hurls his top at the one that is spinning, as we would throw a stone. To do this is called maw-pak, and hence the game gets its name, maw-pak bae-ang. If the second player hits the spinning top it is a good omen for cutting down the trees. If he fails, another tries his luck, and so on. The long-continued spinning of a top is also a favourable sign for the man who spins it. With the 248 THROUGH CENTRAL BORNEO Katingans a hit means that it is advisable to cut the trees at once, while a miss necessitates a delay of three days. Every day, weather permitting, as soon as the men return from the ladangs in the evening, about an hour before sunset, this game is played on the space before the houses of the kampong. Sometimes only two men consult fate, spinning alternately. The same kind of top is found among the Kayans, Kenyahs, and other Dayak tribes. According to the information I obtained from the Da- yaks they believe that the soul has eternal existence, and although many tribes have the idea that during life several souls reside in one individual, after death only one is recognised, which is generally called liao. One or more souls may temporarily leave the body, thereby causing illness. Neither in this life nor the next are there virtuous or sinful souls, the only distinction being in regard to social standing and earthly possessions, and those who were well-to-do here are equally so there. With the Katingans whatever is essential to life in this world is also found in the next, as houses, men, women, children, dogs, pigs, fowls, water-buffaloes, and birds. People are stronger there than here and cannot die. The principal clothing of the liao is the tatu marks, which it will always keep. The garments worn besides are new and of good quality. When my informant, a native official of Kasungan, who sports semi-civilised dress, expressed his disapproval of the poor wearing quality of his trousers to an old Katin gan, the latter exclaimed: "That matters not. Above, BELIEF CONCERNING THE SOUL 249 all new ones !" In the belief of the Duhoi (Ot-Danums) the liao remains with the body until the funeral-house falls into decay, perhaps for twenty years, when it enters the soil and "is then poor." The idea of the Penihings about life after death is vague, and they do not pretend to know where the soul goes. The Penihings acknowledge five souls, or batu, in each individual: one above each eye, one at either side of the chest below the arm, and one at the solar plexus. The souls above the eyes are able to leave their abiding- place, but the others can go only short distances. If the first-named depart the person becomes ill next day, the immediate cause being that a malevolent antoh, de siring to eat the victim, has entered the head through the top. On perceiving this the two souls located above the eyes escape and the blian is called upon to bring them back, for unless they return the afflicted one will die. A fowl or a pig, or both, may then be killed and the blood collected. Some of it is smeared on the patient's forehead, head, and chest, the remainder being offered to antoh, both in plain form and mixed with uncooked rice, as has been described on page 202. When a fowl is sacrificed the empty skin, suspended from a bamboo stalk, is likewise reserved for antoh, the meat having been consumed, as usual, by those concerned. As another effective means of inducing the return of the soul the blian sings for several hours during one night or more. In the Penihing tribe he accompanies himself by beating an especially made stringed shield. It is be- 250 THROUGH CENTRAL BORNEO lieved that the singer is able to see how the antoh caused the sickness: whether he did it by throwing a spear, by striking with a stick, or by using a sumpitan. In his efforts to restore the patient the blian is told what to sing by a good antoh that enters his head. Without such help no person can sing properly, and the object of the song is to prevail upon a beneficent spirit to eject or kill the evil one so that the souls may return. The blian usually resorts also to feats of juggling, pro ceeding in the following way: Clasping his open hands forcibly together over the painful part, at the same time turning himself round and stamping on the floor, he wrings his hands for a few seconds and then, in sight of all, produces an object which in the Penihing conception represents a bad antoh — in fact, by them is called antoh. In this manner he may produce several bits of substance which are thrown away to disappear. According to belief, when the blian performs his trick it is in reality a good antoh that does it for him. While we were in camp at Long Tjehan there was con siderable singing at night for the cure of sick people, and four voices could be heard in different parts of the house at the same time. One night I was prevented from sleep ing by a remedial performance just above my tent, which was only a few metres from the house. The clear, strong voice of the blian had resounded for an hour or more, when five loud thumps upon the floor were heard, as if something heavy had fallen. The fact was that the man had stamped hard with his right foot as by sleight-of- hand he caught various objects from the patient, produc- BELIEF CONCERNING THE SOUL 251 ing in quick succession a piece of wood, a small stone, a fragment of bone, a bit of iron, and a scrap of tin. Five antohs, according to the Penihing interpretation, had been eradicated and had fled. Afterward he extracted some smaller ones in a similar manner but without stamping his foot. The singing was then continued by another man and a woman, in order to call the friendly antoh, that the exercises might be happily concluded. The blian also tries to placate the malevolent antoh by the gift of food. A Penihing informant said that the evil one also eats the sacrificial blood, including that which is smeared on the patient, and ultimately may leave satis fied. As soon as the souls see that the antoh has gone they return and the victim recovers. The blian's remunera tion is usually one parang and a handful of rice. If the person is very ill, a gong and a handful of rice is the fee, but should the patient die the gong is returned. The Duhoi (Ot-Danum) women occasionally put on men's costume, and vice versa, to frighten the antoh that causes illness and keep it at a distance. With the Katin gans a good antoh is believed to reside in the saliva ap plied by the blian for healing purposes to that part of a body which is in pain. The saliva drives out the malevo lent antoh, or, in other words, cures the pain. CHAPTER XXIV HEAD-HUNTING, ITS PRACTICE AND PURPOSE The Penihings still live in dread of the head-hunting raids of the Ibans of Sarawak, and the probability of such attacks no doubt caused the recent establishment of a garrison at Long Kai. The Long-Glats on the Merasi, a northern tributary to the Mahakam, are also constantly on guard against the Ibans. Until lately these inveterate head-hunters would cross the mountains, make prahus, then travel down the Upper Mahakam, and commit seri ous depredations among the kampongs, killing whomso ever they could, the others fleeing to the mountains. As one Penihing chief expressed it to me: "The river was full of their prahus from the Kasao River to Long Blu." Their last visit was in 191 2, when the Bukats reported that a number of Ibans had arrived at the headwaters of the river, but the raid did not materialise, and they re tired without making prahus. These raids have naturally brought about much intermingling of the tribes on the Mahakam River, and sometimes three or more may be found living in one kampong. About twenty years ago there was much fighting in these remote parts of Borneo among Penihings, Saputans, Penjabongs, and Bukats, each tribe making head-hunting raids into the dominions of another, and all being con stantly exposed to the fury of the Ibans from the north. 252 HEAD-HUNTING 253 Head-hunting raids may include assaults on kampongs, but very often they are cowardly attacks on small groups of unsuspecting people, men, women, and children. The heads thus secured appear to be as highly valued as those acquired under more heroic conditions. The fact is also noteworthy that the heads of Malays are appreciated, but, with few exceptions, not those of white people. Sev eral times I heard of Malay rattan or rubber gatherers who had been disposed of in that way. The head is severed by one stroke. As a typical case of head-hunting I give the following description of a raid which, twelve years previous to my visit, was made by ten Bukats upon a small party of Saputans who were on a babi hunt. Among the Penyah- bongs, Saputans, Punans, and Penihings a woman may ac company her husband or another man on the chase, carry a spear, and assist in killing pig or deer. Bear she does not tackle, but, as my informant said, "even all men do not like to do that." She also carries her own parang, with which she may kill small pigs and cut down obstacles in her path. The hunting-party, one man and three women, had been successful. The babi had been killed with spears and, in accordance with custom, the head had been cut off with a parang. The carcass had been cut up and the three women carried the meat in the coarse- meshed rattan bags on their backs, while the man bore the head on his shoulder, all homeward bound, when the Bukats attacked them. Only one woman escaped. The slayers hurried off with the three heads, being afraid of the people of the kampong which was not far 254 THROUGH CENTRAL BORNEO away. As usual the heads were tied by the hair to the handle of the shield, and were thus carried to the place where the rattan bags had been left, inside of which they were then placed. After taking heads the men are on the run for two or three days, travelling at night with torches, and in the evening they make a big fire to dry the heads. The brains, because of the weight, may have been taken out the first evening; this is done through the foramen, and a hole is made with a spear point in the top of the skull. The hair has first been cut off and taken care of, to be tied as ornaments to shields or plaited round the handle of the sword. The Katingans, however, throw away the hair with the flesh. Apprehensive of pursuit, they may dry the head but a little while each night, grass being tied round it when carried. Sometimes damar is used to dry the flesh and the eyes. The last night out the head-hunters always sleep near their kampong, and early next morning, while it is still dark, they come singing. The people of the kam pong waken, array themselves in their best finery, and go to meet them, the women wearing their newest skirts and bringing pieces of nice cloth to present to the conquerors. The man who cut the head carries it suspended from his neck until it is taken from him by a woman who gives him the cloth to wear instead, possibly as a badge of heroism. It makes no difference whether this service is performed by his wife, an unmarried woman, or another man's wife. The singing ceases and all proceed to the kampong, to the house of the kapala, where the heads are HEAD-HUNTING 255 hung from the beam at the head of the ladder, and the cloths which were bestowed upon the victors are returned to the women. The heads are left hanging, while for the festivities connected with their arrival a hut, called man- gosang, is constructed, consisting of an airy shelter made of two rows of bamboo stalks supported against each other, and profusely adorned with the inevitable wood shav ings. The head-hunters, who must take their food apart from their associates and in the presence of the heads, now bring water from the river to boil rice, in bamboo, outside on the gallery. When the cooking is finished the heads are brought to take part in the meal, being hung near the place where the men are to eat and about half a metre above the floor, to be out of reach of dogs. A pinch of rice is put into the hole at the top of the skull and the head is addressed in the following words : " Eat this rice first. Don't be angry. Take care of me. Make this body of mine well." During the period of restrictions imposed on the hunters the heads remain at the same place, sharing the meals as described. For twelve days the hunters do no work and refrain from eating meat, vegetables, fish, salt, and red pepper, rice being the only permissible food. They are obliged to take their food on the gallery, and those who have never been on such expeditions before must also sleep there during that time. A man who has taken part three or more times may join his wife, but he must take his meals on the gallery. When twelve days have passed no more food is given to the heads, which are hung on the beam 256 THROUGH CENTRAL BORNEO again, three to five being placed together in a rattan basket, with leaves around them. At the triennial festi val, tasa, blood of pig or fowl mixed with uncooked rice, is offered to the heads. Usually the head-hunting raids were, and are still to a limited extent, carried far away into distant regions and may occupy several months. The Saputans, who were devotees to the custom, would go as far as the river Melawi in the southwest to Sarawak in the north, as well as to the Murung or Upper Barito River in the east. Some times only two to five men would go, but usually there were about ten — an equal number remaining behind in the kampong. Controleur W. J. Michielsen, quoted be fore, relates an instance of a Dayak from Serayan, whose daughter had been killed by a Katingan head-hunter, who pursued the marauders to their homes, and, on the occasion of the festivities incident to the return of the members of the raid, he cut the head from the murderer of his child while the celebration was in progress. His action was so sudden that they were totally unprepared, and no attempt was made to prevent his escape with the head- ' In times gone by when a Saputan man, woman, or child died it was the custom for a member of the family to go forth to look for a head. In the case of an ordinary person one was deemed sufficient, but for a chief five to ten were necessary. When taking a head a cut was made in the slain man's chest with a parang; into the wound the raiders then put their forefingers and sucked the blood from them, HEAD-HUNTING 257 Each head-hunter carried rice in a rattan basket, but he depended for food mainly on sago-palms and wild animals that were killed. After such an expedition has been determined upon, the preparations may occupy a year or even longer, but usually about three months. When all is ready for a start, a delay of from one to four days may be caused by unfavourable interference of an omen bird. Should a bird chance to repeat the omen when another start is made, the party must return to the kampong and wait a long time. The Dayaks are very much guided in their actions by omens taken not only from birds but also from incidents, and merely to hear a certain bird is sufficient reason to change all plans. When leaving their kampong to take part in an expe dition to New Guinea the Penihings heard the cry of a bird called tarratjan, and requested the lieutenant in charge to wait four days. He replied, naturally, that the Company (government) does not employ birds in mak ing decisions, and while the Dayaks offered no further objection they declared to him that one of them would surely die. According to my informant it so happened that before arriving at the island one man died. If at such a time a large tree should be seen falling, he said, then they would like to give up the trip to New Guinea entirely, but being afraid of the Company they go, not withstanding the warning. If a head-hunting party sees a large tree fall, the ex pedition is abandoned, and no young men who took part can ever join another venture of the same kind. Old and 258 THROUGH CENTRAL BORNEO experienced men, after the lapse of a year, may resume operations. In case of meeting a centipede a head hunting expedition must return immediately to the kam pong, and for four years no such enterprise may be un dertaken. The purposes of head-hunting are manifold. The slain man is believed to change into a servant and assistant in the next life. When a chief dies it becomes an essen tial duty to provide him with heads, which are deposited on his grave as sacrifices, and the souls of which serve him in the next life. Heads taken for the benefit of kam pong people are hung in the house of the kapala to coun teract misfortune and to confer all manner of benefits. An important point is that the presence of the heads from other tribes, or rather of the souls residing in them, com pels evil antohs to depart. A kampong thus becomes purified, free from disease. The killing of a fowl is not sufficient to accomplish this; that of a pig helps a little, a water-buffalo more, but to kill a man and bring the head makes the kampong completely clean. With the Katingans a head hanging in the house is considered a far better guardian than the wooden figures called kapatongs, which play an important part in the life of that tribe. Any fear of resentment on the part of the liao (departed soul) residing in the head is precluded by their belief that the Katingan antoh gave him the order to watch. "If no heads are brought in there will be much illness, poor harvest, little fruit, fish will not come up the river as far as our kampong, and the dogs will not care to pur- HEAD-HUNTING 259 sue pigs," I was told by a Penihing who had taken part in a head-hunt and served his sentence in Soerabaia. "But are not people angry at losing their heads?" I asked him. "No," he answered, "we give the heads food on their arrival and every month afterward, and make fire every evening to keep them warm. If they feel cold, then they get angry." The man who has taken a head is con sidered a hero by the women, and if unmarried is certain to secure a desirable wife, but it is erroneous to assert that the taking of a head was or is a necessary condition to marriage. The government of the Dutch Indies, with energy and success, is eradicating the evil head-hunting custom. Military expeditions involving great expense from time to time are sent into remote regions to capture a handful of culprits. By exercising tact it is not difficult finally to locate the malefactors, and indeed the tribe may deliver them. It must be remembered that the Dayaks them selves have no idea that there is anything wrong in taking heads, and the government very wisely does not impose the death penalty, but the transgressor is taken to Soera baia, on Java, to undergo some years of hard labour — from four to six, I understand. To "go to Soerabaia" is extremely distasteful to the natives, and has proved a most effective deterrent. On account of their forced stay at this remote island city such Dayaks learn to speak Malay and several times I have employed them. They are usually among the best men of the kampong, resource ful, reliable, and intelligent, and may serve also as inter preters. 260 THROUGH CENTRAL BORNEO In his report on a journey to the Katingans in 1909 Captain J. J. M. Hageman says: " By nature the Dayak is a good-tempered man. The head-hunting should not be charged against him as a dastardly deed; for him it is an adat. In the second place, he possesses very good traits of character, as evidenced by his hospitality and generosity. Our sol diers, some sixty in number, obtained a meal immedi ately in every kampong. When a Dayak goes on a journey in a friendly region he may be sure of receiving shelter and food in every house. "They are distrustful of foreigners, but if he has gained their confidence they give assistance freely in every respect. Loving their liberty in a high degree they pre fer not to be ordered. The cowardly manner in which they cut heads is no criterion of their courage." It would not be in accordance with facts to suppose that head-hunting has altogether been eliminated in Borneo. It is too closely identified with the religious life of the natives, but in time a substitute probably will be found, just as the sacrifice of the water-buffalo supplanted that of slaves. The most recent case that came to my notice on the Mahakam was a Penihing raid from Long Tjehan to the Upper Barito five years previously, in which four Murung heads were taken. It is extraordinary that such a revolting habit is practised in a race the ethics of which otherwise might serve as a model for many so-called civilised communities, these natives being free to an unusual degree from the fault of appropriating what belongs to others and from HEAD-HUNTING 261 untruthfulness. The fact that the Dayaks are amiable in disposition and inclined to timidity renders this phase of their character still more inexplicable. The inevi table conclusion is that they are driven to this outrage by religious influences and lose their self-control. As of related interest I here note what Doctor J. M. Elshout, who had recently returned from Apo Kay an, communi cated to me. He had spent three years at the garrison of Long Nawang among the fine Kenyahs and spoke the language. "As soon as one enters upon the subject of taking heads one no longer knows the Kenyah. Of his mild and pacific disposition little or nothing remains. Unbounded ferocity and wantonness, treachery and faithlessness, play a very great part; of courage, as we understand the meaning of the word, there is seldom a trace. It is a victory over the brua (soul) of the man who lost his head, and the slayer's own brua becomes stronger thereby. If opportunity is given they will take heads even if they are on a commercial trip. Outsiders, even if they have been staying a long time in the kam pong, run a risk of losing their heads." CHAPTER XXV DEPARTURE FROM THE PENIHINGS FRUIT-EATING FISH — ANOTHER CALL AT LONG PAHANGEI — A TRIP UP THE MERASI RIVER GENIAL NATIVES — AN INOPPORTUNE VISIT — THE DURIAN, QUEEN OF ALL FRUITS It became expedient to prepare for our farther journey down the river, but first I wanted to take some photo graphs and measurements of the kampong people; this, however, proved an impossible task because of the ad verse influence of the reticent and conservative Raja Paron, who spoke not one word of Malay. Recently he had been shocked by the sale to me of two live specimens of the curious spectacled lemur (tarsius borneanus), which had been added to my collections. The raja was in censed with the man who sold them, because the makiki, as these animals are called, are regarded as antohs, and in their anger at being sold were making people ill. Therefore these new proceedings for which his sanction was asked were regarded by him with disapproval, and as a result of his opposition the people began to disappear in the direction of their ladangs. Fortunately, I had secured good material in both respects from Long Kai, and I began preparations for departure. Prahus and a sufficient number of men were secured, and in the middle of July we started. On the Mahakam there never was any difficulty about getting men who were eager to gain their one rupia a day. The difficulty 262 UP THE MERASI RIVER 263 was rather the other way, and this morning the prahus were found to contain more paddlers than had been agreed upon, and seven surplus men had to be put ashore. On the river-banks at this time were noticeable trees bear ing small fruit of a yellowish-red colour, and which were so numerous as to impart their hue to the whole tree. Violent movements in the branches as we passed drew our attention to monkeys, which had been gorging themselves with fruit and scampered away on our approach. Birds, naturally, like the fruit, and, strange to say, it is a great favourite with fish, many kinds of which, chiefly large ones such as the djelavat and salap, gather underneath the trees in the season. On the Mahakam and the Katingan this is an occasion for the Dayaks to catch much fish with casting-net, spears, or hooks. The tree, which in Malay is called crevaia, is not cut, and there is no other known to the natives the fruit of which the fish like to eat. Though not sweet, it is also appreciated by the Dayaks. Another singular observation made on the Mahakam was the effect of dry weather on the jungle. At one place, where it covered hills rising from the river, the jungle, including many big trees, looked dead. From what I later learned about the burning of the peat in Sarawak, where unusually dry weather may start fires which burn for months, this was undoubtedly also the case here, but it seems strange that in a country so humid as Borneo the weather, although admittedly of little stability, may become dry enough to destroy the woods in this manner. I had decided to pay another short visit to Long 264 THROUGH CENTRAL BORNEO Pahangei, where we arrived in the afternoon, and again we were among Oma-Sulings. Some good specimens were added to my ethnographic collections, among them wear ing apparel for both sexes said to be over a hundred years old and which I bought from the Raja Besar, who was visiting here. He possessed a number of old imple ments and weapons of considerable interest. The raja of a near-by kampong arrived on his way to Long Iram, and the largest of his seven prahus was of unusual dimensions, measuring, at its greatest width, 1.34 metres over all. Although the board, four centimetres thick, stands out a little more than the extreme width of the dugout, which is the main part of a prahu, still the tree which furnished the material must have been of very respectable size. The Raja Besar showed great desire to accompany me on an excursion up the Merasi River, a northern affluent within the domain of the same tribe. My pref erence was for Lidju, my constant assistant, but on the morning of our start the great man actually forced himself into service, while the former, who had been told to come, was not to be seen. The raja began giving orders about the prahus and behaved as if he were at home. As I remained passive he finally said that he wanted to know whether he could go; if I preferred Lidju he would remain behind. Not wanting a scene, and as he was so intent on going, I gave the desired permission. Though, like the others, he was nude except for a loin-cloth, Raja Besar was a gentleman at heart, but he did not know how to work, especially in a prahu. On account of his exalted position he had never been accustomed to manual UP THE MERASI RIVER 265 labour, but always to command. He naturally selected a place in my prahu and seated himself at one side, which kept the boat tilted ; however, it was out of the question for any of the men to correct him. When the prahu moved away the first thing he did was to wash his feet, next his hands and arms, finally to rinse his mouth, and several times during the trip the performance was re peated. He was of little assistance except through the authority that he exerted as a great raja. Early in the afternoon we arrived at Lulo Pakko (lu- lo= river; pakko= edible fern), situated in a beautiful hilly country. The natives very obligingly helped to make camp in the usual way. Raja Besar, who made himself at home in the gallery of the long communal house, told me that he wanted his "children," as he called the men, to remain until the following day, his plan being to obtain double wages for them. With the swift current, how ever, they could easily return the same day, so I said I had no objection to their staying, but that they would receive no extra pay for the additional time; whereupon they left without argument. Comfortably established on the cool, spacious gallery of the large house, I received articles they were willing to sell, had decorative designs interpreted for me, and interviewed the more intelligent of these pleasant Oma- Sulings. On the floor lay an admirably finished plank, which was used as a seat; it was about four centimetres thick and nearly two metres broad, the bark remaining on the edges. In Long Pahangei I noticed a similar one of slightly narrower width. 266 THROUGH CENTRAL BORNEO The women, who were genial in their manners, came to my tent constantly to ask for tobacco, which evidently was a great luxury with them, and sometimes they were even troublesome. One afternoon when all was ready for my bath, which I always take at one side of the tent opening, three young women came and seated them selves just outside. While the natives are always wel come and I like them, yet I was not prepared, after a hard day's work, to relinquish my bath in order to receive a visit from even attractive ones of the fair sex. There was simply nothing to do but to disregard their presence. Calmly I began to take off my clothes, as if the ladies were not there. At first my preparations seemed to make no impression whatever, but finally, when I was about to divest myself of the last of my few garments, they smiled and went away. This was the season for the durian fruit and we much enjoyed this delicacy, of which Mr. A. R. Wallace, fifty years ago, wrote: "To eat durians is a new sensation, worth a voyage to the East to experience." There were some .superb trees seventy metres high growing not far from my tent, and many others farther away. The peo ple of the Mahakam do not climb these tall trees to get the fruit, but gather them from the ground after it has fallen. One night I heard one fall with a considerable crash. Roughly speaking, it is of the size of a cocoanut; a large one might kill a man and has been known to cause serious injury. It is most dangerous for children to walk under the trees in the fruit season. The durian is intensely appreciated by the natives, THE DURIAN TREE, WITH FRUIT. LULO PAKKO, ON THE MERASI RIVER ONE OF OUR JAVANESE SOLDIERS, IN UNDRESS, CARRYING TWO DURIANS. LULO PAKKO, MERASI RIVER A RIPE DURIAN OPENED THE DURIAN FRUIT 267 and tatu marks representing the fruit are strikingly prominent in Central Borneo. It also has its European devotees, though most of them take a dislike to it on account of its strong odour, resembling that of decayed onions. On my arrival in Batavia one of my first trips had been to the market to buy a durian, which I brought to the hotel with anticipation of great enjoyment. My disappointment was great, its taste being to me as offensive as its odour. Nobody knows what a durian is like until he eats one that has been permitted to ripen and fall to the ground. Even in Java this would be difficult, unless one made special arrangements with the natives who bring them to the market-places. It is popularly supposed that the durian is an aphrodisiac, but that is not the case. Any food or fruit that one greatly enjoys acts favourably on the digestive organs, and therefore makes one feel in vigorous condition. Those that were brought to me on this occasion, and which had just fallen from the tree, were of a fresh green colour with a streak of yellow here and there and had a pleasant, rich odour. The most satisfactory way to eat it is with a spoon; the pulp, though rich, is not heavy, and, moreover, is stimulating. It serves the purpose of a dessert, with a flavour and delicacy that is indescriba ble and that makes one feel happy. Among the great enjoyments of life are the various delicious fruits when really ripe and of the best grade, but comparatively few people have that experience. The vast majority are perfectly satisfied to eat fruit that was picked green and matured afterward. Many years ago I tasted a real 268 THROUGH CENTRAL BORNEO orange from New-South-Wales, and ever since I have dis dained the more acid kind. My firmness in refusing to pay the men for more time than was necessary produced a salutary effect upon Raja Besar. He fixed fair prices on things I wanted to buy, which before he had not done, and I made him tie labels on the specimens I bought. As he was truthful, he finally served as well as Lidju. On the last day of our stay he helped me to repress the eagerness of the Dayaks to "turn an honest penny." The prahus, be sides being defective, were not large enough for many men, and I was determined not to have more than three in each, a quite sufficient number when going down stream. I have a suspicion that he objected to four for reasons of personal safety. Owing to the rapid current, we made the return voyage in two hours, and when we got to the Mahakam River we found it very much swollen, with logs floating down stream beside us. Our low-lying prahus were leaking and the situation was not agreeable, though I should have felt more anxious had I not been with Dayaks, who are extremely able boatmen. At Long Pahangei the cap tain from Long Iram, who is also the controleur of that district, had arrived and was waiting on account of the overflow of the river. I had an hour's talk with this pleasant man, who thinks that the Dayaks on the Upper Mahakam ultimately must die out because they do not have enough children to perpetuate the tribe. He said that in 1909, when he was stationed at Puruk Tjahu, nothing was known about the country where we then were. THE RETURN VOYAGE 269 The Oma-Sulings, according to their traditions, came from Apo Kayan nearly two hundred years ago. Oma means place of abode; Suling is the name of a small river in Apo Kayan. They had at the time of my visit six kampongs on the Upper Mahakam, the largest of which is Long Pahangei, with about 500 inhabitants. Material for clothing is no longer woven, but is bought in Long Iram. This is probably also the case with the Long- Glats, but the Penihings still do some weaving. CHAPTER XXVI AMONG THE LONG-GLATS IS FEAR OF EXPOSURE TO THE SUN JUSTIFIED ? — CHARACTERISTICS OF THE LONG- GLATS GOOD-BYE TO THE MAHAKAM In the latter part of July we went to the near-by kam pong, Long Tujo ("a small animal with many legs"), situated at the mouth of another small tributary to the Mahakam. Here live Long-Glats who are located below the other Bahau peoples of the river and are found as far as Batokelau, between the upper and lower rapids. Though Long Iram is rather distant — five days' travel down-stream, and, if the river is high, perhaps two months may be consumed in returning — still its influence was evidenced by the several umbrellas I saw, all black, an adaptation from the high-class Malays and an unusual sight in these parts. The kapala of this large kampong resembled a Malay raja, in that he always carried an umbrella when he walked and looked pale because the sun was not allowed to shine upon him. Two days later, when I photographed the ladies performing dances, they had at least five of these fashionable contrivances. It may be stated that natives of the Dutch Indies are generally afraid of the sun. Well-to-do Malays carry umbrellas as a protection against it. In Batavia I read in the newspapers that the Sultan of Priok, when visiting an aviation camp, was so overcome by the heat that he had to be carried away, regaining consciousness on arriv- 270 AMONG THE LONG-GLATS 271 ing at his quarters. However, the attack may have been induced to some extent by general lack of exercise and the indolent life that characterises his compatriots who occupy high positions. Even some of the pagan tribes protect their heads, as the Katingans, the Duhoi, and others, who make beautiful sunshades, which also serve in case of rain, and this was not learned from the Malays. In the Bornean tribes that I visited, until the child is old enough to walk, the sun is not allowed to shine upon it even for a moment. The blacks of Australia, on the other hand, who are in a state of absolute nudeness, pay no attention to the sun, though in common with most natives of hot countries they usually prefer to follow the example of the animals and remain quiet in the middle of the day. An umbrella of the usual type, Chinese or Japanese, is very useful for travel in Borneo. At times it proves of excellent service in the prahu in case of sudden showers, and it is invaluable for protecting the camera when photographing. But as a matter of comfort and convenience it is my custom to have my head un covered except in rainy or cold weather. The sun is a great friend and health-giver, and notwithstanding well- meant warnings and an inborn fear first to be overcome, during my journeys in Borneo I carried my hat in my pocket. When travelling in a prahu, I do not care for a prolonged exposure to the sun, but often I photographed for three or four hours continuously — really hard work — in the blazing light of the equatorial sun, without experi encing any disagreeable effect. In the spring of 1910 I 272 THROUGH CENTRAL BORNEO travelled in this way for three months, mostly on horse back, through the Sonora Desert, and felt stronger for it. It is my opinion that overfatigue, excess in eating, or alcohol are the causes of sunstroke. I have met only one man who, like myself, discards cover for the head — Doctor N. Annandale, of the Indian Museum in Calcutta. Although in our present state of knowledge I agree with him that it is unwise to advise others to do likewise in the tropics, I emphatically recommend less fear of the sun in temperate regions, always on the supposition that one leads a healthy and sane life. The Long-Glats came from Apo Kayan, and estab lished themselves first on the River Glit, a tributary from the south to the River Ugga, which again is an affluent to the River Boh, the outlet from Apo Kayan to the Mahakam. Since that time the people have called them selves Long-Glit, which is their correct name, but as they have already become known as Long-Glat, through the Dutch, I shall use that designation. In the kapala's house I saw a superb plank, four metres long, raised lengthwise against the wall; one side of it was taken up with fine carvings on a large scale, representing three pairs of dogs. This I fortunately obtained. The kapala's father was an Oma-Suling, but his grandmother, a Long-Glat, had taught him some kremi or kesa, the Malay words for folklore (in Long- Glat, lawong), and I collected from him two rather inter esting tales, which are included with other folklore stories at the end of this book. In one of them (No. 18) the airplane is foreshadowed, and by one that could fly for a AMONG THE LONG-GLATS 273 month, at that. Needless to state, an airplane had never been heard of in those parts. The people were inquisitive but more distant than the other tribes I had visited, a quality which is often a sav ing grace. They were very willing to be photographed, and among my subjects were three women of the nobility, called rajas, who had many coins sewn on their skirts in a way that looked quite well. One wore a head orna ment such as I had not seen before, an elaborate affair lying over the hair, which was worn loose and hanging down the back. One man trembled noticeably when be fore the camera, without spoiling the photograph, how ever, though it was a side-view. Of the women who helped me with the interpretations of designs, one had a marked Mongolian fold of the eye, though her eyes could scarcely be said to be placed ob liquely. As far as my observations go, the Mongolian fold is very slight with the natives of Borneo, or not present at all, and the obliquity of the eyes is seldom striking. The Long-Glats do not tatu much, many not at all, but generally they have on the left upper arm a pic ture of the nagah in its usual representation with the disproportionately large dog's mouth. Wild cattle are not eaten here. The great hornbill, as well as the red and white hawk, may be killed, but are not eaten. Three times a day the women bring water and take baths, while the men bathe when fancy dictates. Peni hing and Kayan women begin to husk rice about five o'clock in the morning, while it is still dark. That is pemali (forbidden) among the Long-Glats, but the women 274 THROUGH CENTRAL BORNEO cook rice at that hour, and, after eating, most of the people depart to the ladangs, returning about four o'clock in the afternoon. The women who remain in the kampong place paddi on mats in the sun to dry, and at noon they husk rice. Early in the afternoon, and again about two hours after sunset, meals are served, consisting always of boiled rice and a simple stew of boiled vege tables of one or more kinds (called sayur, a Malay word), and sometimes pork. In the evening the women may cut rattan into fine strips, or weave these into mats, while the men employ themselves in making a sheath for a parang, or an axe- handle, or carving a hilt for a sword, etc. They talk till late at night and sometimes sing. None of the Bahau people are able to make rattan mats of such exquisite finish as the Long-Glats. The beautiful dull-red colour employed is procured from a certain grass which is crushed and boiled, the rattan being kept in the infusion one day. The black colour is obtained by the same method from the leaves of a tree, and both colours are lasting. In the belief of the Long-Glats, people should not laugh at animals, lest some misfortune result. For in stance, when dogs fight among themselves or with cats, one should not indulge in mirth, else the thunder, which is an antoh, becomes angry and makes somebody ill. In this kampong was a young hornbill which was quite domesticated and frequently came to rest on the top of my tent. It often fought the hens and even the dogs, which was an amusing sight, but would carry disquieting significance to the Dayak who allowed himself to laugh. The lieutenant from Long Kai possessed a very tame AMONG THE LONG-GLATS 275 wah-wah which had accompanied him on a visit here. The natives told me that a child had become ill because she could not help laughing at the ape when it ran after the lieutenant and climbed one of his legs. According to the blian, the little girl was very warm and feverish, but he sang in the night, and next day she was well. Considerable similarity is evident in customs, manners, and beliefs of the Long-Glats and the Oma-Sulings, though the limited time at my disposal did not permit me fully to investigate this subject. Bear-meat is not eaten by either, and rusa (deer) and kidyang are not killed, the latter especially being avoided. Sumpitans are bought, and blians' shields such as the Penihings have are not made. Both these tribes pray for many children, which to them means larger ladangs and much food. The wish of these peoples is to have ten children each. In view of the fact that in Long Pahangei the number of women was disproportionately small, the desire for large families seemed unlikely to be gratified. Many men, some of them old, were unmarried, but no women were single. Twins sometimes occur, but not triplets. The mother nourishes her offspring for about five years, the two youngest suckling at the same time. A raja may marry ten women, or more, and has a great marriage-feast of more than a week's duration. Lidju, my Long-Glat assistant, said that his father had fifteen wives, his grand father thirty, but it was no longer the fashion to have so many. The common man (orang kampong) is allowed only one wife. Divorces are easily obtained, and neither suicide nor abortion is known. July is supposed to be the dry season, but rarely a day 276 THROUGH CENTRAL BORNEO passed without showers. One evening occurred the heaviest thunder-storm I experienced in Borneo. It came from the west and was accompanied by a great down pour, straining my tent to the utmost. The sergeant one day brought in a large lizard {varanus) which he shot from the prahu just as it was about to enter the river. Its length was 2.30 metres; the circumference back of the fore legs 44 centimetres. It was with regret that I said good-bye to the Bahau peoples. Had it been in my power, I should like to have spent years instead of months in this Mahakam region. The Dayaks here are friendly to strangers, and as the great rapids farther down the river form a natural barrier, they seldom receive visitors, therefore are little changed by outside influence. The Malays have never been able to extend their influence above the rapids, and whatever modification may be noticeable in the natives is chiefly due to their journeys to Long Iram in order to exchange the products of the utan for commodities of the outside world. The government has exerted itself to keep the Malays from coming, but no doubt in the end this will prove as unavailing as it did on the Upper Barito. A few of them now and then find their way across the range that forms a natural boundary toward the south, and although thus far Malay settlement up here is negligible, its ultimate ascendancy is probable, however long the time that may pass before it is accomplished. CHAPTER XXVII CONTINUING THE JOURNEY DOWN THE RIVER — GREAT KIHAMS — BATOKELAU — AT LONG IRAM — LAST STAGES OF OUR JOURNEY — ARRIVAL AT SAMARINDA — HINDU ANTIQUITIES — NATIVE'S SUPERIORITY TO CIVILISED MAN Early in August, as soon as the river had receded sufficiently to be considered favourable for travel, we started in seven prahus with thirty-two men. After less than two hours' swift journey we encountered the advance-guard of the kihams, which, though of little account, obliged us to take ashore almost all our goods, and we walked about fifteen minutes. It seemed a very familiar proceeding. Early in the afternoon we arrived at the kubo, a desirable shelter that had been erected at the head of the first great kiham, but its limited accom modations were taxed to overflowing by our arrival. Already camped here were a few Buginese traders and a raja from the Merasi River, accompanied by two good- looking wives, who were all going to Long Iram and had been waiting two days for the river to fall. The raja, who presented me with some bananas, moved with his family a little farther down the river, and I put up my tent as usual. Next morning the transportation of our goods on human backs was begun, and shortly after six o'clock I started with the men to walk to the foot of the rapids, which takes about three hours. On the way, I observed 277 278 THROUGH CENTRAL BORNEO a large accumulation of vines and branches heaped round the base of a tall trunk which at first sight looked dead. The tree to all appearances had died, all the branches had fallen, and with them the vines, orchids, ferns, etc., that had lived on it, but after being rid of all this burden it came to life again, for at the top appeared small branches with large leaves. A singular impression was created by the big heap of vegetable matter, not un like a burial-mound, from the midst of which emerged the tall, straight trunk with the fresh leaves at the top, telling the tale of a drama enacted in the plant world through which the tree had passed triumphantly. My camping-place was a small clearing on the high river-bank, where I remained two days while the goods were being transported. There had been little rain for a few days; indeed, it is possible the dry season had be gun, and the weather was intensely hot, especially in the middle of the day. I catalogued a number of photo graphic plates, but the heat in my tent, notwithstanding the fly, made perspiration flow so freely that it was difficult to avoid damage. Moreover, I was greatly an noyed by the small yellow bees, which were very numer ous. They clung to my face and hair in a maddening manner, refusing to be driven away. If caught with the fingers, they sting painfully. The river fell more than one metre during the first night, and the Merasi raja's party passed in their prahus at seven o'clock next morning. At twelve our seven prahus showed up, bringing some large packages that could easiest be spared in case anything happened. The DOWN THE RIVER 279 following day the remainder of the baggage arrived, carried on the backs of the men, and I was glad to have all here safe and dry. In a couple of hours we arrived in the kampong Batokelau (turtle), and below are other rapids which, though long, are less of an obstacle. A beautiful moun tain ridge, about 1,200 metres high, through which the river takes its course, appears toward the southeast. The population includes fifty "doors" of Busangs, forty "doors" of Malays, and twenty of Long-Glats. Croco diles are known to exist here, but do not pass the rapids above. The kapala owned a herd of forty water- buffaloes, which forage for themselves but are given salt when they come to the kampong. When driven to Long Iram, they fetch eighty florins each. The gables of the kapala's house were provided with the usual orna ments representing nagah, but without the dog's mouth. He would willingly have told me tales of folklore, but as sured me he did not know any, and pronounced Malay indistinctly, his mouth being constantly full of sirin (betel), so I found it useless to take down a vocabulary from him. Continuing our journey, we successfully engineered a rapid where a Buginese trader two weeks previously had lost his life while trying to pass in a prahu which was upset. Afterward we had a swift and beautiful passage in a canyon through the mountain ridge between almost perpendicular sides, where long rows of sago-palms were the main feature, small cascades on either side adding to the picturesqueness. At the foot of the rapids we made 280 THROUGH CENTRAL BORNEO camp in order to enable me to visit a small salt-water accumulation in the jungle a couple of kilometres farther down the river. As we landed near the place, we saw over a hundred pigeons leaving. There were two kinds of these birds at the pool, most of them of a very common large variety, with white head and green wings, and all were shy; according to the opinion of the Dayaks, owing to the prevalence of rain. Next morning we started shortly after six o'clock, and early in the afternoon reached the kampong Omamahak, which is inhabited by Busangs, with a sprinkling of Ma lays. Two hours later twenty-one prahus arrived from Apo Kayan with one hundred and seventy-nine Ken- yahs on their way to Long Iram to carry provisions to the garrison. Soon afterward the captain of Long Iram overtook us here, returning from his tour of inspec tion above, so the place became very populous. The next night we stopped at Hoang Tshirao, inhabited by a tribe of the same name, also called Busang, apparently quite primitive people. The kampong was neat and clean; there were many new wooden kapatongs, as well as small wooden cages on poles, evidently serving for sacrificial offerings. The following day we arrived at Long Iram. Of comparatively recent origin, the town lies on level land, and its inhabitants outside the garrison are Malays, Chinese, and Dayaks. The street is long, extremely well kept, and everything looks orderly and clean, while before the captain's house were many beautiful flowers. The pasang-grahan, which is in a very quiet locality, is at- AT HOANG TSHIRAO 281 tractive and has two rooms. One was occupied by an Austrian doctor in the Dutch military service, who was on his way to Long Nawang, while I appropriated the other. He was enthusiastic over the superb muscles of the Kenyahs who had just arrived and were camping in a house built for such occasions on top of a small hill a short distance away. Cows, brown in colour, were graz ing in a large field near by, and I enjoyed the unusual luxury of fresh milk — five small bottles a day. After I had bathed and put on clean garments, even though my linen-mesh underclothing was full of holes, I felt content in the peaceful atmosphere. The doctor of Long Iram, who had been here one year, told me that no case of primary malaria had come to his notice. What the Malays call demum is not the genuine malaria, but probably due to the merotu, a troublesome little black fly. One of his predecessors had collected 1,000 mosquitoes, out of which number only 60 were anopheles. There was framboisia here, for which the natives use their own remedies. The temperature at the warmest time of the day is from 900 to 95 ° Fahren heit; at night, 750 to 8o°. There is much humidity, but we agreed that the climate of Borneo, especially in the interior, is agreeable. It was extraordinary how everything I had brought on this expedition was just finished. The day before I had had my last tin of provisions; the milk was gone ex cept ten tins, which would carry me through to Samarinda, a four days' journey; the candles were all used; the sup ply of jam exhausted; tooth-brushes no longer service- 282 THROUGH CENTRAL BORNEO able; my clothes in rags. Fortunately I had more stores in Bandjermasin. The rot-proof tents which I bought in England were to some extent a disappointment be cause they deteriorated even though not in actual use, or possibly because of that fact. On account of the delay caused by the war the bulk of my considerable tent outfit was not unpacked until two years after purchase. It had been carefully kept, but was found to be more or less like paper, and only a small portion could be used. One tent served me throughout Bornean travels, but finally the quality of the fabric became impaired to a degree which necessitated constant patching; it was made to last only by the exercise of great care and with the aid of a fly, three of these having been used on this expedition. If a jour ney to a country climatically like Borneo is planned to last only a year, rot-proof tents may be recommended on account of their light weight and great convenience. The enterprising Kenyahs offered to sell me the model of a raja's funeral-house which seven of them made while there. Most of the material evidently had been brought with them. It was an interesting sample of their handi craft. At the house of the first lieutenant I was shown several similar models, some with unusual painted de signs, which were eloquent testimonials to the great artistic gifts of this tribe. I also bought a small earthen jar. One of the natives who was able to speak some Malay said that such ware is common in Apo Kayan and is used for cooking rice. The poison for the dart of the blow-pipe is also boiled in earthenware vessels. The jars, which are sometimes twenty-five centimetres in OUR JOURNEY RESUMED 283 diameter, are protected on journeys by being encased in rattan netting. The Kenyahs are perhaps the most capable of all the natives of Borneo. Of the one hundred and seventy-nine visiting members of the tribe, only one was afflicted with the skin diseases so prevalent among many of the other Dayaks, and, according to Doctor J. M. Elshout, syphilis is not found among those of Apo Kayan. The steamship connection with Samarinda is irregular, and as a small transport steamer was making ready to take away its usual cargo of rattan and rubber, I decided to avail myself of the opportunity. The commercial products are loaded in a fair-sized boat, which is made fast to the side of the steamer, and a similar one may be attached to the other side. Such boats, which are called tonkang, also take passengers, mostly Malay and Chinese, but there are no cabins, and the travellers spread their mats on the limited deck according to mutual agreement. A swarm of Kenyahs began at seven o'clock to convey our baggage, and the soldiers later reported that there was not even standing-room left. I climbed on board and found rattan piled high everywhere, covering even the steps that led up to the "passenger-deck," where I emerged crawling on all fours. A shelter of duck had been raised for me in one corner, the lieutenant and Mr. Loing placed their beds in the adjoining space, while the soldiers camped next to them. All the natives, packed closely together, formed another row. The most necessary of my belongings were stored inside the shelter, and there I passed the four days quite 284 THROUGH CENTRAL BORNEO comfortably. On account of many noises, including that made by the engine, reading was impossible, so I employed the time in mending two suits of my precious linen-mesh underwear which was rapidly going to shreds, without prospect of opportunity to replace them in the Far East. Morning and afternoon the Malays on deck held their Mohammedan services, apparently singing in Arabic, and during the night the sailors sang much. There were two rough bath-rooms, but I bathed only once, as I was afraid of losing my slippers or other articles that were liable to drop into the river through the in tervals between the narrow boards of the floor. We travelled steadily day and night, but stopped at many kampongs to take on more cargo, and an additional tonkang was attached, which relieved some of the con gestion on ours. One afternoon the monotony was re lieved by a fight in the kitchen of the little steamer, when a sudden thumping sound of nude feet against the floor was heard and boiled rice flew about. But it was very soon over, evidently only an outburst of dissatis faction with the cook; somebody called for the Malay captain and we heard no more about it. There was a Bombay Mohammedan merchant on board who had small stores of groceries and dry-goods on the Kutei River, as the Mahakam is called in its lower course. He also spoke of the hundreds of thousands of Hindus who live in South Africa. On the last day of our journey a remarkably tame young snake bird was brought on board, which one of the sailors bought. Ac cording to reports, there are many of these birds on the OUR JOURNEY RESUMED 285 river. He tied it to the stern railing until night, when he put it on top of the cargo, apprehending that it might try to dive if tempted by the constant sight of the water. When asleep it curled itself up in an extraordinary man ner, the long neck at first glance giving it a serpent like appearance. It cried for fish and showed absolutely no fear. On August 22, 1916, we arrived at Samarinda. The custom-house authorities permitted me to put our numerous packages in the "bom." The lieutenant and Mr. Loing went to a new Chinese hotel, while I, in a prahu, paddled to the pasang-grahan, a spacious building with several rooms. Our journey through Central Borneo had been successfully concluded, and during nine months we had covered by river 1,650 kilometres, 750 of these in native boats. During my absence the great war had become more real to the Archipelago through the occasional appearance in Bornean waters of British and Japanese cruisers. I heard of a German who walked from Bandjermasin to Samarinda because he was afraid of being captured if he went by steamer. The journey took him six weeks. It was my intention, while waiting here a few days for the steamer, to visit a locality farther down the river which is marked on the map as having Hindu antiquities. The kapala of the district, who had been there, was sent for, and as he said that he had neither seen nor heard of any such relics, which probably would have to be searched for, I relinquished the trip. Hindu remains, which locally were known to be present in a cave north of Samarinda, 286 THROUGH CENTRAL BORNEO had been visited in 19 15 by the former assistant resident, Mr. A. W. Spaan, whose report on the journey was placed at my disposal. The cave is in a mountain which bears the name Kong Beng, Mountain of Images, due probably to a local Dayak language. It lies in an unin habited region four days' march west of Karangan, or nearly two days' east of the River Telen, the nearest Dayaks, who are said to be Bahau, living on the last- named river. During the time of Sultan Suleiman six or seven statues were taken from Kong Beng to Ba- tavia and presented to the museum there. The country traversed from the River Pantun, to fol low Mr. Spaan's account, at first is somewhat hilly, changes gradually into undulating country, and finally into a plain in the middle of which, quite singularly, rises this lonely limestone mountain, full of holes and caves, about 1,000 metres long, 400 broad, and 100 high, with perpendicular walls. The caves are finely formed and have dome-shaped roofs, but few stalactite formations appear. Thousands of bats live there and the ground is covered with a thick layer of guano. From the view point of natural beauty these caves are far inferior to the well-known cave of Kimanis in the Birang (on the River Berau, below the Kayan) with its extraordinarily beauti ful stalactite formations. In one of the caves with a low roof were found eleven Hindu images; only the previous day the regent of Kutei had turned the soil over and re covered a couple more archaeological remains. Ten of these relics are in bas-relief and about a metre high. The eleventh, which is lower, represents the sacred ox and is sculptured in its entirety. One bas-relief from which A NARROW-SNOUTED CROCODILE SHOT BY OUR SERGEANT BELOW THE GREAT RAPIDS OF THE MAHAKAM gffi^L -\:^- :Vi^imigl ENTRANCE TO THE CAVE OF KONG BENG At work in the self-filling basins Washing for the precious stones WAYLAYS SEARCHING FOR DIAMONDS AT MARTAPURA From kinematograph films A VISIT TO THE CAVES 287 the head had been broken struck the observer as being finely executed; he recognized four Buddhas, one Durga, and one Ganesha. Another cave visited was noteworthy on account of a strong wind which continually issues from it and for which he was unable to account. The current is formed in the opening, and twenty-five metres back of it there is no movement of the atmosphere. The cave is low, but after ten minutes' walk it becomes higher and has con nection with the outside air. There it is very high, and the sun's rays falling in produced a magnificent effect, but no wind was noticeable there. Standing in front of this cave a strange impression was created by the sight of leaves, branches, and plants in violent movement, while outside there was absolutely no wind. I should much have liked to visit Kong Beng, but cir cumstances prevented my doing so, though the assistant resident, Mr. G. Oostenbroek, courteously offered his small steamer to take me up along the coast. Some months later an American friend, Mr. A. M. Erskine, at my instigation made the journey, and according to him it would take a month to properly explore the lo cality. The man whom the Sultan of Kutei sent with him threw rice on the statues, and the accompanying Dayaks showed fear of them. By digging to a depth of about a metre and a half through the layer of guano, a pavement of hewn stone was found which rested on the floor of the cave. That the trip proved interesting is evident from the following description submitted to me: "The weird experience of those two nights and one day in the huge caves of Kong Beng can never be for- 288 THROUGH CENTRAL BORNEO gotten. The caves were so high that my lanterns failed to reveal the roof. There were hordes of bats, some of them with wings that spread four feet. The noise of their countless wings, upon our intrusion, was like the roar of surf. Spiders of sinister aspect that have never seen the light of day, and formidable in size, were ob served, and centipedes eight or nine inches long. In places we waded through damp bat guano up to our knees, the strong fumes of ammonia from which were quite overpowering. "Far back in one of the caverns were those mar vellous Hindu idols, beautifully carved in bas-relief on panels of stone, each with a projection at the bottom for mounting on a supporting pedestal. They represent the Hindu pantheon, and are classic in style and excellent in execution. They are arranged in a half-circle, and high above is an opening to the sky which allows a long, slanting shaft of light to strike upon their faces. The perfect silence, the clear-cut shaft of light — a beam a hundred feet long — drifting down at an angle through the intense darkness upon this group of mysterious and half-forgotten idols, stamps a lasting picture upon one's memory. "It is the most majestic and strangely beautiful sight I have ever seen. Coming upon the noble group of gods gazing at the light, after a long dark walk through the cave, gives one a shock of conflicting emotions quite in describable. One hardly dares to breathe for fear of dispelling this marvellous waking dream. Fear and awe, admiration and a sense of supreme happiness at having A VISIT TO THE CAVES 289 a wild fancy turn to reality, all come over one at once. A single glance at this scene was ample reward for all the long days and nights of effort put forth to reach it. I never again expect to make a pilgrimage of this sort, for only one such experience can be had in a lifetime." It is rather surprising that Hindu remains in Borneo should be found at such an out-of-the-way place, but Doctor Nieuwenhuis found stone carvings from the same period on a tributary to the Mahakam. Remains of Hindu red-brick buildings embedded in the mud were reported to me as existing at Margasari, southwest of Negara. Similar remains are said to be at Tapen Bini in the Kotawaringin district. In 1917, at the Dayak kampong Temang, in the dis trict of that name, Mr. C. Moerman, government geolo gist, saw a brass statue fifteen centimetres high, which ap peared to him to be of Hindu origin. Before being shown to visitors it is washed with lemon (djeruk) juice. When on exhibition it is placed on top of rice which is contained in a brass dish more than twenty-five centimetres in diameter. After being exhibited it is again cleaned with lemon-juice and then immersed in water which after ward is used as an eye remedy. One must give some silver coin for the statue to "eat." Its name is Demong (a Javanese word for chief) Akar. Originally there were seven such Demongs in that country, but six have dis appeared. Hindu influence is evident among the Dayaks in the survival of such names as Dewa and Sangiang for cer tain good spirits. In the belief of the Katingans, the 290 THROUGH CENTRAL BORNEO departed soul is guarded by a benevolent spirit, Dewa, and it is reported from certain tribes that female blians are called by the same name. A party of Malays caught a snake by the neck in a cleft of a stick, carried it away and set it free on land instead of killing it, but whether this and similar acts are reminiscent of Hindu teaching remains to be proven. At the end of August we arrived in Bandjermasin, where several days were spent in packing my collections. For many months I had been in touch with nature and natural people, and on my return to civilisation I could not avoid reflective comparisons. Both men and women of the Mahakam have superb physiques; many of them are like Greek statues and they move with wonderful, inborn grace. When with them one becomes perfectly familiar with nudity and there is no demoralising effect. Paradoxical as it may sound, the assertion is neverthe less true, that nothing is as chaste as nudity. Uncon scious of evil, the women dispose their skirts in such fashion that their splendid upper bodies are entirely uncovered. Composed of one piece of cloth, the gar ment, which reaches a little below the knee and closes in the back, passes just over the hips, is, as civilised people would say, daringly low. It is said that the most beauti ful muscles of the human body are those of the waist, and among these natives one may observe what beauty there is in the abdomen of a well-formed young person. It is an undeniable fact that white men and women compare unfavourably with native races as regards healthful appearance, dignity, and grace of bearing. We PHYSIQUES OF THE NATIVES 291 see otherwise admirable young persons who walk with drooping shoulders and awkward movements. Coming back to civilisation with fresh impressions of the people of nature, not a few of the so-called superior race appear as caricatures, in elaborate and complicated clothing, with scant attention to poise and graceful carriage. One does not expect ladies and gentlemen to appear in public in "the altogether," but humanity will be better off when healthful physical development and education of the intellect receive equal attention, thus enabling man to appear at his best. CHAPTER XXVIII AN EARTHQUAKE — ERADICATING THE PLAGUE — THROUGH THE COUNTRY NORTHEAST OF BANDJERMASIN — MARTA PURA AND ITS DIAMOND-FIELDS — PENGARON — THE GIANT PIG — THE BUKITS — WELL-PRESERVED DECORA TIVE DESIGNS — AN ATTRACTIVE FAMILY I decided to travel more in Borneo, but before under taking this it was necessary for several reasons to go to Java. In Soerabaia I had my first experience of an earthquake. Shortly before two o'clock, while at lunch eon in the hotel, a rather strong rocking movement was felt, and I looked at the ceiling to see if there were cracks which would make it advisable to leave the room. But it lasted only a few seconds, although the chandeliers continued to swing for a long time. At other places clocks stopped, and I read in the papers that the vibra tion passed from south to north, damaging native vil lages. In one town the tremors lasted three minutes and were the worst that had occurred in thirty-four years, but when the disturbance reached Soerabaia it was far less severe than one experienced in Los Angeles, Cali fornia, in April, 191 8. As is well known, the government of the Dutch Indies expends millions in eradicating the plague, which is preva lent in portions of eastern Java. In addition to exter minating the rats, it is necessary to demolish the bamboo huts of the natives and move the inhabitants to new 292 BANDJERMASIN 293 quarters. Houses of wood are erected, lumber for the purpose being imported from Borneo in great quantities. That the efforts have been crowned with success is in dicated from the reports issued in 1916, showing that plague cases had been reduced seventy per cent. Returning to Bandjermasin toward the end of October, I began to make arrangements for a journey to Lok Besar, in a hilly region of the Northeast at the source of the Riam Kiwa River. This kampong had recently been visited by the government's mining engineer, Mr. W. Krol, on one of his exploring expeditions. At first glance it might seem unpromising to make researches in a region so near to a stronghold of the Malays, but as he was the first and only European who had been in the upper coun try of that river, there was a fair chance that the natives might prove of considerable interest. It was a matter of five or six days by prahu from Bandjermasin, followed by a three days' march, and I decided to return by a different route, cross the mountain range, and emerge by Kan- dangan. Accompanied by Mr. Loing, the surveyor, and the soldier-collector, I started from Bandjermasin on Novem ber 1. To travel by the canal to Martapura can hardly be regarded as a pleasure-trip, as mosquitoes and flies are troublesome. Half a year later I went by the road to the same place under more cheerful conditions, and though the day was overcast, the flooded country just north of the town presented a picturesque appearance. Rows of high-gabled Malay houses, with narrow bridges leading out to them, were reflected in the calm water, 294 THROUGH CENTRAL BORNEO and beautiful blue morning-glories covered the small bushes growing in the water. Along the road were forests of melalevca leucodendron, of the family of myrtacece, from which the famous cajuput-oil is obtained. It is a very useful, highly aromatic, and volatile product, chiefly manufactured in the Moluccas, and especially appreciated by the Malays, who employ it internally and externally for all ailments. They are as fond of cajuput-oil as cats are of Valeriana. Early in the afternoon the prahus landed us at Marta pura, which is renowned for its diamonds and once was the seat of a powerful sultanate. The fields, which have been known for a long time, cover a large area, and the diamonds found in gravel, though mostly small and yel low, include some which are pronounced to be the finest known to the trade. There is always water beneath the surface, and natives in bands of twenty occupy themselves in searching for the precious stones, digging holes that serve besides as self-filling basins in which the gravel is panned. The government does not work the fields. In a factory owned by Arabs the diamonds are cut by primitive but evidently very efficient methods, since South African diamonds are sent here for treatment, because the work can be done much cheaper than in Amsterdam. The controleur, Mr. J. C. Vergouwen, said that there were 700 Dayaks in his district. He was able to further my plans materially by calling a Malay official who was about to start in the same direction for the purpose of vaccinating the natives some distance up country. The MARTAPURA 295 kapala of the district, from Pengaron, who happened to be there, was also sent for, and both men were instructed to render me assistance. Next day the Malay coolies carried our baggage to the unattractive beach near the market-place, strewn with bones and refuse, loaded our goods in the prahus, and the journey began. The men were cheap and willing but slow, and it was near sun set when we arrived at the English rubber plantation near Bumirata. The controleur had been friendly enough to send word to the manager that he had invited me to stay over night at the estate. However, upon arrival there we were told that the manager had gone to Bandjermasin the day before, but was expected back at seven o'clock. It did not seem the proper thing to make ourselves at home in his absence, so we returned to the kampong, five minutes below by prahu, to make camp in a spacious, rather clean-looking, shed that formed the pasar or market-place. At midnight I was awakened by the halting of an automobile and a Malay calling out, "Tuan ! Tuan!" and I stepped from my bed to meet a friendly looking man in a mackintosh, who proved to be Mr. B. Massey, the manager. We talked together for an hour in the calm of a Bornean night. What he said about the irregularity of the climatic conditions interested me. Two years previously it had been so dry for a while that prahus could move only in canals made in the river-bed. His friends had thought him mad to come to Borneo, but he liked the climate better than that of Java. His kind in- 296 THROUGH CENTRAL BORNEO vitation to breakfast I declined with regret, because when one is travelling it is very troublesome to change clothing, shave, and appear civilised. We arrived at Pengaron at noon. The kapala of the district, a Malay with the title of kiai, lived in a com fortable house formerly occupied by a controleur, one room serving the purpose of a pasang-grahan. On our arrival he was at the mosque, but returned in an hour. The vaccinateur was already there, and by a lucky chance Ismail made his appearance, the kapala from Mandin, whom the controleur thought would be useful, as he had influence with Malays and Dayaks. The kiai, a remark ably genial man, was the most agreeable Malay I met. He behaved like an European, bathed in the bathroom, a la Dutch, dressed very neatly, and had horses and car riage. The hours were told by a bell from four o'clock in the morning, and two clocks could be heard striking, one an hour ahead of the other. In the afternoon, Mr. Krol, the mining engineer, re turned from a trip of a month's duration, wearing a pe dometer around his neck. He had walked twenty miles in the jungle that day. A Dayak who had accompanied him from Pa-au, one day's march toward the east, gave me some information about the giant pig, known to exist in Southern Borneo from a single skull which at present is in the Agricultural High School Museum of Berlin. During my Bornean travels I constantly made inquiries in regard to this enormous pig, which is supposed to be as large as a Jersey cow. From information gathered, Pa- au appears to be the most likely place where a hunt for ARRIVAL AT PENGARON 297 this animal, very desirable from a scientific point of view, might be started with prospect of success. An otherwise reliable old Malay once told me about a pig of extraordi nary size which had been killed by the Dayaks many years ago, above Potosibau, in the Western Division. The Dayaks of Pa-au, judging from the one I saw and the information he gave, are Mohammedans, speak Malay, and have no weapons but spears. The vaccinateur started in advance of us to prepare the people for our arrival. Our new paddlers, who were jolly and diligent men, brought their rice packed in palm- leaves, one parcel for the men of each prahu. They use leaves of the banana even more frequently for such pur poses, as also do Javanese and Dayaks, and spread on the ground they form a neat and inviting setting for the food, serving the purpose of a fresh table-cloth. The men ate rapidly with their fingers and afterward drank water from the kali (river), throwing it into the mouth with the hand, as is the Malay custom. I did not notice that they brought dried fish, which is the usual complement to a meal. In this section of the country there is much admixture of blood between Dayaks and Malays, which accounts for the fact that the latter are more genial and agreeable than their lower classes usually are. At Pi- nang the small population turned out in full force, stand ing picturesquely near the mosque on an open space be tween the cocoanut-trees that grew on the high river-bank. It was evident that visitors are not often seen there. At Belimbing the usually steep, high river-bank had been made accessible by short sticks so placed as to form 298 THROUGH CENTRAL BORNEO steps that led up almost perpendicularly. Great was my surprise to find myself facing an attractive little pasang- grahan, lying on grassy, level ground at almost the same height as the tops of the cocoanut and pinang palms on the other side of the river. It was a lovely place and charmingly fresh and green. The house, neatly built of palm-leaves, contained two rooms and a small kitchen, with floors of bamboo. In the outer room was a table covered with a red cloth and a lamp hung above it, for the Malays love the accessories of civilisation. The kapala and the vaccinateur were there to receive us, and we were treated as if we were officials, two men sleeping in the house as guard. I was told there are no diseases here ex cept mild cases of demum (malaria) and an itching dis order of the skin between the fingers. On the fourth day from Martapura we arrived at the first Dayak habitation, Angkipi, where Bukits have a few small bamboo shanties consisting of one room each, which were the only indications of a kampong. The most prominent feature of the place was a house of worship, the so-called balei, a square bamboo structure, the roomy interior of which had in the centre a rectangular dancing- floor of bamboo sticks. A floor similarly constructed, but raised some twenty-five centimetres higher, covered about all the remaining space, and serves as temporary habitations for the people, many small stalls having been erected for the purpose. Our friend the vaccinateur was already busy inside the building, vaccinating some fifty Dayaks from the neighbouring hills and mountains who had responded to his call. When I entered, they showed MALAY HOUSE, NEAR MARTAPURA This type shows the so-called Bandjermasin style of a gabled roof MALAY HOUSE AT MANDIN BUKIT WOMEN. MANDIN Cleansing themselves from the evil efEects of being photographed A BELIMBING ABODE 299 timidity, but their fears were soon allayed, and I made myself at home on the raised floor, where I had a good camping-place. Although these Bukits, among whom I travelled thereafter, are able to speak Malay, or Bandjer, the dia lect of Bandjermasin, they have preserved more of their primitive characteristics than I expected. As I learned later, at Angkipi especially, and during a couple more days of travel, they were less affected by Malay influence than the Dayaks elsewhere on my route. The kampong exists only in name, not in fact, the people living in the hills in scattered groups of two or three houses. Rice is planted but once a year, and quite recently the cul tivation of peanuts, which I had not before observed in Borneo, had been introduced through the Malays. Bukits never remain longer than two years at the same house, usually only half that time, making ladang near by, and the next year they move to a new house and have a new ladang. For their religious feasts they gather in the balei, just as the ancient Mexicans made temporary habitations in and near their temples, and as the Huichols and other Indians of Mexico do to-day. The natives of Angkipi are stocky, crude people. Several had eyes set obliquely, a la Mongol, in a very pronounced manner, with the nose depressed at the base and the point slightly turned upward. Among the individuals measured, two young women were splen did specimens, but there were difficulties in regard to having them photographed, as they were all timid and anxious to go home to their mountains. 3CO THROUGH CENTRAL BORNEO Next day, marching through a somewhat hilly coun try, we arrived at the kampong Mandin on the River Lahanin. Here was the residence of Ismail, to whose influence probably was due the recent conversion to Islam of several families. The pasang-grahan, though small, was clean and there was room for all. Thanks to the efforts of the vaccinateur, the Dayaks, who were very friendly, submitted to the novel experience of the camera and kept me busy the day that we remained there. A great number of women whom I photographed in a group, as soon as I gave the signal that it was all over, rushed with one impulse to the river to cleanse them selves from the evil effects of the operation. As the Bukits are not very strong in carrying burdens, we needed fifty carriers, and Ismail having assisted in solving the problem, the march was continued through a country very much cut up into gulches and small hills. Time and again we crossed the Riham Kiwa, and went down and up gullies continually. At a small kampong, where I took my midday meal sitting under a banana- tree, the kapala came and in a friendly way presented me with a basket of bananas, for these Dayaks are very hos pitable, offering, according to custom, rice and fruit to the stranger. He told me that nearly all the children were ill, also two adults, but nobody had died from a disease which was raging, evidently measles. At Ado a harvest-festival was in progress in the balei, which, there, was of rectangular shape. Within I found quite elaborate preparations, among which was promi nently displayed a wooden image of the great hornbill. NATIVES OF ANGKIPI 301 There was also a tall, ornamental stand resembling a candelabrum, made of wood and decorated with a pro fusion of long, slightly twisted strips of leaves from the sugar-palm, which hung down to the floor. From here nine men returned to our last camping-place, where they had left a similar feast in order to serve me. The har vest-festival is called bluput, which means that the people fulfil their promise to antoh. It lasts from five to seven days, and consists mostly of dancing at night. Neigh bouring kampongs are invited and the guests are given boiled rice, and sometimes babi, also young bamboo shoots, which are in great favour and are eaten as a sayur. When the harvest is poor, no feast is made. The balei was very stuffy, and little light or air could enter, so I continued my journey, arriving later in the afternoon at Beringan, where a tiny, but clean, pasang- grahan awaited us. It consisted mainly of four small bamboo stalls, in which there was room for all of us to sleep, but the confined air produced a disagreeable con gestion in my head the next day. We now had to send for men to Lok Besar, which was our ultimate goal, and the following day we arrived there, passing through a country somewhat more hilly than hitherto. I put up my tent under some bananas, and felt comfortable to be by myself again, instead of sleeping in crowded pasang- grahans. There was not even such accommodation here, but the kapala put most of his little house at our disposal, reserving only a small room and the kitchen for himself and family. The boiling-point thermometer showed an elevation of 270 metres. 302 THROUGH CENTRAL BORNEO I had a meeting with the blians, who knew nothing worth mentioning. Almost everything had been forgot ten, even the language, still it is remarkable how primi tive these people remain, and there is scarcely any mix ture of Malay apparent in the type. For two or three days the kind-hearted, simple people gathered in num bers at the middle kampong of the three which bear the same name, Lok Besar, upper, middle, and lower. The Dayaks call the upper one Darat, which means head waters. One man had a skin formation which at a superficial glance might be taken for a tail. It was about the size of a man's thumb, felt a little hard inside, and could be moved either way. On the outside of each thigh, over the head of the femur, was a similar but smaller formation. Another man had an excrescence on each thigh, similarly located, but very regular in shape, forming half a globe; I saw a Dayak on the Mahakam with the same phe nomenon. One woman had such globular growths, though much smaller, in great numbers on the feet. Among the Bukits I observed two harelipped men, one hunchback, and an unusual number of persons with goitre. These natives drink water by the aid of a leaf folded into an improvised cup. Eight of the upper front teeth are cut. Suicide is not known. Their only weapon at present is the spear, which they buy very cheaply from the Ma lays, but formerly the sumpitan was also in use. To hunt pig they have to go some distance into the mountains; therefore, they seldom undertake it. Honey is gathered by climbing the tree in which the bees' nest is discovered. BUKIT AT LOK BESAR, FRONT AND BACK VIEWS Skin formation giving the appearance of a short tail. Globular growths on each thigh are also seen BUKIT WOMAN AND HER TWO SONS. LOK BESAR She was one of the very few remaining women able to give correct information in regard to decorative designs MARRIAGE AND FUNERAL CUSTOMS 303 Bamboo pegs are inserted in the trunk at intervals and a rope made from a certain root is tied between them, thus forming a ladder upon which the natives ascend the tree at night. The women make rattan mats, and also habongs or receptacles in which to carry the mats when travelling. Fire is extinguished for the night. These natives sleep on a single mat, made from either bamboo or rat tan, and usually nothing is placed under the head, but sometimes small wooden blocks are used. In the morn ing when they arise they roll the mats, and the chamber- work is done. A young girl whom I measured had her hair fastened up with the quill of a porcupine; when asked to undo her hair, she put the quill under the top of her skirt. The Bukits possess one musical instrument, sarunai, a kind of clarinet, which does not sound badly. There are many blians, nearly all men. Several promi nent members of the tribe asserted that head-hunting was never practised — at least there is no tradition con cerning it. A man may have one, two, or three wives. When a young man is poor, he pays two ringits or two sarongs to his bride's father, but half that amount is sufficient for a woman no longer youthful. The usual payment appears to be twelve ringits or twelve sarongs, which the blian at the wedding places on top of his head, while with his right hand he shakes two metal rings provided with rat tles. On the Barito I noted the same kind of rattles used on a similar occasion. He asks Dewa not to make them ill, and a hen as well as boiled rice is sacrificed to this antoh, The dead are buried in the ground as deep as 304 THROUGH CENTRAL BORNEO the height of a man. Formerly the corpse was placed in a small bamboo house which rested on six upright poles, and on the floor a mat was spread. I was pleasantly surprised one day when a Dayak ar rived at our kampong bringing a number of attractive new bamboo baskets which he had bought on the Tap- pin River, near by to the west. He was going to finish them off by doing additional work on the rims and then carry them to Kandangan, where they would fetch about one guilder each. All were of the same shape, but had different designs, and he knew the meaning of these — there was no doubt about it — so I bought his entire stock, thirteen in number. I learned that most of the people were able to interpret the basket designs, but the art of basket-making is limited, most of them being made by one or two women on the Tappin. A very good one, large and with a cover, came from the neighbouring lower kampong. An old blian sold it to me, and his wife softly reproved him for so doing, but when I gave her ten cents as a present she seemed very well satisfied. For the interpretation of these designs I found an excellent teacher in a gentlewoman from the lower kam pong. She had extensive knowledge concerning this matter, an impression later confirmed by submission of the baskets to another woman expert from the Tappin, of repute as a maker and for knowledge of the designs. I hope that in due time my informant will receive the photo graph of herself and her boys which I shall send to her in grateful recognition of her valuable assistance. Her name was Dongiyak, while her good husband was called THE RETURN JOURNEY 305 Nginging. She had two attractive and extremely well- behaved sons of twelve and fourteen years, who trusted implicitly in her and showed absolute obedience, while she was kindness itself coupled with intelligence. In fact their relations were ideal, and it seemed a pity that these fine boys should grow to manhood and die in dense ignorance. I doubt whether any traveller, including the honest missionary, disagrees with the terse sentence of the great Wallace in The Malay Archipelago : "We may safely affirm that the better specimens of savages are much superior to the lower examples of civilised peoples." Revolting customs are found, to be sure, among native races, but there are also redeeming virtues. Is there a so-called Christian community of which it may be truly said that its members do not steal, as is the case with the majority of Dayak tribes ? There are savage races who are truthful, and the North American Indians never broke a treaty. In the morning, when beginning my return journey, I had to send more than once to the kampong below to ask the men to come, because of their reluctance to carry burdens. We had to proceed slowly, and early in the afternoon reached the summit of the watershed, which naturally is not at its highest here, the elevation ascer tained by boiling-point thermometer being 815 metres. At a temperature of 850 F., among shady trees, a short rest was very acceptable, and to get down the range proved quick work as the woods were not dense. After ward we followed a path through tall grass over fallen 306 THROUGH CENTRAL BORNEO trunks, crossing numerous gullies and rivulets. As dark ness approached, clouds gathered threateningly and rain began to fall. It was really a pleasure to have the kapala of Tumingki meet us a couple of kilometres before arriv ing there. A man whom I had sent ahead to the river Tappin for the purpose of securing more baskets and to bring a woman to interpret the designs, had evidently told him about us. CHAPTER XXIX THE BALEI OR TEMPLE — A LITTLE KNOWN PART OF THE COUNTRY — A COURTEOUS MALAY — POWER OVER ANI MALS — NEGARA The kapala cleared the way with his parang, and just before dusk we arrived at the balei, a large structure which the people had taken as a permanent abode, hav ing no houses and possessing ladangs near by. Many fires were burning inside, round which the families had gathered cooking rice, and my entire party also easily found room. The kapala at once sent out five men to gather the necessary coolies for the continuance of our journey the following day. The carriers were slow in coming, and while waiting in the morning I catalogued four baskets which my mes senger had brought from Tappin and a few more which I was able to buy here. The woman from Tappin, who accompanied my man, was even better informed than Dongiyak. She knew designs with remarkable certainty, and it was gratifying to be able to confirm information gathered before, also in two instances to correct errors. Many of the designs seemed familiar to the men standing around, for they, too, without being asked, would some times indicate the meaning correctly. This done, I again inspected the balei, accompanied by the kapala who himself was a blian; he and the others were perfectly willing to give any information about cus- 307 308 THROUGH CENTRAL BORNEO toms and beliefs, although equally unable to do so. The dancing space in the middle was rectangular, about eight metres long, lying nearly east and west. It was about thirty centimetres lower than the remainder of the floor, on which I counted nineteen small rooms, or rather stalls. In the middle of the dancing place was a large ornamental stand made of wood, twice as high as a man, from which were hanging great quantities of stripped palm leaves. From the western part of the stand protruded upward a long narrow plank, painted with simple curved designs representing nagah, the great antoh, shaped like a serpent and provided with four short curved fangs stretched for ward. The people could not be induced to sell the effigy because it was not yet one year old. The country was uneven and heavy for travelling, or, as the carriers expressed it, the land was sakit (Malay for "ill"). There were more mountain ranges than I ex pected, rather low, though once we got a fine view of two quite impressive mountains. Here and there on the dis tant hillsides ladangs were seen and solitary houses could be discerned. On our arrival in the first kampong we were hospitably offered six young cocoanuts, considered a great delicacy even among white people. Although I do not much appreciate the sweetish, almost flavourless water of this fruit, they proved very acceptable to my men, as the day was intensely hot for Borneo. At the kampong Belimbing, by taking out one of the walls which were constructed like stiff mats, I obtained a good room in the pasang grahan, but the difficulty about getting men increased. The kapala, or pumbakal, as EMPLOYING CARRIERS 309 this official is called in these parts, was obliging and friendly, but he had slight authority and little energy. He personally brought the men by twos and threes, finally one by one, and he worked hard. When finally we were able to start, still a couple of men short, he asked to be excused from accompanying me further, to which I read ily assented. There were too many pumbakals who graced the expedition with their presence. I believe we had four that day who successively led the procession, generally with good intentions to be of assistance, but, in accordance with their dignity, carrying little or nothing, and receiving the same payment as the rest. However, it must be conceded that their presence helped to make an impression on the next kampong which was expected to furnish another gang of carriers. We managed to travel along, and finally reached the last Dayak kampong, Bayumbong, consisting of the balei and a small house. The balei was of limited pro portions, dark, and uninviting, so I put up my tent, which was easily done as the pumbakal and men were friendly and helpful. All the carriers were, of course, anxious to return, but as they were engaged to go to Kandangan I told them they would have to continue, promising, however, to pay for two days instead of one and to give them all rice in the evening. These people are like children, and in dealing with them a determined but accommodating ruling is necessary. The journey was less rough than before, though we still passed gulches over which bamboo poles afforded passage for a single file, and soon the road began to be 310 THROUGH CENTRAL BORNEO level. It was not more than four or five hours' walk to Kandangan, but rain began to fall and the men each took a leaf from the numerous banana trees growing along the road with which to protect themselves. On approaching the village we found two sheds some distance apart which had been built conveniently over the road for the com fort of travelling "inlanders." As the downpour was steady I deemed it wise to stop under these shelters, on account of the natives, if for no other reason, as they are unwilling carriers in rain. The house of a Malay official was near by, and after a few minutes he came forth in the rain, a servant bring ing a chair which he offered to me. Feeling hungry, I inquired if bananas were purchasable, but without im mediate result. He was naturally curious to know where I came from, and having been satisfied in that respect he went back to his house, soon returning with bananas and a cup of tea. Hearing that I had been three weeks with out mail and was anxious to have news of the war, he also brought me two illustrated Malay periodicals published in Amsterdam. Alas ! they were half a year old, but nevertheless, among the illustrations were some I had not seen before. This was a worthy Malay and not unduly forward — he was too well-mannered for that. The rain having abated somewhat we soon found our selves in Kandangan, where the curiosity of Malays and Chinese was aroused by our procession. Neither the assistant-resident nor the controleur were at home, but the former was expected next morning. Many Malays, big and little, gathered in front of the pasang grahan, BUKIT WOMEN WITH THEIR CHILDREN. LOK BESAR The peculiar cradles in which the infants gently swing were not observed in any other tribe on the journey THE "ORDER" OF BERAUI, AND HIS WIFE, BOTH DUHOI. SAMBA RIVER BERAUI, ON THE IN KANDANGAN 311 where the man in charge could not be found, but a small boy started in search of him. After half-an-hour the rest of our party began to come in, and forty-five wet coolies with their damp burdens filled the ante-room of the pasang grahan, to the despair of the Malay custodian who belatedly appeared on the scene. Notwithstanding the unpleasantness of the crowded room I did not think it right to leave the poor carriers out in the rain, therefore had allowed them to remain. The burdens having been freed from the rattan and natural fibrous bands by which they had been carried, these wrappings — a load for two men — were disposed of by being thrown into the river. Gradually the place assumed an orderly aspect and Mr. Loing and I established ourselves in two quite comfort able rooms. Through fortunate circumstances the assistant-resi dent, Mr. A. F. Meyer, was able to arrange to have our old acquaintance, the river-steamer Otto, to wait for us at Negara and take us to Bandjermasin. His wife had an interesting collection of live animals and birds from the surrounding country. She loved animals and possessed much power over them. A kitten of a wild cat of the jungle, obtained five days previously, was as tame as a domesticated specimen of the same age. She stroked the back of a hawk which was absolutely quiet without being tied or having its wings cut. He sat with his back toward us and as she stroked him merely turned his head, immediately resuming his former position. All the birds were in perfect plumage at that time, the month of November, and in fine condition. 312 THROUGH CENTRAL BORNEO We came to a number of beautiful rails, males and females, from the large marshes of the neighbourhood; the birds were busily running about, but at sight of her they stopped and emitted clacking notes. From the same marshes had been obtained many small brownish ducks with exquisitely shaded coats. The snake bird, with its long, straight, sharp beak and long, thin neck, she said was dangerous, and she teased him to thrust his head through the rails. Finally she took from a cage two musangs which were resting and pressed them against her chest. They were as tame as cats. It was curious to note that when walking they held their tails so that a loop was formed in the middle. In Negara are many high-gabled houses, which I was told are Bandjermasin style; at all events, they form the original Malay architectural pattern in Borneo. The town is strongly Malay and famous for its boat-build ing. The gondola-like boats of ironwood that attract the attention of the stranger on his first visit to Band jermasin, come from this place. Mosquitoes were trou blesome in the surrounding marshes; nevertheless, I un derstand there is no malaria. In this and similar sections in the vicinity of Bandjer masin it is noticeable that Malay women and girls whiten their faces on special occasions, doubtless in imitation of Chinese custom. The paint, called popor, is made from pulverised egg-shells mixed with water, and, for the finest quality, pigeons' egg-shells are utilised. Where there is much foreign influence Dayak women have adopted this fashion for festal occasions. At harvest time, when both FACE-PAINTING 313 Dayak and Malay women wear their best garments, the faces of the women and the little girls are painted. My expedition of three weeks had proved successful mainly on account of the unexpectedly well-preserved knowledge of decorative designs which I encountered among the Bukits. Otherwise they are slowly but surely yielding to the Malay influence to which they have been exposed for hundreds of years. Only the comparative inaccessibility of the country has prevented their com plete absorption. CHAPTER XXX AN EXPEDITION TO THE KATINGAN RIVER — TATUING OF THE ENTIRE BODY — THE GATHERING OF HONEY — A PLEASANT INTERMEZZO — AN UNUSUALLY ARTISTIC PRO DUCTION — UP THE SAMBA RIVER — WITH INCOMPETENT BOATMEN Arrangements were at once begun for another ex pedition, this time to the west of Bandjermasin. I planned to ascend the Mendawei, or Katingan River, as it is also called, and, if circumstances permitted, cross over to the headwaters of the Sampit, returning by that stream. Through the kind efforts of the resident, Mr. H. J. Grijson, arrangements were made that would en able me to use the government's steam-launch Selatan as far up the river as it is navigable, to Kuala Samba, and in case necessity arose, to have it wait for my return. This arrangement would save much time. Accompanied by Mr. Loing, the surveyor, on the last day of November I left Bandjermasin on the steamship Janssens, which, en route for Singapore, was to call at Sampit. There is always a large contingent of Malays who with their families go on this steamer to and fro between Borneo and the Malay Peninsula, where they work on rubber and cocoanut plantations; out of their earnings they buy the desires of their hearts — bicycles and yellow shoes. Thus equipped they go back to Band jermasin to enjoy themselves a few weeks, after which 314 EXPEDITION TO THE KATINGAN RIVER 315 the bicycles are sold and the erstwhile owners return to the scene of their labours to start afresh. The controleur, Mr. H. P. Schouten, had just returned on the Selatan from a trip up the Katingan, and turned it over to my use. When the coaling had been done and our goods taken on board, the strong little boat lay deep, but the captain said it was all right. He was the same able djuragan of two years before. Having received from the controleur letters to the five native officials located on the Katingan, we departed, and the following morning arrived at the mouth of the riven At first the country was very thinly inhabited, because the banks are too low to encourage settlement. As hitherto noted the country bordering on the lower portions of the great rivers is populated by Malays exclusively, and here their territory stretches almost to Kasungan. The re mainder of the riparian lands is occupied by Katingans. There is some slight difference in the language spoken by those who live on the middle part, from Kasungan to Bali (south of Kuala Samba), and those who from Bali north ward occupy the rest of the watercourse. They are termed by the Malays Lower and Upper Katingans. Those of the first category appeared to be of medium size and inclined to stoutness; on the upper stretches of the river they are taller. These and other differences may be due in a measure to tribal changes brought about by head-hunting raids. It is known that there was an in flux of Ot-Danums from the Samba on account of such raids. While all Katingans eat snakes and large lizards, the upper ones do not eat rusa but the lower ones do. 316 THROUGH CENTRAL BORNEO Their total number is estimated to be about 6,000. In 1911-1912 this river was visited by cholera and small pox, which reduced the population by 600 and caused the abandonment of some kampongs. Under favourable circumstances one may travel by prahu to Kuala Samba, our first goal, in sixteen days, the return journey occupying half that time. On reaching Kasungan the river was not quite two metres deep, dim ming our chances of proceeding further with the steam- launch. The djuragan put up his measuring rod on the beach, for unless the water rose he would have to go one day down stream. The prospect was not pleasing. The under kapala of the district, a native official whose title for the sake of convenience is always abbreviated to the "onder," at once exerted himself in search of a large boat belonging to a Malay trader, supposed to be some where in the neighbourhood, and a young Dutchman who recently had established himself here as a mission ary was willing to rent me his motor-boat to tow it. After several days of preparation, the river showing no sign of rising, we started in an unusually large prahu which was provided with a kind of deck made of palm- leaf mats and bamboo, slightly sloping to each side. It would have been quite comfortable but for the petro leum smoke from the motor-boat, which was sickening and made everything dirty. In 1880, when Controleur W. J. Michielsen visited the Katingan and Samba Rivers, the kampongs consisted of "six to ten houses each, which are lying in a row along the river bank and shaded by many fruit trees, especially EXPEDITION TO THE KATINGAN RIVER 317 cocoanut palms and durians." A similar description would serve to-day. The large communal house as known in most parts of Borneo does not seem to obtain here. Communal houses of small size were in use ten years pre viously and are still found on the Upper Samba. Their gradual disappearance may be explained by the fact that the government, as I was informed, does not encourage the building of communal houses. Whatever the reason, at the present time the dwelling is a more or less flimsy structure, built with no thought of giving access to fresh air, and sometimes no provision is made for the escape of smoke from the fireplace. But the people are very hospitable; they gladly received us in their houses, and allowed me, for purposes of ventilation, to demolish temporarily part of the unsubstantial wall, which consisted of bark or stiff mats. The high ladder is generally provided with a railing leaning outward at either side. The Katingans are shy, kind-hearted natives, the great majority of them being unusually free from skin disease. No illness was apparent. With some of the Lower Katingans the calf of the leg was below normal size. This was the case with three women in Pendahara, and also with a blian who otherwise was a stout man. All the men have a large representation of the full moon tatued on the calf of the leg, following the custom of the Ot-Danums, Murungs, and Siangs. As far as I ascended the river the Upper Katingans rarely have more tatuing than this, but the Lower Katingans are elaborately orna mented, chest and arms being covered with illustrations 318 THROUGH CENTRAL BORNEO of familiar objects. Several old men, now dead, had their bodies, even their backs, legs, and faces, covered with tatu marks, and one thus decorated was said still to be living. Near the kampong Pendahara, where we camped the first night, were many of the majestic tapang trees which I first noticed on the Barito. In the calm evening after a light shower, with the moon almost full, their tall stems and beautiful crowns were reflected in the placid water. The Katingans guard and protect these trees because they are the abode of bees, and when the Malays cut them down the Dayaks are indignant. Both honey and wax are gathered, the latter to be sold. The nest is reached in the customary manner by a ladder of sharpened bam boo pegs driven into the rather soft wood as the man ascends. The gathering is done at night, an assistant bearing a torch made of bark and filled with damar or wax. The native first smears himself with honey in order that the bees shall not sting him; when he reaches the deposit a large bark bucket is hoisted up and filled. In lowering it the honey sometimes disappears, my in formant said, because antoh is very fond of it. About noon, as we were passing a ladang near Bali, we heard the beating of a gong, also weird singing by a woman. It was evident that a ceremony of some kind was in progress, probably connected with funeral observ ances, so I ordered a halt. As we lay by many people gathered on the top of the steep bank. We learned that an old woman had died and that the ceremonies were being performed in her honour. I climbed the ladder and EXPEDITION TO THE KATINGAN RIVER 319 found in front of me a house on poles, simply constructed, as they always are at the ladangs. Several of the men wore chavats; an elderly female blian sang continuously, and a fire was burning outside. Ascending the ladder of the house I entered a dingy room into which the light came sparingly. In a corner many women were sitting silently. Near them stood one of the beautiful red baskets for which the Katingans higher up the river are famous. As I proceeded a little further an extremely fine carved casket met my astonished eyes. Judging from its narrowness the deceased, who had been ill for a long time, must have been very thin when she passed away, but the coffin, to which the cover had been fastened with damar, was of excellent propor tions and symmetrical in shape. The material was a lovely white wood of Borneo, on which were drawn large round flowers on graceful vines, done in a subdued light red colour procured from a pigment found in the earth. The effect was magnificent, reminding me of French tapestries. Two diminutive and unfinished mats were lying on the cover, symbolising clothing for the deceased, and tufts of long, beautiful grass had been tied to the top at either end. The coffin was to be placed on a platform in the utan. Its name in Katungan is bakan runi; (bakan=form, exterior; runi = dead person) To see such an artistic production was worth a great deal of trouble. Usually this and similar work is made by several working in unison, who co-operate to obtain the best result in the shortest time. I was gratified when they agreed to make an exact copy for me, to be ready on my 320 THROUGH CENTRAL BORNEO return from up country. When one of the men consented to pose before the camera his wife fled with ludicrous pre cipitation. A dwarf was photographed, forty years old and unmarried, whose height was 1.13 metres. I was about to leave when the people began to be have in a boisterous manner. Men caught firebrands and beat with them about the feet of the others. Some cut mats in pieces, ignited them, and struck with those. A woman came running out of the house with a piece of burning mat and beat me about my feet and ankles (my trousers and shoes were supposed to be white) and then went after others, all in good humour and laughingly. She next exchanged firebrands with a man, and both struck at each other repeatedly. This same custom is used at funerals with the Ot-Danums on the Samba, and the explanation given in both tribes is that the mourners want to forget their grief. After distributing pieces of chewing-tobacco to all present, which seemed to please them much, I left the entertaining scene. In the afternoon we arrived at a small kampong, Tevang Karangan, (tevang= inlet; karangan = a bank of coarse sand or pebbles) where Upper Katingans appeared for the first time. No Malays live here, but there is much intermixture with Ot-Danums. The people were without rice, and edible roots from the jungle were lying in the sun to dry. The cemetery was close at hand in the outskirts of the jungle, where little houses could be seen consisting simply of platforms on four poles with roofs of palm-leaf mats, each containing one, two, or three coffins. It is impossible to buy skulls EXPEDITION TO THE KATINGAN RIVER 321 from the Dayaks on account of their fear that the insult may be avenged by the ghost of the original owner, through the infliction of misfortunes of various kinds — illness, loss of crops, etc. According to their belief, punishment would not descend upon the stranger who abstracted a human bone from a coffin, but upon the natives who permitted the theft. Moreover, they believe they have a right to kill the intruder; the bone must be returned and a pig killed as a sacrifice to the wandering liao of the corpse. But the case is somewhat different with slaves, who up to some thirty years ago were com monly kept in these districts, and whose bodies after death were disposed of separately from those of free people. Kuala Samba is quite a large kampong situated at the junction of the Samba with the Katingan River, and in habited chiefly by the Bakompai, a branch of the Malays. Our large boat had to remain here until we returned from our expedition up the Samba, the main tributary of the river and inhabited by Ot-Danums who are called Duhoi, their proper name in these parts. I desired to start immediately and the "onder" of the place, as well as the pumbakal, at once set to work chasing for prahus, but things moved slowly and people seemed to take their own time about obeying the authorities. Not until nine o'clock next day could we leave, and I was glad it was no later. The prahus in these regions are large and comfortable, with a bamboo covering in the bottom. They probably originated with the Bakompai, but the Duhoi also make them. At five o'clock it was 322 THROUGH CENTRAL BORNEO thought best to camp at the lonely house of a Kahayan, recently immigrated here, whose wife was a Duhoi woman. As usual I had to remove part of the wall to get air, the family sleeping in the next room. In the small hours of the morning, by moonlight, two curious heads ap peared in the doorway, like silhouettes, to observe me, and as the surveillance became annoyingly persistent I shortened the exercises I usually take. At the first kampong prahus and paddlers were changed, and on a rainy day we arrived at a small kam pong, Kuluk Habuus, where I acquired some unusually interesting carved wooden objects called kapatongs, con nected with the religious life of the Duhoi and concerning which more will be told presently. As a curious fact may be mentioned that a Kahayan living here had a full, very strong growth of beard. A few more of the Kahayans, one in Kuala Kapuas for instance, are known to be simi larly endowed by nature although not in the same degree as this one. The families hospitably vacated their rooms in our favour, and a clean new rattan mat was spread on the floor. At Tum6ang Mantike, on this river, there is said to be much iron ore of good quality, from which formerly even distant tribes derived their supplies. I had been told that a trip of a few hours would bring us to the next kampong, but the day proved to be a very long one. There were about five kihams to pass, all of considerable length though not high. It soon became evident that our men, good paddlers as they were, did not know how to overcome these, hesitating and making up for their inefficiency by shouting at the top of their EXPEDITION TO THE KATINGAN RIVER 323 voices. However insignificant the stream, they yelled as if passing a risky place. Sunset came and still the kampong was — djau (far). Mr. Loing had gone in our small prahu with four of our best men to finish the map- making, if possible, before darkness set in. The light of day faded, though not so quickly as the books represent, but soon it was as dark as possible before the appearance of the waning moon which would not be visible for several hours. I had let Mr. Loing have my lamp, so I lit a candle. It was not a pleasant experience, with clumsy stupid men who, however, did their best, all finally taking to the water, wading and pushing the boat, constantly emitting loud, hoarse cries to encourage themselves; and thus we progressed little by little. What with the faint light of the candle, the constant rush of water, and the noise of the rapids, though not dangerous in the day time, the situation demanded calmness. More over, there was the possibility of an overflow of the river, which often happens, caused by rains above. I thought of the Kenyahs of the Bulungan — if I only had them now. After an hour and a half of this exasperating sort of prog ress we came to smooth water, but even here the men lost time by running into snags which they ought to have seen, because I had gotten my hurricane lamp from Mr. Loing whom we had overtaken. One of the men was holding it high up in the bow, like the Statue of Liberty in New York harbour. There were only three or four houses at the kampong where we arrived at nine o'clock, but people kindly per mitted us to occupy the largest. The men were allowed 324 THROUGH CENTRAL BORNEO an extra ration of rice on account of their exertions since eight o'clock in the morning, as well as some maize that I had bought, and all came into the room to cook at the fireplace. Besides Mr. Loing and myself all our baggage was there, and the house, built on high poles, was very shaky. The bamboo floor gave way in a disagreeable manner, and it did not seem a remote possibility for it to fall, though the genial lady of the manor, who went away herself, assured us that the house was strong. I did not feel thoroughly comfortable until the "onder" and the thirteen men had finished their cooking and gone elsewhere to camp. When all was quiet and we could go to sleep it was twelve o'clock. Early in the morning Mr. Loing went back in the small prahu to take up the map where he had been compelled to quit on account of the darkness. In the meantime I had opportunity to receive a man who had been reported to me the previous night as wanting assistance because of a wound on his head. Knowing that the Dayaks are al ways ready to seize an opportunity to obtain medicine, even when they are well, I postponed examining into his case. He had merely a scratch on his forehead— not even a swelling. CHAPTER XXXI AMONG THE DUHOI (OT-DANUMS) — RICH COLLECTIONS — THE KAPATONGS — THE BATHING OF DAYAK INFANTS — CHRISTMAS EVE — THE FLYING BOAT — MARRIAGE CERE MONIES As we approached the kampong Kuala Braui, our next objective, the men in our prahus began yelling in time, in a manner surprisingly like a college yell. We were received at the landing float by the "onder" of the place, a nervous and shy but intelligent looking Duhoi. Pa jamas graced his tall form as an outward sign that he was more than an ordinary Dayak, and he wore the same suit every day for a week without washing it. He spoke very few Malay words, which made intercourse with him diffi cult. Very gentle and retiring, by those unacquainted with the Dayaks he would be regarded as unlikely to possess head-hunting proclivities; nevertheless, twenty years previous to my visit, this same man avenged mem bers of his family who had been deprived of their heads by Penyahbongs, killing two of the band and preserving their heads. Ten years before he had presented them to Controleur Baren on the Kayan River, thus depriving me of the chance I had hoped for on my arrival. The small kampong on the river bank, which here is over twenty metres high and very steep, is new, and a primitive pasang grahan was in course of erection. Six men were much entertained by the novel work of putting 32s 326 THROUGH CENTRAL BORNEO up my tent and received tobacco as remuneration. The place lies near an affluent from the north, called Braui, which is more difficult of ascent than the Samba on ac count of its many kiams. The kapala of the kampong, with two prahus, had ascended it in twenty days. The Dayaks told me that if they wanted gold they were able to wash much in these rivers when the water is low. I heard here of large congregations of wild pigs, up to 500 or 1,000. When the herds, called dundun, have eaten all the fruit at one place they move to another, feeding and marching, following one leader. They can be heard at a great distance, and there is time to seek safety by climbing a tree or running. When hunting pigs in the customary way, with dogs and spears, men have been killed by these animals, though the victims are never eaten. A fine rusa with large horns was killed one day when crossing the river, and I preserved the head. It seemed to me to have shorter hair on the back and sides than this deer usually has, and was larger. The flesh tasted extremely well, in fact much better than that of the ordinary variety. During our stay here, in Decem ber, a strong wind blew almost every day, late in the afternoon, not always bringing rain, and quite chilly after sunset. When Schwaner made his memorable exploration in 1847 he did not come up the Samba, but ascended the Katingan River, returning to Western Borneo over the mountains that bear his name. Controleur Michielsen, in 1880, was the first European to visit the Samba River, AMONG THE DUHOI 327 and since then it has been ignored by explorers. It is part of a large region occupied by the Ot-Danums, a name which signifies people living at the sources (ot) of the rivers (danum = water, river). They are found chiefly around the headwaters of the Kapuas and the Kahayan, and on the Samba and Braui. Some also live on the upper tributaries to the Katingan, for instance on the Hiran. On all these rivers they may number as many as 5,000, about 1,200 of which should be located on the Samba and the Braui. The last figures are fairly cor rect, but the first ones are based only on information de rived from native sources. On the Samba, where I met the Ot-Danums, they are known as Duhoi, a name applied by themselves and other tribes. They are still in a primitive condition, though in outward appearance beginning to show the effect of foreign influence. While a few wear chavats and some times becoming rattan caps, nearly all cut their hair, and they no longer have sumpitans. Higher up the river is a Malay kampong consisting of settlers from the West ern Division. Occasional traders also bring about in evitable changes, though as yet few of these Dayaks speak Malay. The Kahayans who live to the east of them always liked to come to the Samba, often marrying Duhoi wives, and they also exert an influence. In intellect they are superior to the Duhoi as well as in knowledge of worldly affairs, in that respect resembling the Malays, though they have none of their objectionable qualities. One or two of them are generally present in a kampong, and I 328 THROUGH CENTRAL BORNEO always found them useful because they speak Malay well besides being truthful and reliable. Some of these are converts to Christianity through the efforts of the Protestant mission on the Kahayan River, which has begun to extend its activity to the Samba by means of such Kahayans. I prevailed on the "onder" to call the people from three kampongs above, promising presents of rice. He wrote the order himself in Arabic letters and sent it on, and late the following day twenty-five Duhoi arrived, among them four women and several children. Many showed indications of having had smallpox, not in a scarred face, but by the loss of an eye; one man was totally blind from the same cause. In order to induce them to dance I bought a domestic pig, which was brought from the ladang and in the customary way was left on the ground in the middle of the dancing place. Four men attended to the gongs which had unusually fine tones. The women were persuaded to come forward with dif ficulty. As I expected, they were like bundles of cloth, exhibiting Malay innovations, and the dance was unin teresting, each woman keeping her position in a station ary circle. There was not much life in the dancing of the men either, each performing at his place in a similar circle, with some movements resembling the most common form of dancing hitherto described. Finally, one whose long hair and attire, an ancient short shirt, betrayed him as belonging to the old school, suddenly stepped forward, drew his parang, and began to perform a war dance, AMONG THE DUHOI 329 swinging himself gracefully in a circle. Another man was almost his equal, and these two danced well around the babi which was lying at the foot of two thin upright bamboo poles; to the top of one of these a striped cloth had been tied. This meeting was followed by friendly dealings with the Dayaks of the kampongs above, who began to visit me. Silent and unobtrusive, they often seated themselves before my tent, closely observing my movements, espe cially at meal time, eager to get the tin that soon would be empty. A disagreeable feature, however, was that the natives often brought mosquitoes with them, and when they began to slap themselves on arms and legs their absence would have been more acceptable than their com pany. But each day they offered for sale objects of great interest and variety. Several beautifully engraved wah- wah (long armed monkey) bones, serving as handles for women's knives, are worthy of mention, one of which might be termed exquisite in delicate execution of design. Admirable mats were made by the tribe, but the designs proved perplexing to interpret, as knowledge on the sub ject seems to be lost. The difficulty about an interpreter was solved when the "onder's" clerk returned from a brief absence; he was an intelligent and trustworthy Kayan who spoke Malay well, had been a Christian for six years, but adopted Islam when he married a Bakom pai wife. Compared with the retiring "onder," who, though a very good man, seemed to feel the limitations of his position, this Kahayan appeared more like a man of the world. 330 THROUGH CENTRAL BORNEO I made a large collection of kapatongs (in Kahayan, hapatong), which here, and in less degree on the Katin gan, I found more abundant than in any region of Borneo visited. These interesting objects are carved representa tions of a good antoh, or of man, bird, or animal which good antohs have entered, and which, therefore, are be lieved to protect their owners. When the carving has been finished the blian invokes a beneficent antoh to take it in possession, by dancing and singing one or two nights and by smearing blood on it from the sacrifice of a fowl, pig, or a water-buffalo — formerly often taken from a slave. As with a person, so with a kapatong; nobody is permitted to step over it lest the good antoh which re sides in it should become frightened and flee. Kapatongs are made from ironwood; they are of various kinds and serve many purposes. The larger ones, which appear as crude statues in many kampongs of Southern Borneo, more rarely on the Mahakam, are supposed to be attendants on the souls of the dead and were briefly described on page 116. The smaller kapatongs are used for the protection of the living and all their earthly belongings or pursuits. These images and their pedestals are usually carved from one block, though the very small ones may be made to stand inside of an upright piece of bamboo. Some kapa tongs are placed in the ladang to protect the crops, others in the storehouse or inside the baskets where rice or food is kept. The monkey, itself very predatory on the rice fields, is converted into an efficient watchman in the form of its image, which is considered an excellent guardian of AMONG THE DUHOI 331 boiled rice that may be kept over from one meal to the next. For protection at night the family may have a num ber of images, preferably seven, placed upright and tied together, standing near the head of the bed; a represen tation of the tiger-cat is placed on top of it all, for he impersonates a strong, good antoh who guards man night and day. From the viewpoint of the Katingans the tiger-cat is even more powerful than the nagah. When cholera or smallpox is apprehended, some kapatongs of fair size are left standing outside the room or at the landing places of the prahus. Images representing omen birds guard the house, but may also be carried on a jour ney in a basket which is placed near the head when a man is sleeping in a prahu or on land. A kapatong of one particular omen bird is thus capable of allaying any fear if real omen birds or snakes should pass in front of the boat. On head-hunting expeditions kapatongs were of prime importance. Smeared with blood, they were taken along for protection and guidance, and afterward were returned to the room. Some of them are very curious; a favourite one represents a pregnant woman, the idea being that a woman with a child is a good watcher, as the infant cries and keeps her awake. That the child is not yet born is of no consequence. In my possession is a kapa tong of the head-hunters which represents a woman in the act of bearing a child. Among the Dayaks the woman is regarded as the more alert and watchful; at night it is she who perceives danger and thrusts her hand against her husband's side to arouse him. 332 THROUGH CENTRAL BORNEO When feasts occur kapatongs, etc., are taken outside the house to partake of blood from the animal or (for merly) the slave sacrificed. They are supposed to drink it and are smeared with it. When important they are never sold, but are transmitted as heirlooms from father to son. They passed in a circuit among brothers, re maining three to five years with each, and were the cause of much strife, brother having been known to kill brother if deprived of his kapatong. Many of those which came into my possession showed distinct traces of the application of blood. Some had necklaces around the necks as a sign that they had re ceived human blood. A few of these were later estimated by an intelligent Dayak to be two hundred years old. At the time of purchase I was struck with the fact that the Ot-Danums were parting with objects of great importance in their religious life. One reason is that the young gen eration no longer practises head-hunting, which necessi tated the use of a great number of kapatongs. The peo ple are gradually losing faith in them. These Duhoi were curiously varying in their physical aspects; some were tall, like the "onder," others of me dium size; some had hooked noses, others turned up noses. The wife of the "onder" had unusually light skin, but there was no indication of a mixture of white blood. Their temperament is peaceful and gentle, and, according to the Kahayan clerk, who had been here ten years, they are truthful. Most of those that were measured came from the kampongs above, one of which is only two or three hours away. Several men had their A DUHOI AND HIS FAMILY. BERAUI, SAMBA RIVER This type of bygone times danced a head-hunting dance for ray benefit A BEARDED DAYAK, FRONT AND SIDE VIEWS A full-bearded native is a most unusual spectacle in Borneo. This Kayan lived at Kuluk Habuus, Samba River AMONG THE DUHOI 333 foreheads shaved in a manner similar to the Chinese, a straight line from ear to ear forming the hair limit. I observed the same fashion with the Upper Katingans, and in rare cases also with the Kayans and Kenyahs. They make fire by drilling one upright stick into another lying on the ground. Seven is their sacred number. Formerly the kampongs elected a kapala for an indefinite period. If he was satisfactory he might remain a long time. At present the native kapala of the district makes the appointment. Among my friends here were the kapala of the kam pong and his wife. She was an interesting woman, very intelligent, with a slender but splendid figure, and her face was curiously Mongolian. She had lost an eye by smallpox, but there was so much light and vivacity in the brown one she had left that the missing organ was forgotten. At first sternly refusing to face the camera, after receiving chocolate like the rest both she and her husband wanted to be photographed. More than once I have seen the Dayak father here and elsewhere take the youngest baby to the river to bathe. As soon as the navel is healed, about eight days after birth, the infant is immersed, usually twice a day, before seven o'clock in the morning and at sunset. The temperature of the river water here in the morning was 72° F. It is astonishing how the helpless little nude being, who can neither walk nor talk, remains absolutely quiet while being dipped under the cold water again and again. The father holds it in a horizontal position for im mersion, which lasts only a few moments, but which nn- 334 THROUGH CENTRAL BORNEO doubtedly would evoke lusty cries from a white child. Between the plunges, which are repeated at least three times, with his hand he strokes water from the little body which after a few seconds is dipped again. It seems almost cruel, but not a dissenting voice is heard. The bath over he takes the child into his arms, ascends the ladder of the river bank and carries it home as silent as when it went forth. Sometimes one may hear children cry from being cross, but as a rule they are charming. Monkeys, including the orang-utan, are eaten, but not the crocodile nor the tiger-cat. In accordance with the prevailing Dayak custom men and women eat at the same time. If they choose, women may accompany fishing or hunting expeditions if not far away, but when the game is wild ox or rhinoceros they are not allowed to take part. When there is an overflow of the river one cannot go hunt ing, nor if one should fall at the start, nor if the rattan bag should drop when the man slings it on his back, or if anybody sneezes when about to leave the house. If when going out on an errand one stubs his toe against the threshold, he must wait an hour. Having started on a fishing or hunting expedition nobody is permitted to go back home; should this be done the enterprise would be a failure for the others; nor should the dogs, on a pig hunt, be called in while on a ladang lest monkeys and deer eat the paddi. When about to undertake a journey of more than four or five days' duration one must abstain from eating snake or turtle, and if a pregnant woman eats these reptiles the child will look like them. Should she eat fruit that has fallen to the ground, the child will be still-born. The same prohibition applies to lizards. AMONG THE DUHOI 335 Up to twenty years ago the Duhoi and the Katingans made head-hunting raids on each other. It was the cus tom to take a little flesh from the arm or leg of the victim, which was roasted and eaten. Before starting on such an expedition the man must sleep separate from his wife seven days; when going pig-hunting the separation is limited to one day. On the Upper Samba the custom still prevails of drinking tuak from human skulls. This was related to me by the "onder" of Kasungan, a trustworthy man who had himself seen it done. A wide-awake kapala from one of the kampongs above was of excellent service in explaining the purposes of the ethnological objects I purchased. About articles used by women he was less certain, but he gave me much valu able information, though it was impossible to keep him as long as I desired because he felt anxious about the havoc rusa and monkeys might make with his paddi fields. At five o'clock of an afternoon I had finished, and in spite of a heavy shower the kapala left to look after his paddi, with a night journey of six hours before him. These peo ple are satisfied with little, and he was happy to receive, besides rice and money, a quantity of cocoanut oil and some empty tin cans thrown in. During this busy day the thought occurred to me that the night was Christmas eve, the great festival in Scan dinavian countries, and I had made no preparation for a better meal, having neither time nor means. In fact, it so happened that I had rather less than usual. Never theless, the day had passed happily, as I accomplished much and acquired interesting information, for instance, about the flying prahu which I had secured. It was 336 THROUGH CENTRAL BORNEO about half a metre long, and this and similar models seem to be quite an institution in the southern parts of Borneo. The Duhoi and the Katingans use the con trivance for curing disease, though not in the way we should expect, by carrying away the disorder, but by making a present of the prahu to a good antoh to facili tate his journey. The name of the flying prahu is menama, in Katingan, melambong. The more or less wavy carvings of the edge represent the beach. On board are several wooden images : The great hornbill which carries the prahu along and steers it; the tiger-cat, which guards it; the gong and two blanga (valuable urns), to which are added a mod ernism in the shape of a rifle — all are there ready to drive away the bad antoh which caused the illness. To a pole — or rather a combination of two poles — are tied two rudely made wooden figures, one above the other, representing, the one below, the djuragan or skipper (tihang); the one above, the master of the "sails" (unda). When a Duhoi is very ill and able to pay the blian five florins, he promises a good antoh to give him a menama if he will make him well. The contrivance is then made and the necessary ceremonies performed to the end that its purpose shall be fulfilled. In the presence of many persons, the afflicted man lying on his mat, the blian dances in the room holding the prahu on his hands, the left at the bow, and swerving it to left and to right; he sings at the same time but there is no other music. On three consecutive nights this performance is continued for about an hour, near the door, with an eye to the ship's AMONG THE DUHOI 337 departure, and although it does not disappear it is be lieved to have accomplished its mission. The Duhoi are polygamous, as are the Kahayans. According to a rough estimate, one-third of the people have one wife, one-third two, and one-third three. If a girl declines the suitor on whose behalf the father acts, she is not forced and the matter is closed. Should she agree, then the price must first be determined, and is paid in goods, gongs, cattle, domestic pigs, water-buffaloes, etc. Really poor people are not found here, and the least amount a man pays for his wife is two gongs, which are procured from the Malay trader. About sunset people gather for the marriage cere mony. The couple sit on one gong. A water-buffalo, pig, or fowl having been sacrificed, the blian sings and smears blood on navel, chest, and forehead of the pair. On rising to go to their room the bridegroom beats seven times upon the gong on which they were sitting, and be fore he enters the door he strikes the upper lintel three times, shouting loudly with each blow. Food is brought there, and while the door is left open the newly wedded eat meat and a stew of nangka seasoned with red pepper and salt, the guests eating at the same time. After the meal the bridegroom gives everybody tuak, and people go home the same evening unless they become drunk, which often happens. The young married couple remain one year with the bride's parents. CHAPTER XXXII AGRICULTURAL PURSUITS — FACTS ABOUT ULU-OTS, THE WILD MEN OF BORNEO — TAKING LEAVE OF THE INTER ESTING DUHOI — A VISIT TO THE UPPER KATINGANS — DANCING — FRIENDLY NATIVES — DOWN THE KATINGAN RIVER When about to make a new ladang one fowl is sacri ficed in the morning and the blood, with the usual addi tion of rice, is thrown up in the air by the husband or wife as a present to antoh, the meat being reserved for home consumption. On arrival at the selected place they carry the sharpening stone some distance into the utan where a portion of the same mixture is applied to it. A few weeks are devoted to cutting down the jungle, and then about a month must pass before the felled trees, bushes, and vines are dry enough to burn. On the day chosen for burning the wood a winnowing tray, on which the outline of a human form has been crudely drawn with charcoal, is hung in the house. The picture represents a good antoh named Putjong and he is solicited to make the wind blow. When starting the fire every one yells "hoi," thereby calling the winds. One day, or even a shorter time, may suffice to burn the accumulations on the cleared space, and when the work is finished all the participants must bathe. A simple house is then erected for occupancy while doing the necessary work incident to the raising of crops. The work of clearing the ground is immediately begun 338 AGRICULTURE 339 and completed in three or four weeks. Then comes planting of the paddi preceded by a sacrifice of pig or fowl. The blood, with the usual addition, is presented to antoh and also smeared on the seed, which may amount to ten baskets full. All the blood having been disposed of in this manner, the meat is put over the fire to cook, and at the noon-day meal is eaten with boiled rice. In their agricultural pursuits people help each other, taking different fields in turn, and at planting time thirty men may be engaged making holes in the ground with long sticks, some of which may have rattles on one end, a relic of former times, but every one uses the kind he prefers. After them follow an equal number of women, each carrying a small basket of paddi which she drops with her fingers into the holes, where it remains uncovered. They do not plant when rain is falling. After planting is finished, usually in one day, they repair to the kampong, have their evening meal, and drink tuak until midnight. In five months the paddi is ready for cutting — a very busy time for the people. There are perhaps fifty ladangs and all must be harvested. Husband, wife, and children all work, and the family may have to labour by them selves many weeks before helpers come. In the after noon of the day previous to commencing harvest work the following ceremony is performed, to provide for which the owner and his wife have brought new rice from the ladang as well as the kapatongs, which in the number of two to five have been guarding the crop. Inside the room a couple of winnowing trays are laid on the floor and on these are placed the kapatongs in 340 THROUGH CENTRAL BORNEO recumbent position, axes, parangs, the small knives used for cutting paddi and other knives, spears for killing pigs as well as those for fish, fish-hooks and lines, the sharp ening stone and the hammer used in making parangs and other iron utensils. The guardians of the ladang and the implements are to be regaled with new paddi. Blood of pig and fowls mixed with new rice having been duly offered to antoh, the mixture is smeared on the kapatongs and implements and a small quantity is also placed on a plate near the trays. Here also stands a dish of boiled rice and meat, the same kind of food which is eaten later by the family. The owner with wife and children having concluded their meal, all others present and as many as care to come are welcome to partake of new rice and meat and to drink tuak. On the following day they go to the ladang to cut paddi, but barely half the number that took part in the feast assist in the work. The first rice spear that is cut is preserved to be taken home and tied underneath the roof outside the door. This is done in order to pre vent birds, monkeys, rusa, or babi from eating the paddi. At the ladang rice is boiled, and on this occasion the family and their guests eat at the same time. When the first baskets of new paddi arrive at the storehouse and the grain is poured out on the floor, a little blood from a fowl sacrificed is smeared on it after the necessary offer ing to antoh has been thrown up into the air. Upon the death of a man who was well-to-do, the body is kept for a period of seven days in the coffin, within the family dwelling-house, but for a poor man one day and FUNERAL CUSTOMS 341 night is long enough. Many people gather for the fu neral. There is little activity in the day time, but at night the work, as the natives call it, is performed, some weep ing, others dancing. When the room is large the feast is held in the house, otherwise, outside. Fire is kept burn ing constantly during the night, but not in the day time. Many antohs are supposed to arrive to feast on the dead man. People are afraid of these supernatural associations but not of the departed soul. Formerly, when erecting a funeral house for an important man, an attendant in the next life was provided for him by placing a slave, alive, in the hole dug for one of the upright posts, the end of the post being set directly over him. On the Samba I found myself in close proximity to regions widely spoken of elsewhere in Borneo as being inhabited by particularly wild people, called Ulu-Ots: (ulu=men; ot = at the headwaters). Their habitats are the mountainous regions in which originate the greatest rivers of Borneo, the Barito, the Kapuas (western), and the Mahakam, and the mountains farther west, from whence flow the Katingan, the Sampit, and the Pem- buang, are also persistently assigned to these ferocious natives. They are usually believed to have short tails and to sleep in trees. Old Malays may still be found who tell of fights they had forty or more years ago with these wild men. /The Kahayans say that the Ulu-Ots are can nibals, and have been known to force old men and women to climb trees and hang by their hands to the branches until sufficiently exhausted to be shaken down and killed. The flesh is roasted before being eaten. 342 THROUGH CENTRAL BORNEO They know nothing of agriculture and to them salt and lombok are non-existent. Few of them survive. On the authority of missionaries there are some three hundred such savages at the headwaters of the Kahayan, who are described as very Mongolian in appearance, with oblique eyes and prominent cheekbones, and who sleep in trees. They are considered inveterate head-hunters, and the skulls of people killed by them are used as drinking- vessels. Controleur Michielsen, who in his report de votes two pages of hearsay to them, concludes thus: "In the Upper Katingan for a long time to come it will be necessary to exercise a certain vigilance at night against attacks of the Ulu-Ot head-hunters." A civilised Kahayan who, twelve years previous to my visit, came upon one unawares at the headwaters of the Samba, told me that the man carried in his right hand a sampit, in his left a shield, and his parang was very large. He wore a chavat made of fibre, and in his ear-lobes were inserted large wooden disks; his skin was rather light and showed no tatuing; the feet were unusually broad, the big toe turned inward, and he ran on his toes, the heels not touch ing the ground. Without precluding the possibility, although remote, of some small, still unknown tribe, it seems safe to assume that Ulu-Ot is simply a collective name for several moun tain tribes of Central Borneo with whom we already have made acquaintance — the Penyahbongs, Saputans, Bukits, and Punans. Of these the last two are nomads, the first named have recently been induced to become agricultur ists, and the Saputans some fifty years ago were still in an THE ULU-OTS 343 unsettled state. The "onder" at Braui confirmed this opinion when telling me of the fight he and thirty other Duhoi once had with Penyahbongs from whom he cap tured two heads — for they are Ulu-Ots, he said. Before all my things were cleared away from my camping-place and taken to the prahus, the kapala and three women, one of them his wife, came and seated them selves in a row close together in a squatting position. With the few words of Malay he knew he explained that the women wanted to say good-bye. No doubt it was their way, otherwise they have no greetings. At the landing float the "onder" and his Kahayan assistant were present to see us off. When leaving I was on the point of wishing I might return some day to the unso phisticated Duhoi. On our arrival at Kuala Samba we found ourselves in a different atmosphere. The Bakompai, although affable, are inquisitive and aggressive, and do not inspire one with confidence. The cheerful old Kahayan who lived on board our big prahu to guard it had just one measure of rice left, and was promptly given more rations. On ac count of the low water and the difficulties attending my use of the Selatan it had long been evident that I should have to give up my tour to the head of the Katin gan River, but before returning I desired to make the ascent as far as to the first renowned kiham in order to see more of the Upper Katingans. My prahu leaked so badly that we had to bail it out constantly, and the men were the worst in my experience, lazy and very inefficient, only one of them being strong 344 THROUGH CENTRAL BORNEO and agile. Not until eight o'clock in the evening did we reach our destination, the kampong Buntut Mangkikit. In beautiful moonlight I put up my tent on the clearing along the river bank in front of the houses, perhaps for the last time in a long period. The roar of the rapids nearly two kilometres distant was plainly audible and soothing to the nerves, reminding me of the subdued sound of remote waterfalls, familiar to those who have travelled in Norway. However, the kiham at this time was not formidable and comparatively few have perished there, but many in the one below, which, though lower in its fall and very long, is full of rocks. The nights here were surprisingly cool, almost cold, and the mornings very chilly. A Kahayan was the only person about the place who could speak Malay. The kapala presented the unusual spectacle of a man leaning on a long stick when walking, disabled from wasting muscles of the legs. I have seen a Lower Katingan who for two years had suffered in this way, his legs having little flesh left, though he was able to move. The kapala was a truthful and intelligent man who commanded respect. His wife was the greatest of the four blians here, all women; male blians, as usual, being less in demand. Her eyes were sunk in their sockets and she looked as if she had spent too many nights awake singing, also as if she had been drinking too much tuak. She had a staring though not unpleasant expression, was devoted to her religious exercises, and possessed an interesting personality. A majority of the women was disinclined to face the UPPER KATINGANS PASSING THE RAPIDS OF BUNTUT MANGKIKIT From a kinematograph film UPPER KATINGAN WOMEN DANCING. BUNTUT MANGKIKIT From a kinematograph film UPPER KATINGAN FAMILY, AT BUNTUT MANGKIKIT An unusual couple, the kapala and his wife, who was a great medicine woman PHOTOGRAPHING 345 camera, one of them explaining that she was not ashamed but was afraid. However, an example in acquiescence was set by the blian and her family. She wore for the occasion an ancient Katingan bodice fitting snugly around the body, with tight sleeves, the material showing for eign influence but not the style of making. Another woman was dressed in the same way, and a big gold plate hung over the upper part of the chest, as is the prevailing mode among women and children. Gold is said to be found in the ground and the Katingans themselves make it into ornaments. Many of the men wore chavats. Of the men that were measured, one was sombre brown, darker than the rest, and three harelips were ob served. A man may have from one to three wives, who sometimes fight, but all ends well. In each family there are at least two children, and often as many as seven, while one woman had borne eleven, of whom only four survived. The feminine fashion in hair-dressing is the same as that followed by the Duhoi, which looks well, the hair folded over on each side with some locks tied over the middle. I saw here two implements called duhong, knives shaped like broad spear points, relics of ancient times, with which the owners would not part. The Katingans are probably the friendliest and best tempered Dayaks I met. The children are tender hearted : when the kapala's nude little son, about two and a half years old, approached my film box his father spoke harshly to him; the child imme diately began to cry bitterly and his mother, the great blian, soothed and affectionately kissed him until he be came calm. 346 THROUGH CENTRAL BORNEO The obliging kapala, in order to do his bit to induce the people to dance, offered to present one pig if I would give rice and salt. The dancing, which was performed around a blanga on a mat spread on the ground, was similar in character to what may be seen elsewhere in Borneo. Four men and four women performed one dance. In another only women took part, and they moved one behind another in a circle with unusually quick, short steps, signifying that good antohs had taken possession of them. The principal blian later sat down on a mat and sang; three women sitting near accom panied her by beating small oblong drums. They all be came enthusiastic, for music attracts good antohs. In the Katingan language the word lauk means creature; an additional word, earth, water, or air, as the case may be, signifying whether an animal, a bird, or a fish is meant. Having accomplished in a short time as much as could be expected, we returned to Kuala Samba, and from there, in the first week of January, started southward in our big prahu. The river was very low, and after half an hour we were compelled to take on board two Bakompai men as pilots among the sand banks. At Bali the coffin was found to be ready and was taken on board. It had been well-made, but the colours were mostly, if not all, obtained from the trader and came off easily, which was somewhat disappointing. It seemed smaller than the original, though the makers insisted that it was quite similar and challenged me to go and see the one they had copied, which was in the vicinity, behind the kampong. '-¦ Mi .} % i rfWW-%- < QZ< WP HZO32 o z < HH2 &m Z