must contribute a due proportion of Tuba root, which is gathered in the
jungle and scorched over a fire to make it more virulent. After the Tuba
has been gathered and the day appointed for the fishing, then so much as
even to breathe the name of Tuba is forbidden; if reference must be made
to it, then it is to be called ‘pakat Abong;’ Abong is a strong-smelling
root something like Tuba, and pakat means _to agree upon_; thus, ‘pakat
Abong’ means _what we have agreed to call Abong_. This concealment of
the truth deceives all the bats, birds, and insects, which are always
keen to report to the fish all the sayings and doings of men, and, as
Tuba has not been mentioned, no warning can be given. On one occasion,
after a Tuba-fishing had been planned for the morrow, one of our party
noticed a man with a bundle of roots, which he recognised as Tuba, and,
following the usual Bornean custom of asking a question when at loss for
a subject of conversation, inquired what was in the bundle. The reply
was ‘pakat Abong.’ ‘Indeed,’ said the questioner, ‘I thought it looked
like Tuba.’ At this mention of the fatal word, woe-begone looks passed
round and every countenance fell, whereupon the Chief explained: ‘We
Kenyahs call that root Abong when we wish to use its white juice, and
those animals which live in the water [avoiding the word _fish_] we call
“Daun” [_leaves_] which float down stream; did we not do so, when we want
to stupefy them with this juice, those good-for-nothing, prying beetles
called “Balli sunggong,” or some other friends of the _leaves_ such as
the bats, or some kind of bird, would instantly carry the news of our
intentions, and then where would be the use of all of our preparations?
The _leaves_ would quickly disperse, and we should have to return from
our pleasant excursion empty-handed and hungry. They might even invoke
their powerful charm-working _leaf_,—the bony Balira,—to call down heavy
rains and make the streams rushing torrents, and then good-bye to all our
sport. But calling things by their wrong names, we fool these _leaves
that float down stream_, and have a good day’s sport out of them.’
The ‘Balira,’ a fish full of bones and worthless as food, is supposed to
be the Dayong of the fish. The legend runs that the fishes, aware that
there was none among them who would devote himself to working charms,
determined to elect a Dayong. No fish could be found to accept the office
until, finally, the Balira offered his services on condition that every
fish should give him one of his bones. They all agreed, with the result
that now the Balira is choke full of bones, and a very skilful worker of
charms to counteract the plans of mankind.
The boats assemble about a quarter of a mile above where the dam has
been built in the river. On the bank, logs are placed, whereon the Tuba
roots are pounded to a pulp, which is then swashed round and squeezed out
in some of the smaller canoes, which have been half filled with water.
The men pound, keeping time with their blows; and again and again the
pulp is washed in the canoes until every drop of the sticky, white juice
has been extracted. Then whitish clay or lime is mixed with the poison,
to make it sink and spread through the water. Sometimes as much as two
or three hundred weight of roots are pounded up for one fishing, the
amount, of course, depending on the size of the stream. But before any
poison is cast in, a certain quantity must be set aside for the Spirits.
One of the party, therefore, goes a little further up the stream to some
insignificant pool which has been left on the pebbly bank, (wherein—alas!
for poor human nature,—any one could see with half an eye that there was
no fish,) and, pouring in the Tuba juice, he calls out:—‘O Spirits of
the Rocks! of the Wood! of the Smooth, Flat Stones! of the Karangans!
of the Earth! and of the Leaves! here in this pool is your share of the
numberless fish! Spoil not our sport by any interference!’
After this generous sacrifice has been made to the superior Powers, all
the boats assemble round the canoes containing the poison, which are then
suddenly tipped over, and the milk-white paste sinks to the bottom and
contaminates all the water. One man in a small canoe goes in advance of
all the rest, and the first fish that rises to the surface is caught in a
scoop-net and thrown out on the bank; at the same instant the man again
shouts to the Spirits that this fish is for them, and that they ought
not grudge the small share that will probably fall to the lot of the
party. This pious duty having been performed, the fun at once grows fast
and furious. With shouts and splashes and jeers and laughter, all the
canoes plunge into the chase after the fish which rise to the surface.
As every where under the cope of heaven, here, too, the funny man is on
hand, and laughs uproariously at his own fun after he has excitedly given
false directions as to where the largest fish are coming up, and mocking
those who miss their game; boats get entangled, but an occasional upset
creates no ill feeling; the occupants are soon back in their places, and
engrossed with spearing and scooping up the fish. The very old and the
very young are stationed on the bank to catch the small fish or to drive
the larger ones from their hiding-places under the overhanging roots and
branches.
[Illustration: FLAT PALM-LEAF HAT WORN BY WOMEN.
THE CENTRAL ORNAMENT IS COMPOSED OF YELLOW AND BLACK BEADS. THE SMALL,
WHITE DECORATIONS, IN GROUPS OF THREE, ARE PORCELAIN SHIRT-BUTTONS, THE
FIRST EVIDENCE OF THE ADVANCEMENT OF CIVILIZATION, INTRODUCED BY ‘TRADE’S
UNFEELING TRAIN’ AS SUBSTITUTES FOR COWRIE SHELLS.]
So the whole party slowly drift down-stream, heaping their boats with
the stupefied game until they reach the dam, where the man stationed
on the rattan platform, or ‘Bering,’ has had a busy time of it, too;
not only has he had to see to it that no fish escape, but he has also
to keep a very keen look-out for his own safety; many of the fish have
sharp, poisonous spines, which, if he be not careful, make ugly and
excruciatingly painful wounds in his feet.
When all the fish possible have been caught, the party disembark,
and fires are lit beneath green-wood platforms whereon the fish are
spread after having been split and salted for future use. The plumpest
and largest are always cooked and eaten on the spot by the keen-set
fishermen, who revel, even to gorging, in the dainty change from their
monotonous daily fare of boiled rice and dried salted fish.
With canoes, and hampers, and bodies filled, as the low descending sun
sends shafts of amber light down the long reaches of the river, the
fishers again embark, and lazily dip their paddles in the glowing water
as the current drifts them on their homeward way. The red-letter day is
over, but the joy of it remains for ever in the laughing gossip round the
evening hearth.
[Illustration: A KENYAH GRAVE.]
FOOTNOTES
[1] See _Folk-lore in Borneo_, p. 29.
[2] The substance of the following paragraphs appeared in a Paper which I
read before the American Philosophical Society, 1896.
[3] J. G. Frazer, _The Golden Bough_, p. 413.
[4] For instances elsewhere of the observance of similar purification,
see _The Golden Bough_, FRAZER, vol. iii., p. 398 _et seq._
[5] I asked to have these words repeated to me after the ceremony; they
are as follows: ‘Nilang megang beleuer, tebuku urip lakip makun alun!’
This ‘tebuku’ (knotted cord) illustrates a custom among the Kayans and
Kenyahs which, I think, is noteworthy. When they wish to make a record
of days or of things, they do so by tying knots either in a thin strip
of rattan or in a cord of bark-fibre; this strip is called a ‘tebuku.’
It was a source to me of never-failing wonder to note how accurately
and for what a length of time the maker of the strip can remember what
every knot represents. I have seen a ‘tebuku tali’ (‘tali’ here means
_strip_) wherein there were possibly three hundred knots, recording
every article seized in a raid on a long-house; every knot or group of
knots represented an article or collection of articles, and the itemized
list was read off months and months afterward by the man who tied the
knots, and, for aught I know, he could have remembered them for years. Of
course, none could read it but the man who made it.
[6] The words ‘laram,’ _cool_, and ‘manin,’ _hot_, are used
idiomatically; if a man is told to do anything, he need not instantly
obey, as long as the command is, as he says, still ‘manin;’ if a man lay
down a tool for which another has been waiting, the tool must not be
instantly picked up, it is still ‘manin.’ A heavy, or, perhaps, an unjust
fine, is termed ‘manin.’ The sense in which the old Dayong here used the
word ‘laram’ is, I think, quiet and firm, like Tama Bulan, not hot-headed
and inconstant.
[7] Aban Avit did not translate this, and I believe it is ancient Kayan,
retained for its onomatopoetic sound.
[8] ‘Snappang,’ the Malay name for a gun, imitates the sound of the
discharge. In the years following our Civil War the name, ‘Ku Klux Klan,’
was formed, it is said, from the sound of the cocking of a firearm.
[9] Poles cut into shavings in this manner have a significance which
even the Borneans have lost sight of; they never could or would give any
reason therefor except that it was ‘the custom.’
[10] DR. MORRIS JASTROW, JR., _Journal of Am. Oriental Soc._, 1900, xxi.,
p. 30 et seq.
[11] See _The Golden Bough_, FRAZER, vol. i., p. 15.
[12] See page 54 and photograph.
[13] DR. WILLY KÜKENTHAL, _Forschungsreise in den Molukken und in
Borneo_, 1896, Tafel 42.
[14] See also, to the same effect, _The Golden Bough_, vol. i., p. 26.
[15] Allow me to call attention to the fact, whereof the significance I
am hardly competent to judge, that in the Mohammedan Paradise ‘the most
remarkable tree is called Tûba, or the tree of happiness,’ which among
its manifold blessings, ‘will supply the blessed with food.’ Sale’s
_Koran_. _Preliminary Discourse_, p. 68, ed. London, 1857.
INDEX
Aban,—the prefix to a name, 18, 55
Aban Avit, 55
Aban Avit’s veranda, 57, 66
Aban Jau’s house, 111
Aban Liah, 116
Aban Liah’s final illness, 132
Abun, the Chief at Long Lama, 69
Admiration denoted by clucks, 101
Adorn, 26
Affection among the Borneans, 141
Amau,—Omen birds and mammals, 160
Ambuscade, a Bornean, 83
Amok at Tama Aping Buling’s, 134
Apoi, 27
Appreciation of photographs, 125
Appreciation of foreign songs, 27
Arrack, drinking of, at naming ceremony, 42
Attainment of paradise, 63
Attempt to deceive the Omen birds, 28
Bállo,—the prefix to a name, 18
Bamboo, burning a strip of, to determine the giving of a name, 41
Bamboo, ceremonial use of ashes of, 41, 42
Bamboo drinking-cups, 107, 108
Bananas, salt, and ginger root given at a Naming, 35, 42
Batu, 76
Beads, Lukut sekála, 118
Beads, imitation of valuable, 118
Belief in future life, 62
Benefits from skulls hung in veranda, 59
Berawans,—Disposal of the dead, 139
‘Bintang sikópa’, 62
Bird’s-nest caves, 178, 181
Blackening the teeth, 157
Blari, 27
Blood, indifference to sight of, 62
Blood of a fowl, inspection of, 50
Blow-pipes, the making of, 113
Blow-pipes among the Punans, 177
Borrowing a head, 88
Breaking a taboo, 115
Bulan, daughter of Tama Bulan, 29
Bulun matai, Fields of the Dead, 61
Burial in jars, 139
Burial of a Chief, 140
Burial custom in the Naga Hills of Assam, 144
Burial of Punans, 183
Calling the name to revive a dying person, 50
Camphor collecting, 167
Camphor collecting, pre-empting a river, 115
Camphor language, 168
Camphor, reluctance to mention, 17
Cases for war-coats, 8
Casting off the taboos of mourning, 92
Caves, bird’s nest, 178-181
Ceremonial fire, 37
Ceremonies at the naming of a Chief’s son, 16
Ceremonies on the return from a war expedition, 90
Changing name after sickness, 16
Chanting of returning warriors, 91
Charm to divert evil Spirits at the Lelak house, 99
Charms for abundant crops, 164
Charms worked with portraits of a person, 179
Children initiated as warriors, 92
Cigarette-making, 30
Clucking to denote admiration, 101
Communication between Omen birds and man, 162
Conjunctivitis, 26
Conveying thanks to Omen birds, 78
Cord of life,—Tebuku urip,—Naming Ceremony, 34
Corpse, presents to a, 166
Costume of Berawan women while mourning, 139
Costume of Kayans and Kenyahs, 21
Council Negri, 20
Council of war, 73
Crops, charms for abundant, 164
Cupping to relieve headache, 49
Curled shavings on sticks, 168
Cursing a house, 136
Daily routine of household, 12
Dancing performed by women of the Lelak household, 101
Dayong, the, in case of illness, 12
Dayong’s attempt to recall a departing soul, 50
Dead bodies not carried through usual doorways, 52
Dead father’s name not mentioned, 17
Death posts, 67
Decorated house posts, 56
Decorating grave of dead Chief, 94
Deer may not be cooked in the house, 71
Deng, 27
Depilation of eyebrows and eyelashes, 158
Designs tattooed on the legs and arms of Kayan and Kenyah women, 148
Determining a name by burning a loop of bamboo, 41
Disposal of the dead,—Berawans, 139
Dogs, 8
Dreams, auspicious and prohibitory, to perforating the ears, 156
Drinking arrack at a Naming, 42
Drinking-cups, bamboo, 107, 108
Drinking a toast, 106
Dulit, Mount, 144
Ear-lobes, elongated, 153
Ear ornaments, 155
Ears, perforation of, 156
Early training of a Head-hunter, 54
Eating of the flesh of deer, 166
‘Eat slowly’, 80
Edible bird’s-nests, 178, 182
Education in indifference to sight of blood, 62
Eternal life in the jungle, 64
Etiquette in regard to weapons, 56
Etiquette in entering a house, 130
Evening chat with Aban Avit, 57
Evil omens in pig’s liver at Aban Liah’s feast, 121
Evil omen in pig’s liver at Tama Aping Buling’s, 132
Evil Spirits exorcised by fire, 28
Evil Spirits exorcised at the Naming ceremony, 33, 39
Evil Spirits exorcised by spitting, 28
Evil Spirits exorcised when a dog touches a rice-mortar, 165
Evil Spirits warded off by gong-beating, 34
Eyelashes and eyebrows depilated, 158
Exhortation to the sacrificial pig at Aban Liah’s, 120
Exorcism of Evil Spirits, 28, 33, 39
Facsimile of valuable beads, 118
Family rooms (_Lamin_), 9
Fat pork feast at Naming ceremony, 44
Fear of making life-like images or pictures, 56
Feast at Tama Aping Buling’s, 133
Feast after return of war party, 95
Feast, injunction at beginning of, 47
Feasting of a war party, 80
Female tattooers, 151
Fields of the dead, 61
Fine for violating a permantong, 12
Fire, a means of communicating with Omen birds, 4, 78
Fire, ceremonial, 37
Fire-drill, 37
Fireplaces, 4
Fire-saw, 37
Fish not spoken of before a Tuba fishing, 17, 186
Flattening heads, 158
Food, 11
Food of Punans, 175
Freeing women from mourning restrictions, 93
Future life, Belief in a, 62
Game of tag in the water, 14
Gathering edible bird’s-nests, 182
Gau, 27
Ghost’s clutch, 54
Ginger root, salt, and bananas given at Naming ceremony, 35, 42
Gong-beating to counteract effects of photography, 180
Gong-beating to ward off evil Spirits, 34
Government’s pig at the feast at Tama Aping Buling’s, 131
Grave, decoration of a Chief’s, 94
Greeting, absence of signs of, 142
Grippe in Borneo, 25
Grippe at Tama Bulan’s, 49
Guest chambers in Lelak house, 102
Handling of skulls, 65
Harvest festival, 164
Hawk-men,—_Laki Niho_, 161
Head, borrowing a, 88
Head-flattening, 158
Head-hunter, early training of a, 54
Head-hunters, mark of successful, 147
Head-hunting, Origin of, 59
Head-hunting, punishment for, 69
Horn-bill, Image of, hung with cigarettes, 31
Hose, Dr. Charles, invitation to people of Batang Kayan, 109
House-building, 1, 3, 4
House-building, sacrifice, 3
House-posts, decorated, 56
Humble attitude of women, 171
Husking rice, 7
Iban ear ornaments, 156
Iban tattooing, 148
Ill luck consigned to miniature boat, 179
Images, fear of making life-like, 56
Image of horn-bill hung with cigarettes, 31
Images made to work evil as they decay, 93
Importance of a name, 18
Indemnity,—_Usut_, 112, 163
Indifference to sight of blood, 62
Inflammation of the eyes, 26
Influence of skulls hung in the veranda, 65
Initiation of children as warriors, 92
Injunction at beginning of feast, 47
Ink for tattooing, 152
Inspection of pig’s liver at Aban Liah’s feast, 120
Inspection of spattering of blood from a fowl, 50
Instruction in the art of defence, 75
Invocation of the sacred pig at a Naming, 40
Invocation to the Spirits before a Tuba fishing, 188
Iron given for infringement of permantong, 163
Isit, the Omen-bird, 167
Jamma, 110
Jamma’s curse on Tama Aping Buling’s house, 136
Jamma’s feigned death, 135
Jawa, 116, 130
Jawa, Violation of rules of, 129
Jawa, or peace-making, 97
Joke, a Bornean, 128
Journey to Tama Bulan’s, 24
Juman, 68
Jungle, the, 64
Kaluri, kaludi, or kaleeri (musical instrument), 6
Kaluri among Naga tribes, 6
Kayan songs, 81
Kayan war dances, 101
Kayans and Kenyahs, 21
Kayans and Kenyahs, Costume of, 21
Kenyah lunar calendar, 31
Kayu urip,—_Tree of life_, 34
Killing of Tinggi the murderer, 68
Kilup breaks the rules of Jawa, 129
Kissing, the Bornean custom, 13
Kromong, a musical instrument, 110
Kükenthal, Dr. Willy, 105
Lack of affection, 141
Laid Jok Orang, 106
Laki La, 53
Laki Niho,—_Hawk-men_, 161
Laki Oi, Kayan Prometheus, 37
Laki Pesong,—the Fire-saw, 37
Lali, or permantong, 160
Lali of the pregnant rice, 164
Lali imposed on unnamed child, 32
Lali of mourning removed, 94
Lamin, or family rooms, 9
Language of camphor collectors, 168
Laram—meaning cool—idiomatic use of, 39
Legend about origin of head-hunting, 59
Lelak clan or tribe, 99
Lelak, guest chamber, 102
Leppu Anans, a small clan or tribe, 124
Leput,—_blow-pipes_—Manufacture of, 113
Leron clan, Jawa ceremonies, 117
Lijow, Tama Bulan’s son, 42
Lishun, 26
Love tokens before a war expedition, 75
Lueng’s death at Tama Bulan’s, 49
Lukut Sekála, valuable beads, 118
Lunar calendar, 31
Ma Obat, 84
Madong, 76
Manin,—meaning warm—idiomatic use of, 39
Manufacture of Sumpits or blow-pipes, 115
Mark of successful Head-hunter, 147
Marksmanship with the blow-pipe, 177
Maternal advice before a war expedition, 76
Meals, 11
Medicine, Rhinoceros used as, 176
Method of burial among the Berawans, 139
Method of tattooing, 151
Methods of resuscitating a fainting woman, 49
Miniature boat to carry away ill-luck, 179
Moon, Phases of, 31
Mosquitoes, 23
Mourning for a dead Chief, 139
Mourning, restrictions of, removed, 92
Mourning, restrictions of, removed from women, 93
Mount Dulit, 144
Musa—the Fire-saw, 37
Music of the kaluri, 7
Music of the kromong, 111
Mutilation of the ears, 155
Naga Hills, burial customs in, 144
Nalika,—the Fire-drill, 37
Name, determination of, 41
Name of dead father not mentioned, 17
Name, Reluctance in telling, 16
Name, Importance of, 18
Names of tattoo designs, 147
Names, Paraphrases of, 18
Names of relatives not mentioned, 17
Naming ceremonies, 16
Naming ceremonies, fat pork feast, 44
Naming ceremonies, exhortation of sacred pig, 40
Naming a Kenyah child, 32
New Fire, 37
Niah village and bird’s-nest caves, 178
Night before a war expedition, 32
Nicknames of very young children, 74
Nipa palms, 23
Oaths on a tiger’s tooth, 133
Object of a hunt not mentioned, 17
Objection to having idols photographed, 180
Observation of Omens before clearing of the jungle, 162
Occupations of the Punans, 175
Omen animals, 161
Omen birds and mammals—amau, 160
Omen birds, attempts to deceive, 28
Omen birds, communication between man and the, 162
Omen birds conveying thanks to, 4, 78
Omen bird,—Isit, 167
Omens in pig’s liver, 43
Omens in pig’s liver at Aban Liah’s feast, 121
Omens in pig’s liver at Tama Aping Buling’s feast, 132
Omen birds of house-building, 4
Operation of wet-cupping, 49
Orang Kaya Perkassa, 178
Oratory, 73, 123
Ordeal of a feast of raw pork, 44
Origin of head-hunting, 59
Origin of Punans, Legend, 183
Ornaments worn in the ears, 155
Ornamentation of the teeth, 157
‘Pakat Abong’, 186
Paradise, attainment of, 63
Parangs, taken off on entering a veranda, 56
Paraphrases of names, 18
Peace-making, or Jawa, 97
Perforation of the ears, 155
Permantong or Lali, 160
Permantong before house-building, 4
Permantong, breaking of a, 115
Permantong during sickness, 12
Permantong during camphor collecting, 169
Permantong, fine for violation of, 12
Permantong of a room, 12
Permantong in a Kayan house, 166
Permantong, infringement of, 163
Personal embellishment, 146
Pestles used in husking rice, 7
Phases of the moon, 31
Photographing the Punans, 174
Photographing idols, objection to, 180
Photography, evil effects of, 34
Photography, superstitions in regard to, 179
Pictures of animals always conventionalised, 56
Pig’s liver, Omens consulted in, 43
Pipes, tobacco, 171
Planting the corner-post of a house, 3
Platforms on the veranda, 6
Plugs of brass in the teeth, 157
Portrait of a woman taken by Dr. Kükenthal, 105
Posts recording head-hunts, 2, 67
Pre-empting a river for camphor collecting, 115
Prefixes of names, Meaning of, 55
Preliminary to speech-making, 122
Preparation for war expedition, 74
Presents to guests at Naming ceremony, 55
Presents to a corpse, 166
Presents sent to tribes on Batang Kayan River, 108
Primitive customs revived in all ceremonies, 90
Pronouncing a name for the first time at a Naming, 42
Propitiation of Spirits before tattooing, 151
Propriety in broaching a subject for discussion, 73
Punans, 170
Punans,—burial customs, 183
Punans’ bill of fare, 175
Punans’ fear of water, 177
Punans’ method of preparing tapioca, 176
Punans, relationship to Long Wats, 183
Punans, story of their origin, 183
Punans, Village of, 173
Punans, Village of, in bird’s-nest caves, 184
Punishment for head-hunting, 69
Purification after unlucky journey, 28
‘Put,’—a blow-pipe, Manufacture of, 113
Rack on which parangs are hung, 56
Raw pork feast, 44
Reasons for obtaining heads, 65
Recalling the soul of a dying person, 50, 51
Relationship of Punans to Long Wats, 183
Religion of the Borneans, Negative, 64
Reluctance to mention the name of the object of a search, 17
Retaliation for the killing of Tinggi, 69
Return of a war expedition, 90
Return to earth of Spirits of the dead, 140
Rhinoceros used as medicine, 176
Rice husking, 7
Rice mortars, 7
Rice mortars protected during the Permantong Padi, 165
Rivers pre-empted for camphor collecting, 115
River scenery, 23
Rivers tabooed, sign of, 167
Rules of Tama Bulan’s house, 20
Running amuck, 134
Sacrifice of slave girl—house-building, 3
Sacrifice of slave girl at burial of a Chief, 140
Sacrifice of slave for education of boys, 62
Sacrifice of pig on arrival of a Peace party, 126
Salt, ginger root, and bananas given at a Naming, 35, 42
Second day’s ceremony of Naming, 36
Serious consequences to us on account of Lueng’s death, 52
Shaving the hair after mourning, 92
Shavings, curled, on sticks, 168
Shy Punan maiden, 172
Sign of permantong of a river, 167
Sign of permantong in case of sickness, 12
Singing among the Kayans, 81
Skulls, the handling of, 65
Skulls, influence of, hung in veranda, 65
Skulls in Aban Avit’s veranda, 58
Slaves, sacrifice of, 62, 140
Sleeping-closets, 10
Smearing face and body with soot as sign of mourning, 139
‘Snappang,’ the name for a gun, 68
Soap, 13
Songs, appreciation of foreign, 27
Speech-making, 73
Speech-making at Aban Liah’s, 122
Spitting to banish evil Spirits, 28
Spitting on the hair cut off after mourning, 93
Sprinkling with water at a Naming, 39
Start of a war party, 77
Sticks cut into curled shavings, 168
Stinging ants, 177
Stretching the lobes of the ears, 153
Substitution of names, 17, 18, 55, 186
Summit of Mount Dulit, 144
Sumpits,—_blow-pipes_—Manufacture of, 113
Superstition with regard to photography, 179
Table manners, 11
Taboo or permantong, 160
Taboo, the breaking of, 115
Tag in the water, Game of, 14
‘Tama’, 18
Tama Aping Buling’s house, 127
Tama Balan Deng’s house, 136
Tama Bulan, 18, 21
Tama Bulan’s son, 30
Tama Bulan’s farewell to the Peace party, 109
Tama Liri’s house, 103
Tama Talun, 27
Tapioca, Method of preparation, 176
Tattoo designs, names of, 147
Tattooers, female, 151
Tattooing, propitiation of spirits before, 151
Tattooing of Kayan men, 146
Tattooing of Kayan and Kenyah women, 148
Tattooing needle and ink, 152
‘Tebok bulu,’—_bamboo cup_, 107
‘Tebuku Tali’ (note), 34
‘Tebuku urip,’—_cord of life_, 34
Teeth, Ornamentation of, 157
Terluat, 27
Tiger skin regarded with awe, 133
Tiger skin used in uttering a curse, 136
Tiger’s tooth, oath sworn on, 133
‘Tigga’—charms for the crops, 164
Timidity of Punans, 173
Tina—a prefix to a name, 18
Tinggi, a murderer, 68
Toasts, the Bornean custom of giving, 105
Tobacco growing wild, 183
Tobacco pipes, 171
‘Toh Lali’, 163
Tokong, the father of head-hunting, 59
Tone of voice of Punans, 174
Tree of life,—Kaya Urip—Naming ceremony, 34
Tuba berábut, and Tuba ja jaran, 185
Tuba-fishing, 185
Tuba-fishing, fish not mentioned before, 17, 186
Tuba-fishing, invocation of spirits, 188
Unfavourable sign in pig’s liver at Aban Liah’s feast, 121
Unnamed children, 18, 32
Unselfish love not a trait of the Borneans, 141
‘Usut,’ The rite of giving, 112, 163
Valuable beads,—Lukut Sekála, 118
Verandas of Kayan and Kenyah houses, 4
Violation of the rules of ‘Jawa’, 129
Wailing for the dead, 52, 138
War-coats, cases for, 8
War dances, 101
War expedition, 67
War expedition, ceremonies on return of, 90
War expedition, preparation for, 74
War party, the feasting of a, 80
Water, use of, in Naming ceremony, 39
Wawa monkey sacred to some families, 55
Weapons, etiquette in regard to, 56
Wet cupping, 49
Why the Balira is a bony fish, 187
Wild tobacco, 183
Wit of Borneans, 128
Women dressing as men, 164
Women, humble attitude of, 171
Wooden discs as ear-ornaments, 155
Words of invitation to a feast, 80