Burials

Girl in wedding dressIN WEDDING FINERY

IN WEDDING FINERY

The company all sit down in the long common hall of the Dyak house, and the betel-nut,sireh, etc., specially set aside for the ceremony, are brought forward. A betel-nut is split into seven pieces by one supposed to be lucky in matrimonial matters, and these, together with the other ingredients of the betel-nut mixture, are all put in a little basket, which isbound together with red cloth, and laid for a short time upon the open platform adjoining the house.

The Master of the Ceremonies, who splits the betel-nut, then makes a little speech, telling the assembled guests that if either party should desert the other without sufficient reason, the offending party shall be fined such an amount as has been agreed upon.

The basket containing the split pieces of betel-nut is then brought in and uncovered, and the contents examined to ascertain the will of the gods. Should the pieces of betel-nut, by some mystic power, increase in number, the marriage will be an unusually happy one; but should they decrease, it is a bad omen, and the marriage must be postponed or relinquished altogether. But, as a matter of fact, they neither increase nor decrease, and this is taken to mean that the wedding is one upon which the spirits have pronounced neither a good nor a bad verdict.

This action gives the name to the marriage ceremony. The Dyaks call marriageMlah Pinang—"spitting the betel-nut."

The contents of the little basket, used to discover the will of the higher powers, is chewed by those present just as otherpinangandsireh, and the marriage ceremony is over; the young couple are lawfully man and wife.

For the wedding, the bride decks herself out in all the finery she possesses, or can borrow from her friends. Her wedding-dress consists of a short petticoat of Dyak-woven cloth, which reaches to her knees. Along the bottom edge of this there are sewed several rows of tinsel, and of silver coins, below which probably hang some rows of hawk-bells, which make atinkling sound as she walks. Round her waist are several coils of brass or silver chain, and two or three belts made of dollars or other silver coins linked together. From her hips upwards, as far as her armpits, she wears a corset formed by threading split cane through a great number of small brass rings, arranged so closely together as to completely hide the cane. To this corset may be fixed two or three bands of silver coins. Her armlets of brass or silver extend as far up as her elbow. As many rings as she possesses are on her fingers, and she wears necklaces of small beads, worked in very beautiful patterns, and finished off with a tassel of beads, or else a large number of big silver or brass buttons strung together round her neck. Her ears are decorated with filigreed studs of silver gilt, with a setting of scarlet cloth behind the filigree work to show them off.

In her hair is a towering comb of silver filigree work, to which are attached a number of silver spangles, which glitter with every movement of her head. She wears her hair in a knot into which are stuck a number of large brass hair-pins, decorated with beads and little tags of red and yellow and white cloth. She possesses a bright coloured jacket of Dyak-woven cloth; but she does not wear it, it is slung over her right shoulder.

After this detailed description of the bride's dress, it is disappointing to learn that the bridegroom takes no special pains to ornament his person. The men wear a great deal of finery when they attend a feast, or when they go on the war-path, but on the occasion of his wedding, the bridegroom takes no extra trouble over his apparel.

As soon as a man dies, the professional mourner sits on a swing near the head of the corpse and sings a long dirge, blaming the different parts of the house, beginning with the roof-ridge and proceeding downwards, for not keeping back the soul of the dead man.

Then the corpse is carried out into the public part of the house, and is covered with a Dyak sheet. By his side are put his belongings—his clothes, his implements of work, his shield, his sword, his spear—which are to be buried with him, or placed on his grave.

Early the following morning the body, wrapped in mats, and secured with a light framework of wood, is carried on the shoulders of four men, and, accompanied by their friends, they go to the jungle. When they come to the spot where a tree is to be cut down for the coffin, a halt is made. A fowl is killed, and the blood collected in a cup, and mixed with a little water. Each person present is touched with the blood, to propitiate the gods, and to secure safety from any evil consequences to the persons engaged in the funeral rites. They now set to work to make the coffin. A tree is felled and the required length cut off. This is split in two, and each half is hollowed out. The corpse is then placed inside this rude coffin, the two parts of which are now firmly lashed together with cane.

They then proceed either on foot or by boat to the place of burial. The trees in a Dyak burial-ground arenot cut down, so there is nothing to distinguish it from any ordinary jungle. The Dyaks regard a cemetery with superstitious terror as the abode of spirits, and never go to it except to bury their dead, and when they do this, they do not stay longer than they can help, but hurry away lest they should meet some spirit from the other world.

The graves are rarely more than three feet deep. The Dyaks dare not step into the grave to deepen it, because, according to their superstitious ideas, any one who does such a thing will die a violent death. They use no spade or hoe to turn up the earth, but cut the soil with their choppers, and throw up the mould with their hands. They dig the grave as far as their arms will reach, and no farther.

When the corpse is buried, there are placed either in the grave or on it, for use in the next world, various articles of clothing, personal ornaments, weapons of warfare, implements of farm work, and even instruments of music, according to the sex and natural proclivities of the dead. Some of these belong to the departed; others are given by friends as tokens of affection.

When the grave has been filled with earth, it is fenced round, and food and drink are placed in the enclosure, and at either end something is put to indicate the sex and favourite occupation of the deceased. If the grave be that of a warrior, it is roofed and decorated with streamers, and such of his weapons as are not buried with him are hung about, and the ground around is palisaded and spiked. The grave of the hunter is distinguished by his spear, his blow-pipe and quiver, together with the trophies of thechase—stags' antlers, and boars' tusks. Some articles of feminine attire or work—spindles, petticoats, waist-rings, or water-gourds—indicate the graves of women.

There are many fairy-tales and legends known to the Dyaks of the present day. As they have no written language, these have been handed down by word of mouth, from generation to generation, from ancient times. These tales and legends may be divided into two classes: 1. Those which are mythical and related as such, which are simply meant to interest and amuse, and in these respects resemble the fairy-tales familiar to us all. 2. And those believed by them to be perfectly true, and to record events which have actually taken place. These form in fact the mythology of the Dyaks. The following legend is related by them as explaining how they came to plant rice, and to observe the omens of birds:

Many thousands of years ago, before the paddy plant was known, the Dyaks lived on tapioca, yams, potatoes and such fruit as they could find in the jungle. It was not till Siu taught them to plant paddy[3]that such a thing as rice was known. The story of how he came to know this article of food, and how he and hisson, Seragunting, introduced it among the Dyaks is here set forth.

Siu was the son of a great Dyak chief. His father died when he was quite a child, and at the time this story begins, he had grown to manhood, and lived with his mother, and was the head of a long Dyak house in which lived some three hundred families. He was strong and active, and handsome in appearance, and there was no one in the country round equal to him either in strength or comeliness.

He proposed to the young men of his house that they should take their blow-pipes and darts and go into the jungle to shoot birds. So one morning they all started early. Each man had with him his bundle of food for the day, and each went a different way, as they wished to see, on returning in the evening, who would be the most successful of them all.

Siu wandered about the whole morning in the jungle, but, strange to say, he did not see any bird, nor did he meet with any animal. Worn out with fatigue, he sat down to rest under a large tree, and, feeling hungry, he ate some of the food he had brought with him. It was now long past midday, and he had not succeeded in killing a single bird! Suddenly he heard, not far off, the sound of birds, and hurrying in that direction, he came to a wild fig-tree covered with ripe fruit, which a very large number of birds were busy eating. Never before had he seen such a sight! On this one tree the whole feathered population of the forest seemed to have assembled together!

hunter with a blow-pipeKILLING BIRDS WITH A BLOW-PIPE

KILLING BIRDS WITH A BLOW-PIPE

Siu hid himself under the thick leaves of a shrub growing near, and taking a poisoned dart, he placed it in his blow-pipe and shot it out. He had aimed at onebird and hit it. But that bird was not the only one that fell dead at his feet. To his astonishment, he saw that many of the other birds near it were killed also. Again he shot out a dart, and again the same thing happened. In a very short time, Siu had killed as many birds as he could carry.

He tried to return the same way he came, but soon found himself in difficulties. He wandered about, and walked several miles, but could not find the jungle path which he had followed early in the day. It was beginning to grow dusk, and Siu was afraid he would have to spend the night in the jungle.

Great was his joy, just as he was giving up all hope, to come to a garden and a path leading from it. Siu followed this path, knowing it would lead him to some house not far off. He soon came to a well, and near at hand he saw the lights of a long Dyak house. He stopped to have a bath, and hid the birds he was carrying, and his blow-pipe and quiver in the brushwood near the well, hoping to take them with him when he started to return the next morning.

He walked up to the house, and when he came to the bottom of the ladder leading up to it he shouted: "Oh, you people in the house, will you allow a stranger to walk up?" A voice answered, "Yes; come up!"

He walked up into the house. To his surprise he saw no one in the long public hall in front of the different rooms. That part of a Dyak house, usually so crowded, was quite empty. All was silent. Even the person who answered him was not there to receive him.

He saw a dim light further on, and walked towardsit, wondering what had happened to all the people of the house. Presently he heard a woman's voice in the room say: "Sit down, Siu; I will bring out thepinang[4]andsireh[5]to you." Soon a young and remarkably pretty girl came out of the room with the chewing ingredients, which she placed before him.

"Here you are at last, Siu," she said; "I expected you would come earlier. How is it you are so late?"

Siu explained that he had stopped at the well to have a bath, as he was hot and tired.

"You must be very hungry," said the girl; "wait a moment while I prepare some food. After you have eaten, we can have our talk together."

When Siu was left to himself, he wondered what it all meant. Here was a long Dyak house built for more than a hundred families to live in, and yet it seemed quite deserted. The only person in it appeared to be the beautiful girl who was cooking his food for him. He was also surprised that she knew his name, and expected him that day.

"Come in, Siu," said the voice from the room; "your food is ready."

Siu was hungry, and went in at once. When they had done eating, she cleared away the plates and tidied the room. Then she spread out a new mat for him, and brought out thepinangandsireh, and bade him be seated as she wished to have a chat with him.

Siu had many questions to ask, but before he could do so, she said to him, "Tell me of your own people, and what news you bring from your country."

"There is no news to give you," Siu replied. "We have been rather badly off for food, as our potatoes and yams did not turn out so well this year as we hoped."

"Tell me what made you come in this direction, and how it was you found out this house."

"While I was hunting in the jungle to-day, I lost my way. After wandering about a long time, I found a path which I followed and came to this house. It was kind of you to take me in and give me food. If I had not found this house, I should have had to spend the night in the jungle. To-morrow morning you must show me the way back to my village. My mother is sure to be anxious about me. She is left all alone now that I am away. My father died a long time ago, and I am her only son."

"Do not go away as soon as to-morrow morning. Stay here a few days at any rate."

At first Siu would not consent, but she spoke so nicely to him, that she persuaded him to stay there at least a week. Then he went out to the verandah, and she brought out a mat for him to sleep on, and a sheet to cover himself with. As Siu was very tired, he soon fell sound asleep, and did not wake up till late the following morning.

Now, though Siu knew it not, this was the house of the great Singalang Burong, the ruler of the spirit-world. He was able to change himself and his followers into any form. When going forth on an expedition against the enemy, he would transform himself and his followers into birds, so that they might travel more quickly. Over the high trees of the jungle, over the broad rivers, sometimes even across the sea, SingalangBurong and his flock would fly. There was no trouble about food, for in the forests there were always some wild trees in fruit, and while assuming the form of birds, they lived on the food of birds. In his own house and among his own people, Singalang Burong appeared as a man. He had eight daughters, and the girl who had cooked food for Siu was the youngest of them.

After Siu had been in the house seven days, he thought he ought to be returning to his own people. By this time he was very much in love with the girl who had been so kind to him, and he wished above all things to marry her, and take her back with him to his own country.

"I have been here a whole week," he said to her, "I want to say something, and I hope you will not be vexed with me."

"Speak on; I promise not to be angry at anything you say."

"I have learnt to love you very much," said Siu, "and I would like to marry you, if you will consent, and take you with me to my own land. Also, I wish you to tell me your name, and why this house is so silent, and where all the people belonging to it are."

"I will consent to marry you, for I also love you. But you must first promise me certain things. In the first place, you must not tell your people of this house, and what you have seen here. Then you must promise faithfully not to hurt a bird or even to hold one in your hands. If ever you break these promises, then we cease to be man and wife."

"Yes," said Siu, "I promise not to speak of what I have seen here until you give me leave to do so.And as you do not wish it, I will never hurt or handle a bird."

"Now that you have promised what I wish, I will tell you of myself and the people of this house," said the maiden. "I am known to my friends asBunsu Burong(the youngest of the bird family), orBunsu Katupong(the youngest of theKatupongfamily). This house as you noticed seems very empty. The reason is that a month ago many of our people were killed by some of the people in your house, and we are still in mourning for them. As you know when our relatives have lately died, we stay silent in our rooms, and do not come out to receive visitors or entertain them. On the morning of the day on which you arrived, all the men of this house went on the war-path, so as to obtain some human heads, to enable us to put away our mourning. With us as with you, it is necessary that one or more human heads be brought into the house before the inmates can give up sorrowing for their dead relatives and friends. All the people in this house, when at home, are in the form of human beings, but they are able to transform themselves into birds. My father, Singalang Burong, is the head of this house. I am the youngest of eight sisters. We have no brothers alive; our only brother died not long ago, and we are still in mourning for him, and that is the reason why my sisters did not come out to greet you."

Siu heard with surprise all she had to say. He thought to himself that it was lucky he did not bring up to the house the birds which he had killed in the jungle, and that he had hidden them with his blow-pipe and quiver containing poisoned darts in thebrushwood near the well. He determined to say nothing about the matter, as probably some of her friends and relations were among the birds that were killed by him.

So Siu married Bunsu Burong, and continued to live in the house for several weeks.

One day he said to his wife, "I have been here a long time. My people must surely be wondering where I am, and whether I am still alive. My mother too must be very anxious about me. I should like to return to my people, and I want you to accompany me. My mother and my friends are sure to welcome you as my wife."

"Oh, yes, I will gladly accompany you back to your home. But you must remember and say nothing of the things you have seen or heard in this house."

They started early the next day, taking with them enough food for four days, as they expected the journey would last as long as that. Siu's wife seemed to know the way, and after journeying three days, they came to the stream near the house, and they stopped to have a bath. Some of the children of the house saw them there, and ran up to the house and said: "Siu has come back, and with him is a beautiful woman, who seems to be his wife."

Some of the older people checked the children, saying: "It cannot be Siu; he has been dead for a long time. Don't mention his name, for if his mother hears you talk of him, it will make her very unhappy."

But the children persisted in saying that it was indeed Siu that they had seen. Just then Siu and his wife appeared and walked up into the house.

Siu said to his wife: "The door before which Ihang up my sword is the door of my room. Walk straight in. You will find my mother there, and she will gladly welcome you as her daughter-in-law."

When they came into the house, all the inmates rushed out to meet them, and to congratulate Siu on his safe return. They asked him many questions: Where had he been living all this time? How he came to be married? And what was the name of his wife's country? But Siu answered little, as he remembered the promise he had made to his wife, that he would not speak of what he had seen in her house.

When Siu hung up his sword, his wife pushed open the door and walked in. Siu's mother was very pleased to see her son, whom she had mourned as dead, alive and well, and when told of his marriage, she welcomed his wife with joy.

In process of time Siu's wife bore him a son, whom they named Seragunting. He was a fine child, and as befitted the grandson of Singalang Burong, he grew big and strong in a miraculously short time, and when he was three years old, he was taller and stronger than others four times his age.

One day as Seragunting was playing with the other boys, a man brought some birds which he had caught in a trap. As he walked through the house, he passed Siu who was sitting in the open verandah. Siu, forgetting the promise he had made to his wife, asked to see the birds, and he took one in his hands and stroked it. His wife was sitting near, and she saw him hold the bird, and was very vexed that he had broken his promise to her.

She said to herself: "My husband has broken hisword to me. He has done the thing he promised me he would never do. I cannot stay in this house any longer. I must return to the house of my father, Singalang Burong."

She took the water-vessels in her hands, and went out as if to fetch water. But when she came to the well, she placed the water-gourds on the ground, and disappeared into the jungle.

In the meantime, Seragunting, tired with his play, came back in search of his mother. She was very fond indeed of him, and he expected her to come to him as soon as he called out to her. But he was disappointed. No one answered his call, and when he looked into the room, she was not there. He asked his father where his mother was, and he told him she had gone to the well to fetch water and would soon be back.

But hour after hour passed and she did not return. So Seragunting asked his father to accompany him to the well to look for her. They found the water-vessels there, but saw no signs of her. So they both returned sadly to the house, taking back with them the water-gourds which Siu's wife had left at the well.

Early the next day Seragunting and his father went in search of her. They took with them only a little food, as they expected to find her not far off. But they wandered the whole day, and saw no signs of her.

They spent the night under a large tree in the jungle. Early the next morning they were surprised to find a small bundle of food, wrapped up in leaves, near Seragunting. The food was evidently meant for him alone, as it was not enough for two, but he gave some of it to his father, who ate sparingly of it, so that hisson might not be hungry. They wandered on for several days, and every night the same thing occurred—a bundle of food was placed near Seragunting.

After journeying many days, they came to the sea-shore. Siu suggested to his son that they should return, but Seragunting, who during the journey had grown up into a strong lad with a will of his own, would not consent to do so, as he was determined to find his mother.

After waiting by the shore a few days, they saw a dark cloud come to them over the sea. As it came nearer, it took the form of a gigantic Spider, carrying some food and clothes.

"Do not be afraid," said the Spider, "I have come to help you and your father. I have brought you food and clothing. When you have eaten, and changed your clothes, I will take you to the land on the other side."

They were told to follow the Spider. They did so. Strange to say, the water became as hard as a sand-bank under their feet. For a long time they were out of sight of land, but towards evening they approached the opposite shore. They saw several houses and one larger and more imposing than the others. To this house the Spider directed Seragunting telling him he would find his mother there.

Seragunting's mother was very glad to see her son and embraced him.

"How was it you went away and left us?" he said. "We missed you so much, and have travelled many days and nights in search of you. Now our troubles are over, for I have found you."

"My dear son," she said as she caressed him,"though I left you, I did not forget you. It was I who placed the food by you every night. I left your father because he broke his promise to me. But you are my own son, and I have been wishing to see you ever since I left your house. It was I who sent the Spider to help you and show you your way here."

Then she spoke to her husband Siu, whom she was glad to meet again. All three then went out into the verandah, which was now full of people.

Seragunting was told by his mother to call the sons-in-law of Singalang Burong his uncles, but they refused to acknowledge him as their nephew. They proposed several ordeals to prove the truth of his words that he was indeed the grandson of Singalang Burong. In all these Seragunting came off victorious, and they were compelled to admit that he was a true grandson of the great Singalang Burong.

But Siu was unhappy in his new home. He could not help thinking of his mother, whom he had left alone, and he was anxious to return to his own people. He begged his wife to accompany him back to his old home, but she refused to do so. It was decided that Siu and his son should stay with Singalang Burong till they had obtained such knowledge as would be useful to them in the future, and that then they were to return to the other world, taking with them the secrets they had learnt.

All the people of the house were now most kind to Siu and his son, and were most anxious to teach them all they could. They were taken on a war expedition against the enemy, so that they might learn the science and art of Dyak warfare. They were taught how to set traps to catch deer and wild pig. Theywere shown the different methods of catching fish, and learnt to make the different kinds of fish-trap used by Dyaks of the present day, and they remained in Singalang Burong's house that whole year for the purpose of acquiring a complete and practical knowledge of the different stages of paddy growing.

When the year was ended, Seragunting's mother took him and Siu to see her father. Singalang Burong was seated in his chair of state, and received them most kindly. He explained to Siu who he was, and the worship due to him, and they learnt also about the observance of omens, both good and bad.

"I am the ruler of the spirit-world," said Singalang Burong, "and have power to make men successful in all they undertake. At all times if you wish for my help, you must call upon me and make offerings to me.

"You have learnt here how to plant paddy. I will give you some paddy to take away with you, and when you get back to your own country, you can teach men how to cultivate it. You will find rice a much more strengthening article of food than the yams and potatoes you used to live upon, and you will become a strong and hardy race.

"And to help you in your daily work, my sons-in-law will always tell you whether what you do is right or wrong. In every work that you undertake, you must pay heed to the voices of the sacred birds—Katupong,Beragai,Bejampong,Papau,Nendak,KutokandEmbuas. These birds, named after my sons-in-law, represent them, and are the means by which I make known my wishes to mankind. When you hear them, remember it is myself speaking to you, throughmy sons-in-law, for encouragement or for warning. I am willing to help you, but I expect due respect to be paid to me, and will not allow my commands to be disobeyed."

Siu and Seragunting bade their friends farewell, and started to return. As soon as they had descended the ladder of the house of Singalang Burong, they were swiftly transported through the air by some mysterious power, and in a moment they found themselves at their own house.

Their friends crowded round them, glad to see them back safe and well. The neighbours were told of their return, and a great meeting was held that evening. All gathered round the two adventurers, who told them of their strange experiences in the far country of the spirit birds. The new seed, paddy, was produced, and the good qualities of rice as an article of food explained. The different names of the sacred birds were told to the assembled people, and all were warned to pay due respect to their cries.

And so, according to the ancient legend, ended the old primitive life of the Dyak, when he lived upon such poor food as the fruits of the jungle, and any yams or potatoes he happened to plant near the house; the old blind existence in which there was nothing to guide him; and then began for him his new life, in which he advanced forward a step, and learnt to have regularly, year by year, his seed-time and harvest, and to know there were unseen powers ruling the universe, whose will might be learnt by man, and obedience to whom would bring success and happiness.

Footnotes:[3]Paddy—rice in the husk.[4]Pinang—betel-nut.[5]Sireh—a kind of pepper-leaf which the Dyaks are fond of eating with betel-nut.

Footnotes:

[3]Paddy—rice in the husk.

[4]Pinang—betel-nut.

[5]Sireh—a kind of pepper-leaf which the Dyaks are fond of eating with betel-nut.

The Dyaks do not worship idols, but they believe in certain gods and spirits, who are supposed to rule over different departments of life, and to these deities they make offerings and sing incantations at certain times.

The following are the more important gods among the Dyaks.

Singalang Burong takes the highest position in honour and dignity, and is the ruler of the spirit-world. It is doubtful what the wordSingalangmeans, butBurongmeans "bird," and probablySingalang Burongmeans "Bird Chief." The Dyaks are great observers of omens (seeChapter XII.), and among their omens the cries of certain birds are most important.

Singalang Burong is also the god of war, and the guardian spirit of brave men. He delights in fighting, and head-taking is his glory. When Dyaks have obtained a human head, they make a great feast to the honour of this god and invoke his presence. He is the only god ever represented by the Dyaks in a material form—a carved, highly-coloured bird of grotesque shape. This figure at theHead Feastis erected on the top of a pole, thirty feet or more in height, with its beak pointing in the direction of the enemy's country, so that he may "peck at the eyes of the enemy."

Next in importance to Singalang Burong is Pulang Gana, who is the god of the earth. He is animportant power according to Dyak ideas, and to him offerings are made and incantations sung at all feasts connected withFarming. They are entirely dependent upon his goodwill for a good harvest.

Salampandai is the maker of men. He hammers them into shape out of clay, and forms the bodies of children to be born into the world. There is an insect which makes at night the curious noise—kink-a-clink,kink-a-clink. When the Dyaks hear this, they say it is Salampandai at his work. When each child is formed, it is brought to the gods who ask, "What would you like to handle or use?" If it answer, "A sword," the gods pronounce it a male; but if it answer, "Cotton and the spinning-wheel," it is pronounced a female. Thus they are born as boys or girls according to their own wishes.

Youth with a swordA DYAK YOUTH

A DYAK YOUTH

The Dyak believes in the existence of spirits, and he thinks that innumerable spirits inhabit the forests, the rivers, the earth, and the air. Any unusual noise or motion in the jungle, anything which suggests to the mind some invisible operation, is at once attributed by the Dyak to the presence of some spirit, unseen by human eyes, but full of mighty power. Though generally invisible, these spirits sometimes show themselves. The form they assume then is not anything very supernatural, but either a commonplace human form or else some animal—a bird, or a monkey—such as is often seen in the forests. There is, however, the chief of evil spirits, Girgasi by name, who, when seen, takes the form of a giant about three times the size of a man, is covered with rough, shaggy hair, and has eyes as big as saucers, and huge glittering teeth.

There are innumerable stories told by Dyaks of their meeting with spirits in the jungle, and sometimes speaking to them. Such stories generally relate how the man who sees the spirit rushes to catch him by the leg—he cannot reach higher—in order to get some charm from him, but he is generally foiled in his attempt, as the spirit suddenly vanishes. But some men, it is believed, do obtain gifts from the spirits. If a Dyak gets a good harvest, it is attributed to some magic charm he has received from some kindly spirit. Also, if he be successful on the war-path, he is credited with the succour of some mysterious being from the spirit-world.

The spirits, according to the Dyaks, rove about the jungle and hunt for wild beasts, as the Dyaks do themselves. Girgasi, already mentioned, is specially addicted to the chase, and the Dyaks say he is often to be met hunting in the forest. There are certain animals who roam about in packs in the jungle. These are supposed to be the dogs which accompany the spirits when they are out hunting, and they attack those whom the spirits wish to kill. I have never seen one of these animals, but to judge from the description of them, they seem to be a kind of small jackal. They will follow and bark at men, and from their supposed connection with the spirits, are greatly feared by the Dyaks, who generally run away from them as fast as they can.

The spirits are said to build their invisible habitations in trees, and many trees are considered sacred, as being the abode of one or more spirits, and to cut one of these trees down would be to provoke the spirits' anger. The tops of hills are supposed to bethe favourite haunts of spirits. When Dyaks fell the jungle of the larger hills, they always leave a clump of trees at the summit as a refuge for the spirits. To leave them quite homeless would be to court certain disaster from them.

From what has been said it will be seen that the spirits are much the same as their gods, and have power either to bestow favours, or cause sickness and death. They rule the conduct of the Dyak, and therefore receive the same religious homage as their gods do.

The Dyak worships his gods. He has good spirits to help him, and evil spirits to harm him. He makes sacrifices to the gods and spirits, and invokes their help in long incantations. He has omens and divination and dreams to encourage or warn him. He believes he has a soul which will live in another world, a future life differing little from his existence in the flesh.

I have tried to tell you in the preceding chapters what the Dyaks of Borneo are like, how they live, and what their religious ideas are. It is sad to think of them living in constant fear of evil spirits, and believing in such things as the omens of birds. All Christians must wish these people to be taught about God. Christ came to earth to teach us the Truths of the Gospel, and before He returned to Heaven, He toldHis disciples, and, through His disciples, all Christians: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world." In obedience to this command, missionaries have gone out to Borneo, and many people in England, who are not able to go out to Borneo themselves, help in the good work by subscribing money to the "Society for the Propagation of the Gospel in Foreign Parts," which sends missionaries to Borneo. Many of these missionaries live up-country at some mission station far from the town. Here there is a mission house where the missionary lives, a church where regular services are held, and a school house where boys live and are taught.

As many of the long Dyak village houses are built at great distances from each other, the missionary, who wishes to do good work among the Dyaks, must not always live at his mission house, but must travel from house to house. Only by visiting distant villages, and living with the Dyaks as their guest, can the missionary learn to understand the people.

Let me tell you a missionary story. A missionary in Borneo visited a Dyak village house to teach the people there about God and our Lord Jesus Christ. A crowd of men, women and children listened to him, and many a long evening did the missionary spend, sitting on a mat in the long public verandah of the Dyak house, and teaching those poor ignorant people. A Dyak boy present asked the missionary if he might go back with him to his school. The parents gavetheir consent, and the little boy accompanied the missionary on his return to his mission house, and attended the mission school. There, with other children, the boy was taught the Truths of the Christian Religion. After being in school for a few years, this boy returned to his Dyak home.

Years passed. The boy did not forget what he had been taught at school. He saw the Dyaks among whom he lived, ruled by a fear of evil spirits, and carrying out many superstitious ceremonies, which he knew must be displeasing to God. As he grew older, he felt sad to think of the ignorance of his relatives and friends, and of the Dyaks in other villages. So he went back to the missionary and asked that he should be taught more, so that, later on, he might teach his own people, and bring some of them into God's Kingdom.

This is a true story of what has happened more than once in Borneo. A boy learns about God in some up-country mission school, and on his return to his Dyak home, is sorry to see the ignorance of his people, and asks to be taught more, so that he may become a Catechist and carry God's Truth to them.

When the seed is sown, it lies in the ground, and God sends the sunshine and the rain to make it grow. So the Good Seed of the Word of God is sown in the hearts of the Dyaks in Borneo, and we pray the Great Giver of the Water of Life to refresh it with His Life-giving Holy Spirit. Some seeds fall on the wayside, and the birds of the air devour them; some fall on a rock, and are scorched by the heat of the sun; some fall among thorns, and are choked; but, thankGod, some fall on good ground and bring forth good fruit.

The Good Seed of God's Word is being sown among the old and young in Borneo. Will you not take a share in that good work?

BY THE SAME AUTHOR.

A RECORD OF INTIMATE ASSOCIATION WITH THE NATIVES OF THE BORNEAN JUNGLES.

With 40 Illustrations and a Map.

Messrs SEELEY & CO., Ltd.,38 Great Russell St., London, W.C.

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"Contains probably the most intimate and comprehensive account that has yet appeared of the Sea Dyaks of Sarawak.... It is so pleasantly written that the reader forgets that it is learned."—The Times.

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"The author has been completely successful."—The Bookman.

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"It is emphatically good. Mr Gomes speaks as one having authority. He has certainly unique experience, sympathy, insight, comprehension, a sense of proportion, and he is not without the quality of humour and dramatic instinct, and his style, simple and clear, is not without literary distinction. He has produced a book that ought to take high rank."—The Englishman (Calcutta).

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