OROBONG, a weed (not unlike the foxglove in appearance) which always grows freely among the young PADI, is gathered by the female friends of any woman pa.s.sing through the ordeal of childbirth. They boil the leaves and wash her body with the decoction on several days following the delivery. It is held that, if this is not done, the woman's abdomen will not regain its normal state. This usage also is common to the Kayans with many other tribes.

The leaves of the DRACAENA are sometimes tied beneath the prow of a boat during journeys to distant parts (as mentioned on p. 70, vol. ii.); they are also hung upon the tombs and, with the ISANG, upon altar posts, when the rites are performed.

The Ibans and some of the Klemantans will not make the first stroke in cutting down the TAPANG tree (ARBOURIA), alleging that, if they do so, great troubles will befall them.

Supplementary Note on the NGARONG

Since correcting the proofs of this chapter we have come upon a brief account of the guardian spirits of the Iban, which corroborates our account of the Ngarong. It is contained in a series of papers ent.i.tled RELIGIOUS RITES AND CUSTOMS OF THE IBANS OR DYAKS OF SARAWAK, BORNEO, written by Leo Nyuak (an Iban educated in a mission school), and translated by the Very Rev. Edm. Dunn (ANTHROPOS, vol. i. p. 182, 1905). In this account the guardian spirit is called TUA, and we are told that ,The TUA or guardian spirit of an Iban has its external manifestation in a snake, a leopard, or some other denizen of the forest. It is supposed to be the spirit of some ancestor renowned for bravery, or some other virtue, who at death has taken an animal form ... it is revealed in a dream what animal form the honoured dead has taken."

CHAPTER 16

Magic, Spells, and Charms

Magic is in a comparatively neglected and backward condition among the Kayans and Kenyahs, Punans, Ibans, and the more warlike up-country Klemantans. On the other hand, some of the coastwise tribes of Klemantans, especially the Malanaus and Kadayans, cultivate magic with some a.s.siduity.

The Kayans dislike and discourage all magical practices, with the exception of those which are publicly practised for beneficent purposes and have the sanction of custom.

In the old days they used to kill those suspected of working any evil by magic. There are no recognised magicians among them other than the DAYONGS, and these, as we have seen, perform the functions of the priest and the physician rather than those OF the wizard or sorcerer.

Some of the DAYONGS make use at certain ceremonies of a rough mask carved out OF wood, or made from the sh.e.l.l of a gourd. The mask is merely an oval sh.e.l.l with slits for eyes and mouth, generally blackened with age and use. It may be worn during the soul-catching ceremony, but not during attendance on the recently deceased. This use of a mask is not known to us among any other of the peoples (Pl. 151).

The medicine man of the Ibans is known as MANANG; the MANANGS are more numerous than the DAYONGS of the Kayans; they are more strictly professional in the sense that they do but little other work, depending chiefly on what they can earn by their treatment of disease and by other ways of practising upon the superst.i.tions of their fellows. They generally work in groups of three or four, or more in cases of serious illness, and, with the imitativeness and disregard for tradition characteristic of the IBAN, they have developed a great variety of procedures,[151] into most of which the element of deliberate fraud enters to a much greater extent than into the practice of the Kayan DAYONGS. The Sea Dayak MANANG is usually covered with skin disease (tinea) and shirks all hard work with the other members of the village.

A peculiar and infrequent variety of Sea Dayak MANANG are the MANANG BALI. They are men who adopt and continuously wear woman's dress and behave in all ways like women, except that they avoid as far as possible taking any part in the domestic labour. They claim to have been told in dreams to adopt this mode of life; they are employed for the same purpose as the more ordinary MANANGS, and they practise similar methods.

Among the IBANS certain persons get a bad reputation for working harm by magic. They are said to be cunning in sorcery (TAU TEPANG), and these persons may properly be said to be sorcerers or witches. They are believed to work harm in many ill-defined ways, especially to health; but their procedures are not generally known; they probably include poisoning, but, like the practices of our European witches in recent times, they probably have but little existence outside the timorous imaginations of the people. Such persons are disliked and shunned, though not killed as they would be among Kayans or Kenyahs. They are not professional sorcerers, I.E. their help is not called in by other persons who wish to work evil on their enemies, for others do not dare to do this. At the present time in Sarawak, if a man accuses another of practising TEPANG, he is liable to be sued for libel and fined.[152]

Black Magic

The most important of the magical practices is one known and occasionally resorted to among all the peoples for the purpose of bringing about the death of a personal enemy. We describe the procedure as carried out by the Sebops (Klemantans), but in all essentials the account holds good for all or nearly all the peoples. It is not usual to invoke the aid of any recognised magician. The man whose heart is filled with hatred against another will retire secretly to a spot at the edge of a PADI field, or of some other clearing, where he can see a large expanse of sky and yet feel sure of being un.o.bserved. Here he sets up the BATANG PRA, a pole supported horizontally some six or eight feet above the ground, its ends resting on two vertical poles. A little figure of a man or woman (according to the s.e.x of the person aimed at), which has been carved for the purpose out of soft wood, is fixed upright in the ground beneath the BATANG PRA. This is called TEGULUN KALINGAI USA, which, literally translated, is "the reflected image of the body." The operator makes a fire beside the TEGULUN, digs a small hole in the ground, and fills it with water coloured with ferruginous earth. This pool is called BAw.a.n.g DAAR,[153] the lake of blood. Sitting before the TEGULUN he scans the s.p.a.ce of sky framed by the BATANG PRA, searching for some hawk upon the wing. As soon as he sees a hawk within this area, he addresses it, waving in one hand a small frayed stick, and saying, "Put fat in the mouth of So-and-So,"

and he puts a bit of pork fat into the mouth of the TEGULUN. Then saying, "Send him to BAw.a.n.g DAAR," he immerses the TEGULUN in his pool of reddened water; and taking it out again he thrusts into it a little wooden spear. After this he buries the TEGULUN in a hole in the ground, covering it with earth. (Only people who die by violence or of some much-feared disease are normally buried in this fashion.) This done he keeps shouting to the hawk to go to the left, at the same time waving his stick in that direction. If the hawk pa.s.ses out of the area of operations towards the right, he knows that his attempt will not succeed, and he desists for the time being; if it flies out to the left he knows that his arts will prevail, and he addresses the hawk as follows: --

"BALI FLAKI TUAI MUSIT, OU MATEI IYA KALUNAN ITO TAMA ODOH (the name of the victim), TUJU KAU, BALI FLAKI, MIEU TUOR BAw.a.n.g DAAR AU MULOH USUK, BALI FLAKI, MIEU NIAK BOIN NA ALAM UJUN, PALA UJA MATEI SAGAM; MATEI DAAR KAYU SAGAM; MATEI SUAT; MATEI AIOH SAGAM; MATEI MANYAT ALAM SUNGEI; MATEI PADAM; MATEI NAKAP BAYA; MATEI SAKIT ULUN; MATEI SAKIT USOK." (Translation runs -- "O Bali Flaki, go your way, let this man Tama Odoh die; go and put him in the lake of blood, O Bali Flaki; stab him in the chest, Bali Flaki, put fat of pig in his mouth that he may die to-morrow (this is equivalent to -- let his head be taken; for fat is always put in the mouth of the head taken in battle); let him be killed by a falling tree, to-morrow; let him die from a wound; let him die by the hand of his enemy, tomorrow; let him be drowned, to-morrow; let him die of a deadly disease; let him be caught by a crocodile; let him die of pain in the head; let him die of pain in the chest.") It will be observed that the formula calls upon the hawks to give effect to the malevolent wishes, so that the operation is not one of direct magical or sympathetic action, but rather is one by which the aid of a higher power is invoked. This feature of the process renders it one which the strongest minded cannot pooh-pooh.

With this comprehensive curse the rite is concluded and the vengeful man returns home and secretly observes his enemy. The latter may become aware that magic is being worked against him through dreaming that fat is put into his mouth; and as he is probably more or less aware of the hatred of his enemy, it is not unlikely that such a dream will come to him.[154] There can be no doubt that, if in this or any other way a man learns that he has been made the object of a magical attempt of this sort, he, in many cases, suffers in health; and it is probable that in some cases such knowledge has proved fatal. If it is discovered that any man has attempted to injure another in this way, he falls into general reprobation, and, if the case can be proved against him, heavy damages in the form of pigs, gongs, etc., may be awarded by the house-chief.

A curse is sometimes imposed without formality, and in the heat of the moment, in the face of their enemy. Under these circ.u.mstances the curse is usually muttered indistinctly, and seems then to work upon the victim all the more powerfully. The words used are similar to those of the curse written out above.

A characteristic bit of Iban magic is the following: -- A man, angered by finding that some one has deposited dirt in or about his property or premises, takes a few burning sticks and, thrusting them into the dirt, says, "Now let them suffer the pains of dysentery."

Therapeutic Magical Procedures

It was said in Chapter XIV. that the Kayans treat disease by three distinct methods, namely, by soul-catching, by drugs and regimen, and by extraction of the supposed cause of the trouble. This last operation seems to fall under the head of magic and may be described here. It is usually performed by the DAYONGS, and is applied more particularly in cases in which localised pain is a prominent feature of the disorder. The DAYONG comes provided with a short tube, prepared by pushing out the core of a section of the stem of a certain plant of the ginger family. After inquiring of the patient the locality of his pains, he holds up the polished blade of a sword, and, gazing at it as one seeing visions, he sings a long incantation beginning: --

BALI DAYONG USUN LASAN URIP ULUN KAM KELUNAN NINI KETAI NATONG TAw.a.n.g LEMAN BALI DAYONG.[155]

The crowd of people, men and women, sitting round the central figure, join in the BALI DAYONG, which recurs as the refrain at the end of each verse, intoning in loud deep voices. It seems clear from the use of the words BALI DAYONG that the whole is addressed to some superior power; for no human DAYONG, and indeed no human being, is addressed or spoken of with the t.i.tle BALI. And it would perhaps be more correct, therefore, to describe the address as a supplication rather than an incantation, and the whole operation as a religious rite rather than a magical procedure. But we are here on the disputed borderland between magic and religion, and other features incline us to regard the process as magical rather than religious.

During the singing of a number of verses in this way, the DAYONG seems to become more and more distraught and unconscious of his surroundings; and when the singing ceases he behaves in a strange manner, which strikes the attendant crowd with awe, starting suddenly and making strange clucking noises. Then he produces the tube mentioned above, and pressing one end upon the skin of the part indicated by the patient as the seat of the pain, he sucks strongly, and, presently withdrawing it, he blows out of it on to his palm a small black pellet, which moves mysteriously upon his hand as he exhibits it to the patient and his friends as the cause of the pain; and if the patient has complained of more than one seat of pain, the operation is repeated. It only remains for the DAYONG to return gradually with some violent gestures and contortions to his normal state, and to receive his fee, which properly consists of the sword used by him in the ceremony, and a live fowl. The whole procedure is very well adapted to secure therapeutic effects by suggestion. The singing and the atmosphere of awe engendered by the DAYONG'S reputation and his uncanny behaviour prepare the patient, the suction applied through the tube gives him the impression that something is being drawn through his skin, and the skilful production of the mysterious black pellet completes the suggestive process, under the influence of which, no doubt, many an ache or pain has suddenly disappeared. On one occasion, one of us being a little indisposed in a Klemantan house, we made an opportunity to examine the methods of the DAYONG a little more closely than is usually possible, by inviting one to undertake the extraction of his pains. We were then able to realise more vividly the suggestive force of the procedure, and to see that the black pellets were bits of dark beeswax which were carried upon the finger-nails of the DAYONG, and surrept.i.tiously introduced by him into his mouth as they were required for exhibition after being blown through the tube; we could see also that the mysterious movements of the pellets upon his palm were produced by the help of short fine hairs protruding from it. It seems impossible to deny the presence of a certain element of fraud in this procedure, but we think that it would be hasty and uncharitable to a.s.sert that the DAYONG'S att.i.tude is wholly one of fraud; we must remember that our most orthodox medical pract.i.tioners accord a legitimate place in their armamentarium to MISTURA RUBRA (solution of burnt sugar) and to similar aids whose operation is purely suggestive.

Most of the coastwise tribes seek to drive away epidemic disease by the following procedure: -- One or more rough human images are carved from the pith of the sago palm and placed on a small raft or boat, or full-rigged Malay ship, together with rice and other food carefully prepared. The boat is decorated with ribbons of the leaves and with the blossoms of the areca palm, and allowed to float out to sea with the ebb-tide in the belief or hope that it will carry the sickness with it.

Among the Ibans, if a man has deceived people in a serious matter by means of a malicious lie, and if the untruth is discovered, one of the deceived party takes a stick and throws it down at some spot by which people are constantly pa.s.sing, saying in the presence of others, "Let any one who does not add to this liar's heap (TUGONG BULA) suffer from pains in the head." Then others do likewise, and the nature of the growing heap becoming known, every pa.s.ser-by throws a stick upon it lest he should suffer pains. In this way the heap grows until it attains a large size, in some cases that of a small haystack, and, being known by the name of the liar, is a cause of great shame to him.

When any man has his hair cut or shaved, he sees that the hair cut off is burnt or otherwise carefully disposed of. This is common to all the Borneans. It would seem that this is not prompted by fear of any definite harm, nor is there, so far as we know, any recognised way of using the hair cut off to work injury to its former owner. The custom seems rather to be due to the fact that shields and swords are decorated with the hair of enemies by Kenyahs and others; therefore it is felt that to use a man's hair for this purpose is almost equivalent to taking his head; and it is well to guard against this possibility. No doubt also it is vaguely felt that if the hair of one's head should come into the possession of any other person, that person would acquire some indefinable power over one.

Magical practices for the injury of enemies and rivals are more various and frequent among the coastwise Klemantans, especially the Bisayas, Kadayans, and Malanaus. It is probable that they have learnt much of this from the Malays. One variety is to hang up at the edge of a PADI field a yam or other root covered with projecting spikes of bamboo cane. This is done openly to spoil the crop.

Another trick is to tie under a bench in the boat of one's enemy a pebble, generally of quartz. This is supposed to make the boat so heavy that it can only travel very slowly.

Charms

These practices involve the application of charms. Charms are extensively used by all the peoples, least so by Kayans. In every house is at least one bundle of charms, known as SIAP AIOH by the Kenyahs, by whom more importance is attached to it than by any of the other tribes. This bundle, which is the property of the whole household or village, generally contains hair taken from the heads that hang in the gallery; a crocodile's tooth; the blades of a few knives that have been used in special ceremonies; a few crystals or pebbles of strange shapes; pig's teeth of unusual shape (of both wild and domestic pig); feathers of a fowl (these seem to be subst.i.tutes for Bali Flaki's feathers, which they would hardly dare to touch); stone axe-heads called the teeth of Balingo;[156] and ISANG, I.E. palm leaves that have been put to ceremonial use (Fig. 80).

The whole bundle, blackened with the smoke and dust of years, hangs in the gallery over the princ.i.p.al hearth beside the heads, usually in a widemeshed basket. It const.i.tutes the most precious possession of the household, being of even greater value than the heads. No one willingly touches or handles the SIAP, not even the chief. And when it becomes necessary to touch the bundle, as in transferring it to a new house, some old man is specially told off for the duty; he who touches it brings upon himself the risk of death, for it is very PARIT to touch it, I.E. strongly against custom and therefore dangerous.[157]

Its function seems to be to bring luck or prosperity of all kinds to the house; without it nothing would prosper, especially in warfare.

Many individuals keep a small private bunch of SIAP, made up of various small objects, of unusual forms, generally without any human hair (Fig. 81). These are generally obtained through dreams. A man dreams that something of value is to be given him, and then, if on waking his eye falls upon a crystal of quartz, or any other slightly peculiar object, he takes it and hangs it above his sleeping-place; when going to bed he addresses it, saying that he wants a dream favourable to any business he may have in hand. If such a dream comes to him, the thing becomes SIAP; but if his dreams are inauspicious, the object is rejected. Since no one can come in contact with another man's SIAP without risk of injury, the inconvenience occasioned by multiplication of SIAP bundles puts a limit to their number. Nevertheless a man who possesses private SIAP will carry it with him attached to the sheath of his sword, and special hooks are provided in most houses for the hanging up of such swords (Fig. 82).

There are many instances of SIAP of specialised function. A man specially devoted to hunting with the blowpipe will have a special blow-pipe SIAP tied to his quiver (this is especially common among Punans). He will dip this SIAP in the blood of every animal he kills, so that it becomes thickly encrusted. This is thought to increase or preserve its virtue.

Another special kind of SIAP is that which ensures a man against hurt from firearms, through causing any gun aimed at him to miss fire.

The Ibans use personal charms which they call PENGAROH; but in accordance with their more individualistic disposition, they have no important charm common to the whole household corresponding to the household SIAP of the other peoples. The objects composing the PENGAROH are an a.s.sortment even more varied and fantastic than the SIAP of other peoples. In many cases they are carried with small china pots of oil, which are used to rub on the body as a universal remedy.

A curious object to be occasionally seen in some Sea Dayak houses is the empugau. It is a blackened bundle hung in a basket among the heads above the hearth. It is covered with the smoke and soot of ages, and though it is generally claimed as the property of some one man who has inherited it from his forefathers, even he knows nothing of its history and composition, and is unwilling to examine it closely. It is regarded by the Ibans as the head of some half-human monster. On careful examination of several specimens we have found the EMPUGAU to consist of a large cocoanut in its husk, tricked out with a rude face mask having part of the fibrous husk combed out to look like hair. The Ibans regard it with some awe, and it seems probable that it has formerly played some part in magical procedures.

Love Charms

Love charms are used by most of the peoples, though the Kayans and Kenyahs are exceptions, since they prefer to rely chiefly upon the power of music and personal attractions. These charms are in almost all cases strongly odorous substances. The Iban youth strings together a necklace of strongly scented seed known as BUAH BALONG. This he generally carries about with him, and, when his inclination is directed towards some fair one, he places it under her pillow, or endeavours to persuade her to wear it about her neck. If she accepts it, he reckons her half won.

Klemantans, among whom love charms go by the generic name SANGKIL, make use of a variety of charms, of which one of the most used is a scented oil that they contrive to smuggle on to the garments or other personal property of the woman.

Those that have had much contact with Malays make use of pieces of paper on which they scrawl certain conventional patterns.

Charms are used by Ibans to ensure success in trapping. The trapper carries a stick one end of which is carved to represent the human form (Fig. 83). He uses this to measure the appropriate height of the traps set for animals of different species.

All the peoples observe a large number of restrictions in regard to contact with objects, especially articles of food. Some of these are mentioned in other chapters. Here we notice a few typical instances. In Chapter XV. we related that each of the peoples avoid certain animals; in some cases they avoid not only killing or touching these animals, but also even very remote relations with them: as, for example, taking food from a vessel in which their flesh has been cooked on some previous occasion; coming within the range of the odour of the object; coming into a house in which there is any part of such an animal.