Children of Borneo

s may be divided into th

onnecte

ad-ta

Far

he D

eams,

as the mere observance of an ancient custom. There are also long incantations made by men chosen for that purpose, who have good memories and can recite in a monotonous chant the special hymns of great length connected with each feast. But the guests do not share in this as an act of religious worsh

their friends, far and near, and obtain from them presents of pigs or fowls for the feast, and as cock-fighting is loved by the Dyaks, they at the same time procure as many fight

religious aspects of these diffe

the spirit-world, and the god of war. These feasts are not held as frequently as those connected with farmi

. It lasts three days whereas other feasts only last one day. In the old days it was only held on the return from a successful war expedition, when the heads of the enemy were brought home in triumph. But in the present day this feas

-bill. This wooden figure is set on a high pole, which is fixed into the ground in front of the house.

ak house, and to these offerings of food and drink are made. Some of the food

d the pandong and the heads in the brass dishes, singing the particular incantation that is used at this feast. This singing lasts the whole night, beginning at 8 P.M. and continuing till the following morning. Except for a short inter

to make the land fruitful or unfruitful. In this feast invocations are made to this god, and he is asked to give them a good harvest. The whetstones and farming implements are placed in a heap in the public part of the Dyak house. Offerings are m

n of this, and it may be held one or two years after the death of a person. All those that have died since the last time the fe

by the men. The women weave, with finely-split bamboo, small imitations of various articles of personal and domestic use, and those are hung over the graves, and in this way given to the dead for their use i

man puts on a better garment. In the case of female relatives, also, their old shabby garments are cut through and thrown aside, and they resume the use of bright clothing and personal ornaments. The bundles containing finery, that were put away at the death of their

ide the rooms, and in a monotonous voice invites all the spi

boo imitation articles, and food of all kinds are arranged upon the different graves. Having recei

an dreams that some spirit is hungry and asks for food, at once a feast is held, and offerings are made to that spirit. As the omens of birds are observed and obeyed by the Dyaks, and the omen birds are looked upon as messengers of the great god Singalang Burong, when a bird

efore the day appointed for the feast, small parties of three or four are despatched i

many ornaments, and the whole assembly has a very gay appearance. For amusement

em down in grotesque but not ungraceful attitudes. After moving about for some minutes, they seize the swords and pass and repass each other, now cutting, now crossing swords, retiring and advancing. The main idea of this Sword Dance seems to be the posturing i

RL IN GAL

g through the jungle in cautious manner, looking to the right and to the left, before and behind, for the foe. The lurking enemy is suddenly discovered, and after some rapid attack and defence, a sudd

a great deal of it at all Dyak forests. The cocks