Page:Journal of American Folklore vol. 12.djvu/316

304 ness, 3d, gives interesting notices of the traditions of that island, in which, as he observes, universality of legend or custom is prevented by inter-tribal warfare, and by the absence of written language. He bears testimony to the quiet government of the common houses, sometimes inhabited by as many as four hundred people: in residence of weeks at a time, he has not seen a violent quarrel between two inmates, head-hunters though they may be; the orders of the chiefs are implicitly obeyed, without need of any attempt at enforcing the authority. The creation story of the Kayans of northwestern Borneo derives existence from the union of a tree and a vine, the first springing from a sword-handle dropped from the sun, the second falling from the moon. The offspring are at first semi-human, and gradually acquire resemblance to man, while chickens and swine arise from the exuded gum. The female child is married to an old man, who enters the narration without pedigree, hence the genealogy of the chiefs. On the other hand, the Dayak version of creation seems to have been affected by foreign influence; two large birds are said to have made man first from clay, then from hard wood (whence Dayak bowls are fashioned). The origin of head-hunting, still the ruling passion of Kayans, is also explained by legend. The taking of a head is supposed to grant entrance to the pleasant regions of departed spirits, that subterranean country being attained by passing a ditch crossed by a fallen tree-trunk, guarded by the demon Maligang, who shakes off all comers who have not a record for bravery into the ditch below, to be devoured by worms. Another demon assigns the souls to their proper places, the regions being determined according to the manner of death. The most advantageous abode is that assigned to the souls of young warriors who have died a violent death, while the state of suicides is especially wretched. A particular region is allotted to the spirits of stillborn children, and another to those who perish of drowning. Those who die from sickness retain the lot they had in the present world. The geography of this underground country is matter of dispute; but all medicine-men have been among the spirits of the dead, and bring back their charms, which are usually buried with them. Conversely, ascent to the lands above the earth is accomplished by climbing up on vines. Augury is the habit of Borneans, omens being derived from the flight of birds. A fruit-tree is guarded by planting about it cleft sticks with stones inserted, which have the office of afflicting with disease any pilferer. A form of baptism is employed. Names are kept secret, and changed in a case of ill luck. Mr. Furness says that he has observed no definite forms of religious worship. It is the custom, however, among the Bukits, one of the most primitive tribes, for youths who arrive on the bank of a new river to divest themselves of apparel, toss ornaments into the stream, and, scooping up water, to invoke the spirits for permission to enter the territory. Only then do they dare bathe. No doubt the writer has not had opportunity to observe the ritual dances and other religious ceremonies of the island. W. W. Newell.