Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait121878roya).pdf/186

 In Dyak life the sense of the invisible is constantly present and active. Spirits and goblins are to them as real as themselves. And this is specially true of these ceremonial feasts. In the feasts for the dead the spirits of Hades are invoked; in those connected with farming Pulang Gana, who is supposed to reside somewhere under the ground, is called upon; and in the Head-feast it is Singalang Burong who is invoked to be present. He may be described as the Mars of Sea Dyak mythology, and is put far away above the skies. But the invocation is not made by the human performer in the manner of a prayer direct to this great being; it takes the form of a story setting forth how the mythical hero Kling or Klieng made a Head-feast and fetched Singalang Burong to it. This Kling about whom there are many fables is a spirit, and is supposed to live somewhere or other not far from mankind, and to be able to confer benefits upon them. The Dyak performer or performers then, as they walk up and down the long verandah of the house singing the Mengap, in reality describe Kling's Gawè Pala, and how Singalang Burong was invited and came. In thought the Dyaks identify themselves with Kling, and the resultant signification is that the recitation of this story is an invocation to Singalang Burong, who is supposed to come not to Kling's house only, but to the actual Dyak house where the feast is celebrated; and he is received by a particular ceremony, and is offered food or sacrifice.

The performer begins by describing how the people in Kling's house contemplate the heavens in their various characters:

"They see to the end of heaven like a well-joined box."

"They see the speckled evening clouds like a menaga jar in fullness of beauty."

"They see the sun already descending to the twinkling expanse of ocean.'

They see the "threatening clouds like an expanse of black cloth;" "the brightly shining moon"; "the stars and milky way;" and then the house with its immates, the "crowned young men"; and "hiding women" in high glee, and grave old men sitting on the verandah-all preparing for high festival. The women are described decorating the house with native cloths; one is compared to a dove, another to an argus pheasant, another to a minah bird-all laughing with pleasure. All the ancient Dyak chiefs and Malay