“O spiritual pig [Balli Boin], tell Balli Penyalong [the god of child-naming] the reason of our meeting here to-day. We are here to name my child, and we request you to convey our message to Balli Penyalong. It is our intention to do all in the best manner possible. We are only a poor people, and cannot do things on this river on a large scale. We trust you will approve of our performances, and we hope that blessings will come to all present who meet as friends.
“We also request Balli Penyalong to let us know by the inspection of your liver whether the name which we intend to give this child is suitable, whether it will in any way be harmful to him, whether he will suffer sickness, and whether he will come to any harm through false reports. Tuan Resident is a witness, and all those who have done us the kindness of being present.”
Then turning to us he continued: “You are visitors to this country, and we hope that you will not be displeased with our simple customs, which are the ways of our forefathers, and which I request Tuan Resident to explain to you as I am unable to speak your language.”
Again addressing the pig, he said: “The name which we have chosen has been proposed by the old man with the beard.[7] The first name, Utang [“Good-luck”], is entirely suitable, as his grandfather bore the same name. The second name, Haddon, is also a name given by the old man with the beard; in fact it is his own name, and the event has been marked by suitable presents. We hope that all this is well, and that the augury given in the liver will be the true one.
“We also employ you, O pig, for another little ceremony, to which, of course, you will have no objection. We have here two peoples, the Lepuanans and the Punans, who have met one another for the first time since quarrelling, and who take this opportunity to square all grievances and to make urip.”
The pig was then killed in the usual manner by a spear plunged into its neck. Scarce was the unfortunate animal dead before it was cut open and the liver carefully extracted and handed round for inspection. It was on the whole a pretty fair one, but one or two points were not particularly favourable; all the good points were, however, explained by Hose as belonging to the child, whereas the less favourable details he asserted referred to the recent hostilities between the Lepuanans and Punans. As Hose is recognised by the natives as an expert in liver divination, his interpretation was accepted. The blood of the pig was smeared on the breasts of numerous spectators, mainly on those of Lepuanans and Punans.
The second or “house” pig was brought and spoken over by an old man of the house. The liver, fortunately, was more propitious than the preceding one. Some of the blood of the pig was smeared on a parang blade and dabbed on my bare chest by Jangan, who said, “You have seen our customs and how we make urip! Do not misrepresent us when you go back to your own country, and do not tell lies about us.” I then smeared blood from the same parang blade on the breasts of many of the people round about.
The Punans next killed a sucking-pig to ratify their friendship with the Lepuanans.
The final ceremony of naming Jangan’s boy consisted in killing a chicken. Some of the blood of the fowl was rubbed on a parang blade, and, taking the gory iron, I applied it to the arms of Utang Haddon, saying to him in English that I wished him good luck, a long life, a wife, and plenty of children.
Hose made a speech, and everyone shouted and stamped.