I made a large collection of kapatongs (in Kahayan, hapatong), which here, and in less degree on the Katingan, I found more abundant than in any region of Borneo visited. These interesting objects are carved representations of a good antoh, or of man, bird, or animal which good antohs have entered, and which, therefore, are believed to protect their owners. When the carving has been finished the blian invokes a beneficent antoh to take it in possession, by dancing and singing one or two nights and by smearing blood on it from the sacrifice of a fowl, pig, or a water-buffalo—formerly often taken from a slave. As with a person, so with a kapatong; nobody is permitted to step over it lest the good antoh which resides in it should become frightened and flee.
Kapatongs are made from ironwood; they are of various kinds and serve many purposes. The larger ones, which appear as crude statues in many kampongs of Southern Borneo, more rarely on the Mahakam, are supposed to be attendants on the souls of the dead and were briefly described in Chapter XII.
The smaller kapatongs are used for the protection of the living and all their earthly belongings or pursuits. These images and their pedestals are usually carved from one block, though the very small ones may be made to stand inside of an upright piece of bamboo. Some kapatongs are placed in the ladang to protect the crops, others in the storehouse or inside the baskets where rice or food is kept. The monkey, itself very predatory on the rice fields, is converted into an efficient watchman in the form of its image, which is considered an excellent guardian of boiled rice that may be kept over from one meal to the next.
For protection at night the family may have a number of images, preferably seven, placed upright and tied together, standing near the head of the bed; a representation of the tiger-cat is placed on top of it all, for he impersonates a strong, good antoh who guards man night and day. From the viewpoint of the Katingans the tiger-cat is even more powerful than the nagah. When cholera or smallpox is apprehended, some kapatongs of fair size are left standing outside the room or at the landing places of the prahus. Images representing omen birds guard the house, but may also be carried on a journey in a basket which is placed near the head when a man is sleeping in a prahu or on land. A kapatong of one particular omen bird is thus capable of allaying any fear if real omen birds or snakes should pass in front of the boat.
On head-hunting expeditions kapatongs were of prime importance. Smeared with blood, they were taken along for protection and guidance, and afterward were returned to the room. Some of them are very curious; a favourite one represents a pregnant woman, the idea being that a woman with a child is a good watcher, as the infant cries and keeps her awake. That the child is not yet born is of no consequence. In my possession is a kapatong of the head-hunters which represents a woman in the act of bearing a child. Among the Dayaks the woman is regarded as the more alert and watchful; at night it is she who perceives danger and thrusts her hand against her husband's side to arouse him.
When feasts occur kapatongs, etc., are taken outside the house to partake of blood from the animal or (formerly) the slave sacrificed. They are supposed to drink it and are smeared with it. When important they are never sold, but are transmitted as heirlooms from father to son. They passed in a circuit among brothers, remaining three to five years with each, and were the cause of much strife, brother having been known to kill brother if deprived of his kapatong.
Many of those which came into my possession showed distinct traces of the application of blood. Some had necklaces around the necks as a sign that they had received human blood. A few of these were later estimated by an intelligent Dayak to be two hundred years old. At the time of purchase I was struck with the fact that the Ot-Danums were parting with objects of great importance in their religious life. One reason is that the young generation no longer practises head-hunting, which necessitated the use of a great number of kapatongs. The people are gradually losing faith in them.
These Duhoi were curiously varying in their physical aspects; some were tall, like the "onder," others of medium size; some had hooked noses, others turned up noses. The wife of the "onder" had unusually light skin, but there was no indication of a mixture of white blood. Their temperament is peaceful and gentle, and, according to the Kahayan clerk, who had been here ten years, they are truthful. Most of those that were measured came from the kampongs above, one of which is only two or three hours away. Several men had their foreheads shaved in a manner similar to the Chinese, a straight line from ear to ear forming the hair limit. I observed the same fashion with the Upper Katingans, and in rare cases also with the Kayans and Kenyahs. They make fire by drilling one upright stick into another lying on the ground. Seven is their sacred number. Formerly the kampongs elected a kapala for an indefinite period. If he was satisfactory he might remain a long time. At present the native kapala of the district makes the appointment.
Among my friends here were the kapala of the kampong and his wife. She was an interesting woman, very intelligent, with a slender but splendid figure, and her face was curiously Mongolian. She had lost an eye by smallpox, but there was so much light and vivacity in the brown one she had left that the missing organ was forgotten. At first sternly refusing to face the camera, after receiving chocolate like the rest both she and her husband wanted to be photographed.
More than once I have seen the Dayak father here and elsewhere take the youngest baby to the river to bathe. As soon as the navel is healed, about eight days after birth, the infant is immersed, usually twice a day, before seven o'clock in the morning and at sunset. The temperature of the river water here in the morning was 72° F. It is astonishing how the helpless little nude being, who can neither walk nor talk, remains absolutely quiet while being dipped under the cold water again and again. The father holds it in a horizontal position for immersion, which lasts only a few moments, but which undoubtedly would evoke lusty cries from a white child. Between the plunges, which are repeated at least three times, with his hand he strokes water from the little body which after a few seconds is dipped again. It seems almost cruel, but not a dissenting voice is heard. The bath over he takes the child into his arms, ascends the ladder of the river bank and carries it home as silent as when it went forth. Sometimes one may hear children cry from being cross, but as a rule they are charming.