[147] — See vol. ii., p. 4.
[148] — Quoted in Mr. Frazer's TOTEMISM, 1st ed., 1887, p. 8.
[149] — Aban Jau possessed a large curiously shaped pig's tusk which he wore on his person in the belief that any firearm fired at it would not go off. It is probable that his belief in this charm was connected with his belief in the dream-pig. The belief was very genuine, until in a moment of excessive confidence he hanged the tusk upon a tree and invited one of us to fire at it. The tusk was shattered. Aban Jau said nothing; but presumably a process of disintegration began in his mind; for after some hours he remarked that his charm had lost its power.
[150] — Dr. Boas is of the opinion that the totems of the Indians of British Columbia have been developed from the personal MANITOU, the guardian animals acquired by youths in dreams. Miss A. C. Fletcher is led to a similar conclusion by a study of the totems of the Omaha tribe of Indians (IMPORT OF THE TOTEM, Salem, Mass., 1897). The facts described above in connection with the NGARONG of the Ibans and similar allied institutions among other tribes of Sarawak would seem, then, to support the views of these authors as to the origin of totemism.
[151] — Sixteen different methods, most of which combine the notion of soul-catching with that of exorcism, are enumerated and described by Mr. E. H. Gomes in his recent work, SEVENTEEN YEARS AMONGST THE DAYAKS OF BORNEO.
[152] — In a recent note in the JOURNAL OF THE SARAWAK MUSEUM, Jan. 1911, Mr. W. Howell states that the power of TAU TEPANG is supposed to be transmitted in certain families from generation to generation; that the head of a TAU TEPANG man leaves his body at night and goes about doing harm, especially to the crops; that the power is passed on to a child of a TAU TEPANG family by the mother, who touches the cut edge of the child's tongue with her spittle.
[153] — Cf. BAWANG DAHA, the lake of blood of the Kayan Hades, vol. ii., p. 40.
[154] — The people are naturally reticent about this rite. The facts were brought to our knowledge by a case which is instructive in several ways. A Sebop had murdered a Chinese trader and taken his head. He was ordered to surrender himself for trial at the fort within the space of one month, and informed that he would be taken alive or dead if he failed to present himself. He refused and took to the jungle. Upon which one of the up-country chiefs (Tama Bulan) was commissioned to arrest him. The murderer was found in the jungle and called on to surrender, but refused, and died fighting. At this his brother was enraged against the chief and made the TEGULUN against him; and being at a distance from his victim, the man was at no pains to keep the matter secret, and it came to the ears of the chief. He, although the most enlightened native in the country, felt uneasy under this terrific malediction and complained to the Resident, who insisted on a public taking back or taking off of the curse.
[155] — A free translation runs: —
"O holy DAYONG; thou who lovest mankind,
Bring back thy servant from Leman,
The region between the lands of life and death,
O holy DAYONG."