Some of the Klemantans practise a third method to determine when the time for sowing is at hand, using a bamboo some feet in length which bears a mark at a level which is empirically determined. The bamboo is filled with water while in the vertical position. It is then tilted till it points towards a certain star, when of course some water escapes. After it has been restored to the vertical, the level of the surface of the remaining water is noted. The coincidence of this level with the mark mentioned above indicates that the time for sowing is come.
The Sea Dayaks are guided by the observation of the position of the Pleiades.
The appropriate season having been determined, it is necessary to secure good omens before the preparation of the land can be begun. A pig and a fowl having been sacrificed in the usual way, and their blood sprinkled upon the wooden figures before the house,[46] two men are sent out in a boat, and where they first see a spider-hunter they land on the bank and go through the customary procedures. The calls and appearances of various birds and of the MUNTJAC are of chief importance. Some of these are good, some bad in various degrees. When a preponderance of favourable omens has been observed, the men return to the house to announce their success. They will wait two whole days if necessary to secure a favourable result. During their absence a strict MALAN or LALI (tabu) lies upon the house; no stranger may enter it, and the people sit quietly in the house performing only the most necessary tasks. The announcement of the nature of the omens observed is made to the chief in the presence of a deeply interested throng of both sexes. If the omens observed are considered to be bad, or of doubtful import, the men go out for a second period; but if they are favourable, the women of each room perform the private rites over their stores of seed PADI, which are kept in their rooms. After the pros and cons have been fully discussed, the chief names the day for the beginning of the clearing operations.
At the beginning of the sowing the house is again subject to MALAN for one day. During the growth of the PADI various charms and superstitious practices are brought into use to promote its growth and health, and to keep the pests from it. The PADI charms are a miscellaneous collection or bundle of small articles, such as curious pebbles and bits of wood, pigs' tusks of unusual size or shape, beads, feathers, crystals of quartz. Kayans as a rule object to pebbles and stones as charms. Such charms are generally acquired in the first instance through indications afforded by dreams, and are handed down from mother to daughter. Such charms contained in a basket are usually kept in a PADI barn, from which they are taken to the field by the woman and waved over it, usually with a live fowl in the hand, while she addresses the PADI seed in some such terms as the following: "May you have a good stem and a good top, let all parts of you grow in harmony, etc. etc." Then she rapidly repeats a long customary formula of exhortation to the pests, saying, "O rats, run away down river, don't trouble us; O sparrows and noxious insects, go feed on the PADI of the people down river." If the pests are very persistent, the woman may kill a fowl and scatter its blood over the growing PADI, while she charges the pests to disappear, and calls upon LAKI IVONG (the god of harvests) to drive them out.
Women alone will gather the first ears of the crop. If they encounter on their way to the fields any one of the following creatures, they must at once return home, and stay there a day and a night, on pain of illness or early death: certain snakes, spiders, centipedes, millipedes, and birds of two species, JERUIT and BUBUT (a cuckoo). Or again, if the shoulder straps of their large baskets should break on the way, if a stump should fall against them, or the note of the spider-hunter be heard, or if a woman strikes her foot by accident against any object, the party must return as before.
It will be clear from the foregoing account that the women play the principal part in the rites and actual operations of the PADI culture; the men only being called in to clear the ground and to assist in some of the later stages. The women select and keep the seed grain, and they are the repositories of most of the lore connected with it. It seems to be felt that they have a natural affinity to the fruitful grain, which they speak of as becoming pregnant. Women sometimes sleep out in the PADI fields while the crop is growing, probably for the purpose of increasing their own fertility or that of the PADI; but they are very reticent on this matter.
The Harvest Festival
When the crop is all gathered in, the house is MALAN to all outsiders for some ten days, during which the grain is transported from the fields to the village and stored in the PADI barns. When this process is completed or well advanced, the festival begins with the preparation of the seed grain for the following season. Some of the best of the new grain is carefully selected by the women of each room, enough for the sowing of the next season. This is mixed with a small quantity of the seed grain of the foregoing seasons which has been carefully preserved for this purpose in a special basket. The basket contains grains of PADI from good harvests of many previous years. This is supposed to have been done from the earliest time of PADI planting, so that the basket contains some of the original stock of seed, or at least the virtue of it leavening the whole. This basket is never emptied, but a pinch of the old PADI is mixed in with the new, and then a handful of the mixture added to the old stock. The idea here seems to be that the old grain, preserving continuity generation after generation with the original seed PADI of mythical origin,[47] ensures the presence in the grain of the soul or spirit or vital principle of PADI. While mixing the old with the new seed grain, the woman calls on the soul of the PADI to cause the seed to be fruitful and to grow vigorously, and to favour her own fertility. For the whole festival is a celebration or cult of the principle of fertility and vitality — that of the women no less than that of the PADI.[48]
The women who have been delivered of children during the past year will make a number of toys, consisting of plaited work, in the shapes of various animals filled with boiled rice (Fig. 16). These they throw to the children of the house, who scramble for them in the gallery. This seems to be of the nature of a thank-offering.
At this time also another curious custom is observed. Four water beetles, of the kind that skates on the surface of the still water, are caught on the river and placed on water in a large gong. Some old man specially wise in this matter watches the beetles, calling to them to direct their movements. The people crowd round deeply interested, while the old man interprets the movements of the beetles as forecasting good or ill luck with the crops of the following season, and invokes the good-will of Laki Ivong. Laki Ivong is asked to bring the soul of the PADI to their homes. Juice from a sugarcane is poured upon the water, and the women drink the water, while the beetles are carefully returned to the river. The beetles carry the messages to Laki Ivong.