On entering a small river the party stretches a rattan across its mouth; and, where they leave the river, they erect on the bank a pole or frayed stick.[55] Other persons seeing such sticks set up will understand and respect the party's desire for privacy. They then march through the jungle to the place where they expect to find a group of camphor trees, marking their path by bending the ends of twigs at certain intervals in the direction in which the party is moving. Having found a likely tree they cut into the stem with a small long-bladed axe, making a deep small hole. An expert, generally a Punan, then smells the hole and gives an opinion as to the chances of finding camphor within it. If he gives a favourable opinion, the tree is cut down and broken in pieces as described above. On cutting down the tree, an oil which smells strongly of camphor sometimes pours out and is collected. The party remains LALI until the collection of the camphor is completed; no stranger may enter their hut or speak with them. The practice of collecting camphor in this way is probably a very ancient one,[56] whereas the collection of gutta and rubber has been undertaken only in recent years in response to the demands of the European market.
Many varieties of the rattan palm grow luxuriantly in the forests of Borneo, some attaining a length of 150 to 200 feet. It is a creeper which makes its way towards the light, suspending itself to branches and twigs by means of the curved spines which prolong the midribs of the leaves. The cane is collected by cutting through the stem near its root, and hauling on it, several men combining their t'efforts. The piece cut down is dragged through the jungle to the river-bank. There it is cut into lengths of fifteen feet, I.E. two and a half spans, and dried in the sun. If the sap is thoroughly dried out, the cane assumes a permanent yellow colour; but if any is left, the cane darkens when soaked in water. When a large number of bundles has been collected, they are bound together to form a raft. On this a hut is erected, and two or three men will navigate the raft down river to the Chinese bazaar, which is to be found in the lower part of every large river.
The small yellow fruit of the rattan is gathered in large quantities and subjected to prolonged boiling. The fluid becomes of a bright crimson colour; this, boiled down till it has the consistency of beeswax, is known as dragon's blood, and is used by the people as a colouring matter and also exported for the same purpose.
Honey and beeswax are found in nests which are suspended by the wild bee from high branches of the MINGRIS (COOMPASSIA) and TAPANG (ARBOURIA) trees, sometimes many nests on one tree. To reach the nest the men climb the tree by the aid of a ladder somewhat in the fashion of a steeple-jack. A large number of sharpened pegs of ironwood are driven into the softer outer layers of the stem in a vertical row about two feet apart, and bamboos are lashed in a single vertical row to the pegs and to one another and to the lower branches. The ladder is built up until at some sixty or eighty feet from the ground it reaches a branch bearing a nest. The taking of the nests is usually accomplished after nightfall. A man ascends the ladder carrying in one hand a burning torch of bark, which gives off a pungent smoke, and on his back a large hollow cone of bark. Straddling out along the bough, he hangs his cone of bark beneath the nest, smokes out the bees, and cuts away the nest from the bough with his sword, so that it falls into the cone of bark. Then, choosing a piece of comb containing grubs, he munches it with gusto, describing from his position of advantage to his envious friends the delicious quality of the grubs. After thus gathering two or three nests he lets down the cone with a cord to his eagerly expectant comrades, who then feast upon the remaining grubs and squeeze out the honey into jars. The tree having been cleared of nests in this way, the wax is melted in an iron pot and moulded in balls. The honey is eaten in the houses; the wax is sold to the Chinese traders at about a shilling a pound.
Vegetable tallow is procured from the seeds of the ENGKABONG tree (SHOREA). The seeds are crushed and the tallow melted out and gathered in bamboos. It is used as a food, generally smeared on hot rice. It is sometimes a principal feature of the Punan's diet for considerable periods.
Wild sago is abundant and is much used by Punans, and occasionally by most of the other peoples when their supply of PADI is short. The sago tree is cut down and its stem is split into several pieces with wedges. The pith is knocked out with a bamboo mallet. The sago is prepared from the pith by the women, who stamp it on coarse mats, pouring water upon it. The fine grains of sago are carried through on to a trough below. It is then washed and boiled in water, when it forms a viscid mass; this is eaten with a spoon or with a strip of bamboo bent double, the two ends of which are turned round in the sago and withdrawn with a sticky mass adherent; this is plunged in the gravy OF pork and carried to the mouth. It is generally considered a delicacy.
Many varieties of the forest trees exude resins, which are collected and used for torches and for repairing boats, as well as brought to the bazaars, where the best kinds fetch very good prices. Sometimes the resin is found in large masses on the ground where it has dripped from the trees.
A curious and valuable natural product is the bezoar stone. These stones are found in the gall-bladder and intestines of the long-tailed monkey SEMNOPITHECUS (most frequently of S. HOSEI and S. RUBICUNDUS). They are formed of concentric layers of a hard, brittle, olive-green substance, very bitter to the taste. A soft brown variety is found in the porcupine. Both kinds are highly valued by the Chinese as medicine. The monkeys and porcupines are hunted for the sake of these stones. A similar substance, also highly valued as a medicine by the Chinese, is sometimes found as an accretion formed about the end of a dart which has been broken off in the flesh of S. HOSEI and has remained there for some long period.
The most important of the natural products gathered by the people are the edible nests of three species of swift: COLLOCALIA FUCIPHAGA, whose nest is white; C. LOWII, whose nest is blackish; and C. LINCHII, whose nest contains straw and moss as well as gelatine. All three kinds are collected, but those of the first kind are much more valuable than the others. The nest, which is shaped like that of our swallow, consists wholly of a tough, gelatinous, translucent substance, which exudes from the bill of the bird as it builds. We do not understand the physiology of this process. The people generally believe that the substance of the nest is dried seafoam which the birds bring from the sea on returning from their annual migration.
The nests are built always on the roofs and walls of large caves: the white nests in low-roofed caves, generally in sandstone rock; the black in the immense lofty caves formed in the limestone rocks. The latter are reached by means of tall scaffoldings of strong poles of bamboo, often more than a hundred feet in height. The nests are swept from the rock with a pole terminating in a small iron spatula, and carrying near the extremity a wax candle; falling to the ground, which is floored with guano several feet thick, they are gathered up in baskets. The white nests are gathered three times in the year at intervals of about a month, the black nests usually only twice; as many as three tons of black nests are sometimes taken from one big cave in the course of the annual gathering. Each cave, or, in the case of large caves, each natural subdivision of it, is claimed as the property of some individual, who holds it during his lifetime and transmits it to his heirs. During the gathering of the nests of a large cave, the people live in roofless huts built inside it. The nests are sold to Chinese traders — the black nests for about a hundred dollars a hundredweight, and the white nests for as much as thirty or forty shillings per pound.