CHAPTER 14
Ideas of the Soul Illustrated by Burial Customs, Soul-Catching, and Exorcism
As among ourselves, several very different systems for the cure of sickness are practised among the Kayans, and these seem to imply very different theories of the cause of disease. But the Kayans, less consistent or more open-minded than ourselves, are not divided into sects, each following one system of therapeutics, but rather the various systems are held in honour by all the people, and one or the other is applied according to the indications of each case. Thus, bodily injuries received accidentally or in battle are treated surgically by cupping, splints, bandaging, and so forth. Familiar disorders, such as malarial fever, are treated medically, I.E. by rest and drugs. Cases of severe pain of unknown origin are generally attributed to the malign influence of some TOH,[105] and the method of treatment is usually that of extraction.[106] Madness also is generally attributed to possession by some TOH. But in cases of severe illness of mysterious origin that seems to threaten to end mortally, the theory generally adopted is that the patient's soul has left his body, and the treatment indicated is therefore an attempt to persuade the soul to return. The first two modes of treatment are not considered to demand the skill of a specialist for their application, but the third and fourth are undertaken only by those who have special powers and knowledge.
Among the Kayans the professional soul-catcher, the DAYONG, is generally a woman who has served a considerable period of apprenticeship with some older member of the profession, after having been admonished to take up this calling by some being met with in dreams — often a dream experienced during sickness. The DAYONG does not necessarily confine his or her activities to this one calling; for in a large village there are usually several DAYONGS, and the occasions demanding their services recur at considerable intervals of time. The relatives of the sick man usually prefer to call in a DAYONG from some other village. The DAYONG is expected to make the diagnosis and to determine upon the line of treatment to be practised. If he decides that the soul or BLUA of the patient has left his body, and has made some part of the journey towards the abode of departed souls, his task is to fall into a trance and to send his own soul to overtake that of his patient and to persuade it to return. The ceremony is usually performed by torch-light in the presence of a circle of interested relatives and friends, the patient being laid in the midst in the long public gallery of the house.
The DAYONG struts to and fro chanting a traditional form of words well known to the people, who join in the chorus at the close of each phrase, responding with "BALI-DAYONG," [107] I.E. "Oh powerful DAYONG;" the meaning and intention of this chorus seem to be that of the "Amen" with which a Christian congregation associates itself with the prayer offered by its pastor. For the chant with which the DAYONG begins his operations is essentially a prayer for help addressed to LAKI TENANGAN, or, in case of a woman, to DOH TEMANGAN also.
The DAYONG may or may not fall and lie inert upon the ground in the course of his trance; but throughout the greater part of the ceremony he continues to chant with closed eyes, describing with words and mimic gestures the doings of his own soul as it follows after and eventually overtakes that of the patient. When this point is reached his gestures generally express the difficulty and the severity of the efforts required to induce the soul to return; and the anxious relatives then usually encourage him by bringing out gongs or other articles of value, and depositing them as additions to the DAYONG'S fee. Thus stimulated, he usually succeeds in leading back the soul towards the patient's body. One feature of the ceremony, not quite logically consistent with its general scheme, is that the DAYONG takes in his hand a sword and, glancing at the polished blade with a startled air, seems to catch in it a glimpse of the wandering soul.[108] The next step is to restore the soul to the body. The DAYONG comes out of his trance with the air of one who is suddenly transported from distant scenes, and usually exhibits in his palm some small living creature, or it may be merely a grain of rice, a pebble, or bit of wood, in which the captured soul is in some sense contained. This he places on the top of the patient's head, and by rubbing causes it to pass into the head. The soul having been thus restored. to the body, it is necessary to prevent it escaping again; and this is done by tying a strip of palm-leaf about the patient's wrist.
A fowl is then killed, or, in very severe cases of sickness, a pig, and its blood is sprinkled or wiped by means of the sword or knife upon this confining bracelet. In mild cases the fowl may be merely waved over the head of the patient without being killed. The DAYONG then gives directions as to the MALAN (the tabus) to be observed by the patient, especially in regard to articles of diet, and retires, leaving his fee to be sent after him.
This ceremony clearly involves a curious confusion of symbolical and descriptive acts, which are not ordered in strict consistency with any clearly defined theory of the nature of the soul and of its relations to the body, or of the exact nature of the task of the soul-catcher.
The catching of souls is practised in very similar fashion among all the peoples of Borneo, even by the Punans, though the details of the procedure differ from tribe to tribe.
Mental derangement is commonly attributed to possession by evil TOH, and exorcism is practised among some of the tribes, but very little by the Kayans, who generally content themselves with confining any troublesome madman in a cage.