When the DAYONG has completed his instructions, the rattan lashings about the head of the coffin are loosed. Since this is the moment at which the soul is believed to take its final departure from the body, it is probable that this custom of unlashing the coffin is connected with the idea of facilitating its escape, although we have obtained no definite statement to this effect. At the same time the fire that has been kept burning by the coffin is allowed to die out. To the coffin, which is shaped roughly like a boat, two small wooden figures are attached — a figure of a woman at the head, a male figure at its foot. These figures are not improbably a vestige of a bygone custom of killing slaves, whose souls would row the boat of the dead man on his journey to the other world. This interpretation is borne out by the fact that a live fowl is usually tied to one of these wooden figures. The coffin is then conveyed out of the house by lowering it to the ground with rattans, either through the floor, planks being taken up for the purpose, or under the caves at the side of the gallery. In this way they avoid carrying it down the house-ladder; and it seems to be felt that this precaution renders it more difficult for the ghost to find its way back to the house.[110] All this is done with great deliberation, the coffin being brought by easy stages to the river bank. There it is laid in a large boat gaily decorated with bright-coloured cloths, which is paddled down river to the graveyard, followed by the boats of the mourning friends, who refrain from speaking to any persons encountered on the way. The tombs of the village are on the river bank some quarter of a mile below the house, generally on the opposite bank. Here the final resting-place of the coffin has been prepared by erecting a great log of timber, which is large in proportion to the social standing of the dead man. In the case of a chief the log is of ironwood, some three feet or more in diameter and some thirty feet in length. One end of this is sunk some four or five feet into the ground. The erecting of such a massive support is a task of some difficulty, achieved by first digging the pit at the foot of the log and then hauling up the other end with a rough windlass. The upper end, which is always the root-end of the log, is cut in the form of a deep cleft, just wide enough to receive the coffin. Above the cleft a large slab of hardwood forms a cover for the coffin, and this is often elaborately carved (see Pls. 152, 153). In some cases two, and in others even four, smaller poles are used for the support of the coffin, but this usually only to avoid the labour of erecting one very large one. The coffin is lifted into this cleft by the aid of a scaffolding which is built around the large pole, and which afterwards falls away when the lashings are cut. On landing at the graveyard the mourners carry the coffin between the two parts of a cleft pole which are fixed in the ground so as to make a large V (this is called NYRING, the wall), and all the mourners are expected to pass through this cleft, each, in doing so, placing his foot upon a fowl which is laid bound upon the ground. The coffin is then lifted to its cleft, and the weapons, implements, and war clothes, the large hat, the cooking-pot, and in fact any articles of personal property that may be of use to the departing soul, are hung upon the tomb.[111] If a gong is hung up, it may be cracked or pierced beforehand, but it is not usual among Kayans to spoil other articles before hanging them on the tomb.[112] The scaffolding about the tomb is then caused to fall away, and it only remains for the mourners to purify themselves. This they do with the help of the lower jaws of the pigs that were consumed at the funeral feast. The jaws are placed together with water in a gong or other basin, and the DAYONG, taking a fowl's feather, sprinkles drops of water from the basin upon all the assembled mourners, pouring out the while a stream of words, the purport of which is — may all evil things, all sickness and such things be kept away from you. Then the mourners return in a single file through the V formed by the cleft pole, each one again placing his foot on the fowl (which dies before the end of the ceremony), spitting as he goes through, and exclaiming, "Keep off evil" (BALI JAAT, I.E. literally, spiritual or supernatural evil). When all have passed through, the upper ends of the two parts of the cleft pole are brought together and lashed round with rattans; and a small tree, pulled up by the roots, and having its branches cut away, is laid beside the pole with its roots turned towards the grave (this is called SELIKANG); and on the other side of the pole is put another vertical pole with a cross-piece tied at its upper end. Fire is left burning beside these structures. In this way the Kayans symbolically prevent any of the uncanny influences of the graveyard following the party back to the house; though they do not seem to be clear as to whether it is the ghosts of the dead, or the TOH of the neighbourhood, or those which may have contributed to his death, against whom these precautions are taken. This done, the whole party returns as quickly as possible to the village, halting only to bathe on the way.
The whole household of which the dead man was a member continues in mourning for a period which is long in proportion to his social standing; the mourning rules are observed most strictly by the nearest relatives. The signs of mourning are the wearing of bark-cloth or of clothes made yellow with clay, allowing the hair to grow on the parts of the head and face usually kept shaved,[113] and the putting aside of ornaments such as ear-rings, necklaces, or the substitution of wooden ear-rings for the metal ones commonly worn by the women. All music, feasts, and jollifications are avoided. The period of mourning can only be properly terminated by a ceremony in which a human head plays an essential part. Where the influence of the European governments has not made itself felt, the death of a chief necessitates the procuring of a fresh head, and a party may be sent out to cut off in the jungle, on the farms, or on the river, some small party of a hostile village. The common people must postpone the termination of their mourning until some such occasion presents itself. Nowadays in the districts in which head hunting has been suppressed, an old head, generally one surviving from an earlier period, is borrowed or begged for the purpose from another village, and is brought home with all the display properly belonging to a return from successful war (see Chap. X). As soon as the head is brought into the house the period of mourning terminates amid general rejoicing. The head, or a fragment of it, or the bundle of palm leaves (DAUN ISANG) with which it has been decorated, is hung upon the tomb.[114]
In case of any dispute regarding the division of the property of a dead man, his ghost may be called upon by a DAYONG and questioned as to the dead man's intentions; but this would not be done until after the harvest following upon the death. The ceremony is known as DAYONG JANOI. A small model of a house, perhaps a yard in width and length, is made and placed in the gallery beside the door of the dead man's chamber. Food and drink of various kinds as prepared for a feast are placed in this house, together with cigarettes. The DAYONG chants beside the house, calling upon the soul of the dead man to enter the soul-house, and mentioning the names of the members of his family. From time to time he looks in, and after some time announces that all the food and drink has been consumed. The people accept this statement as evidence that the ghost has entered the soul-house.[115] The DAYONG acts as though listening to the whispering of the soul within the house, starting and clucking from time to time. Then he announces the will of the ghost in regard to the distribution of the property, speaking in the first person and reproducing the phraseology and peculiarities of the dead man.[116] The directions so obtained are usually followed, and the dispute is thus terminated. But in some cases the people apply a certain test to verify the alleged presence of the ghost. A shallow dish (often a gong) of water is placed near the soul-house, and a ring-shaped armlet of shell is placed vertically in this basin, the water covering its lower half. A few fine fibres of the cotton-seed are thrown on to the surface of the water, and by tapping on the planks the people keep these in movement. If the threads float through the ring, that is conclusive evidence of the presence of the ghost; but so long as the threads cannot be got to pass through the ring, the people are not satisfied that the ghost is present.
Ideas of Life After Death
The soul of the dead man is supposed to wander on foot through the jungle until he reaches the crest of a mountain ridge. From this point he looks down upon the basin of a great river, the LONG MALAN, in which five districts are assigned as the dwelling-places of souls, the destination of each being determined by the mode of death. The ghosts of those who die through old age or disease go to APO LEGGAN, the largest of these districts, where they live very much as we do in this life. Those who die a violent death, whether in battle or or by accident, go to the basin of a tributary river, LONG JULAN, where is BAWANG DAHA (lake of blood); there they live in comfort, and become rich though they do no work: they have for wives the ghosts of women that have died in child-bed. Those that have been drowned find a home beneath the rivers, and are supposed to become possessed of all property lost in the water by their surviving friends; this place (or places) bears the name of LING YANG. The souls of still-born children dwell in TENYU LALU; they are believed to be very brave, owing to their having experienced no pain in this world. Finally, suicides[117] have assigned to them a special district, TAN TEKKAN, where they live miserably, eating only roots, berries, and other jungle produce.
Other districts of this great country are vaguely assigned to the souls of Malays and other peoples. It is generally said that the left bank of the river is the place of the tribes of Borneo, while the right bank is assigned to all other peoples; and the soul is especially warned by the DAYONG to avoid the right bank lest it should find itself among foreigners. These beliefs seem to involve some faint rudiment of the doctrine of POST-MORTEM retribution or, at least, compensation, — a rudiment which does not appear in the beliefs of the other peoples.
The departed soul standing on the mountain ridge surveys these regions; and it is not until he stops here to rest that he becomes aware that he is finally separated from his body. This fact is brought home to him by the arrival of the ghost-souls of the various articles hung upon his tomb, which hurry after him, but only overtake him at this his first resting-place; and he bewails his unhappy fate.
There are current among Kayans several versions of the further journey of the soul. The ghost descends the mountain to the banks of LONG MALAN, which river he must cross to reach his appointed place. The river must be crossed by means of a bridge consisting of a single large log suspended from bank to bank. This log, BITANG SEKOPA, is constantly agitated by a guardian, MALIGANG by name. If the ghost has during the earthly life taken a head, or even merely taken part in a successful head-hunting raid, a fact indicated by the tatuing of the hands, he crosses this bridge without difficulty; but if not, he falls below and is consumed by maggots or, according to another version, is devoured by a large fish, PATAN, and so is destroyed. When the ghost reaches the other bank, he is greeted by those of his friends who have gone before, and they lead him to their village. Some part of the journey is generally regarded as made by boat, though it is not possible to make this fit consistently into the general scheme. Another point on which opinion is very vague is the part played by LAKI JUP URIP, a deity or spirit whose function it is to guide the souls to their proper destinations.
In many Kayan villages stories are told of persons who are believed to have died and to have come to life again. This belief seems to have arisen in every case from the person having lain in a trance for some days, during which he was regarded as dead. The Kayans accept the cessation of respiration as evidence of death, and they assert that these persons cease to breathe.[118]
It seems that such persons usually give some account of their experiences during the period in which they have deserted their bodies. They usually allege that they have traversed a part of the road to the land of shades, and describe it in terms agreeing more or less closely with the traditional account of it current among the Kayans. Since in these cases the person is thought to be dead, no efforts are made by the DAYONG to lead back his departing soul, and its return has to be explained in some other way. In some cases the returned soul describes how he was turned back by MALIGANG, the awful being who guards the bridge across the river of death.[119]