The home-life of Borneo head-hunters

by William Henry Furness

PUNAN CAMPHOR-COLLECTORS.

PUNANS TESTING THE PRODUCTIVENESS OF A CAMPHOR TREE BY SMELLING THE CHIPS CUT FROM THE TRUNK ABOUT TEN FEET FROM THE GROUND. EXPERT COLLECTORS CAN TELL BY THE STRENGTH OF THE ODOR WHETHER OR NOT THE TREE IS RICH IN CRYSTALS.

It is lali to cook inside the house the flesh of deer, buffalo, wild cattle, tiger-cats, many of the smaller mammals, and the large lizard (Veranus,—sometimes as much as six feet long,) and only old and proved warriors may eat the flesh of deer; the timid disposition of the animal enters the souls of youths who are rash enough to eat of it.

Very similar to the search for omens in reference to the rice-fields is the observation of omens preliminary to the search for camphor crystals, (which are found in a tree known to botanists as the Dryobalanops Camphora.) Before setting out for the depths of the jungle where the camphor trees grow, the Kayans first look for a bird known to them as ‘Isit’—a Spider hunter, (Arachnothera longirostris or Anthreptes malaccencis,) and should it be seen flying across their path, from right to left, the omen is not good, there will be poor luck in their search; if it be seen flying in the opposite way, there will be good luck. After they have seen the Spider hunter, they must next look for the common Red Hawk, whose flight must be also from left to right; if its flight be from right to left, their search will be fruitless, or else some heavy calamity will happen to them, and they had far better return home at once. When both these Omen bearers have been seen flying favourably, the Pajan, or Rain Bird, and the Tela-au, or Barking Deer, must be either seen or heard on the right-hand side of the trail; but even when all these omens have been favourably observed, the camphor searchers are not yet free to pursue their quest. For a final omen, they seek for a certain snake, ‘Batang limu,’ (Simotes octolineatus,) and the most strenuous efforts must be made to kill it; should it escape, they may as well return home; they will find no camphor, even though all the other omens have been auspicious.

As soon as they have decided upon the tributary stream, near whose banks they are to direct their search, a rattan is stretched across its mouth, as Jamma explained to me, and as is set forth on page 115 above; on this rattan are hung wooden images and models of parangs, billiongs, spears, and the wooden wedges used in splitting up the trunks of the felled camphor trees; this gives notice to other camphor hunters, or to passing strangers, that the stream is closed and all trespassing forbidden. When they have selected the camphor tree, which they intend to cut down, they build their hut near it, and then, after the first strokes of the axe, if they hear the note of an Omen bird, they give up work for the rest of the day, and sit idle in their hut. But if all omens are favourable, and they find that the tree is likely to prove rich in camphor, they plant near their hut a stake, whereof the outer surface has been cut into curled shavings and tufts down the sides and at the top. (I suggest as possible that these shavings represent the curling tongues of flame which communicate with the unseen Powers.) When the Kayans are collecting camphor, they are under no restrictions as to food, nor are they forbidden to speak to people whom they may meet, although they will not allow strangers to enter their hut. With many other tribes, all communication with strangers is strictly forbidden; the Sibops, for instance, when asked, by people whom they meet, the usual question:—‘Where are you going?’ maintain a stony silence.

When the camphor tree has been felled, the trunk is cut into small pieces, and during this process the searchers are clad in their most showy war-clothes and armed with parang and spear. It is in the crevices of the fibre of the wood that the crystals are found, (a peculiarity of the Borneo camphor,) and the searchers seem to regard the tree as a fallen foe, who can be made to yield his hidden treasure only at the point of sword and spear.

The search for the crystals is tedious work; each piece of wood must be split with the greatest care and examined with minuteness. No camphor is found beyond twenty feet from the root, and trees productive of camphor crystals are always hollow; it is, therefore, probable that no crystals are found unless the tree has been in some way injured. Besides the crystals, there is always an abundance of oil, useful as an embrocation; and there is also usually a quantity of soft camphor, called ‘Kapor Bata,’ not yet crystallised; yellow, resinous crystals are of no value. The blossoms of the tree have a strong smell of camphor, and near its roots is usually found a peculiar luminous fungus.

Many tribes when on an expedition for camphor must not talk among themselves in their own language about their quest, but must use ‘camphor language.’ The Malanau tribes are herein very strict; the crystals will immediately dissolve if any language be used other than the camphor language. The Malanau word for to return is ‘muli,’ but when in the presence of a camphor tree they say ‘beteku;’ to hide in the Malanau language, is ‘palim,’ but when on a camphor hunt they say ‘krian.’ Similarly, all common names for implements and for food are changed. One would expect to find an interesting remnant of an ancient language in this camphor dialect, but it is very doubtful if there be any such remnant there. This curious custom prevails throughout Borneo, and in the Malay Peninsula also; possibly, it was introduced by the Malays to preclude all outside interference in the trading transactions between the natives and themselves.

KAYAN CAMPHOR-COLLECTORS SELLING THEIR STORE OF CRYSTALS TO CHINESE TRADERS.