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Some of them came of their own accord, others were called by Tingang, the kapala of Long Kai, who did good service as interpreter, speaking Malay fairly well. From my tent I had a beautiful view of the river flowing between wooded hills, and the air was often laden with the same delicious fragrance from the bloom of a species of trees which I had observed on the Kasao River.

Three of the Penyahbongs went out hunting with the only sumpitan we had, and shortly afterward returned with a pig. Early in the afternoon we were much surprised by the appearance of a prahu with three Dayaks who had a dog and a sumpitan and brought a pig which they had killed in the morning. They were the chief, with two companions, from Data Laong on the Kasao River for which we were aiming.

After a pleasant drifting down the current of the Kasao River, about noon on April 7 we arrived at Data Laong, a Saputan kampong consisting of three small communal houses. On the river bank a small space had been cleared of grass for my tent. The people seemed very amenable to my purposes and there was a primitive atmosphere at the place.

Some of them called on me and evidently already knew of the expedition. They carried only rice as provisions and told me they intended to be away three months. On the Upper Kasao there is no more rubber to be found, and, according to them, on the upper part of Mahakam there is no more rattan.

But in inland Borneo one knows a rainstorm will soon belong to the past. Two hours later the storm abated and before sunset all was over, and the night came again clear and glorious. One afternoon seven prahus with thirty-odd Dayaks were seen to arrive from down the river, poling their way. They were Kayans from Long Blu, en route for the Upper Kasao to gather rattan.

The belief about disease and its cure is identical with that of other tribes I have met. The evil antohs are believed to be very numerous in the mountainous region at the headwaters of the Kasao River, from whence they visit the kampongs, though only the blians are able to see them.

When the child can walk the father and mother give it a name. No abortion is practised, there are no puberty ceremonies, and sexual intercourse is not practised during menstruation. In the upper part of the Kasao River is a big back current called Saputan and the people who originally lived at the headwaters have the same name as the current.

At first they demanded a sum amounting to seven florins a day for each of the twenty-nine men needed, but as fourteen Malay rubber-gatherers arrived very opportunely, it was agreed that we should be taken to the Kasao River for 300 florins and my six prahus.

On the last day of April we were able to continue our journey down the Kasao River, in seven prahus with twenty-eight men, twenty-four of whom were Penihings, who, with their raja, as the chiefs are called on the Mahakam, had arrived from below by appointment.

The chiefs from two neighbouring kampongs paid us visits, and they and their men made a somewhat better impression, besides having less skin disease. Lidju, a Long-Glat raja from Batokelau, who at one time was my interpreter and assistant, told me that the Saputans had made a contract with his grandfather to take them to the Kasao. This report was confirmed by the kapala of Batokelau.