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Yet it is obvious that they view just conduct with approval and unjust with disapproval; and they express their feelings and moral judgments by saying laconically of any particular decision by a chief, TEKAP or NUSI TEKAP. But the word TEKAP is of more general application than our word 'just, and might be applied to any situation which evokes a judgment of moral approval; for example, on witnessing any breach of custom or infringement of tabu a Kayan would say NUSI TEKAP; TEKAP, in short, is applicable to whatever is as it ought to be.
As we sailed southward from the Kayan River we were told of a French count who with his wife lived on an island three or four kilometres long, near the coast. At first he had fisheries and sold dried fish, which, with rice, forms the staple food of the natives of Borneo and other countries of the East. He was enabled to change his business into cocoanut plantations, which to-day cover the island.
On the following day the river was still in flood, but we reached Long Lawa, a Kayan village, and decided to wait there until the river should subside to a more normal condition. Here a party of Kenyahs met us, sent by Tama Bulan to conduct us to his house some two or three days' journey up the Pata tributary.
It is about 112 kilometres from Tandiong Selor to Long Pangian, our first halting-place, and, as the current of the river is not strong until the last day, the distance may be covered in four days. When low the Kayan River is light greenish-brown, but when high the colour changes to a muddy red-brown with a tinge of yellow.
Though head-hunters are known to travel wide and far, and distant Apo Kayan is not too remote for them, nevertheless to me, as well as to Chonggat, the risks seemed unfounded; however, there remained no alternative but for all of us to return to Long Pelaban. During April and the first half of May the weather was warm with very little rain, though at times thunder was heard at a distance.
Among the elements of Kayan culture which are lacking or but feebly represented among the Karens, some are reported among the tribes most nearly allied to the Karens, and others among other peoples of the same area.
There is a somewhat uncertain belief that it is a blood-relative, and the following myth is told to account for this. A Kayan woman of high class was reaping PADI with her daughter. Now it is against custom to eat any of the rice during reaping; and when the mother went away for a short time leaving the girl at work, she told her on no account to eat any of the rice.
Tribes calling themselves Bahau now live along the Mahakam above Mujub and include one Kayan group; on the upper Rejang are Bahau tribes under the name of Kayan, and a small section has advanced into the Kapuas area and settled on the Mendalam which again includes Kayans and kindred tribes.
We have little information bearing upon the origin and history of these Kayan gods. But a few remarks may be ventured. The names of many of the minor deities are proper personal names in common use among the Kayans or allied tribes, such as JU, BALARI, ANYI, IVONG, URAI, UKA; and the title LAKI, by which several of them are addressed, is the title of respect given to old men who are grandfathers.
Whatever the reason, as a matter of fact the Dayak women are not fertile. The chief of the Kayan kampong, Kaburau, at the time of my visit had a fourth wife on probation for two years, having previously dismissed three because they bore him no children. With the Malays the condition is just the reverse.
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