The Dyak religious feasts may be divided into the four following classes:—

Those connected with—

1. Head-taking.

2. Farming.

3. The Dead.

4. Dreams, etc.

Though the Dyak feasts differ in their aims, there is a great deal which is common to them all. In these feasts the religious aspect does not seem of great importance. There is little real, reverential worship of gods or spirits. It is true that food is offered to some higher powers, but this is done as the mere observance of an ancient custom. There are also long incantations made by men chosen for that purpose, who have good memories and can recite in a monotonous chant the special hymns of great length connected with each feast. But the guests do not share in this as an act of religious worship. They are generally sitting round, talking, and laughing, and eating. While these incantations are sung, topics of common interest are discussed, and plans formed, and in all Dyak feasts, sociability and the partaking of food and drink seem to take a more prominent place than any religious worship.

The preparations for all these feasts are much alike. They extend over a length of time, and consist for the most part in the procuring of food for the guests. The young men go to their friends, far and near, and obtain from them presents of pigs or fowls for the feast, and as cock-fighting is loved by the Dyaks, they at the same time procure as many fighting cocks as possible. The women busy themselves with pounding out an extra amount of rice, both for the consumption of the guests, and also for the making of tuak or native spirit.

The special characteristics and religious aspects of these different feasts must now be noticed.

1. Feasts connected with Head-taking. All these are given in honour of Singalang Burong, who is the ruler of the spirit-world, and the god of war. These feasts are not held as frequently as those connected with farming, but when any of them take place, a great deal is made of the event. The most important is the Bird Feast.

The Bird Feast. This feast is also called the Head Feast, because part of the ceremony connected with it is the giving of food to some human heads taken in war, or the Horn-bill Feast, because carved figures of the horn-bill are used. It lasts three days whereas other feasts only last one day. In the old days it was only held on the return from a successful war expedition, when the heads of the enemy were brought home in triumph. But in the present day this feast is organized when they get a good harvest, and when the people of the Dyak house seem so inclined, and if no new heads have been lately brought home as trophies, some old smoked heads that have been in the house for years are used.

Among the preparations for this feast is the making of the carved wooden figure of the rhinoceros' horn-bill. This wooden figure is set on a high pole, which is fixed into the ground in front of the house. An offering of Dyak delicacies is hung up under it for food. Sometimes several of these figures are used.

Some human heads are placed in large brass dishes in the public hall of the Dyak house, and to these offerings of food and drink are made. Some of the food is stuffed into the mouths of these heads, and the rest is placed before them.

There are also certain erections called pandong put up at regular intervals in the long public hall, and to these are hung war-charms, swords and spears, etc. The men who are chosen to make the incantations walk up and down, going round the pandong and the heads in the brass dishes, singing the particular incantation that is used at this feast. This singing lasts the whole night, beginning at 8 P.M. and continuing till the following morning. Except for a short interval for rest in the middle of the night, the performers are marching and singing all the time. The killing of a pig, and examining the liver to find out whether good or bad fortune is in store for them, is the last act of the ceremony.

2. The principal feast connected with Farming is the Gawai Batu (the "Stone Feast"). It takes place before the farming operations begin, and is held in honour of Pulang Gana, the god of the land, who lives in the bowels of the earth, and has power to make the land fruitful or unfruitful. In this feast invocations are made to this god, and he is asked to give them a good harvest. The whetstones and farming implements are placed in a heap in the public part of the Dyak house. Offerings are made to the whetstones with a request that they may sharpen the tools and thus lighten the labours of their owners. After the feast is over, the whetstones are taken to the different farms, and the work of cutting down the jungle for planting begins.

3. The Great Feast connected with the Dead is the Gawai Antu (the "Spirit Feast"). No definite time is fixed for the celebration of this, and it may be held one or two years after the death of a person. All those that have died since the last time the feast was held, are honoured at the same time, so that the number of departed spirits remembered at this feast is sometimes great.

The preparation for this feast is carried on for many weeks. Distant friends and relatives are visited, and asked to help with gifts of food or money. Hard wood memorial monuments for the graves are got ready by the men. The women weave, with finely-split bamboo, small imitations of various articles of personal and domestic use, and those are hung over the graves, and in this way given to the dead for their use in the other world. If the dead person be a man, a bamboo gun, a shield, a war-cap and such things are woven; if a woman, a loom, a fish-basket, a winnowing fan, etc.; if a child, bamboo toys of various kinds.

Before the feasting begins in the evening, there takes place the formal putting off of mourning. The nearest male relative of the dead person in whose honour the feast is held, comes dressed in an old and shabby waist cloth. This is cut through by some chief, and the man puts on a better garment. In the case of female relatives, also, their old shabby garments are cut through and thrown aside, and they resume the use of bright clothing and personal ornaments. The bundles containing finery, that were put away at the death of their relative, are brought forth, and the string tying them cut through, and the owners put on their bright garments again. As the feast is in honour of several who have died since the feast was last held, this kind of thing goes on in several of the rooms at the same time.

The professional wailer sits on a swing in the verandah outside the rooms, and in a monotonous voice invites all the spirits of the dead to attend this feast given in their honour.

The morning after the feast, the last duty to the dead is performed. The wooden monuments, the bamboo imitation articles, and food of all kinds are arranged upon the different graves. Having received these gifts, the dead relinquish all claim upon the living, and depend on their own resources.

4. A superstitious people like the Dyaks, living in constant dread of unseen powers, naturally hold a feast when anything unusual takes place. As the gods and spirits are supposed to communicate their wishes to human beings by means of dreams, it naturally follows that if a man dreams that some spirit is hungry and asks for food, at once a feast is held, and offerings are made to that spirit. As the omens of birds are observed and obeyed by the Dyaks, and the omen birds are looked upon as messengers of the great god Singalang Burong, when a bird of ill omen comes into a Dyak house, a feast is held, and offerings are made to the gods and spirits. When a man has recovered from a long and dangerous illness, very often a feast is held to thank the spirit of disease for leaving them, and to beg him to stay away a long time.

To all these feasts the whole neighbourhood for miles around are invited. Some weeks before the day appointed for the feast, small parties of three or four are despatched in different directions, and these go from house to house and invite people to the feast.

The men and women come to a feast dressed in the brightest colours and wearing many ornaments, and the whole assembly has a very gay appearance. For amusements they have dancing, cock-fighting, and trials of strength among the young men.

The Dyaks have two dances—the Mencha or Sword Dance, and the Ajat or War Dance. In the former, two swords are placed on a mat, and two men begin slowly from the opposite ends turning their bodies about, extending the arms, and lifting their feet and planting them down in grotesque but not ungraceful attitudes. After moving about for some minutes, they seize the swords and pass and repass each other, now cutting, now crossing swords, retiring and advancing. The main idea of this Sword Dance seems to be the posturing in different attitudes, and not so much the skill displayed in fencing. I have often watched a Dyak Sword Dance, where neither has touched the other with his sword, the movements having been so leisurely that there has been plenty of time to ward off each attack.

The Ajat or War Dance is danced by one man. He is generally fully armed with sword, spear and shield. He acts in pantomime what is done when on the war-path. The dancer begins by imitating the creeping through the jungle in cautious manner, looking to the right and to the left, before and behind, for the foe. The lurking enemy is suddenly discovered, and after some rapid attack and defence, a sudden plunge is made upon him, and he lies dead on the ground. The taking of the head of this invisible enemy ends the dance. Both kinds of dancing are accompanied by the striking of brass gongs and drums.

Cock-fighting is a favourite sport, and there is a great deal of it at all Dyak forests. The cocks have artificial steel spurs which are very sharp.