Head-hunting—Women an incentive—Gruesome story—Marriage of Dyak Chiefs—Legend—Some customs necessitating a human head—A successful head-hunter not necessarily a hero—A dastardly crime—War expeditions—The spear token—My experience at a village in Krian—Dyak war-costume—Weapons—The Sumpit—Poison for darts—Consulting omen birds—War-boats—Camping—War Council—Defences—War alarm—Ambushes—Decapitation and treatment of head—Return from a successful expedition—Women dancing—Two Christian Dyak Chiefs—Their views on the matter of head-taking.

Warfare is an important element among all savage races, and the Dyaks are no exception to the rule. But it would be wrong to suppose that they are naturally abnormally bloodthirsty because head-hunting was such a regular practice with them. Mere love of fighting is not the only reason for the terrible custom of head-hunting which at one time prevailed to such a great extent among the Dyaks, but which at present, under the rule of Rajah Brooke, is fast dying out. There are many other causes. Theft committed by one tribe against another, revenge for the murder of some of their friends, and a thousand other minor pretexts, are often the origin of an expedition of one tribe against another. The Dyaks are faithful, hospitable, just, and honest to their friends, and, being so, it naturally follows that they avenge any act of injustice or cruelty to them, and they are consequently bloodthirsty and revengeful against their enemies, and willing to undergo fatigue, hunger, want of sleep, and other privations when on the war-path. I have often been told by Dyaks that the reason why the young men are so anxious to bring home a human head is because the women have so decided a preference for a man who has been able to give proof of his bravery by killing one of the enemy.

The desire to appear brave in the eyes of his lady-love sometimes leads a young man to mean and cowardly crimes. The following gruesome incident actually took place many years ago. A young man in the Batang Lupar started by himself to seek for a head from a neighbouring tribe. In a few days he came back with the desired prize. His relatives asked him how it was he was able to get to the enemy’s country and back in such a short time. He replied gravely that the spirits of the woods had assisted him. About a month afterwards a headless trunk was discovered near one of their farms. It was found to be the body of his victim, an old woman of his own tribe, not very distantly related to himself!

In the old days no Dyak Chief of any standing could be married unless he had been successful in procuring the head of an enemy. (See also Chapter XXII.) For this reason it was usual to make an expedition into the enemy’s country before the marriage-feast of any great Chief could be held. The head brought home need not be that of a man; the head of a woman or a child would serve the purpose quite as well.

There is a legend related among the Dyaks as a reason for this custom. Once upon a time a young man loved a maiden, but she refused to marry him until he had brought to her some proof of what he was able to do. He went out hunting and killed a deer, and brought it to her, but still she would have nothing to say to him. He went again into the jungle, and, to show his courage, fought and killed a mias (orang-utan), and brought it home as a proof of his courage; but still she turned away from him. Then, in anger and disappointment, he rushed out and killed the first man he saw, and, throwing the victim’s head at the maiden’s feet, he blamed her for the crime she had led him to commit. To his surprise, she smiled on him, and said to him that at last he had brought her a worthy gift, and she was ready to marry him.

It is sometimes stated that, according to ancient custom, no Dyak could marry without having first procured a human head as a token of his valour. This is not true. It was only in cases of the great men—their Chiefs—that such a thing was necessary. A little consideration will show how impossible it was for every man who married to be the owner of the head of some human victim.

There were certain ancient customs which necessitated the possession of a human head. When any person died the relatives went into mourning. They put away their ornaments and finery, which were tied together in bundles. At the feast in honour of the dead—Begawai Antu—these were all undone, and the women and men put on their finery again. Some man cut the string with which they were tied up. Before he could do such a thing, it used to be necessary that a human head be brought into the house, and it was usual for the man who had obtained that head to take a leading part in the ceremonies and cut open the bundles.

Again, it was customary in some tribes to bring home a head as an offering to the spirits when a new village was to be built.

Both these customs are no longer observed. At the feast in honour of the dead—Begawai Antu—the headman of the house generally cuts open the bundles of finery that have been put away, and at the building of a new house the killing of a pig is supposed to be sufficient to satisfy the demands of the spirits.

It is presumed that a man who has secured a human head must necessarily be brave. But this need not be the case at all, for, as has been said, the head of a woman or child will serve the purpose. And these heads need not be obtained in open warfare. Very often the head of an enemy is taken while he is asleep. Nor is it necessary that a man should kill his victim with his own hand. Frequently many of his friends assist him in killing some unfortunate man whom they have waylaid, and then he comes home with the head, and poses as a hero!

It was customary in the old days to announce an expedition that one tribe intended to take against another at one of their feasts, when the village was thronged with guests from far and near. Some great Chief would advance his reason for the intended attack. Either some of his people had been slain, and revenge was called for, or else they wished to put off their mourning, and for that required a human head taken in war. Perhaps the reason was that they intended to build a new village house, and so required some human heads to use as offerings to the spirit of the land; or possibly he himself wished to marry, and wanted a head as a proof of his valour in the eyes of his lady-love. Among the crowd who listened to him there were sure to be many who were willing to follow him on the war-path. The women would help him by urging their husbands, or lovers, or brothers, to go. Out of the crowd of eager followers the Chief would choose a certain number to form a Council of War. These would discuss the whole matter, and it would be decided when the party was to start for the enemy’s country. Details would also be discussed—how much food each man was to take with him, by what route they were to go. The time of the year generally chosen would be just after the planting season, because that would give the men a clear three months before the harvest. The weeding of the paddy-fields between the planting season and the harvest is work that is usually done by the women.

The next thing to do would be to send the War Spear round to the neighbouring villages, to let all know when the expedition was to take place, and where it was to start from. A man would bring this spear to a long Dyak house, deliver his message, and return, leaving the spear to be carried on by one of the men in that house to the next village, and so on. At once the men in the house would get their war-boats ready. They would begin making figure-heads for the bows of their boats, and paint the side planks in various patterns. They would furbish up their arms, and sharpen their weapons, and decorate their helmets and war-jackets. The Dyaks generally wear their best when going out to fight. I asked a Dyak once why this was done, because, as I pointed out to him, most of the finery they put on interfered with the free action of their limbs. His answer was that if they were well dressed, in case of their death, the enemy who saw the bodies would know that they were not slaves, but free men of some standing.

In the present day, under the rule of Rajah Brooke, no Sea Dyaks may go out on a fighting expedition unless called out for that purpose by the Government. I remember not long ago that there were some rebels in the upper reaches of the Batang Lupar River, who had been guilty of many murders, and would not submit to the Government. After trying milder measures without any effect, it was decided to take a force into their country, and the Government sent round the War Spear to let the people of the different villages know they were to be ready to go on expedition at a certain date. I happened to be in a Dyak village in the Krian. It was evening, and I was seated on a mat in the open veranda of the house, and round me were seated a crowd of men and women, whom I was trying to teach. A man arrived at the house with a spear decorated with red cloth. At first no one noticed him. He spoke to a man near the top of the ladder of the house. The man came up to the middle of the house, where I was seated, and said something which I did not quite catch. At once the whole crowd got up and left me. They listened eagerly to what the man who brought the spear had to say. I was not left long in doubt of what it all meant. The message the man brought was short and to the point: “You are to be ready with your war-boats, and be at Simanggang at the next full moon. There is to be an expedition up the river.”

It is difficult for me to describe the change that came over the crowd. The headman of the house at once asked a youth to carry on the spear to the next house with the same message. The men at once discussed the question of war-boats, and it was decided there and then that they should begin making a new war-boat the next day. The women were just as excited about the expedition as the men, and there was a general turning out of war-caps and war-jackets which had long been put away.

The costume a Dyak wears when going on the war-path consists of a basket-work cap decorated with feathers and sometimes with human hair, a sleeveless skin jacket, or in place of it a sleeveless quilted cotton jacket, and the usual Dyak costume of the waist-cloth (sirat). For weapons they have a sword, or duku. This may be of foreign or of their own make. It is a dangerous weapon at close quarters, and is what they use to cut off the head of a fallen enemy. They also have a spear, consisting of a long wooden shaft of some hard wood with a steel spear-head, which is tied on to the shaft with rattan. Sometimes the shaft of the spear is the sumpit, or blow-pipe. For defensive purposes the Dyak has a large wooden shield about three feet long, which, with its handle, is hollowed out of a single block of wood. It is held in the left hand well advanced before the body, and meant not so much to receive the spear-point as to divert it by a twist of the hand. It is often painted in bright colours, with some elaborate design or fantastic pattern, and often decorated with human hair.

The sumpit, or blowpipe, is a long wooden tube about eight feet long. The smoothness and straightness of the bore is remarkable. The hole is drilled with an iron rod, one end of which is chisel-pointed, through a log of hard wood, which is afterwards pared down, and rounded till it is about an inch in diameter.

The dart used with the sumpit is usually made of a thin splinter of the wood of the nibong palm, stuck into a round piece of very light wood, so as to afford a surface for the breath to act upon. These darts are sharpened to a fine point, and are carried in neatly carved bamboo quivers.

The poison that is used for these darts is obtained from the epoh tree (upas). Incisions are made in the tree, and the gutta which exudes is collected and cooked over a slow fire on a leaf until it assumes the consistency of soft wax. It is a potent and deadly poison. Some Dyaks say that the most deadly poison is made of a mixture of the gum from the epoh tree and that from some creeper.

A dart is put in at one end, and the sumpit is lifted to the mouth, and with the breath the dart is driven out. Up to twenty-five yards they shoot with accuracy, but though the darts can be sent fifty yards or more, at any distance greater than twenty-five yards their aim is uncertain.

Before starting on a war expedition, the Dyaks consult the omen birds. The headman of the village, with the help of a few chosen friends, builds a little hut at a convenient distance from the Dyak house, and stays there, listening to the voices of the birds. If the first omens he hears are unfavourable, he continues living there until he hears some bird of good omen. When this happens, the men get ready their war-boats and start for the appointed meeting-place.

The war-boat is generally made in the same way as the Dyak dug-outs in ordinary use, out of the trunk of one large tree, only it is very much larger and longer, and able to hold sixty men or more. They paint this boat with a pattern of red and white—the red is an ochre and the white is lime. It is propelled with paddles, and the steering is done with one or two greatly developed fixed paddles, which the steersman works with his foot if he happens to be standing up.

Sometimes the war-boat is built of planks in the following manner. First they make a long lunas, or keel plank, of hard wood the whole length of the boat. This has two ledges on each side on its upper surface, each about an inch from the edge of the keel. Then several planks are made, all of which are also the entire length of the boat. Each plank has an inside ledge on its upper edge, its lower edge being quite plain. When the Dyaks have made as many planks as are necessary, they put them together in the following manner. The keel plank is put in position, then the first side-planks are brought and placed with their lower or plain edges upon the two ledges of the keel planks. The ledge of the first side-plank receives in turn the next plank, and so on, till they have enough planks, generally four or five, on each side. The ledges and the planks next to them are bored, and firm rattan lashings are passed from one to the other. The seams are caulked up so as to render the boat watertight. In the construction of a boat of this kind no nails or bolts are employed—nothing but planks ingeniously fastened together with cane or rattan. These lashings are not very durable, as the rattans soon get rotten. But this is of little consequence, as the boat is only used for war expeditions, and on her return the lashings are cut, and the separated planks are stored in the Dyak house. When she is again required, the planks are got out and the boat reconstructed as before.

This kind of war-boat is not often seen nowadays. It is clumsy, and does not travel very fast. In the whole of my experience I have only seen one boat of this kind in course of construction.

Dyak war-boats hold from thirty to a hundred men. When filled with dusky warriors with naked arms and legs just visible beneath the palm-leaf awning, paddling with a regular, vigorous stroke, with their Chief standing in the stem working the rudder with hand or foot, they form a grand sight.

When all the boats have arrived, a start is made for the enemy’s country. The line of advance is most irregular. There are wide gaps between the boats, some lagging behind to cook or fish, and others, deterred by bad dreams or unpropitious omens, waiting a day or two before moving on.

When the landing-place of the enemy is reached, a camp is formed, and temporary huts are built lining the river bank. The warriors lie down to rest side by side. Their spears are stuck in the ground near them, and their shields and swords are by their side, so that they can spring to their feet in a moment, ready for battle. The boats are hauled ashore and hidden in the brushwood, to be used again on the return journey.

A War Council is held and the route decided upon, and the best way to attack the enemy discussed. On a given day the march commences, each shouldering his pack containing a cooking-pot, rice, etc. The pace is more or less rapid as long as they are far from the enemy, but slackens when they come nearer. The leaders proceed warily, as the enemy may be in ambush by the way.

The Dyaks who are expecting an attack defend their houses with a strong palisading of hard wood, strengthened by bamboo stakes fixed between the perpendicular posts, with the sharpened points projecting in all directions, presenting an impassable barrier of spikes to the invader. The whole is tied firmly together with rattan or creepers. This fence is about six feet high, and surrounds the whole village. Two gates are made in it, but when these are closed, they present the same appearance as the rest of the palisading.

The landing-places and approach to the village are all protected with sharpened spikes of bamboo or hard wood. Their valuables—their jars and brass gongs, etc.—they conceal in the jungle.

If they feel confident that they are able to repel the attack of the enemy they keep the women and children at home. If there is any doubt about the matter, they too are hidden away in the forest, and when resistance becomes hopeless, they are rejoined by their relatives at some fixed rendezvous.

The moment the enemy appears, the gongs are struck in a peculiar manner, three strokes following each other very rapidly, a short pause, and then three strokes again, and so on. When the neighbours hear this, they recognize the signal, and know that their friends have been attacked, and they hurry to their help.

A favourite stratagem of defence in the lower reaches of the river is to entice the leading boats of the enemy into an ambush on shore. There are sure to be some boats of the attacking party far in advance of the others, as they are anxious to be foremost in the fight. The defenders choose a convenient spot, and a strong party is placed in ambush among the trees. One or two men stroll upon the shingly bank to lure the enemy. As the warriors from the attacking boats leap ashore, the men in ambush spring from their hiding-place. They throw large stones at them, and break their wooden shields. They engage with swords and spears in a short and desperate conflict. As the main body comes round the bend of the river, whooping and yelling, they plunge into the jungle with the heads that they have obtained, and are soon safely far away.

The Dyaks do not attack a village or group of villagers, if their approach has been discovered and the people are on the defensive. Under these circumstances they content themselves with cutting off stragglers, or hide near the waterside for people who are going to bathe or on their way to examine their fish-traps. These they attack unawares, cut down, take their heads, and flee into the jungle before the alarm can be given.

In fighting the Dyak warriors gather round their Chiefs, and defend them bravely. Relatives often congregate together and help to defend each other. When one of them is killed, rather than allow the enemy to take his head, they decapitate him themselves, and bring his head back. When possible, they carry their dead and wounded away with them, but more often they only take their heads, and bury the bodies.

The Sea Dyaks, after having severed the head at the neck, scoop out the brains with a bit of bamboo either through the nostrils or by the occipital hole, cover the eyes with leaves, and hang the head up to dry in the smoke of a wood fire. They cut off the hair to ornament their sword-hilts and sheaths, as well as their shields.

Though cannibalism is not practised by the Dyaks, yet I have heard that sometimes a man who has taken a head eats a small piece from the cheek, in the hope of acquiring the bravery and virtues of the man killed. A Dyak in the Saribas district told me he attempted to eat a little of the brain of an enemy he had killed, but was unable to do so. Deep in the mind of the primitive man of every country lies the idea that he can acquire the attributes of another by eating his flesh or drinking his blood. The Dacota Indian, I am told, eats the heart of his slain enemy, and the New Zealander his eyes. It would appear that the Dyaks have the same idea.

On the return from a war expedition, if the people of any particular boat have been fortunate enough to secure a human head, word is sent up to the Dyak village house of this fact, as soon as the boat reaches the landing-stage. The men remain in the boat, and wait there till all the women-folk from the house come to it, dressed in their best. Generally only the men dance, and the arrival of a boat bearing the ghastly trophy of a human head is the only occasion when the women dance. The excitement is great, and there are continual shouts of triumph as the women, singing a monotonous chant, surround the hero who has killed the enemy and lead him to the house. He is seated in a place of honour, and the head is put on a brass tray before him, and all crowd round him to hear his account of the battle, and how he succeeded in killing one of their foes and bringing home his head.

From all that has been said, it will be seen how the Dyaks value the heads taken in war. They hang them over the fireplaces in the long open veranda of their houses, they make offerings to them, and they believe that the souls of those whom they have slain will be their slaves in the other world. I look upon it as a remarkable fact worthy of record that two great Dyak Chiefs who became Christians—one the Orang Kaya of Padih, Saribas, and the other, Tarang of Krian—should have taken such a decided step as to refuse to treasure their enemies’ heads any more. They were both men of position, with a great reputation for bravery. The Orang Kaya buried all the heads he possessed, and gave out that none of his followers in a war expedition should bring back heads. Two of his grandchildren were at my school in Temudok for some years. A son of Tarang, Tujoh by name, worked as my catechist in Krian for some years. I asked him what his father did with the old heads he possessed when he refused to keep them himself. He told me that he did not think his father acted wisely in that matter. His relatives begged for the heads, and he gave them to them, and they did just what his father did not wish—made a feast in honour of these heads, and treasured them!

While so many Dyak Christians are most unwilling to give up their old heathen customs, these two Christian Dyak Chiefs happily took up the right attitude in such an important matter in the eyes of the Dyaks as head-taking.