IDEAS OF THE SOUL 31 



by rubbing causes it to pass into the head. The soul 

 having been thus restored to the body, it is 

 necessary to prevent it escaping again ; and this is 

 done by tying a strip of palm-leaf about the patient's 

 wrist. 



A fowl is then killed, or, in very severe cases of 

 sickness, a pig, and its blood is sprinkled or wiped 

 by means of the sword or knife upon this confining 

 bracelet. In mild cases the fowl may be merely 

 waved over the head of the patient without being 

 killed. The Dayong then gives directions as to the 

 malan (the tabus) to be observed by the patient, 

 especially in regard to articles of diet, and retires, 

 leaving his fee to be sent after him. 



This ceremony clearly involves a curious con- 

 fusion of symbolical and descriptive acts, which are 

 not ordered in strict consistency with any clearly 

 defined theory of the nature of the soul and of its 

 relations to the body, or of the exact nature of the 

 task of the soul-catcher. 



The catching of souls is practised in very similar 

 fashion among all the peoples of Borneo, even by 

 the Punans, though the details of the procedure 

 differ from tribe to tribe. 



Mental derangement is commonly attributed to 

 possession by evil Toh, and exorcism is practised 

 among some of the tribes, but very little by the 

 Kayans, who generally content themselves with con- 

 fining any troublesome madman in a cage. 



No doubt the catching of the soul does make 

 strongly for the recovery of the patient, through 

 inspiring him with hope and confidence. But it 

 cannot always stave off death. If, in spite of the 

 operations of one soul-catcher, the patient s strength 

 still sinks, some other practitioner is usually called 

 in for consultation. In the case of a chief the help 

 of three or even four may be invoked successively 

 or together ; and the ceremony of catching the soul 



