XIV IDEAS OF THE SOUL 41 



of the doctrine oi post-mortem retribution or, at least, 

 compensation, — a rudiment which does not appear 

 in the beliefs of the other peoples. 



The departed soul standing on the mountain 

 ridge surveys these regions ; and it is not until he 

 stops here to rest that he becomes aware that he 

 is finally separated from his body. This fact is 

 brought home to him by the arrival of the ghost- 

 souls of the various articles hung upon his tomb, 

 which hurry after him, but only overtake him at 

 thw his first resting - place ; and he bewails his 

 unhappy fate. 



There are current among Kayans several versions 

 of the further journey of the soul. The ghost 

 descends the mountain to the banks of Long Malan, 

 which river he must cross to reach his appointed 

 place. The river must be crossed by means of a 

 bridge consisting of a single large log suspended 

 from bank to bank. This log, bitang sekopa, is 

 constantly agitated by a guardian, Maligang by 

 name. If the ghost has during the earthly life 

 taken a head, or even merely taken part in a 

 successful head-hunting raid, a fact indicated by 

 the tatuing of the hands, he crosses this bridge 

 without difficulty ; but if not, he falls below and is 

 consumed by maggots or, according to another 

 version, is devoured by a large fish, Patau, and so 

 is destroyed. When the ghost reaches the other 

 bank, he is greeted by those of his friends who 

 have gone before, and they lead him to their 

 village. Some part of the journey is generally 

 regarded as made by boat, though it is not possible 

 to make this fit consistently into the general scheme. 

 Another point on which opinion is very vague is 

 the part played by Laki Jup Urip, a deity or spirit 

 whose function it is to guide the souls to their 

 proper destinations. 



In many Kayan villages stories are told of 



