XII DECORATIVE ART 271 



sometimes tatued a star or rosette pattern called lukut, 

 antique bead, and it appears that this is of the nature of a 

 recognition mark. In jungle warfare, where a stealthy 

 descent on an unprepared enemy constitutes the main 

 principle of tactics, it not unfrequently happens that one 

 body of the attacking force unwittingly stalks another, 

 and the results might be disastrous if there was not some 

 means of distinguishing friend from foe when at close 

 quarters.! Kenyahs when on the warpath frequently tie a 

 band of plaited palm fibre round the wrist for the same 

 object. The tatu of the backs of the hands is avowedly 

 copied from the Kayans, but has a different name applied 

 to it — kukum. The metatarsus is tatued with broad bars, 

 zwa^ very like the foot tatu of Kayan women of the slave 

 or of the middle class ; lines known as jango encircle 

 the ankle. 



Tatuing is forbidden in the house ; it can only be 

 performed on the warpath, and consequently men only are 

 the tatu artists. The covering of the body with designs 

 is a gradual process, and it is only the most seasoned and 

 experienced warriors who exhibit on their persons all the 

 different designs that we have just detailed. The tatu of 

 the legs and feet is the last to be completed, and the lines 

 round the ankles are denied to all but the bravest veterans. 



All that has been written above applies equally well to 

 the Ukits, or at least once did apply, for now the Ukits 

 have to a great extent adopted the tatu of the Kayan, and 

 it is only occasionally that an old man tatued in the 

 original Ukit manner is met. We give a figure of a design 

 on the back of the thigh of such a relic of better days. 

 (PL 143, Fig. 5). 



The Bakatan and Ukit women tatu very little, only the 

 forearm, on the metacarpals, and on the back of the wrist ; 

 characteristic designs for these parts are shown in Fig. 



1 As an instance of a quite opposite effect produced by a mark on the 

 forehead, we may note here, that some Madangs who had crossed over from 

 the Baram to the Rejang on a visit, appeared each with a cross marked in 

 charcoal on his forehead ; they supposed that by this means they were 

 disguised beyond all recognition by evil spirits. The belief that such a 

 trivial alteration of appearance is sufficient disguise is probably held by most 

 tribes ; Tama Bulan, a Kenyah chief, when on a visit to Kuching, discarded 

 the leopard's teeth, which when at home he wore through the upper part of 

 his ears, and the reason that he alleged was the same as that given by the 

 Madang. These people believe not only that evil spirits may do them harm 

 whilst they are on their travels, but also that, being encountered far from 

 their homes, the spirits will take advantage of their absence to work some 

 harm to their wives, children, or property. 



