2 go G. A. J. VAX DER SANDE. 



Some of the spirits in which the Humboldt Bay people believe, réside in lonely 

 spots in the forest, like those which, according to the people of Tumleo (Erdweg [1902, 

 297]), dwell on certain mountains and in the valleys. When the expédition was proceeding 

 on the 5 th of May 1903 along the two small, marshy lakes Brébia Nanamësôi and Brébia 

 Xanamëm, situated inland of the rocky Cape Bonpland, the guides of Humboldt Bay who 

 accompanied us, plainly showed their fear of the evil spirits residing there, and they tried 

 to hasten us a little. At Nimbûran, people did not allow our coolies to scoop water from 

 the river in the rice pots themselves but only in the lids, — otherwise the spirit of that 

 river would grow angry. 



But the principal spirits réside in the temples and hère the religious life is 

 concentrated and uttered in various forms. 



The construction of the temples is, along a great part of the coast, pyramid-shaped, 

 as e. g. at Oinâke, in the district of Sëkâ (figs. 84, 176, 1S1 and 182), at Tobâdi (figs. 183 

 and 194), at Kajô Entsâu (figs. 85 and 184) and at Sâgeisârâ (fig. 185). The temple at Nâcheibe 

 has a horizontal ridge pôle, as well as the one at Tanah Merah and at Anus (HoRST [1893, 

 147]). The original shape (see FlNSCH [i888 a , PI. II, /]) is four-sided (not six-sided ; see Meyer 

 and PARKINSON [1900, 1]), but by a ridge on each wall usually becomes octagonal. At the top the 

 roof often has a continuation of a somewhat wider pyramid, generally kept four-sided. Other- 

 wise the flooring, side walls and roof covering are like those of the ordinary houses of this 

 type. With those built above the water only one door opening is met with, towards the side 

 of the roomy platform, those on the shore hâve usually two, placed diametrically ; four 

 openings in the walls, as Van DER Goes [1858, 177] reports, I hâve seen nowhere, — this 

 must certainly be a mistake. Very often the walls bend inward near the doors, and, having 

 passed below the edge of the roof, one first proceeds along a short passage before reaching 

 the proper door opening. A fringe of leaf strips, depending from the edge of the roof, prevents 

 looking inside; moreover the temples are usually situated at one of the ends of the villages 

 separated by a palm leaf fence, as already noticed by VAN DER GOES [1S58, 92], or more 

 or less surrounded by such a fence (see figs. 176, 182, 198 — 200). When there is more than 

 one door opening, there are no openings in the roof, otherwise a part of the roof covering 

 opposite to the door, can be pushed up like a lid and supported in this position by a stick. 

 None of the temples visited, had openings at the top to let out the smoke, as FlNSCH 

 [1888, 358] apparently wishes to indicate by the smoke issuing from the top of the Tobâdi 

 temple. The outside décoration is not omitted in the case of a single temple, but the one 

 of Tobâdi is the richest in carved, and other ornaments. 



Spécial mention is still owing to the ornamental staves decorated with fruit shells 

 and palm leaf fringe, which are applied to the number of eight to the temple of Sâgeisârâ 

 (fig. 185), but which can also be plainly distinguished on the X. W. side of the k'drewâri of 

 Tobâdi, on a photo of MEYER and PARKINSON [1900, PI. 2]. I hâve been unable to find 

 out the meaning of thèse sticks, but it will appear hereafter that they hâve something to do with 

 the religion. On the hills near Tobâdi (see fig. 87) and Kajô a number ofthem are also met with, 

 fastened in the trees and noticeable from afar by the waving of the leaf fringe ; thèse were 

 erroneously taken by De CLERCQ ([1889, 1269], De CLERCQ and ScHMELTZ [1893, 186]) for 

 grave ornaments. On the margin of the forest opposite Ingrâs they hâve also been placed 



