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MANANGISM IN BORNEO. 93 
It is met by Grandmother Betik, (') 
With a long stick of big knotted bambu, 
It is met by Grandmother Jurei, (*) 
With finely powdered /ukaz (?) bark, 
It is met by Grandmother Menyaia, (*) 
With the acrid smelling tuba. (?) 
It is met by Grandmother Mampu, (‘) 
With the gum of the bone like gharu, 
It is inclosed by Grandmother Impong, (*) 
In a brightly shining jar. 
It is covered with a round brass gong 
It is tied with wire of many circles. 
It is secured with a chain fastened at the ends. 
It ascends to the top Rabong (%) looming grand in the 
distance. 
One function remains tocomplete the cure; the sacrificial 
fowl 
does 
must be waved over the patient. And as the Manang 
this, he sings a special invocation, which I give asa 
sample of the Manang traditional lore, and of Dyak belief on 
the subject of sacrifice :-— 
(1) 
(2) 
The speckled fowl for sacrificial waving and cleansing. 
For doctoring for resisting, 
For sweeping for atoning, 
For exchanging for buying, 
A substitute for the feet, substitute for the hands, 
A substitute for the face, substitute for the life. 
Ye fowls enable us to escape the curse muttered unheard: 
To neutralize the spittle (of the enemy) ; 
To correct the speech of the angry despiser ; 
To make nought the visions of half waking moments ; 
To scare away evil dreams for ever; 
To make harmless one’s ghost (*) passing the farm ; 
Names of ancient Manangs, or of Manang tutelary deities. 
The “lukai” bark when burnt emits a very pungent smell, and the 
root of the ‘“‘tuba”’ (Dervis eliptica) possesses well known poisonous properties, 
and evil spirits are thought to have a wholesome dread of both. 
(3) 
Rabong and Sintong, two adjoining mountains on the upper Kapuas in 
Dutch Borneo may be said to be. 
(4) 
The “‘ Jeda” is the ghost of a living man seen by ancther person. 
