They have been
fishing for crocodiles ever since, for their religion prohibits quitting
until the bait is taken either by the large fish, tapa, or by the python,
called sahua. When either of these huge animals swallows the bait, that
event is regarded as a sign from a good antoh to the effect that their
task is finished. Many years may elapse before the message comes and the
kapala, who had caught fifty, must still continue, for twenty years if
necessary, until the sign appears.
When preparing to kill crocodiles the magic use of rice is as essential as
when the lives of men are to be taken, proceedings in both cases being
identical. If a Katingan wants to get a head he must pay the blian to
conjure with rice - a cupful is enough - and to dance. To have this done
costs one or two florins. During incantations and dancing the blian throws
the rice in the direction of the country where the man wants to operate.
By the act of throwing the rice an antoh is called to assist and he causes
the intended victim to become stupid and forgetful, therefore easily
killed. From two to seven days later a start is made on the expedition,
and when the head is cut the rice is sure to be found inside.
In earlier days the kampongs were ruled by hereditary rajas called bakas,
who held their people in firm subjection, and they are reported to have
fought much among themselves. According to the "onder" of the kampong, it
was not an unusual occurrence to murder a rich man and take his goods as
well as his head, and as murder could not be compensated with money, his
relatives having to avenge the deed, a vendetta ensued which might last
five or six years. A custom which required a debtor to become the slave of
his creditor, even in the case of brothers, has been abolished.
Formerly when an enemy approached a curious message was sent from kampong
to kampong. To the top of a spear was tied a tail feather of the
rhinoceros hornbill, symbolising rapid movement, and also a woman's skirt
of fibre with a bunch of odoriferous leaves attached. Women used to fasten
these to the skirt in addition to those placed in the hair. This meant an
urgent order for people to gather quickly for the fight, and in the event
of failure to obey the call promptly the leaves and skirt signified
unworthiness to wear masculine attire.
Two methods of fire-making were in use here, by drilling or by friction
with a rope made of fibre or rattan across a block of wood.
