it seems that while the wady party was in progress something occurred that aroused the ire of one or two of the older women of the kampong. the visitors who came to partake of the cup that cheers partook of something else, not on the program, and this occasioned a great deal of discussion, conducted mainly by the wife of the injured party.
a very fine stone club turned up missing, so to speak, and the family wealth was thus greatly depleted. while the loss is of moment, the men are inclined to pass the matter over, but this is not the case with the women. things have been going too smoothly of late, and they desire some real diversion. the feast just held has served but to whet their appetite for excitement and they demand that the men go to the other kampong and either secure the stolen club, which took so many weary hours in the making, or collect other indemnity. at the threat that all the women will hold themselves aloof until the demand is obeyed, the men go on what purports to be a friendly visit and actually do return two days later with the stolen club.
the dutch officials punish them severely for indulging in these practices
the head dance. two girls begin it by slowly walking up and down in the center of the circle of onlookers
149our interest is aroused, and intelligence is questioned as to what would have happened had the thieving member of the neighboring tribe failed to return the weapon. in the course of his long-winded reply he tells us many things of interest.
his description of the fights in which he has taken part, himself, and the manner in which the kia kia warrior goes after “long pig,” is given so na?vely that it is a pity one cannot repeat it in intelligence’s inimitable way.
when pig is scarce and there has been no fresh meat in the kampong for a long time, he says, the old women begin to whine and complain that the hunters are no good, and if they are unable to bring in meat after a long, hard hunting-trip, 150the women gather in a clearing and make wady. when the wady is ready the men are called to the clearing and each receives a small portion, but not enough to make him at all hilarious. the younger women then gather in the center of the circle of men, who are sitting cross-legged around the edge of the open space, and dance.
at first the dancing is done quietly, merely to amuse the men, and some of the younger men beat the drums and sing. the men under the stimulating influence of the wady join in, singing at the top of their voices, their bodies swaying to and fro to the time of the music. when all are singing, the old women, who have been waiting for the party to reach this stage, bring from the houses all the smoked human heads that they have on hand, decorated with bird-of-paradise feathers for the occasion. these they give to the youngest and most comely of the dancers, although in some cases the old women themselves swing into the moving throng, and, after marching up and down with measured tread 151for a time, finally break into a wild dance, swinging the heads in their hands.
they screech and scream the praises of their warrior ancestors and reproach the men present. as the dance goes on they grow hysterical, and it becomes a frenzied whirl of twisting, contorting women, who swing around the circle and thrust into the men’s faces the heads they carry, upbraiding them for their laziness and inability to bring in meat for their women. they again threaten the men with total exclusion from all intercourse with themselves and with promises and cajolery seek to rouse them from their apathy.
here and there in the circle are a few men who by their tense attitude and sparkling eyes show the women that their interest is awakened. the women play up to these and by means of blood-curdling screeches and much waving of the grisly trophies excite the men to the point where they leap to their feet and join the dance. some of them take the heads themselves and endeavor to stir in their fellows a like spirit of enthusiasm. 152one by one the others respond to the appeal, until all are dancing in a twisting, milling mass of yelling savages. when this point is reached the old women bring the weapons from the houses and the scene becomes one of the wildest, most barbaric imaginable. more wady is given the men, and they gradually muster up enough courage to take to the war-path.
this does not mean that they go boldly forth to attack their enemies; it means only that they have decided to have a feast the main attraction of which will be the bodies of as many victims as they can collect without undue risk to themselves. the procedure is to bedeck themselves in their finest fashion and visit a kampong remote from their own. they choose one which lies on the far side of one or two others with which they themselves are friendly. when they pass through these kampongs they tell their neighbors that they are going hunting and in no manner hint at their real errand.
upon arrival at the kampong selected for their visit, they stroll in from the jungle as though 153tired out from a not very successful hunting-excursion and, being hospitable, their hosts immediately prepare food and places for them to rest. friendships are struck up and two or three days are loitered away while the lay of the land is being observed. two or three victims—who live in shacks remote from the main houses of the village, as a rule—are selected, and the final plans are laid. one or two of the visiting tribe strike up a friendship with the victims and go with them to their shacks at night, ostensibly to gossip and sleep. a signal is arranged: the cry of a nightbird or a song by one of their own men, purposely awake and watching with some of his fellows by the fireside, is the usual indication that all is ready.
when the silence tells those on guard that their hosts are all asleep, the signal is given; the visitors who are feigning sleep rise cautiously and, with weapon ready, each suddenly wakens his intended victim. aroused from a deep slumber, the poor fellow usually wakes with some sort of exclamation or cry. at the first word 154spoken the stone-bitted war-club descends with terrible finality and the victim lapses into a slumber from which he never wakens. the deed is done quietly, with every precaution taken to guard against the awakening of the rest of the kampong. in many instances several small shacks have been erected for the convenience of the visitors and the victims are lured into these to be murdered.
some of the girls of the place may take a liking to the visitors, in which case there may be one or two men and a like number of girls in the shacks of the strangers. the result is the same, and girls are highly prized, as intelligence tells us that they are more tender than the men. in fact, he says that there is no morsel that equals the left shoulder-blade of a ten- or twelve-year-old girl. immediately upon killing their victims, the visitors stealthily remove the bodies from the kampong, and in the concealing darkness of the jungle decapitate them. after trussing up the bodies upon bamboo poles for ease in carrying them, they depart in haste for 155their own kampong, taking a circuitous route to avoid other kampongs between them and home.
the head of each victim is the property of him who delivered the fatal blow, and the murderer struts into his family circle very proud of his success. while the men were away the women have prepared the roasting-pit for the bodies that they know will be brought.
the pits in which the bodies are roasted are dug well away from the kampong as a rule, and are filled with alternate layers of wood and stones. by the time the wood is all burned away the stones are intensely hot, and they are kept so with a great fire built over them, until the warriors return. after all ornaments such as necklaces and bracelets have been removed, the bodies are placed in the pits without further preparation, upon bars of ironwood or some similar hardwood which keep them from actual contact with the red-hot stones, and covered with green palm-branches and a layer of earth to exclude the air.
when the roasting is completed, the time required 156being dependent upon the number of stones in a pit and the age of the victim, the pits are opened and the bodies eaten. the choicest pieces go to the men who have done the killing and the rest are divided equally among the remaining inhabitants of the village. all partake of the feast, from the youngest infant able to masticate solid food to the oldest member of the tribe. the dogs come in for their share and as a rule are given the bones to squabble over, though occasionally some of these are kept to be made into ornaments.
intelligence tells us that one bagoose laki laki (good man) will satisfy the hunger of ten persons, but adds with a smile that it is better to have enough babi panjang (long pig) so that one body need be divided among only five or six. all the flesh is consumed at one sitting and after the feast is over the place is usually cleaned up and the pits covered carefully with earth and brush to hide the evidence of guilt, for the feasters are sure that sooner or later they will be visited by members of other kampongs who are curious to learn whether or not they know anything of the disappearance of certain people of kampong sangase or watambi, or whatever the name may be.
under the influence of the wady, exhilarated by the wild dance, the men finally take part
they again threaten the men with total exclusion from all intercourse with their families
157with the coming of dawn in the kampong the hunting-party visited, there is weeping and wailing when the absence of the visitors together with their victims is discovered. the men vow vengeance and make a warlike showing, and even venture a short distance into the jungle, where they gather and discuss the situation. they will remain there a while and upon returning to the kampong they will tell wild tales of how they chased their visitors many miles but could not overtake them.
the matter, by reason of their cowardice and utter inability to bring themselves to engage in open warfare, finally passes into the limbo of forgotten things, although in time some of their bravest may go on a round of a few kampongs to see if anything can be learned regarding the tribe responsible for the outrage. if they identify the guilty tribe, they may lie in ambush for 158some lone member hunting in the neighborhood of his own kampong and murder him. this is the most common course followed in reprisal. in fact, a large percentage of the cannibal feasts are thus inspired.
absorbed in the chase of wild pig or other game, the hunter often enters the preserves of another tribe, and if he is discovered he more often than not disappears. it is for this reason that the men hunt only when driven to it by the women or when game is plentiful within reasonable distance of their own village.
we ask intelligence the reason for waking the victim up before killing him rather than simply striking him while asleep. for a moment he ponders, for putting things so that we can understand him taxes his powers of narration. he finally makes us understand that the purpose is to obtain a name for the next male child born in the hunting-party’s kampong, for the first word spoken is bestowed on the infant. intelligence himself was named in that manner, he tells us. his kia kia name is geki. he promises to 159show us the skull of the unfortunate man who supplied it. probably the “namee” falls heir to the skull of the man responsible for the christening, though this is only conjecture on our part.
