Note 144.1 — RITUAL AND BELIEF

Divine beings may even be made accomplices in Black or antisocial Magic without any compulsion. The white-headed carrion-hawk (Haliaster intermedius) is the most important bird of omen observed by the Kenyahs of Borneo. Under the name of Bali Flaki he is looked upon as messenger and intermediary between themselves and Bali Penyalong, the Supreme Being. Apparently every individual hawk is such a messenger, but his sacred character appears in his title Bali: a word probably derived from the Sanskrit and sometimes translated holy, but having the force of “an adjectival equivalent of the mana of the Melanesians, or of the wakanda or orenda of North American tribes, words which seem to connote all power other than purely mechanical.”144.1 Bali Flaki is appealed to publicly on behalf of the community on various occasions, as on sowing or harvesting the rice-crop, making war or peace, or in fact before any undertaking or decision. His aid may also “be sought privately by any man who wishes to injure another. For this purpose a man makes a rough wooden image in human form, and retires to some quiet spot on the river-bank, where he sets up a tegulun, a horizontal pole supported about a yard above the ground by a pair of vertical poles. He lights a small fire beside the tegulun, and taking a fowl in one hand, he sits on the ground behind it, so as to see through it a square patch of sky, and so waits until a hawk becomes visible upon the patch. As soon as a hawk appears he kills the fowl, and with a frayed stick smears its blood on the wooden image, saying: ‘Put fat in his mouth.’” This appears to be addressed to the hawk. In the description of what is in effect the same rite as practised among some of the Klemantans of the same island, we are definitely told it is so addressed. The expression means, “Let his head be taken”; for the people are head-hunters, and fat is put in the mouth of every head taken. Messrs Hose and M‘Dougall, whom I am quoting, proceed: “And he puts a bit of fat in the mouth of the image. Then he strikes at the breast of the image with a wooden spear, and throws it into a pool of water reddened with red earth, and then takes it out and buries it in the ground,” in the manner in which only persons dying by violence or some much feared disease are buried. “While the hawk is visible he waves it towards the left; for he knows that if it flies to the left he will prevail over his enemy, but that if it goes to the right his enemy is too strong for him.” In the Klemantan rite, as described for us, he also shouts to the hawk to go to the left. When it has gone in the desired direction he addresses a prayer beginning “O Bali Flaki, go your way, let this man (naming him) die; go and put him in the lake of blood, O Bali Flaki; stab him in the chest, Bali Flaki,” and so on, invoking all sorts of evil deaths upon him.145.1 Now here we have a well-known rite of antisocial magic. But to make it effectual the coöperation of the divine power is requisite. That power is called upon. There is no attempt to coerce Bali Flaki, who, if not himself a god, is at least a messenger and intermediary of the great god Bali Penyalong. Yet there is confidence that he can perform the request, and that he shows by his flight that he will do so.