The illustration shows some native huts by a river which flows through a cocoanut plantation.] 3. There are _Batu Kudi_ in the Grenjang River, as well as in the Undup and Batang Ai Rivers, of which the following tale is told: Two girls were standing in the water catching fish with a fishing-basket (_pemansai_). A small _emplasi_ fish jumped out of the basket, and hit the breast of one of the girls. She laughed, and said: “Even my lover would not dare to touch my breast as you do.” Her companion also laughed at the fish. There was a storm, accompanied by lightning and thunder, and both girls were turned into rocks. 4. In the Saribas River there is a _Batu Kudi_, of which the following tale is told: Some men and boys were watching a monkey crossing the river on a creeper which hung low down over the water. The tail of the animal touched the water, and one of them laughed, and said: “The end of his waist-cloth (_sirat_) is wet; why was he so foolish as not to tie it round his waist?” At this remark all laughed, and a terrible storm came on, and they were turned to stone. There is a similarity about all these stories. In each some animal is made fun of and laughed at by human beings. This incurs the displeasure of the gods, whose anger is shown in the same way—a terrible storm, thunder and lightning, and the turning of the offenders into stone. There are, however, other _Batu Kudi_ of which different stories are told, but these are not so common. For instance, in the Skrang River there are two large black boulders which are said to be a brother and sister who were guilty of the crime of incest; and in the Sebuyau River there is a collection of rocks said to be the inhabitants of a whole village, who were guilty of a serious breach of the law of hospitality, and refused to give food and shelter to some travellers. The moral of these mythical tales is good. All sin is displeasing to the gods, and will meet with deserved punishment, but specially are they angry when they see human beings ill-treat and ridicule dumb animals. These _Batu Kudi_ are not worshipped. Offerings of food are sometimes seen hanging near them, but these are not made to the “stones of wrath,” but to the gods of whose displeasure they are the testimony. The Sea Dyak belief in a future life has already been mentioned in the chapter on Burial Rites. But it is no gloomy Tartarus, nor is it a happy Elysium, that lies before him. It is simply a prolongation of the present state of things in a new sphere. The dead are supposed to build houses, make paddy farms, and go through all the drudgery of a labouring life in that other world. This future life does not, in the mind of the Dyak, mean immortality. Death is still the final and inevitable destiny of man. He may live many lives in different spheres—he may die as often as seven times—but in the end he becomes annihilated, and absorbed into air, or earth, or certain jungle plants.