Some years ago Bishop Hose, accompanied by a missionary, visited Ginsurai, one of the villages in the Saribas. The Christians there had built for themselves a small chapel, where services were held. In the evening, when the Dyaks were sitting together in the _ruai_ of the Dyak house talking to the Bishop and his companion, the question arose as to whether the attending of public worship should be included among the many restrictions imposed upon a pregnant woman. The wife of the headman in the house was a great invalid, and she gave her opinion on the matter. “I think,” she said, “a woman in that state should be allowed to come to public worship. It is just the time she needs it most. You men have so much to engage your attention, and go out to your work. I am an invalid, and am left at home ill. I often go by myself into our little chapel and say the Lord’s Prayer, and I find it is a great consolation to me. A pregnant woman, who is perhaps feeling ill and low-spirited, ought to be allowed to join in public prayers.” Not so very long after she spoke in this way this woman, Manja’s wife, died. Let us hope that there are many others in Borneo who, like herself, have learnt to rely on a Higher Power in time of need. When the time of delivery is near, and the woman is in travail, two or three older women come in and attend to her. Should any difficulty occur in the delivery of the child the _manangs_, or witch-doctors, are called in. One takes charge of the proceedings in the lying-in room, while the others remain outside in the _ruai_, or common veranda. The _manang_ inside the room winds a loop of cloth around the woman above the womb. One of the _manangs_ outside wraps his body around in the same manner, but first places within the folds of a cloth a large stone. A long incantation is then sung by the _manangs_ outside, while the one within the room strives to force the child downward, and so hasten delivery. If he succeed in doing this, he draws down upon it the loop of cloth, and twists it tightly around the mother’s body, so as to prevent the upward return of the child. A shout from him proclaims his success to his companions outside, and the _manang_ who is personating the mother moves the loop of cloth which contains the stone and encircles his body a stage downwards, in imitation of what has been done to the mother in the room. So the matter proceeds until the child is born, or until all concerned become assured of the fruitlessness of their efforts. Fortunately for Dyak mothers, difficulties of this sort seldom occur. Delivery is generally very easy. The mother may often be seen sitting up with her back to the fire half an hour after her child is born, looking none the worse for what she has gone through, and before a week she will probably be back at her work as usual.