NOTE.-The flying prahu, mentioned in this legend, plays an important part in the religious exercises of the Ot-Danum, Katingan, and Kahayan. See Chapter XXXI. The head ornament of women is different in this tribe from those observed elsewhere in Borneo. It may be seen in the back view of the three Long-Giat women in Chapter XXVI. The tale shows Malay influence by such expressions as gold, diamonds, brass, shirt pocket, bottle. Allatala, the rendering of the Mahommedan Tuan Allah, is accepted as an antoh also by certain Dayak tribes in Southern Borneo. Steel trunks, as sold by Chinese or Malays, are much in favour with the Dayaks, and were observed wherever I travelled. It is one of the first articles that those who have taken part in an expedition to New Guinea will buy to take home. White onions are usually to be procured on travels among the Dayaks, and of course are not originally indigenous, no more than are sugarcane and pineapples (both scarce, especially the latter), cassava and red peppers. The non-Dayak expressions do not necessarily imply that the legend is Malay. The one circumstance that might lend colour to this belief is that in this legend, as well as in the preceding (Semang), both of which were told me by the same man, the beauty of idle life is glorified. This seems to be more a Malay than a Dayak quality. I was not long enough among the Long-Glats to be able to decide on this point. Circumstances favour a non-Malay origin. My informant, the kapala of Long Tujo, who showed Malay influence (see Chapter XXVI), may have embellished his narrative by his acquired knowledge of things foreign. He was in reality a thorough Dayak, and he had scruples about telling me these stories. He hesitated, especially in regard to the one related, because it might injure him much to let me know that one. The Long-Glat leave-taking, described, is called _ngebaw_ (to smell) _laung_ (nose). 19. THE ORANG-UTAN AND THE DAYAK (From the Ot-Danums; kampong Gunong Porok, Upper Kahayan River)