Children were few here, one reason being that abortion is a common practice, as is instanced in the case of the kapala's wife who prided herself on her success in this regard on ten occasions. Massage as well as abortifacient herbs are employed for the purpose. The root of a plant in general use is soaked in water before administering. I was also shown a vine which was about two centimetres in diameter and was told that if a portion of this was cut off and the end inserted into a pint bottle the vine would yield sufficient juice to fill it in a night. In case children are not wanted both husband and wife drink of this liquid after the morning meal, and both abstain from water for the remainder of the day. It is believed that afterward it would be possible for the man to have offspring only by marrying a new wife. There are also several specifics to prevent conception, but none for producing fertility. The kapala gave as reasons for this practice scarcity of food and woman's fear of dying. Both seem incongruous to fact and primitive ideas, and perhaps his view would better be accepted only as an indication of his ignorance in the matter. The young people are taught to dance by the blian before they are married, and take lessons for a year or two. The Murung blian possesses three small wooden statues of human beings which he employs in recovering brua (souls) and bringing them back to persons who are ill, thus making them well. These images are called jurong, two being males, the other female, and carrying a child on its back. While performing his rites over either sex the blian holds the female jurong in his right hand, the other two being inserted under his girdle, one in front, the other at the back, to protect him against his enemies. In the case of a child being ill its brua is brought back by means of the infant carved on the back of the effigy. Undoubtedly the images are similar in character to the kapatongs I have described as occupying an important place in the lives of the Duhoi (Ot-Danum), the Katingan, and other tribes of Southwestern Borneo. PENYAHBONGS (Notes from the Upper Busang River, Central Borneo) The Dutch officials give this tribe the name of Punan-Penyahbongs; the Malays call them Punans, seldom Penyahbongs. The Saputans, a neighbouring tribe, told me that the Penyahbongs and the Punans make themselves mutually understood. Whether they really are Punans or have been called so because of their recent nomadic habits is difficult to determine. However, since they declare themselves to be Punans, in view of all related circumstances it is safe to conclude that they are allied to that great nomadic tribe.