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 Visual C#®
And Databases
A Computer Programming Tutorial
By
Philip Conrod & Lou Tylee

©2017 Kidware Software LLC

PO Box 701
Maple Valley, WA 98038

http://www.computerscienceforkids.com
http://www.kidwaresoftware.com
Copyright © 2017 by Kidware Software LLC. All rights reserved

Kidware Software LLC

PO Box 701
Maple Valley, Washington 98038
1.425.413.1185
www.kidwaresoftware.com
www.computerscienceforkids.com

All Rights Reserved. No part of the contents of this book may be reproduced or
transmitted in any form or by any means without the written permission of the
publisher.

Printed in the United States of America

ISBN-13: 978-1-937161-66-8 (Electronic)

ISBN-13: 978-1-937161-74-3 (Printed)

Previous edition published as “Visual C# & Databases - 2012 Professional Edition”

Cover Design by Neil Sauvageau

Illustrations by Kevin Brockschmidt

This copy of “Visual C# and Databases” and the associated software is licensed to
a single user. Copies of the course are not to be distributed or provided to any
other user. Multiple copy licenses are available for educational institutions. Please
contact Kidware Software for school site license information.

This guide was developed for the course, “Visual C# and Databases,” produced by
Kidware Software, Maple Valley, Washington. It is not intended to be a complete
reference to the Visual Basic language. Please consult the Microsoft website for
detailed reference information.
This guide refers to several software and hardware products by their trade names.
These references are for informational purposes only and all trademarks are the
property of their respective companies and owners. Microsoft, Visual Studio, Small
Basic, Visual Basic, Visual J#, and Visual C#, IntelliSense, Word, Excel, MSDN, and
Windows are all trademark products of the Microsoft Corporation. Java is a
trademark product of the Oracle Corporation.

The example companies, organizations, products, domain names, e-mail

addresses, logos, people, places, and events depicted are fictitious. No association
with any real company, organization, product, domain name, e-mail address, logo,
person, place, or event is intended or should be inferred.

This book expresses the author’s views and opinions. The information in this book
is distributed on an "as is" basis, without and expresses, statutory, or implied
warranties.

Neither the author(s) nor Kidware Software LLC shall have any liability to any
person or entity with respect to any loss nor damage caused or alleged to be
caused directly or indirectly by the information contained in this book.
About The Authors

Philip Conrod has authored, co-authored and edited numerous

computer programming books for kids, teens and adults. Philip holds
a BS in Computer Information Systems and a Master's certificate in
the Essentials of Business Development from Regis University. He
also holds a Certificate in Programming for Business from Warren-
Tech. Philip has been programming computers since 1977. He has
held various Information Technology leadership roles in companies
like Command Plus, BibleBytes Software, Sundstrand Aerospace,
Safeco Insurance Companies, FamilyLife, Kenworth Truck Company,
PACCAR and Darigold. In his spare time, Philip serves as the
President & Publisher of Kidware Software, LLC. He is the proud
father of three “techie” daughters and he and his beautiful family
live in Maple Valley, Washington.

Lou Tylee holds BS and MS degrees in Mechanical Engineering and

a PhD in Electrical Engineering. Lou has been programming
computers since 1969 when he took his first Fortran course in
college. He has written software to control suspensions for high
speed ground vehicles, monitor nuclear power plants, lower noise
levels in commercial jetliners, compute takeoff speeds for jetliners,
locate and identify air and ground traffic and to let kids count
bunnies, learn how to spell and do math problems. He has written
several online texts teaching Visual Basic, Visual C# and Java to
thousands of people. He taught a beginning Visual Basic course for
over 15 years at a major university. Currently, Lou works as an
engineer at a major Seattle aerospace firm. He is the proud father of
five children and proud husband of his special wife. Lou and his
family live in Seattle, Washington.
Acknowledgements

I want to thank my three wonderful daughters - Stephanie, Jessica and Chloe,

who helped with various aspects of the book publishing process including software
testing, book editing, creative design and many other more tedious tasks like
finding errors and typos. I could not have accomplished this without all your hard
work, love and support. I want to also thank my best friend Jesus, who has always
been there by my side giving me wisdom and guidance. Without you, this book
would have never been printed or published.

I also want to thank my multi-talented co-author, Lou Tylee, for doing all the real
hard work necessary to develop, test, debug, and keep current all the ‘beginner-
friendly’ applications, games and base tutorial text found in this book. Lou has
tirelessly poured his heart and soul into so many previous versions of this tutorial
and there are so many beginners who have benefited from his work over the
years. Lou is by far one of the best application developers and tutorial writers I
have ever worked with. Thank you Lou for collaborating with me on this book
project.
 Contents
Course Description
Course Prerequisites
How to take the Course
Software Requirements
Hardware Requirements
Installing and Using the Downloadable Solution Files
Installing Visual C# & Databases
Foreword by David B. Taylor, Former College Professor &
Dept Chair

1. Introducing Visual C# and Databases

Preview
Course Objectives
Course Requirements
What is a Database?
Where Does Visual C# Fit In?
Building a Visual C# Application
Structure of a Visual C# Application
Steps in Developing Application
Drawing the User Interface and Setting Properties
Setting Properties of Controls at Design Time
Setting Properties at Run-Time
How Names are Used in Control Events
Writing Code
Review of Variables
Visual C# Data Types
Variable Declaration
Example 1-1. Mailing List Application
Summary

2. Introduction to Databases
 Review and Preview
Database Structure and Terminology
Relational Databases
Using SQL Server Databases
Sample Relational Database
Sample Database Structure
Virtual Database Tables
Creating a Database
Summary

3. Database Connection
Review and Preview
Data Object Preview
Connection Object
Connection Object – Access Database
Access Databases and 64 Bit Operating Systems
Connection Object – SQL Server Database
Example 3-1. Accessing the Books Database
Command Object
Command Object – Access Database
Command Object – SQL Server Database
Example 3-1 (Command Object). Accessing the Books
Database
DataAdapter Object
DataAdapter Object – Access Database
DataAdapter Object – SQL Server Database
DataSet Object
DataTable Object
DataRow Object
Example 3-1 (Data Table). Accessing the Books Database
Data Bound Controls
Example 3-1 (Data Binding). Accessing the Books Database
CurrencyManager Object
Example 3-1 (Final Version). Accessing the Books Database
Data Wizards
 Example 3-2 (Access Database). Books Database with
Wizards
Example 3-2 (SQL Server Database). Books Database with
Wizards
Using SQL Server Databases in Examples
Summary
Example 3-3. Northwinds Trader Database
Example 3-3. Using SQL Server Databases

4. Database Queries with SQL

Review and Preview
SQL Background
Basics of SQL
Where Does SQL Fit In Visual C#?
Example 4-1. SQL Tester
Example 4-1. Using SQL Server Databases
SELECT/FROM SQL Statement
ORDER BY Clause
WHERE Clause
Single Table WHERE Clause
Multiple Table WHERE Clause
INNER JOIN Clause
OUTER JOIN Clause
Functions with SQL (Access Databases)
Functions with SQL (SQL Server Databases)
SQL Aggregate Functions
SQL Construction Tools
SQL Statements with Access
SQL Statements with the Data Wizard
Building SQL Commands in Code
Example 4-2. Searching the Books Database
Example 4-2. Using SQL Server Databases
Summary
Example 4-3. Northwind Traders Database
Example 4-3. Using SQL Server Databases
5. Visual C# Interface Design
Review and Preview
Interface Design Philosophy
Example 5-1. Mailing List Revisited
Visual C# Standard Controls
Form Control
Button Control
Label Control
TextBox Control
CheckBox Control
RadioButton Control
GroupBox Control
Panel Control
PictureBox Control
Example 5-2. Authors Table Input Form
Example 5-2. Using SQL Server Databases
MessageBox Object
Example 5-3. Authors Table Input Form (Message Box)
Example 5-3. Using SQL Server Databases
Application State
Example 5-4. Authors Table Input Form (Application State)
Example 5-4. Using SQL Server Databases
Entry Validation
Key Trapping
Example 5-5. Authors Table Input Form (Entry Validation)
Example 5-5. Using SQL Server Databases
Input Validation
Example 5-6. Authors Table Input Form (Input Validation)
Example 5-6. Using SQL Server Databases
Error Trapping and Handling
Example 5-7. Authors Table Input Form (Error Trapping)
Example 5-7. Using SQL Server Databases
On-Line Help Systems
Creating a Help File
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 Starting the HTML Help Workshop
Creating Topic Files
Creating Table of Contents File
Compiling the Help File
HelpProvider Control
Example 5-8. Authors Table Input Form (On-Line Help)
Example 5-8. Using SQL Server Databases
Application Testing
Other Controls
MaskedTextBox Control
NumericUpDown Control
TabControl Control
Toolstrip (Toolbar) Control
ListBox Control
ComboBox Control
DataGridVIew Control
MonthCalendar Control
DateTimePicker Control
OpenFileDialog Control
SaveFileDialog Control
Summary
Example 5-9. Publisher Table Input Form
Build Interface
Add Message Box(es)
Code Application State
Perform Entry Validation
Perform Input Validation
Add Error Trapping and Handling
Add On-Line Help System
Application Testing
Example 5-9. Using SQL Server Databases

6. Database Management
Review and Preview
Database Management Tasks
Editing Database Records
Phone Contact Database
Example 6-1. Editing Database Records
Example 6-1. Using SQL Server Databases
Adding Database Records
Example 6-2. Adding Database Records
Example 6-2. Using SQL Server Databases
Deleting Database Records
Example 6-3. Deleting Database Records
Example 6-3. Using SQL Server Databases
Finding Records in a Database
Example 6-4. Finding Database Records
Example 6-4. Using SQL Server Databases
Modifying Records in Code
Example 6-5. Modifying Records in Code
Example 6-5. Using SQL Server Databases
Stopping a Database Application
Example 6-6. Stopping a Database Application
Example 6-6. Using SQL Server Databases
Example 6-7. Authors Table Input Form
Additional Navigation Capabilities
Editing Records
Adding Records
Deleting Records
Stopping the Application
Example 6-7. Using SQL Server Databases
Example 6-8. Publishers Table Input Form
Additional Navigation Capabilities
Editing Records
Adding Records
Deleting Records
Stopping the Application
Example 6-8. Using SQL Server Databases
Multiple Table Database Management
Database Keys
Database Modifications
 Final Application
Example 6-9. Books Database Management System
Basic Book Titles Input Form
Finding Records
Navigation Information
Adding Publisher Name
Adding Publisher Editing
Modify Publishers Input Form
Modify Authors Input Form
Adding Author Names
Example 6-10. Database Detective – Author Search
Example 6-10. Using SQL Server Databases
Viewing Author Selections
Viewing Author Names
Saving Author Names
Adding Author Editing
Input Control Navigation
Entry and Input Validation
Titles Form On-Line Help
Example 6-9. Using SQL Server Databases
Summary

7. Database Reports
Review and Preview
PrintDocument Object
Printing Document Pages
Pen Object
Brush Object
Graphics Methods
PageSetupDialog Control
PrintDialog Control
PrintPreviewDialog Control
PrintDocument Object with Databases
Example 7-1. Database Report
Example 7-1. Using SQL Server Databases
 Example 7-2. Titles Listing
Example 7-2. Using SQL Server Databases
Example 7-3. Book Publishers Listing
User Interface
Database Connection and Printing
Example 7-3. Using SQL Server Databases
Other Approaches to Database Reports
Summary

8. Distributing a Database Application

Review and Preview
Accessing Database Files in Code
Database File in Application Path
Example 8-1. Opening Database Files in Application Directory
Example 8-1. Using SQL Server Databases
Database File Location with OpenFile Dialog Control
Example 8-2. Opening Database Files with OpenFile Dialog
Control
Example 8-2. Using SQL Server Databases
Distribution of a Visual C# Database Application
Application Icons
Custom Icons
Example 8-3. Visual C# Setup Wizard
Step 1. Welcome to the Setup Project Wizard
Step 2. Choose a project type
Step 3. Choose project outputs to include
Step 4. Choose files to include
Step 5. Create project
Building the Setup Program
Installing a Visual C# Application
Summary

9. Database Design Considerations

Review and Preview
Database Design
Database Modeling
Information Requirements
Table Requirements
Field Requirements
Field Types
Null Values
Database Design Implementation
Building Databases with the Microsoft Access
Example 9-1. KWSALES Database with Microsoft Access
Getting Started
Customers Table
Orders Table
Purchases Table
Products Table
Define Relationships
Building SQL Server Databases with Server Explorer
Example 9-2. KWSALES Database with Server Explorer
Getting Started
Customers Table
Orders Table
Purchases Table
Products Table
Define Relationships
Building Access Databases with Visual C#
Example 9-3. KWSALES Database with Visual C#
Adding Reference to ADOX Library
Create a Database
Create a Table
Add Fields to Table
Define Table Primary Key
Define Table Indexes
Define Table Relationships
Example 9-4. SQL Server Databases with Visual C#
Database Testing and Design Refinement
Summary
10. Sample Database Projects
Review and Preview
Overview of Database Projects
Example 10-1. Sales Order Form Project
Preliminaries
Order Information
Existing Customer Information
Adding a New Customer
Product Selection
Submitting an Order
Printing an Invoice
Suggested Improvements
Example 10-1. Using SQL Server Databases
Example 10-2. Home Inventory Project
Home Inventory Database
Preliminaries
Home Inventory Interface
Database Connection
Display Photo
Database Navigation
Editing Records
Load Photo
Adding Records
Deleting Records
Entry Validation
Input Validation
Inventory Report
Stopping the Application
Suggested Improvements
Example 10-2. Using SQL Server Databases
Example 10-3. Weather Monitor Project
Weather Monitor Interface
Record Weather Data Tab
Weather Monitor Database
 Database Fields
Adding Date Values and Editing Features
Opening Database Files
Date Display Coordination
View Temperature Data Tab
Temperature Summary Statistics
Temperature Plot
View Precipitation Data Tab
Precipitation Summary Statistics
Precipitation Plot
Weather Monitor Printed Reports
Weather Data Report
Temperature Data Report
Precipitation Data Report
Weather Monitor Help System
Weather Monitor Icon
Weather Monitor Distribution Package
Suggested Improvements
Example 10-3. Using SQL Server Databases
Summary

11. Other Database Topics

Review and Preview
Exporting Database Data
Opening a Sequential File for Output
Writing Data to a Sequential File
Saving a Sequential File
Example 11-1. Exporting Database Data
Importing Database Data
Opening a Sequential File for Input
Reading Data from a Sequential File
Closing a Sequential File
Example 11-2. Importing Database Data
Other Database Types
ODBC Data Objects
 Oracle Data Objects
Multi-User Considerations
Database Web Applications
Starting a New Web Applications
Web Form Controls
Building a Web Application
Example 11-3. Viewing Weather Data
Summary
Example 11-4. The Last Database Project

More Self-Study or Instructor-Led

Computer Programming Tutorials by
Kidware Software
Course Description:

Visual C# and Databases is a tutorial that provides a detailed

introduction to using Visual C# for accessing and maintaining
databases. Topics covered include: database structure, database
design, Visual C# project building, ADO .NET data objects, data
bound controls, proper interface design, structured query language
(SQL), and database reports.

Visual C# and Databases is presented using a combination of

over 850 pages of course notes and actual Visual C# examples. No
previous experience working with databases is presumed. It is
assumed, however, that users of the course are familiar with the
Visual C# environment and the steps involved in building a Visual C#
application.
Course Prerequisites:
To grasp the concepts presented in Visual C# and Databases, you
should possess a working knowledge of Microsoft Windows. No
previous experience working with databases is presumed. It is
assumed, however, that users of the course are familiar with the
Visual C# environment and the steps involved in building a Visual C#
application (such background can be gained from our Learn Visual
C# course). You will also need the ability to view and print
documents saved in Microsoft Word. Finally, and most obvious, you
need to have Microsoft Visual Studio Community Edition. This is a
separate product that can be downloaded for free from Micrososoft’s
website:

https://www.visualstudio.com/free-developer-offers/
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collection of eBooks, textbook
and enjoy exciting offers!
How To Take the Course:
Visual C# and Databases is a self-paced course. Each chapter will
require a different amount of time. The suggested approach is to
decide how much time you can spend each week working through
the notes. Print out the notes one chapter at a time. Then, work
through the notes at your own pace. Try to do each example as it is
encountered in the notes. Work through the projects. If you need
any help, all completed projects are included in the Code folder.
Software Requirements
Visual Studio 2017 will install and run on the following operating
systems:

• Windows 10 version 1507 or higher: Home, Professional,

Education, and Enterprise (LTSB is not supported)
• Windows Server 2016: Standard and Datacenter
• Windows 8.1 (with Update 2919355): Basic, Professional, and
Enterprise
• Windows Server 2012 R2 (with Update 2919355): Essentials,
Standard, Datacenter
• Windows 7 SP1 (with latest Windows Updates): Home Premium,
Professional, Enterprise, Ultimate
Hardware Requirments
• 1.8 GHz or faster processor. Dual-core or better recommended
• 2 GB of RAM; 4 GB of RAM recommended (2.5 GB minimum if
running on a virtual machine)
• Hard disk space: 1GB to 40GB, depending on features installed
• Video card that supports a minimum display resolution of 720p
(1280 by 720); Visual Studio will work best at a resolution of WXGA
(1366 by 768) or higher
Installing and Using the Downloadable
Solution Files:

If you purchased this directly from our website you received an

email with a special and individualized internet download link where
you could download the compressed Program Solution Files. If you
purchased this book through a 3rd Party Book Store like
Amazon.com, the solutions files for this tutorial are included in a
compressed ZIP file that is available for download directly from our
website (after registration) at:

http://www.kidwaresoftware.com/vcsdb2015-registration.html

Complete the online web form at the webpage above with your
name, shipping address, email address, the exact title of this book,
date of purchase, online or physical store name, and your order
confirmation number from that store. We also ask you to include the
last 4 digits of your credit card so we can match it to the credit card
that was used to purchase this tutorial. After we receive all this
information we will email you a download link for the Source Code
Solution Files associated with this book.

Warning: If you purchased this book “used” or “second hand” you

are not licensed or entitled to download the Program Solution Files.
However, you can purchase the Digital Download Version of this
book at a highlydiscounted price which allows you access to the
digital source code solutions files required for completing this
tutorial.
Installing Visual C# and Databases:
The course notes and code for Visual C# and Databases are
included in one single ZIP file. Use your favorite ‘unzipping’
application to write all files to your computer. The course is included
in the folder entitled VCSDB. This folder contains three other
folders: Databases, Notes and Code.

The Databases folder holds the sample databases used in the

course. The Code folder includes all the Visual C# projects
developed during the course. The applications are further divided
into Class folders. Each class folder contains the Visual C# and
Databases project folders. As an example, to open the project
named Example 1-1 discussed in Class 1, you would go to this
directory:

C:\VCSDB\Code\Class 1\Example 1-1\

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The “barking deer” (Cervulus muntjac) is very important as an omen to all

peoples, but least so to the Iban. The bark of the deer prevents people from
continuing their journey, and even divorces people who are newly married.
The little chevrotains, planok or pelandok (Tragulus napu and T. javanicus),
have the same function as the muntjac so far as a journey is concerned, but
otherwise they are not very important.
The Rev. W. Chalmers says: “If the cries of any of the three kinds of deer
found in Sarawak be heard when starting on a journey, or when going to
consult the birds by day or by night, it is a sure sign that, if the matter in hand
be followed up, sickness will be the result. Also if a newly married couple hear
them at night they must be divorced, as, if this be not done, the death of the
bride or bridegroom will ensue. I myself have known instances of this omen
causing a divorce, and I must say the separation has always been borne most
philosophically by the parties most concerned; in fact, the morning of one of
these divorces, I remember seeing an ex-bridegroom working hard at shaping
some ornamental brass-work, which Dayak women are in the habit of wearing
round their waists, and he said he intended to bestow it on a certain damsel
whom he had in his eye for a new wife.”
 Sir Spenser St. John writes: “To hear the cry of a deer is at all times unlucky,
and to prevent the sound reaching their ears during a marriage procession
gongs and drums are loudly beaten. On the way to their farms, should the
unlucky omen be heard, they will return home and do no more work for a day.”
A Malay told me: If a Sarawak Malay was striking a light in the evening in his
house, and a pelandok made a noise at the same time, the whole family would
have to leave the house for three days; should they not do so, the house would
catch fire and be burned down, or sickness or other calamity would overtake
them.
On the second day of one of Hose’s journeys through the jungle, the chief
who was with him saw a pelandok rush across the path. Hose being behind did
not observe it, but he saw all his party sitting on a log, and the chief informed
Hose that he could not proceed that day as his “legs were tied up.” This was
most inconvenient, as Hose was in a hurry; but the men would not go on. Hose
freely took upon himself all the responsibility, and said he would go first and
would explain to the pelandok that he was the person in fault. The chief would
not agree even to this, and did not budge, but said he would follow the next
day. Hose went on with some of the men as far as he could, and then camped.
Next day the chief caught Hose up at noon, and appeared very much surprised
that no harm had befallen him. Hose chaffed him about his legs, and was
“pleased to see that they had become untied”!
The small viverrine carnivore, Arctogale leucotis, is one of the most important
omens for Kenyahs and Kayans, who, however, have a particular dread of
coming in contact with it, lest it should produce sickness; they will never so
much as touch a piece of its dried skin. It is not an omen for the Iban nor for the
Punans, who even kill and eat it. After having obtained other omens the
Kayans are glad to see the munin, as it is useful in conjunction with other
omens, but they do not like to hear it squealing.
The screeching of the large hawk (Haliastur intermedius), which is closely
allied to or a sub-species of Brahminy kite (H. indus), is a cautionary sign with
the Kayans, and though it is not in itself a bad sign, they will generally return
home from any enterprise on hearing it if they are still taking omens, or at all
events they will remain where they are for the day. What the Kayan and
Kenyahs most desire when “owning” a hawk is to see it skim silently, without
moving its wings either to the right or to the left, as they wish it. Any other
action than this, such as a swoop down or continued flapping of the wings, is
considered unfavourable. Something bad is going to take place, they do not
know what it may be or to whom it will happen, so everyone who sees the hawk
do this turns away his face, or retires to some place out of the sight of the
hawk, lest on being observed he should be the one on whom the misfortune
will fall. On such an occasion no one speaks a word, and all return into the
house and wait from ten minutes to half an hour. If they are very anxious to go
on again that day they slip quietly out of the house so that the hawk may not
see them, get into their boats, and start on their journey.
If the hawk appears on the wrong side when men are paddling a few days
away from home and nearing another village, they immediately turn the boat
right round and pull to the bank and light a fire. By turning round they put the
hawk on the right side, and being satisfied in their own minds they proceed on
their journey as before.
The hawk, or, as the Iban call it, Sengalong Burong, is a very important
being. The little woodpecker (Sasia abnormis), Katupong, is his son-in-law,
being married to Dara Inchin Temaga Indu Monkok Chilebok China, a poetical
hantu who mentions in her songs the names of all the mouths of the rivers in
their order, from Sarawak River to some distance up the coast. This is probably
the remnant of a migration saga. The smallest of the trogons (Harpactes
duvauceli), beragai, also married another daughter of Sengalong Burong.
Although this is the most important of any Iban omen bird, it is his sons-in-
law that are most used. Food is offered to Sengalong Burong.
I believe that other large hawk-like birds are used as omens.
The Brahminy kite is popularly supposed in India to be the sacred Garuda,
the mythical bird, half eagle and half man, which in Hindu mythology is the
vahana, or “vehicle,” of Vishnu. Whenever Bengali children see one of these
birds they cry out—
“Let drinking vessels and cups be given to the Shankar Chil” (Brahminy kite);
“but let the common kite get a kick on its face.”
There is a kingfisher that lives in the jungle (Carcineutes melanops) which is
not a particularly lucky bird. If, when they are making a trap, the Iban hear the
long, mournful whistle of the membuas they know that although the trap will
catch things, it will only be after an interval of ten or fourteen days that they will
have any luck. On other occasions it is not unusual for them to catch little
partridges, such as Rollulus rouloul, directly they have set up the trap, but
often, under ordinary circumstances, it will be a day before they catch anything.
The Kenyahs apparently dislike this bird, which they call asi, as it is not very
favourable; in fact, they would rather not see it.
The white-crested hornbill (Berenicornis comatus), which has a moderate-
sized, black-keeled casque on its beak, and bare, blue orbits and throat, is an
aman, that is sought for by Kenyahs and Kayans, particularly by the latter,
when felling jungle for planting, and when going on the war-path. The Kenyahs
use it slightly, and the Iban not at all; it is in any case an omen bird of
secondary importance.
 The trogon, called by the Iban papau (Harpactes diardi), is particularly useful
to these people when hunting in the jungle for deer, pig, etc., as it is a sure sign
that they will obtain something that day. The bird’s note of “pau, pau, pau,”
infuses fresh energy into them. Supposing some Iban were making a spring-
trap (panjok), the moment one of them heard the cry of the papau, or beragai
(H. duvauceli), he would at once snap off or cut off a small twig with a parang—
the small piece of wood thus cut or broken off is used for the release of the trap
—the man would at the same time remark to the bird, “Here we are!”
Other tribes, such as the Kenyahs and Punans, use H. diardi as an omen,
but it is not an important one; but H. duvauceli is of very considerable
importance to the Kenyahs when going on the war-path, it being one of the
omens of which it is imperative to obtain a sight or hearing. H. kasumba is
employed indifferently with H. diardi.
Lepocestes porphyromelas is one of the most important of the omen birds,
as it makes two perfectly distinct notes, one of which is favourable and the
other unfavourable. On a rainy day it calls “tok, tok, tok,” but when the sun
comes out it bursts into a long “kieng, kieng.” Tok is bad, but kieng is good.
When a Kenyah hears the tok cry he immediately stops, lights a fire, and
takes the usual precautions in talking to it. He knows perfectly well that the
same bird makes the two notes, and he waits for the kieng. His explanation is
that when the bird calls “tok” it is angry, and in a good temper when it sings
“kieng,” and therefore it is well not to go contrariwise to the omen. The Iban
behave in a similar manner. The Kenyahs regard it as a bird of warning, but not
one that assists in getting anything. If a man was doing anything with a parang,
or a knife, or other sharp-edged tool, and heard even “kieng,” he would
probably desist from further use of it for that day.
The little woodpecker (Sasia abnormis) is in high favour among the Iban; in
fact, they consider it most important, as he represents his father-in-law,
Senalong Burong. The katupong appears to produce whatever result they
require. It is of less importance with other peoples of Sarawak.
Mr. Crossland informs us if a katupong enters a house at one end and flies
out by the other, men and women snatch up a few necessaries, such as mats
and rice, and stampede, leaving everything unsecured and the doors
unfastened. If anyone approaches the house at night he will see large and
shadowy demons chasing each other through it, and hear their unintelligible
talk. After a while the people return and erect the ladder they have overthrown,
and the women sprinkle the house with water “to cool it.”
A kind of thrush (Cittocincla suavis) is particularly useful to the Iban when
looking for gutta or other jungle produce. Nendak is a good bird to own, as it is
a burong chelap, and on hearing it they would not be afraid of any sickness.
 Before starting on a gutta expedition they would require to see something
before beragai (Harpactes duvauceli), as this is a burong tampak, that is, an
omen animal that is potent for hunting. What they like is: first to get nendak;
then wait three days while they are “owning” it; finally, to get beragai on the
right. This combination signifies certain success; not only would they find gutta,
but would obtain plenty of it, and no harm or sickness would befall them. If,
however, they went for gutta on beragai alone, and that perhaps appeared on
the left, they would obtain a fair amount of gutta, but they would stand a good
chance of some misfortune happening to them, and one of their party might fall
sick or even die.
The tailor bird (Orthotomus cineraceus), although employed by Iban only, is
of very little use, as it is only a secondary burong. It may be employed as an
additional argument when deciding for selam, or trial by the water ordeal. This
consists in the two disputants putting their heads under water, and the one who
has the most staying power has right on his side.
The Bornean shrike, which has an erectile crest of long and broad feathers
on its head (Platylophus coronatus), is used by the Iban as a weather prophet
on account of its unerring faculty of foretelling a storm, for whenever its whistle
is heard rain is always to be expected. It is very important for Kenyahs and
Kayans in connection with tilling farms. When Kayans are clearing away
undergrowth for a farm, after having offered to niho (Haliastur intermedius) and
other aman, it is desirable they should hear pajan, the shrike, for then they
know they will get plenty of padi of good quality, but there will be a good deal of
hard work, and possibly a considerable amount of sickness and cuts and
wounds. If they procure this omen they take the precaution of building very
substantial granaries.
Three species of sun birds (Arachnothera longirostris, A. modesta, and A.
chrysogenys) are very important to Kayans, Kenyahs, and Punans. Any one of
these species is used impartially, and they bear the name of sit or isit.
The sit is always the first bird to look for when undertaking anything.
Fortunately an individual of one of the three species is almost always to be
seen crossing the river. It is one of the least important omen birds with the Iban.
When Kayans, Punans, and Mĕlanaus go in search of camphor it is first
necessary to see a sit fly from right to left, and then from left to right. A
Mĕlanau who is intending to start on such an expedition sits in the bow of his
boat and chants—

O Sit, Sit, ta-au, Kripan murip, Sit.

Ano senigo akau, ano napan akau.

(“O Sit, Sit, on the right, give me a long life, Sit.

 Help me to obtain what I require, make me plenty of that for which I am
looking.”)

An allied bird, Anthreptes malaccensis, is commonly mistaken by Kayans,

but by them only, for Arachnothera longirostris, who then use it as an omen
bird, but it is not so used by the Kenyahs, by whom it is called manok obah.
All the snake aman are bad omens, and in the case of a Kayan seeing
batang lima (Simotes octolineatus) he will endeavour to kill it, and if successful
no evil will follow; should he fail to kill it then “look out”!
I believe that the Sea Dayaks pay some regard to sawa, a large python
(Python reticulatus), and to tuchok, a kind of gecko or house lizard (Ptychozoon
homalocephalum), and to brinkian, another kind of gecko; but I do not know
whether these are, strictly speaking, burong.
The omen padi bug, turok parai (Chrysocoris eques), is of importance to the
Kenyahs alone, and that only because it injures the crops.
The bee manyi is an Iban burong only. If a swarm of bees settled underneath
a house that had recently been built it would be considered a bad sign, and
probably it would be necessary to destroy that particular section of the house or
to leave the house altogether.
Many Land Dayaks, on the contrary, keep bees in their houses, and among
most of the peoples of Borneo, including the Iban, it is most lucky in planting
time to dream of an abundance of bees.
There are other creatures whose appearance, cry, or movements may signify
good or bad luck, which are not omen animals (i.e. burong or aman) in the strict
sense of the term. For example, the hawk owl (Ninox scutulata) makes a
melancholy cry at night, on account of which it is very much disliked by the
natives, who regard it as a foreteller of death. Its native name is pongok.
If the Malay bear (Heliarctos malayanus) climbs into an Iban’s house it is a
bad sign, and the house would have to be pulled down.
According to Perham, in answer to the question of the origin of this system of
“birding,” some Dayaks [Iban] have given the following. In early times the
ancestor of the Malays and the ancestor of the Dayaks had, on a certain
occasion, to swim across a river. Both had books. The Malay tied his firmly in
his turban, kept his head well out of water, and reached the opposite bank with
his book intact and dry. The Dayak, less wise, fastened his to the end of his
waist cloth, and the current washed it away. But the fates intervened to supply
the loss, and gave the Dayak this system of omens as a substitute for the book.
Another story relates the following. Some Dayaks [Iban] in the Batang Lupar
made a great feast, and invited many guests. When everything was ready and
arrivals expected, a tramp and hum, as of a great company of people, was
heard close to the village. The hosts, thinking it to be the invited friends, went
forth to meet them with meat and drink, but found with some surprise they were
all utter strangers. However, without any questioning, they received them with
due honour, and gave them all the hospitalities of the occasion. When the time
of departing came, they asked the strange visitors who they were and from
whence, and received something like the following reply from their chief: “I am
Sengalong Burong, and these are my sons-in-law and other friends. When you
hear the voices of the birds (giving their names), know that you hear us, for
they are our deputies in this lower world. Thereupon the Dayaks discovered
they had been entertaining spirits unawares, and received as reward of their
hospitality the knowledge of the omen system.”
Archdeacon Perham is perfectly right in his statement that “the sacredness of
the omen birds is thus explained: they are forms of animal life possessed with
the spirit of certain invisible beings above, and bearing their names; so that
when a Dayak [Iban] hears a beragai, for instance, it is really the voice of
Beragai the son-in-law of Sengalong Burong; nay, more, the assenting nod or
dissenting frown of the great spirit himself. ‘These birds,’ says Sengalong
Burong, ‘possess my mind and spirit, and represent me in the lower world.
When you hear them, remember it is I who speak for encouragement or for
warning.’ The object of the bird-cultus is like that of all other rites: to secure
good crops, freedom from accidents and falls and diseases, victory in war,
profit in exchange and trade, skill in discourse, and cleverness in all native
craft.”
We know that such very distinct peoples in Sarawak alone as the Iban, Land
Dayaks, Muruts, Punans, Kayans, and Kenyahs pay attention to omen animals,
and in most cases to the same animals. This points to a common origin of the
cult, for in some cases there is no specially obvious reason why that particular
species of animal should have been selected. In the three last-mentioned
peoples the names of the omen animals are practically similar, but many of the
Iban names are different.
There is no doubt that this cult is indigenous to Borneo; it is probable that it
formed part of the fundamental religious equipment of the Iban, but it is also
probable that the Iban have borrowed somewhat from neighbouring indigenous
tribes. Much more information must be obtained before a satisfactory history of
this interesting cult can be written.
The question may be asked whether the cult of omen animals in Borneo is
connected with totemism. Personally I do not think this is the case, as there is
in the omen cult no direct relationship between a species of animal and a group
of men or a single individual. Neither does it enter at all into social organisation
nor marriage restrictions. It is extremely probable that totemism, in the true
sense of the term, is only one of several cults of animals; but this is not the
place to enter into a discussion of these difficult and polemical problems.
 CHAPTER XXIV
THE CULT OF SKULLS IN SARAWAK

A good deal has been written on the subject of head-hunting in

Borneo, and Ling Roth has collected together the available
information about the practice in Sarawak.
There can be little doubt that one of the chief incentives to procure
heads was to please the women. Among some tribes it was said to
be an indispensable necessity for a young man to procure a skull
before he could marry, and the possession of a head decapitated by
himself seemed to be a fairly general method employed by a young
man to ingratiate himself with the maiden of his choice. The fact of a
young man being sufficiently brave and energetic to go head-hunting
would promise well for his ability to protect a wife. This is, at all
events, one sufficiently rational reason for the custom, and there
may be others as yet not even guessed at.
The pride women feel in their men-folk who have taken heads is
not confined to these people of Borneo; formerly amongst the
western tribe of Torres Straits a young man who had taken a skull
would very soon receive a proposal of marriage from some eligible
young woman.
Some tribes believe that the persons whose heads they take will
become their slaves in the next world. In this case head-collecting
would mean for them a wise precaution for the future.
A desire for reprisal of injuries, the vendetta or blood feud is a very
common reason for going on the war-path and bringing home the
appropriate trophies.
The following incident was recorded in the Sarawak Gazette (vol.
xxv., 1895, p. 91): A low-class Kayan named Boi Wan at Long Lama
had taken a head from the Kayan graveyard and hung it up near his
farm, and another Kayan named Jelivan said he had killed a man
under the house, but this was a false statement, no one having been
killed. The reason for these two men acting in this way was that they
might wear hornbills’ feathers, and have their hands tattooed, which
is allowed by Kayan custom only to those who have taken a head.
These two men caused a great deal of trouble, and the
neighbourhood was in a very disturbed state. The Resident fined
each man fifty dollars, and made them put the head in the grave
whence it had been stolen.
It is the custom amongst the Kayans and Kenyahs that, before the
people can go out of mourning for a chief or for one of a chief’s near
relations, either a new head must be taken or an old one, or some
portion of one must be obtained.
If the people obtain an old head from some friendly community
they go through the same ceremony as if they had recently taken the
head of an enemy. The head, by-the-by, is always given, never sold.
A head that has once been given in this way, or even only lent, is
seldom returned to the place from which it has been taken. If a skull
should be returned it is generally put under the house or in some
separate shed. Kayans and Kenyahs, however, generally take skulls
back into the house.
As Rajah Brooke will not permit the taking of a fresh head to
enable a community to go out of mourning, and as there is
sometimes great difficulty in borrowing a skull, or even a portion of
one, the dilemma has been overcome and custom satisfied, I have
been informed, by the village borrowing a skull from the collection
kept at certain Government forts for this purpose. These skulls are
labelled A, B, C, etc., and a record kept of each borrowing
transaction. When all the ceremonies are over the skull has to be
returned to the fort, where it is available for another occasion.
When a skull is given to a friend the following ceremony has to be
gone through. A living chicken is waved over the man who takes
down the head, over the ladder, the basket or framework that
contains the head, as well as over the skull itself. The owner talks to
the fowl, telling it to explain to the head that they are parting with it to
friends who will treat it even better than it was treated in its own
house. That the new owners will feast it, and it must not consider
itself to be slighted in the least degree. All then present join in a war-
whoop.
A piece of iron is taken, an old parang blade, or a spear-head, or
anything made of iron, and the head and wings of the chicken are
torn off with the iron, which thus becomes covered with blood. The
hand of the owner of the skull, who is generally the chief or headman
of the house, is next smeared with the bloody iron. This ceremony is
called urip, that is, “life,” and has for its object the prevention of harm
coming to the original owner. Finally, some of the wing feathers of
the fowl are pulled out, and stuck into the framework or basket
containing the remaining skulls.
The skull is brought into the house of mourning with all the
ceremony that would ensue if the head had been captured on the
war-path, and the urip rite is again performed.
After the sprinkling ceremony everybody in the house and all
relations in neighbouring houses take off their old mourning clothes,
which are usually made of bark cloth; they then wash themselves
and put on clean clothes. They also shave the hair round the crown
and make themselves smart. Every “door,” that is every family, kills a
pig or a fowl, and all eat, drink, and are merry. Very often after this
ceremony the head is taken out of the house, and hung up at the
grave of the deceased chief.
After a good harvest, or after a successful head-hunting
expedition, or when one or more skulls are added to the collection, a
cube of cooked fat pork, with a skewer of wood thrust through it to
keep it in position, is placed in the nose of each skull, and borak, the
spirit made from rice, is put into a small bamboo receptacle about an
inch and a half long, which is placed by the skull. Wooden hooks
(kawit) are hung up near the skulls, with the idea that they will help
the head-hunters to obtain more skulls on their forays. It is an
example of sympathetic magic, the object of the wooden hooks
being to hook in fresh heads.
I cannot refrain from mentioning what strikes one as being, to say
the least of it, an illogical action on the part of the Sarawak
Government. Head-hunting is rigorously put down, and rightly so; but
when the Government organises a punitive expedition, say, to punish
a recalcitrant head-hunting chief, the natives (generally Iban)
comprising the Government force are always allowed to keep what
heads they can secure. This is their perquisite. Surely it would be a
more dignified position not to allow a single head to be taken away
by anyone in the Raj under any pretext whatever, and to remunerate
the punitive force in some more direct manner.
 PLATE XXX

SKULL TROPHY IN A KAYAN HOUSE

SKULL TROPHIES IN ABAN ABIT’S HOUSE AT LONG

TISAM, BARAWAN TRIBE
 According to the Kayans and Kenyahs, head-hunting has been in
vogue only for some eight to ten generations, certainly not earlier.
Hose would put the time of its introduction to these tribes not more
than two hundred years ago.
A Kenyah version of the origin of the custom is as follows; it was
narrated by Aban Jau, a Sĕbop.
In olden days—and they still continue the practice—the Kenyahs
took only the hair of a man killed on the war-path, and with this they
decorated their shields.
One Rajah Tokong determined to retaliate on a neighbouring tribe
that had killed some of his people, and having made all the
customary preparations, he set out with his followers. They started,
as is usually the case when going on the war-path, just after the padi
had been planted, as this is a slack season, and paddled down the
river and entered the jungle. On the third or fourth day, whilst they
were cooking their rice on the bank of a small brook, they heard a
frog croaking, “Wang kok kok tatak batok, Wang kok kok tatak batok”
(tatak batok signifies “cut the neck,” in other words, “cut off the
head”). Tokong listened to the frog and said, “What do you mean?”
The frog replied, “You Kenyahs are dreadful fools; you go on the
war-path and kill people, and only take their hair, which is of very
little use, whilst if you were to take away the whole skull you would
have everything that you required—a good harvest and no sickness,
and but very little trouble of any kind. If you do not know how to take
a head, I will show you.” Thus spoke the frog taunting them, and
catching a little frog, he chopped off its head.
Tokong did not think much of this, but one of his bakis, or right-
hand men, who was an elderly man, pondered long over the
incident, and during the night he had a strange dream. He dreamt
that he saw fields of padi, the plants being weighted down with their
heavy grain, and in addition he saw an abundance of other food—
sugar-cane, sweet potatoes, and what not. Next morning he said to
Tokong, “I am very much concerned about what the frog said,” and
then he narrated his dream. Tokong still appeared to think very little
of it, but the other men strongly advised him, if they were successful,
to bring back one or two of the heads.
Eventually they attacked the hostile house and killed seven
people. The old bakis put three of the heads in his basket with the
consent of Tokong, who had been persuaded that no harm could be
done in trying this new venture. They returned at the usual
breakneck pace, and found that they were able to travel at a great
rate without much fatigue. On reaching the river they witnessed a
phenomenon they had never seen before; the stream, although it
was far above the reach of the tide, commenced running up
immediately they got into their boats, and with very little exertion in
the way of poling they quickly reached their farms.
To their surprise they saw the padi had grown knee-deep, and
whilst walking through the fields it continued to grow rapidly, and
ultimately burst into ear.
The usual war-whoops were shouted as they neared their home,
and were answered by a din of gongs from the house. The people,
one and all, came out to welcome them, the lame commenced
dancing, and those who had been sick for years were sufficiently
energetic to go and fetch water, and everybody appeared to be in
perfect health.
The heads were hung up and a fire lighted underneath to warm
them, and everything was very jolly.
Seeing all this, Tokong remarked, “The frog was certainly right,
and in future we must bring back the heads.”

Suppose the members of a community of Kenyahs are intending

to move into a new house and do not wish to take all the old skulls
with them, it is necessary to devise some means for keeping the fact
of their proposed removal from the knowledge of the skulls, for
otherwise, should the skulls find out that they had been deserted,
they would avenge themselves on the people of the house by
causing many to go mad, and various other calamities would also
ensue.
The skulls are deceived in the following manner. After the new site
has been selected, and favourable omens obtained, but before any
actual work has been commenced, a small hut is built close to the
old house; this is well roofed, but only partly walled with leaves; a
fireplace is made on the ground with large pebbles, and if necessary
a new board or framework is suspended above it for the reception of
the skulls. A fire is lit and the place made what they consider snug.
The skulls that are to be left behind are then taken down by some
very old man and with great care are hung up in the new hut. A pig
or chicken is killed, and the usual ceremony (as described above) is
performed.
The skulls are left in the hut, and each day a fire is lit beneath
them, and apparently they are very comfortable and pleased with
their new home; but at times suspicious skulls are heard to “kriak
kriak,” and they may even throw themselves down on to the floor. If
this should happen the skulls are taken back again, for the people
dare not run the risk of displeasing them; but if nothing takes place
the people know that the skulls are quite contented with their lot.
A good deal of trouble is taken by the people to prevent the skulls
from knowing anything that is going on, and no mention is made
before them of a new house being built.
When the new house is completed, the skulls that remained in the
old house are removed to the new one with great ceremony. Before
they are actually moved, the headman touches them and speaks to
Balli Pengalong, the Supreme Being, and to Balli Urip, who gives
men long life, and likewise he brings in by name most of the other
gods; they fear to leave them out lest the slighted gods should be
annoyed and retaliate on the inhabitants of the house. Then fowls
are killed and their blood sprinkled in the usual manner.
The men go into the new house by the front entrance, but the
basket containing the skulls is hauled up outside the house, and then
pulled in through the open space in front of the verandah; it may not
be carried up the steps and through the main entrance. The siap
(charms) are brought in afterwards.
On the morning of the day when the people enter the new house a
fire is built up beneath the skulls that are left behind of wood that
smoulders for a long time, and the people skulk away from the hut as
if afraid.
After about three days the fire burns out, and the skulls begin to
talk and grumble to one another. “Where are the people?” “How is it
that no fire has been put here?” “It’s fearfully cold.” The roof then
chimes in, “Oh, they are probably away at the farms; most likely they
will be here in a day or two.”
Day after day goes by. No one comes back, and the skulls begin
to feel sure something is wrong. However, they live in hope for some
time. After a month or so the leafy roof begins to leak; when the
skulls feel the rain they say to the roof, “Why do you serve us so
badly? Why do you allow the rain to fall on us? Why don’t you make
the people come and mend you.” The roof replies, “Don’t you know
that you have been left. The people have gone long ago.” Then the
skulls begin to hustle around and seek to revenge themselves on the
people who have deserted them. They look up river and down river
and along the banks, but rain has obliterated all the tracks the
people made when they flitted; and finding it hopeless to follow them
they give themselves up to their fate, and gradually become
bleached by the rain and the heat of the sun. Their ratan lashing
rots, and they fall to the ground. So the people are saved from any
serious harm coming to them.
It may be asked, Why do people ever leave skulls behind them
when they move into a new house, as they are always very anxious
to obtain new ones? There is a very common-sense reason for this
apparently anomalous proceeding.
Although the skulls are very old, and those who obtained them are
long dead and buried, they have to receive the same care and
attention while they are still in the house as the more recent skulls.
They have to be fed with pork and refreshed with borak, and the fire
has to be attended to daily; unless all this is done the inhabitants of
the house will have only bad luck. On the other hand, those in the
house receive no benefit from these skulls, that is, assuming the
owners to have died. Why, then, should they be put to all this trouble
and even run a risk of ill luck should the skulls consider themselves
slighted, but at the same time gain no advantage? The natives of
Borneo are sharp enough to appreciate that this is not good
business, and so they judiciously relieve themselves of their
somewhat troublesome benefactors.
 CHAPTER XXV
PEACE-MAKING AT BARAM

At the close of our stay at Baram we had the good fortune to be

present at a great gathering of chiefs and representative men, with
their followers, from all parts of this large district. The festivities and
competitions connected with the gathering commenced on April 8th,
and lasted for several days. After these were over, taxes were paid
in at the fort, and during the whole time that the visitors were in
Claudetown a great deal of business was done in the bazaar with the
Chinese storekeepers, for large quantities of jungle produce were
brought down the river, and many goods purchased by the natives.
To do them justice I must add that the leading Chinese storekeepers
had volunteered a handsome donation towards the heavy expenses
of the meeting, the remainder being met by private subscriptions
from the white men then present.
It was not possible to count the number of people gathered
together. Tama Bulan estimated the Kenyahs at about 2,500; there
may have been 1,500 Kayans, and some 500 Madangs, including a
few Batang Kayans; the Long Kiputs, Long Patas, Naroms, etc.,
probably numbered 1,500; thus making a grand total of at least
6,000 persons.
It was quite exciting seeing the canoes arrive and to welcome old
friends, whom one had met in their own homes, and to make fresh
acquaintances, as they come to pay their respects to the Resident.
From every part of the district they streamed in, and even from
beyond. Deputations came from the Orang Bukits of the Balait River,
and from the people of the Tutong River who are still under the
authority of the Sultan of Brunei. Representatives also came from
tribes on the upper waters of the Batang Kayan, or Balungan River,
who are nominally under the Dutch Government. Besides all these
settled peoples, numerous nomad Punans put in an appearance
from different quarters.
In order to give a stimulus to the cultivation of padi of superior
quality, a padi and rice competition was previously announced;
unhusked rice is here referred to as padi. As this was the first
attempt at a competition of this sort in the district, only the down-river
natives were invited to compete. There were a hundred and fifty-
seven entries in each class; for each class there were three prizes.
The native judges unanimously awarded the first rice prize to Abit,
an Orang Bukit.
On the morning of the 9th was a boat race, limited to canoes
carrying a crew of fifteen men. The course was two and a quarter
miles, and the time was eleven minutes five seconds. Tama Bulan’s
people, the Long Belukan Kenyahs, won the race, but they were
hardly pressed by a Malay boat.
An obstacle race next took place, which caused great amusement.
The competitors had to run up and down one or two hillocks, to jump
over a hurdle, and then dive off a crazy staging into a pond; after
swimming this there was a steep hill to climb, next a converging
framework ended in two small orifices which led into two canvas
tubes which had been coated internally with soot, and finally a pool
had to be passed through. Those who came through presented a
very bedraggled appearance, and received the good-humoured chaff
of the onlookers.
The same evening we had a display of Chinese fireworks. The
rockets and fire-balloon were greatly appreciated, but the cataract of
Chinese crackers was rather trying to the nerves of some of the
people. Unfortunately the following evenings were too wet to allow of
more fireworks.
In the afternoon a large preliminary gathering was held in the
temporary hall which Hose had erected for this purpose. The chiefs
and Europeans sat on a raised platform, of which a portion was
railed off for the separation of the more important personages. The
meeting was opened by borak being handed round. Tama Bulan, in
giving me a whisky and soda, made the usual speech in musical