The House

   As an organic unit, the structure, significance, and function of the home is dictated by the same fundamental principles of belief that rule the village: blood-relation through the worship of the ancestors; rank, indicated by higher and lower levels; and orientation by the cardinal directions, the mountain and the sea, right and left. The Balinese say that a house, like a human being, has a bead - the family shrine; arms - the sleeping-quarters and the, social parlour; a navel - the courtyard; sexual organs - the gate; legs and feet - the kitchen and the granary; and anus - the pit in the backyard where the refuse is disposed of.

Magic rules control -not only the structure but also the building and occupation of the house; only on an auspicious day specified in the religious calendar can they begin to build or occupy a house. On our arrival we were able to secure a new pavilion in the household of Custi only because the date for occupation set by the priest was still three months off. We were strangers immune from the laws of magic harmony that affect only the Balinese and we could live in the house until the propitious day'wlen the priest would come to perform the melasp2sin, the ceremony of inauguration, saying his prayers over each part of the house, burying little ' offerings at strategic points to protect the inmates
from evil influences.

A Balinese home (kuren) consists of a family or a number of related families living within one enclosure, praying at a common family temple, with one gate and one kitchen. The square plot of land (pekarangan) in which the various units. of the house
stand is entirely surrounded by a wall of whitewashed mud, protected from rain erosion by a crude roofing of thatch. The Balinese feel uneasy when they sleep without a wall, as, for instance, the servants must in the un walled Western-style houses. The gate of a well-to-do family can be an imposing affair of brick and carved stone, but more often it consists of two simple pillars of mud supporting a thick roof of thatch. In front of the gate on either side 'are two small shrines (apit lawang) for offerings, of brick and stone, or merely two little niches excavated in the mud of the gate, while the simplest are made of split bamboo. Directly behind the ' doorway is a small wall (aling aling) that screens off
the interior, and stops evil spirits. In China I had seen similar screens erected for the same purpose and once I asked a Balinese friend how the aling aling kept the devils from entering; be replied, with tongue in his cheek, that unlike humans, they turned
corners with difficulty. The pavilions of the house are distributed around a Well-kept yard of hardened earth free of vegetation except for some flowers and a decorative frangipani or hibiscus tree. But the land between the houses and the wall is planted with coconut trees, breadfruit, bananas, papayas, and so forth, with a corner reserved as a pigsty. This is the garden, the orchard, and the corral of the house and is often so exuberant that the old platitude that in the tropics one has only to reach up to pluck food from the trees almost comes true in Bali.

Curiously, bamboo is not grown within the house. If it sprouts by itself it is allowed to remain, but its growth is discouraged by indirect means. Such is the magic of bamboo that only old people may tackle, the dangerous job of planting it or digging it out, and the first lump of earth dug must be thrown as far away as possible. It is said that if this earth touches someone, he will surely die, and it is only on certain days that work concerning bamboo may be safely undertaken. Yet life in Bal i would have developed along different lines had bamboo not existed on the island. Out of bamboo they make the great majority Of their artifact, houses, beds, bridges, water-pipes, altars, and so forth. It is woven into light movable. screens for walls, sun-bats, and baskets of every conceivable purpose. The, young shoots are excellent to eat, while other part are used, medicine. I was told that the tiny hairs in the wrapping of the new leaves are a slow and undetectable poison like ground glass and tiger's whiskers. Bamboo combines the strength of steex-1 with qualities of the lightest wood. It grows rapidly and without care to enormous size.
Social and economic differences affect but little the basic structure of the home. The house of a poor family is called pekarangan, that of a nobleman is a jero and a Brahmana's is a griya, but these differences are mostly in the name, the quality

of the materials employed, the workmanship, and of course in the larger -and richer family temple. The fundamental, plan is based on the same rules for everyone. Only the great palace (puri) of the local ruling. prince is infinitely more elaborate, with a lily pond, compartments for the Radja's brothers and his countless wives, a great temple divided into three courts, and even special sections for the preservation of the corpses and for the seclusion of " impure " palace women during the time of menstruation.

The household of Gedog, our next-door neigbbour in Belaluan, was typical; the place of honour, the higher " north-east " comer of the house towards the mountain," was occupied by the sanggah kemulan, the family temple where Gedog worshipped his ancestors. The sanggah was an elemental version of the formal village temple: a walled space containing a number of little empty god-houses and a shed for offerings. The main shrine, dedicated to the ancestral souls, was a little house on stilts divided into three compartments, each with a small door. There were other small shrines for the two great mountains - the Gunung Agung and Batur - and for the taksu and ngrurah, the interpreter " and " secretary " of the deities. In Gedog's house the altars were of bamboo with thatch roofs, but in the home of Gusti's uncle, the noble judge who lived across the road, the family shrine was as elaborate as the village temple, with a moat., carved stone gates, brick altars., and expensive roofs of sugar palm fibre. Such a temple is not a modest sanggah, but receives the more impressive name of pemerajan . Noble people pay special attention to the shrine for the deer-god Mendiangan Seluang, the totemic animal of the descendants of Madjapahit, the Javanese masters of Bali.

Next in importance to the temple was the uma meten, the sleeping-quarters of Gedog and his wife, built towards the mountain side of the house. The met& was a small building on a platform of bricks or sandstone, with a thick roof of thatch supported by eight posts and surrounded by four walls. There were no windows in the met6n and the only light came through the narrow door. When one's eyes grew accustomed to the darkness inside, one could see the- only furniture, the two beds, one on either side of the door. In more elaborate homes the platform of the met6n extends into a front porch with additional beds. In Denpasar, where modernism is rampant, many a front porch is embellished with framed photographs ofrelatives, made by the local Chinese photographer. By the door of Gedog's meten hunga picture of him with his wife and children in ceremonial clothes,
violently coloured with anilines, sitting dignified and stiff against a background of stormy clouds, draperies, columns, and halus-trades. The generous photographer had added all sorts of extra jewellery with little dabs of gold paint. I have seen the most
amazing objects banging, in the porches of Balinese homes: dried lobsters, painted plates representing the snow-covered Alps, Chinese paintings on glass, old electric bulbs filled with water, aquatic plants growing out of them, postal cards I of New -York skyscrapers, and so forth; objects prized as exotic, rare things, as we prize their discarded textiles and moth-eaten carvings. In one,house we found a picture of Queen Wilhelmina; we asked
who -she was and the quick reply came:` Oh! itu gouvermen - That is the Government." The met6n is the sanctuary of the home; here heirlooms are kept and the family's capital is often huried in the earth floor under the bed. Normally the beads of the family sleep in the metn, but being the only building. in
which privacy can be secured, they relinquish it to newly~-weds
or to unmarried girls who need protection. They shut themselves
into it at night, but otherwise the entire life of the household is
spent outdoors on the porch or in the surrounding open pavilions,
each provided with beds for other members of the family.

The other three sides of Gedog's courtyard were occupied by three open pavilions; on the left was the baM tiang sanga, the social parlour and guest house, and two smaller pavilions were on the. right (bal6 sikepat) and back (baM sekenam) where other relatives slept with the children and where the women placed their looms to work. In the lowest part of the land, towards the sea, were the kitchen (paon) and the granary (lurnbung). Rice was threshed in a cleared space (tongos nebuk padi) behind the granary. As in every household, there were two small shrines (tugu') , one west of the met6n, the other in the middle of the courtyard, the pengidjeng perhaps dedicated to the spirit of the land, " His Excellency the Owner of the Ground " (Ratu" Medrw6 Karang) .

Such is the general pattern of the home of a family of the average class that has ricefields and is economically comfortable. The better homes often have more elaborate pavilions, one of which may become alodii (a Dutch word) by enclosing half of the pavilion with four walls, leaving the other half as an open veranda. This will provide a second sleeping-quarter for a married son. In the houses of the well-to-do the social hall is often a great square pavilion (bal6 ged6) with an extraordinarily thick thatch roof supported by twelve beautifully carved posts. A wellbuilt bale', the archtype of Balinese construction, is a masterpiece of simplicity, ingenuity, and good taste. It consists of a platform of mud, brick, or stone reached by three. or four steps and covered by a cool roof of thick thatch. The roof is supported by more or less elaborate wooden posts (tiang), the number of which determines their name and-function. Thus a bale" is called sake pat, seke nani, tiang sanga, or bal6 gede", according to whether there are four, six, nine, or twelve posts. Definite rules dictate the dimensions and designs of these posts, .2 3 lengths of the index finger (tujuh), or about seven feet, being the standard height of a house post. It has already been mentioned that the house must stand " upright "; that is, the bottom of the posts should be the end nearest to where the roots were in the tree. The roof is built of lalang grass sown on the long ribs of coconut leaves, placed close together like shingles and lashed to the bamboo skeleton of the roof with indestructible cords of sugar-palm fibre, with an extra thickness of grass added to the four corners. Then the roof is combed with a special rake and the lower edge is neatly evened with a sharp knife. Such a roof, often a foot and a half in thickness, will last through fifty tropical rainy seasons. The beams that support the roof are ingeniously fitted together without nails, and are held in place with pegs made of heart of coconut wood. Generally one or two sides of the ba16 are protected by a low wall and between the house posts are built-in beds or platforms of wood with springs of bamboo, also called bal6s, where distinguished guests sit cross-legged to eat, or where, with a mattress added and screened by a curtain, they are put up for the night.

In Belaluan everybody was up even before the first rays of the sun outlined the jagged tops of the coconut palms, awakened by the raucous crowings of the fighting cocks. In the indigo semidarkness of the dawn the women were busily sweeping the yard and bringing water from the village spring. The first thought of the men was for their pets; to line up the bell shaped cages of the fighting cocks out on the road by the gate so that the roosters might " amuse themselves watching people go by." The cages, of the cooing doves were strung up on high poles for them to enjoy the morning air and the sunshine, and the flocks of pigeons, trained to fly in circles over the house, were released for their morning exercise. As protection from birds of prey, they bad small brass bells around their necks that produced various bumming sounds as they flew round and round until they tired, when they came down to be fed.

After a refreshing bath the men started for the fields without breakfast, taking along a snack - rice boiled inside of little diamond-shaped containers of palm-leaf called ketipat. More substantial food was taken to them later if they bad to remain in the fields all day, but they returned at noon for lunch if there was not much work or if the sawas were near. Meanwhile the women fetched sheaves of unhusked rice from the granary, spread them on the ground to dry in the sun, filled the gebah - the large waterhasin in the kitchen - and started the fire for the day's cooking. A kitchen is a simple roof of coarse thatch supported by four posts"with a bamboo platform at one end - the kitchen table

and a primitive mud stove at the other. Often a crude figure is modelled out of the same clay of which the hearth is made to preside over the kitchen. It is called brahma, not the supreme lord of the Hindus, but simply meaning " fire," an animistic fire god.

The food that Balinese gourmets eat at festivals is as elaborate as any in the world and will be described later in detail, but the daily meal is extremely simple. A mound of boiled cold rice with salt and chili-pepper was sufficient, our house-boy Dog claimed, to keep body and soul together for a Balinese like himself. The daily diet of Gusti and his noble family was the same cold white rice (nasi, a synonym for food in general), helped, however, by a side dish of vegetables chopped together with a dozen, or so of spices, aromatics, grated coconut and the hottest chili-pepper in the world. Gusti's wives did the cooking; Siloh Bing prepared the rice while Sagung scraped coconut in a kikian, a board bristling with little iron points, chopped the ingredients for the sauce' or fried them in coconut oil in an iron pan (pengorengan). Some eat their daily rice simply boiled in a clay pot, but in our household they preferred it steamed; they washed the grain repeatedly until the waters lost their milky colour and came out transparent, boiled it for a while, and when it was half done put it into a funnelshaped basket (kukusan) covered with a. heavy clay lid (kekeb) and steamed the whole over a special pot (dangdang) of boiling water. From time to time some of the boiling water was poured over the rice with a ladle of coconut she]] to prevent it from drying up and sticking together. The result was a deliciously dry, separate rice that served as a medium for the peppery sauces. The food was prepared with cleanliness, everything carefully washed first, and the food covered until eaten with squares of banana leaf.

As soon as the rice was done, they prepared a tray of offerings (ngejot) for the spirits that haunt the house: little squares of banana leaf, each with a few grains of rice, a flower, salt, and a dash of chili-pepper. No one could eat before the little portions were distributed in front of each of the house units: at the en trance of the family shrine, in front of the sleeping-quarters, in front of the little altar in the middle of the court, at the well if there is one,'and finally at the gate. The woman who distributed the offerings was followed by the eternally hungry dogs, who unceremoniously ate the grains of rice as soon as the offering was placed on the ground. Nobody cared, however, since
they were intended for evil spirits, which might, perhaps, be
embodied in the dogs.
There were no set meal hours and they ate whenever they felt hungry. A little before noon the men returned from work, after taking. a bath in the spring or in a river and sat casually somewhere near the kitchen, often turning their backs silently on each other because a person who is eating should not be spokento. Each was given his portion of rice with its complementary sauce in a square of banana leaf which he held in the hollow of the left hand while the right acted as spoon and fork. The use of dishes and cutlery is to the Balinese an unclean and repulsive foreign habit. Balinese who use plates invariably place a square of banana leaf over them. When finished, the leaf dishes were simply thrown to the pigs; no dishes were left to wash. A kendih of water was passed around after the peal, each drinking in turn and at a distance from it, letting a continuous jet of water fall into the open mouth, the lips never touching the spout. (When we tried to drink like the Balinese we succeeded only in choking or drenching ourselves.) The mouth and fingers were rinsed, and after emitting a loud belch of satisfaction the men took a nap or went to the bale" banjar to chat before resuming work. Generally the women ate after the men were finished, then fed the pigs, and spent the rest of the afternoon weaving, threshing rice, or simply delousing each other, a great social pastime.

For a while it seemed as if the art of hand weaving would be wrecked by the ever increasing importation of foreign cloth. Chinese'silk thread was hard to obtain, aniline dyes gave brighter hues and were infinitely easier to, handle than the old vegetable dyes, and Japanese rayon for a few cents a yard looked almost like real silk. In later years, however, the affluence of tourists has increased the market for Balinese handicrafts and many women derive an income from selling garish brocades. On our second visit the women of our household took to weaving and every afternoon the 'characteristic rhythmic sounds of many looms came from all directions.
On the Balinese loom (prabot tennun) the warp is stretched between a heavy wooden structure (tietiaga and pendalan) and a sort of yoke (6por) shaped like a Cupid's bow held by the woman 11 s back. After the bamboo spindle (tunda) has gone through the warp, the weave is tightened with a long ruler (be' lida) of polished hard wood that slides over a bamboo drum (pengrorogan),wbile the threads are separated with a bamboo tubes (bungbunggan) provided with little bells that jingle at every move. Thus the work is made easier by the rhythmical sequence of three sounds: the tinkling of the bells, the sound of the bollow bamboo as it is struck by the ruler, and the energetic double knock to tighten the weave. Weaving is the main occupation of the -women of caste who feel, above doing heavy house labour, but they are not, lazy and take to weaving with tenacity. In our house the wives and aunts of our host, all, noble women with servants. to do the housework, remained all day glued to their looms and often continued working into the night by the faint light of a petrol lamp.

Towards evening the ground of the house shook, resounding with deep, rhythmic thumping - the women threshing the rice for the next day's meal. Two women punded the rice in, wood mortars with long, heavy pestles, each dropping her pestle alternately in unfailing, 'perfectly timed intervals, catching it on the rebound with the other hand. Then the rice was separated from the husk by swishing it around in flat bamboo trays, the centrifugal force throwing the chaff towards the outside.

Everybody bathed again when the work for the day was done; by then the sun had begun to set and the atmosphere had cooled, so it was time to put on clean clothes, tiempaka blossoms in the women's hair, great hibiscus behind the ears of the men, and to go visiting or take a stroll and be admired. Back from work, the men sat in groups at the gates or in the middle of the road talking and fondling their fighting cocks until the sun dropped behind the curtain of coconut palms. Sunset' comes suddenly in the tropics and in a few seconds it was night, when the lamps were lit and it was time to eat dinner, the cold food left from lunch. There were many ways of spending an evening; elderly men fond of tuak, palm beer, belonged to " tuak associations " and met at the bale bandiar, summoned by a special tomtom. Or if there was a rehearsal of the village orchestra or a meeting at the bale bandiar, the men sat talking things over until they were tired, going to bed about nine or ten. But if there was a feast in,the neighbourhood, or one of the frequent theatrical performances, the whole family went to watch the show, remaining until it was over, long after midnight.

Balinese Cooking

Although the daily meal was frugal, the Balinese seemed exceptionally well fed, and people were always nibbling at some thing. They. were continually eating at odd hours, buying strange-looking foods at public eating booths, in the market, at the crossroads., and particularly at festivals when the foodvendors did a rushing business in chopped mixtures, peanuts., and bright pink drinks. Every day a young vendor came into the compound and invariably found many customers. For five cents she served a large piece of delicious roast chicken with a strong sauce, accompanied by a package of rice that sold for an extra penny. Even small children, accustomed to look out for themselves, bought their snacks from the street vendors, waiting silently for their orders to be mashed and wrapped in neat little packages of banana leaf, paying for them with the kepengs they kept tied in their sashes.

Balinese food is difficult for the palate of a Westerner. Besides being served cold always, food is considered uneatable unless it is violently flavoured with a crushed variety of pungent spices, aromatic roots and leaves, nuts, onions, garlic, fermented fish paste, lemon juice, grated coconut, and burning red peppers. It was so hot that it made even me, a Mexican raised on chilipeppers, cry and break out in beads of perspiration. But after the first shocks, and when we became accustomed to Balinese flavours, we d.eveloped into Balinese gourmets and soon started trying out strange new combinations. Silob Biang understood our appreciation of their delicacies and often brought Rose new dishes to taste. Babies are fed the peppery food as soon as they are weaned and will not touch food without spices and peppers. Most Europeans, used to beef and boiled potatoes, simply cannot eat Balinese food, but on the other hand no Balinese of the average class can be induced even to touch European food, which is nyam-nyam to them - that is, " flat and tasteless."

A Brahmanic priest we occasionally visited told us that under no circumstances may Balinese eat the following: " human flesh, tigers, monkeys, dogs, crocodiles, mice, snakes, frogs, certain poisonous fish, leeches, stinging insects, crows, eagles, owls, and in general all birds with moustaches "! We assured him nobody

ate such things, but he remarked that it was well to keep it in mind in anyway. Being of the highest caste and a priest besides, he could not touch the flesh of cows, bulls, and pork, eat in the streets or in the market, drink alcohol, or even taste the, food from offerings from which the essence had been consumed by the gods. Members- of the high nobility - Brahmanas and Satrias - are forbidden to eat beef, but many of the lesser Gustis do not mind eating it.

Outside of these prohibitions the common people eat everything that walks.. swims, flies, or crawls. Chicken, duck, pork~ and more rarely beef and buffalo are the meats most commony eaten, but the people are also fond of stranger foods such as dragon-flies, crickets, flying ants, and the larvae of bees. Dragonflies were caught in a most amusing manner; boys and girls wandered among the ricefields waving long poles, the ends of which were smeared with a sticky sap. The supposedly " rank conscious " dragon-flies must always stand in the highest branches and all the boy had to do was to hold the stick above the place where a fly stood; it flew onto the sticky trid of the pole and was caught in the trap. Great numbers were obtained in this curious manner, their wings taken off, and the bodies fried crisp in coconut oil with spices and vegetables. Great delicacies are also the scaled ant-eater (klesih), the flying fox (a great fruit bat) , porcupines (landak) , large lizards (alu") , wild boar, squids, rice, birds, from the glatek to the minute petingan, which was eaten.bones and all, and all sorts of crayfish. In every food-stand we saw small fried eels from the ricefields, looking suspiciously like shrivelled baby snakes. Although dogs are included in the klist of what not to eat, they aretaten in some of the remote villages in Klungkung and. Gianyar, but the rest of the Balinese will have, nothing to do with people of such disgusting habits.

With meat eaten only occasionally, the diet of the Balinese consists, besides rice, corn, and sweet potato, of vegetables and fruits, of which they have a great variety. Besides eggplant, papaya, coconut, bananas, pineapples, mangoes; oranges, melons, peanuts, and so forth, there are others unknown among us, such as the delicious breadfruit (timbul), jackfruit (n2ngka), acacia leaves (twi) , greens (kangkung) , edible ferns (pah) , and extraordinary fruits such as salak, a pear-shaped fruit that grows on a palm,. tastes like pineapple, and is covered by the most perfect imitation snakeskin; the- delicate diambu", fragrant wani" the rambutan (a large sort of grape inside of a hairy transparent pink skin), the famous mangosteen (manggis). (for which a prize was offered by Queen Victoria to anyone who found the. way to bring the fruit in good condition to England) , and the stinking durian (duren in Bali) - A good deal has been written both in favour of and against this spiky sort of custard apple, whose putrid smell has been compared with every decaying or, evil-smelling thing from goats to rancid. butter. The meat of the idurien is a creamy custard, the indefinable. flavors, and texture of which develops into a passion among those used to eating it.-,Most Europeans, however, object to its offensive smell to such a degree that they forbid their servants to bring durien within, a Aistance, of their house. The fruits are eaten raw and the vegetables 4re',boiled or fried after being, washed carefully in a special -bowl. The Balinese peel vegetables away and not towards them selves, as is done in the West. Although the Balinese are not, fond of sweets, they make a delicious dessert of coconut cream with cinnamon, bananas, or breadfruit steamed in packages) of banana leaf.

We have seen that the women are reduced to the routine of cooking the everyday meal, but when it com es to "preparing banquet food, it is the men., is is universally the case, who are the great chefs and who alone can prepare the festival dishes of roast. suckling pig ( "be guling) and sea turtle ("penyu") , the cooking of which requires the art of famous specialists. Few bandjar enjoyed as great a reputation for fine cooking as Belaluan; there the great banquet dishes were . prepared most often because the bandjar was prosperous, and there lived famous cooks who were always in great demand to officiateat feasts. People spoke with anticipation when Pan Regog or Made directed the preparation of epicurean dishes such as " turtle in four ways, " or the delicious sate lembat.

On the road coming from the seaport of Benua we often met men from Belaluan staggering under the weight of a giant turtle flapping its paddles helplessly in space, and then we knew they were preparing for a feast. or days before the banquet of the bandjar four or five stupefied turtles crawled under the platforms of the ba16 bandiar awaiting the fateful moment when, in the middle of the night, the kulkid would sound to call the men to the gruesome task of sacrificing them. A sea-turtle possesses a strange reluctance to die and for man~ hours after the shell is removed -and the flaps and head are severed from the body, the viscera, continue to pulsate hysterically, the bloody members twitch weirdly on the ground, and the head snaps furiously. The blood of the turtle is carefully collected and thinned with lime juice to prevent coagulation. By dawn the many cooks and assistants are chopping the skin and meat with heavy chopping axes (blakas) on sections of tree-trunks (talanan), are grating coconuts, fanning fires, boiling or steaming great quantities of rice, or mashing spices in clay dishes (tiobek) with wooden pestles (pengulakan) .

The indicated manners of preparing the turtle are the aforementioned four styles:

lawar: skin and flesh chopped fine and mixed with spices and raw blood;

getiok: chopped meat with grated coconut and spices;

urab gadang: same as above, but cooked in tamarind leaves (asam) ;

kirnan: chopped meat and grated coconut cooked in coconut cream.

Coconut (nyuh) is an essential element for fine Balinese cooking. Grated coconut meat is mixed with everything, frying is done exclusively in coconut oil, coconut water is the standard drink to refresh one's guests, and a good deal of the food is cooked in rich coconut cream, sant6n, made by squeezing the grated coconut over and over into a little water until a heavy milk is obtained. Food containing coconut does not keep and must be eaten the same day.

Santen enters also into the composition of the other delicacy essential to banquets, the sate lembat or leklat. This is a delicious paste of turtle meat and spices, kneaded in coconut.cream, with which the end of a thick bamboo stick is covered and which is then roasted over charcoals. The sate lembat is presented with an equal number of ordinary. sate, little pieces of meat the- size of dice strung on bamboo sticks " en brochette " and roasted over the coals, eaten dry or with a sauce. Rose was always poking around where cooking was. going on, and to her I owe the following recipe for preparing the sate lembat given to her by the Belaluan cooks, who warned her, however, that it was a most difficult dish to prepare:

Take a piece of ripe coconut with the hard brown skin between the shell and the meat and roast it over the coals. The toasted skin is then peeled off and ground in a mortar. Next prepare the sauce: red pepper, garlic, and red onions browned in a frying-pan and then mixed with black pepper, ginger, turmeric, nutmeg, cloves, sre (pungent fermented fish paste) , isen, cekuh (aromatic roots resembling ginger), ketumbah, ginten, and so forth, adding a little salt, all mashed together with the toasted coconut skin, and fry the mixture until half done. Take red turtle meat without fat, chop very fine, and add to the sauce in a bowl, two and a half times as much meat as sauce. Add one whole grated coconut and mix well with enough santen to obtain a consistency that will adhere to the sticks, not too dry or too wet. Knead for an hour and. a half as if making bread. Meantime sticks of bamboo of about ten inches long by a half-inch thick should be made ready and rounded at one end. Take a ball of the paste in the fingers and cover the end of the stick with it, beginning at the top and working down gradually, turning it all the time to give it the proper shape, then roast over
The sate can be made of pork or chicken, but turtle remains the favourite of the Balinese of Denpasar. Turtles are expensive (about twenty dollars for a good-sized one), and ordinarily pork, chicken, or duck is the dish served at more modest, feasts. They
may be prepared in the form described above, in sates, lawar, getjok, or simply split and roasted with a peppery sauce. Duck is stuffed and steamed (bebek betutu) . Although the expression: " He has to eat banana leaves " is used to give emphasis to someone s extreme poverty, a delicious dish and a great delicacy is the kekalan, made of tender shoots of banana leaves cooked in turtle blood and lime juice. Balinese cooking attains its apoltheosis in the preparation of the famous be guling, stuffed suckling pig roasted on a spit, the recipe for which was also given to Rose by the Belaluan cooks:

After the pig has been killed, pour boiling water over it and scrape the skin thoroughly with a sharp piece of coconut shell. Open the mouth and scrape the tongue also. Cut a four-inch incision to insert the hand and remove the viscera. Wash the inside of the pig carefully with, cold water. Run a pointed stick through the mouth and tail and stuff the pig with a mixture of:

red cbili-pepper (lombok) bogaron, tinke (nuts resembling ginger) garlic, cekuh (an aromatic root of the ginger family) red onions tumeric (kunyit) ginger (jahe), salt
bogaron, tinke (nuts resembling ginger) cekuh (an aromatic root of the ginger family)
black pepper (meritia) srg (concentrated fish paste) aromatic leaves (saladam or ulam)
and ketumbah, a variety of peppercorn.

Chop all these ingredients fine, mixing them with coconut oil. Stuff the pig with the mixture, placing inside a piece of coconut bark, and then sew up the cut. To give the skin the proper rich brown colour, bathe the pig,,before roasting, in tumeric crushed in water, and rinse off the excen root. Make a big wood fire and place the pig not directly over it, but towards one side. Forked branches should support the -end of the -stick that serves as a spit, one end of which is crooked to, be used as a crank by a manwho turns the pig onstantly (guling means to turn) , while another man fans the fire to direct the flame and smoke ' away from the pig. The heat should be concentrated on the head and tail and not in the middle so as not to crack the skin of the stomach.

After a few hours of slow roasting the juiciest and most tender pork -is obtained, flavoured by the fragrant spices, inside of a deliciously brittle skin covered with a golden-brown glaze. Few dishes in the world can be compared with a well-made be guling.

When the food is ready and the guests are assem, bled, sitting in long rows, they are served by the leading members of the bandjar and their assistants, who circulate among them carrying trays with pyramids of rice and little square dishes of palm leaf pinned together with bits of bamboo, containing chopped mixtures, sat6, and - little side dishes of fried beans (botor), bean sprouts with crushed peanuts, parched grated coconuts dyed yellow with kunyit, and preserved salted eggs., Others pour drinks; tuak (palm beer), brom a sweet sherry made from fermented black rice, or more rarely arak, 'distilled rice brandy. More frequently water alone is served- it is only old men who are fond of alcoholic drinks, drinking, however, with moderation and never becoming drunk. During our-,entire stay in Bali we never saw a man really drunk, perhaps because the Balinese dread the sensation of dizziness and confusion, of losing control over themselves.

COSTUME AND ADORNMENT

At home and it work the Balinese like to be free of excessive clothing; ordinarily the'dress of; both men and women consists simply,of a skirt called kamben, (the women wear an underskirt tapih) of Javanese batik or domestic hand-woven material, and a head-cloth. The women wear this skirt wrapped tight around the hips, reaching down to the feet and held at the waist by a bright-coloured sash (bulang) . Along scarf (kamben tjerik) in pale pink, yellow, or white cotton completes the costume. Young girls love gay batiks from Pekalongan, full of birds and flowers in red and blue on a white ground, or hand-woven skirts of yellow and green for feasts, but older women prefer conservative brown and indigo or black silk enlivened by a green, yellow, or peach sash. The scarf is generally thrown over one shoulder or wound around the head to keep the hair in place, but it also serves as a ,cushion for a heavy basket carried on the bead, or to wrap over the breasts when appearing in front of a superior or entering the temple, because, although the Balinese are accustomed to go nude above the waist, it is a rule of etiquette, for both men and women, that the breast must be covered for formal dress. This is purely a formula and does not imply that it is wrong to go with uncovered breasts; often the cloth is worn loosely around the waist, leaving the torso free; but even modernized Balinese, who generally wear a shirt or blouse, wrap the breast-cloth across their chest or around their middles when they wish to appear properly dressed.

For daily wear the men also wear a kam ben, a single piece of batik reaching from the waist to a little below the knees, tied in the front and leaving a trailing end that falls into pleats. The kamben can be pulled up and tied into an abbreviated loincloth when the men work in the ricefields. An indispensable part of the men's dress is the head-cloth (udeng) , a square piece of batik worn as a turban and tied in an amazing variety of styles. Each man ties his udeng in a manner individual to himself, taking good care that the folds form a certain pattern and that the end sticks out just right. Conservative Balinese wear the udeng with a comer high like a crest, but the young generation prefers small tight turbans with the four points neatly arranged in different directions. Children generally wear only a lock of hair on their foreheads, but little girls learn feminine propriety by wearing a skirt many years before the boys. Priests dress all in white and one can recognize a high priest (pedanda, " staff-bearer ") because be goes bareheaded and carries a staff (danda) topped by a crystal ball (suryakanta, " the glitter of the sun"), symbol of his authority.

It is unfortunate that new fashions in dress are introducing a new sort of class-consciousness. Young elegants feel superior and emancipated " from the old-style peasant class when they wear a Malay sarong, a tube of cloth worn snug at the back, folded in front in two overlapping pleats and held at the 'waist by a leather belt. With the sarong go a pair of leather sandals, a common shirt, too often with the tails outside, and a Europeanstyle coat. This is the costume of scbool-teacbers, clerks, chauffeurs, and those in frequent contact with Europeans, who will, in the long run, set the fashion for the rest of the population.

All women in North Bali have worn the Malay blouse (badju) for over half a century, since they were ordered to wear blouses by official decree " to protect the morals of the Dutch soldiers." Women of the Southern nobility started to wear badjus, and the fashion is rapidly spreading all over Bali. The Balinese form of badju is clumsy and ill-fitting and does not suit the huskier Balinese women as it does the slim Javanese. Many women cannot afford more than one badju and often let it go without washing. A girl who looks elegant and noble in the simple and healthy dress of the country, appears vulgar when " dressed up " in a tight badju of cheap cotton, not always clean, usually worn pinned up at the breast with a rusty safety-pin. Those accustomed to associate nudity with savagery often refer to the Balinese as " charming primitive people unconcerned with clothes," but however scant and simple their daily costume may be, they love dressing up, and for feasts they will wear as elaborate a dress as they can afford, or borrow one rather than
appear poorly clothed to parade at the feast. At temple feasts, weddings., and cremations one still sees middle-aged men in the elaborate ceremonial dress of former times: the white kamben with a trailing end, a rich piece of brocade (saput) tied over the I breast with a silk scarf (umpal) in which is stuck the ancestral kris, weapon and ornament, the sheath of precious wooA and ivory, the hilt of chiselled gold glittering with~rubies and diamonds, crimson hibiscus over their ears. Few costumes in-tbe world have the dignified elegance of the ceremonial costume of a noblewoman: the underskirt dragging on the ground in a train of silkand gold; the torso. boundfrom the hips to the armpits; first is a strong bulang, a strip of cloth fifteen feet long, covered by a sabuk, another strip of silk overlaid, with gold leaf; with gold plugs through her cars, her hair dressed in, a great crown of real and gold flowers,, with the forehead, reshaped with paint and decorated with rows of flower petals, two small disks of gold pasted to the temples; walking with poise in a procession with other girls dressed like herself, in a display of style, beauty, and dignity, The costumes for dramatic performances are as Spectacular as any in our ballets; diadems of fresh flowers and helmets of gold set with coloured stones, the body wrapped from head to foot in bright-coloured silks to which bold designs in glittering
goldleaf are applied by a special process in truly theatrical style. A Balinese woman is seldom without flowers in her hair, and during festivals one sees a bewildering variety of bead-dresses. They are then well aware of their beauty and take special pains with the arrangement of the hair, fixed ingeniously without pins. and without the help of a mirror. The hair is combed back with a fan-shaped comb, the end rolled into a bundle (pusung) that protrudes to the left and is held in place tucked under strands of the woman's own hair. Unmarried girls leave a loose lock (gondjer) that bangs down the back or over one shoulder. Ordinarily the flowers are simply caught between the bairs, some-times suspended in the gondier or over the forehead, dangling from a single invisible hair.

Each type of bead-dress receives a special name, from the simple flower arrangement worn at lesser feasts to the gelung agung, the diadem worn by noble brides. The gelung agung is an enormous crown of fresh flowers; sprays of jasmine, sandat, and bunga gadung, mixed with flowers of beaten gold mounted on springs that quiver at the slightest motion of the head. A beautiful forehead that describes a high arch coming down at the temples is obtained by painting it with a mixture of soot and oil. Little acacia blossoms or yellow flower petals are carefully pasted in a row in the blackened area to emphasize the outline of the brow. They are called tiangana, meaning a " constellation." Girls who have reached puberty cut two locks of hair, brought from the middle of the head, over the ears in two curls (semi) , stiffened with wax to keep them in place.

Men do not wear any ornaments except flowers and perhaps a bracelet of akar bahar, a black sort of coral supposed to prevent rheumatism, but women love jewellery and it is extraordinary that outside of dancers or children the Balinese are one of the rare people in the world that do not wear necklaces. In ancient times men and women wore ear-rings, and ancient statues show that, like the Dayaks of Borneo, they distended their ear-lobes until they hung below the shoulders, weighted down by heavy gold ornaments. Today some men have pierced ears because when children they wore leaf-shaped ear-ornaments (rumbing) of gold set with precious stones.

Little girls distend the holes of their ear-lobes with rolls of dry leaf or with a nutmeg seed until the hole is large enough to receive the large rolls of lontar leaf for everyday or their replicas. of gold (subang) for feasts. The subangs are hollow conical cylinders of beaten gold three inches long by one ih diameteri closed at one end, imitating in shape the palm-leaf subang. Only girls wear them and-after marriage they consider the wearing of subangs a coquetry that is out of place, although married women-, of high caste may wear them at feasts. Rings of gold set with rubies are popular, but the most fashionable today are those set, if with an English gold guinea. Bracelets are in good taste only made of gold and tortoise-shell set with rubies, star sapphires, or,,:` little diamonds.

The Balinese are as fastidious in the care of their bodies as they are about dress, and people of all classes, conditions permit ting, make almost a cult of cleanliness. They bathe frequency, during the day, whenever they feel hot or after strenuous work, but two baths a day are the rule, in the morning and evening " before each meal. Many villages have formal baths with separate compartmen for men and women, divided by carved stone walls and provi with water-spouts in the shape of fantastic animals, or sim natural pools or streams fitted with bamboo pipes and low Often the favourite bathing-place is a shallow spot in the river,"' where men on one side, women on the other, squat on the wat remaining for a long time in animated conversation, scrubbin themselves with pumice stone that removes superfluous hair a invigorates the skin, or rubbing their backs with a rough sti. or against a large stone placed there for the purpose. In, a ri near Cianyar we often saw a group of women sitting in the water in a circle, their feet radiating from the centre, gossiping until after dark.

There are strict rules of etiquette for bathing-places; for exsample, sexual parts should be concealed even among persons of the same sex. A man simply covers himself with one hand offend his fellow bathers. It would be unthinkable for a man to look deliberately at a nude woman although she may be bathing within sight of everybody in the irrigation ditch along the road. It is customary to give,some indication of one's presence on approaching a public bath. Women wade into the water raising their skirts to a espectable level, a little above the knee, and after considering the possibility of the sit Suddenly in the water, quickly taking off the skirt. Tie process 'is' reversed in getting out of the water: the skirt which has been lying on a stone or held in one band, is gathered up in: front of the bather and dropped like a curtain as she stands up. She wraps it around her hips and walks off without bothering to dry herself.

Besides the ordinary village bathing-places there are sacred pools and batb-houses, some of which have magic or curative, qualities. There it is customary to leave a small offering for the spirit of the spring before bathing. The most famous of these is the sacred pool of Tirta Empul in Tampaksiring, one of the holiest temples of Bali, where a special compartment has been devised for menstruating women.

The Balinese admire a smooth, clear skin the colour of gold, and pretty girls have a mortal dread of being sunburned, so they do not like to go unnecessarily into the sun. The skin is kept in condition by rubbing and massaging while bathing, afterwards anointing the body with coconut oil and boreh, a yellow paste that refreshes the skin when hot or gives it warmth after exposure to the rain. Boreh is made of mashed leaves, flowers, aromatic roots, cloves, nutmeg, and tumeric (kunyit) for colouring.

In olden times men wore the hair long, but nowadays the younger generation cuts it short like Europeans. The women's hair should be long, thick, and glossy, heavily anointed with perfumed coconut oil. in which flowers are macerated. The hair is kept in condition by washing it in conconctions of herbs.

When a Balinese has nothing to do he squats on the ground and pulls hairs from his face with two coins or with special tweezers, and women remove the hair under the armpits with porous volcanic stones. Some men wear moustaches, which are considered elegant, but only priests wear beards. It is a sign of distinction to wear the fingernails long, often four inches or more, showing that the wearer does not have to do manual work. Priests may wear the nails of both hands long, but the average well-to-do Balinese lets them grow only on the left hand. In Tenganan I have seen young girls wearing naiil-protectors five inches long made of solid gold.

The teeth are ceremoniously filed at puberty to shorten them and make them even. Old-fashioned Balinese blacken them with a sort of lacquer that supposedly protects the teeth from the devastating effects of betel-nut. However, since betel-chewing is losing favors, young people keep their teeth white by polishing them with ashes, although in many cases the molars are blackened, and the front teeth left white. The custom of filing and blackening the teeth, which is widespread throughout Malaysia, has its roots in animistic ritual, to avoid having the long, white teeth of dogs. In Bali today the teeth are filed mainly for oesthetic reasons, since long teeth are ugly.

It is plain that the refined and sensitive Balinese make the most of their daily routine, leading a harmonious and exciting, although simple existence, making an art of the elemental necessities of daily life - dress., food, and shelter.