Sera Gunting Joins a War Expedition:
Sometime during his stay at Sengalang Burong’s longhouse, his uncle Ketupong held a meeting to plan a foray. After it had been agreed that an expedition would take place, Sengalang Burong told Sera Gunting to join his uncles in order to study the omens that warriors observed while on an expedition.
In addition to that, Sengalang Burong lent Sera Gunting his own charms called Pengaroh Mali Balang Kayau, the most effective charms for a war expedition. Besides this, he also gave him a boar tusk charm (taring babi), a sugar cane shoot stone (batu tebu) and a deer horn (rajut tandok).
Having equipped Sera Gunting with these charms, Sengalang Burong gave him his most ancient “nyabor” sword of which he said, “no one who has ever used this sword before has failed to obtain an enemy head”.
So with these charms, and his grandfather’s weapon, the young Sera Gunting joined his uncles to learn the proper conduct of a war expedition.
A short time after they have left the house, he saw his uncle Beragai step off to the right side of the path, where he laughed and return. Responding to this, Ketupong commanded their warriors to halt and perform ngusok rituals (chewing betel nut). This omen is called sandik belantan chawit and signifies that enemies will be struck with a sword from the left hand side to the right hand side of the body similar to the manner fine clothes are worn over a left shoulder.
From there they walked rapidly until they reached a place where they would spend the first night of their expedition. This practiced is called langsi malam diau sahari, literally means “vigilant by night, silent by day”.
On the third day, they walked on again until they reached a place where they would spend the night and waited another two days to observe langsi dua hari. After the two days halt, Pangkas went to the right side of the path where he uttered a war cry. The warriors said that Pangkas is respecting the langsi. After he had shouted, the warriors were very happy as it signifies that their expedition would be a successful one. With this assurance, the warriors marched on rapidly to the enemy country.
Near the enemy country, Bejampong stepped to the left side of the path to give a war cry and returned to the main. Sera Gunting was told that this is a very good omen as it weakens the enemy.
They then continued their march into the enemy territory and at about noon, Embuas stepped to the left path and started to weep and returned to the main path again. Sera Gunting was again told that this is a very good omen as it signifies the weeping cry of the enemies over their dead warriors.
From there they journeyed again until Kelabu Papau jumped to the left side of the path and coughed and rejoined the warriors again. Sera Gunting was told that this omen signifies that the enemies would not be able to see them when they attacked, because Kelabu action would blind them, which is called madam ka suloh mata munsoh (literally means, switching off the visions of the enemies).
Early in the evening, they reached the enemy longhouse where they halted and observed their enemies until midnight. At midnight they moved in and surrounded the enemy longhouse. Finally, at dawn they attacked, while most of the inhabitants were still sleeping. Sera Gunting killed three enemies within a very short time. After the enemies had surrendered, the warriors looted the house and returned home victorious.
After Sera Gunting had returned from this successful expedition, Sengalang Burong told him that it was not necessary to teach him about the omens of war. “You have seen and learnt enough about these omens used in war expeditions,” he said.
This war omens which Sera Gunting learned have been observed by successive generations of Dayak war leaders.