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00000185.xml | Head-Hunting. 173 offering of food is made to the heads, and their spirits, being thus appeased, cease to entertain malice against, or to seek to inflict injury upon, those who have got possession of the skull which formerly adorned the now forsaken bod}'. A curious custom prevails among the young men at this feast. They cut a cocoa-nut shell into the form of a cup, and adorn it with red and black dye. Into one side of it they fasten a rudely carved likeness of a bird’s head, and into the other the representation of its tail. The cup is filled with arrack, and the possessor performs a short wild dance with it in his hands, and then with a yell leaps before some chosen companion, and presents it to him to drink. Thus the ‘ loving cup is passed around among them, and it need not be said that the result is in many cases partial, though seldom excessive, intoxication.” (i. 186.) “The most important of all Murut ceremonies is the feasting of a new head, this takes place at the first new moon after the head has been obtained and the preparations cause considerable excitement in the house ; everything else is left to take care of itself; the farm is neglected and nothing is done except to prepare for the feast. The first thing is to erect three poles placed in a triangle some twenty feet apart varying from thirty to fifty feet in height, bamboos are tied to the tops of these poles and droop down some ten or twelve feet ; these are decorated with tassels made of some grass or rush but resemble fine shavings, being curled ; at the end of one of the bamboos is a dried gourd with a red flag tied above it, the gourd representing the head. Bunches of tassels are hung all along the eaves of the house and all the old skulls are brought out and one put over each door; this has a most gruesome appearance. In the centre of the triangle formed by the three poles a mound of earth is raised and fashioned in the form of an alligator, the dimensions of which are about six feet in width in the middle, and from thirty to forty feet long, some three feet deep. On the day when the feast takes place all the inmates of the house and the guests, of whom there are not a few, they having been called from every place far and near, walk round and round the poles in two processions, the men headed by the hero of the day in one, the women headed by his wife if he has one in another ; whilst walking round they shout—the women and men alternately ‘ Ko Kuay,’ ‘ Ho Ta, varying the note occasionally and the women come in at intervals with other words. During this performance there are intervals for refreshments when they all go into the house and gorge themselves with pork, buffalo, etc., copiously washed down by arrack ; in the afternoon the processions cease and the time is devoted to drinking bowl after bowl of arrack so that by evening there is not a man, woman, or child that is sober. (I may as well state here that I have seen children of four years old drinking raw gin.) The women when not occupied in drinking dance up and down the house stamping on the floor to the time of 1 Ho Ta Ho Ta ’ shouted in quick succession ; this combined with perhaps over two hundred people all shouting, yelling and talking, the firing of guns, and the squealing of pigs being sacrificed for the collation, produces a din more easily imagined than described. The guests leaving the party in the evening, or rather such as are at all capable of doing so, is perhaps the only amusing incident, as many tumble into their boats or out of them into | [
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00000380.xml | JXV1. H. Ling Roth.— Natives of Sarawak. Malay ' i ,, (Colloquial). Knolish. I Kanowit. Kvan. Bjntulu. | Pisan. j Matu. tC G aJ 'U T 3 .5 a — g as CL cd -14 c as u> aS -14 .a; J5 G4 p d) -M V. rt oc 5 n . c cd .tr <u ^J 4 d O '13 0) tc c '13 o ♦a a o c g o .14 P 2 C -14 'O t£ d G *-* 43 .- « 'ii 'B £ cd cd cd CL-14 -14 •0 : cd C/3 O > G C/3 •s_. S* 2 'S 3 G, CL cd 'cd 43 N cd cd cd -14 G -14 G -14 C -C -14 cd rt ■ :3 aS £ •*-» Cj o v. £ bo CL c C 2 So’ C L4 cd bO*C c g G o ~ £ P ~ bO cd -C cd cd C CL O -C -C O 03 CL aS aS tc •- c-* S "-5 cd cd bCtC cd -a u 'C -14 cd G •3 5 c -14 -14 CJ -14 G -G CL-14 -14 J_ u- u u p p p p -14-14-14-14 bO c -G aS '43 — O G G £ 2 cd 'cd cd cd C/3 — cd r- cd G cd 'D i-4 cd G cd •P G G «G cd <G .3 E G as <U — •cd aJ G G G G ■*-* -*-> G -14 -*-> -14 -14 C -14 -14-14-14-14 43 C rj 43 -M 'O cd CJ 'O 43 O g p '■a fcr £ ^ 43 tc rt ■r C ^ 2 rt-e rt £ „->-a .be o J *C ’C aJ -G O G cS -14 4 G 43 ' bO G a> c w -r - -CO.gO> 3 cS w +■* —.4-. ? u. G -G >% T3 W T3 c n 3 as O U rC . bO c/3 C/3 43 G G G 43 - 43 W -C £ -G S*S Q-G a; CL C/3 x -14 ^ ^ v -14 a$ n. G sJMf G G G cS cj aJ -14-14-14 G .2 'S t3 G G £ E CJ CJ -14 -14 bC G G GT aS -P- G G G cJ cd cS 44-14-14 'u -2 i cj cd CL CL cd cJ -14 44 rt bo be EbEcE-»-._ccu CL CL CL u i- u u u c/3 cJcJcJcJcJcJcJcJcJ -14-14-14-14-14-14-14-14-14 g - .2 5 „.c 3 .5 .-L -G cd cd cd C/3 C/3 C/3 C/3 i -*-» -*—< cd cd cd cd cd cd cd r^S Z4 rX ZA .X tC aS G >A cd -c )- cd O C/3 cd cd cd cd -14 -14 | [
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00000335.xml | Sea Dyak, Malay and English Vocabulary. xxi. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. lintan 1 tripe. lis halus fine, thin. lita rabi scar, mark. lobah lambat slow. lubok lubok pool. lulong, kaliling to surround, encircle; lulong rtitnah, to nglulong encircle the house. lulup touch-wood. lumat alus fine (minced). lumiet rawai, women’s body ring ornaments. lumpong butih a length, piece, log; brapa lumpong (kaiit api) bedau, how many lengths of fire wood ? si rat sa lumpong , not quite the length of a waist cloth; sago dim lumpong, two lengths of sago (wood); lumpong jari , a hand length; lumpong kaki, a foot length. lunchong jalor a small canoe or dug-out. lungat (?) slow. lungau bodoh stupid. lungga pisau knife. lupat lusa the third day after to-morrow. lupong medicine-case. lus lengis all gone, clean gone, none left ; kali buah, bedau mown kita? how about fruit, have you any still up your way? nadai nyau lus, no, none, all gone ; parai ambis lus, al dead, not one left ; lus Batang Merandong ari nanga nyintok ka entighis, throughout the length of the river Merandong, from mouth to source. in a sikutan load, burden (carried on the back), verb, to carry on the back. magang entirely, all ; kita bedau dia magang ? are you still here all of you ? kajang magang, all kajangs. maia uaktu time ; maia dia, about this time of day ; kati maia taun kita ? benong nilgai, lit. what time is your year, in the middle of planting ? maiau pusa cat. maioh 1 banyak | many, plenty. makai makan j to eat, feed. mali : pamali tabu-ed, unlawful (opp. to lawful), pro hibited (opp. to permitted), mayn’t (opp. to may) ; mali bula, may not lie ; mali rari, may not run away. malik malik to look at, glance towards. manang a medicine-man. manchal gauk mischievous. | [
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00000553.xml | List of Subscribers. ccxxxix. Sir Alfred Dent, K.C.M.G. Messrs. Douglas & Foulis, Edinburgh. J. Edge-Partington, Esq., Westbury Lodge, Eltham. Andrew Elliot, Esq., Edinburgh. Thos. England, Esq., Holme Dene, Lightcliffe. Messrs. Eyre & Spottiswoode, London. John Ferguson, Esq., St. George’s Square, S.W . Jas. Geo. Fraser, Esq., M.A., Trinity College, Cambridge. Messrs. Friedlander & Sohn, Berlin. Matthew H. Gray, Esq., F.R.G.S., Lessness Park, Abbey Wood. John J. Green, Esq., Prospect House, Halifax. Messrs. Wm. Georges Sons, Bristol. Sir Isaac Holden, Bart., Oakworth House, Keighley. Charles Heape, Esq., Glebe House, Rochdale. William Highley, Esq., Savile Crescent, Halifax. Messrs. Hodges, Figgis & Co., Dublin. Rev. James Jeakes, F.R.G.S., The Rectory, Hornsey. Henry James, Esq., Holly Bowers, Chislehurst. Robert Jamie, Esq., Serangoon House, Craiglockhart. George A. Kennedy, Esq., Seedley Terrace, Pendleton. Konigl. Museum fur Volkerkunde, Berlin. Rt. Hon. Earl of Listowel, K.P. Sir Hugh Low, G.C.M.G., Kensington. E. V. Low, Esq., Bush Hill Park, Enfield. G. G. Lancaster, Esq., The Albany, Piccadilly, W. Joseph Lowrey, Esq., F.R.G.S., Cornhill, E.C. Messrs. Sampson Low, Marston & Co., London. Sir Jas. Maitland, Bart., Stirling, N.B. R. B. Martin, Esq., M.P., London. E. H. Man, Esq., F.R.G.S., Palace Road, Surbiton. Robert M. Mann, Esq., F.R.G.S., Glassford Street, Glasgow. W. H. Maw, Esq., F.R.G.S., Addison Road, Kensington. Ludwig Mont Esq., F.R.S., Avenue Road, Regents Park. Messrs. Marlborough & Co., London. Belgrave Ninnis, Esq., F.S.A., Brockenhurst, Streatham. National Library of Ireland, Dublin. | [
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00000360.xml | xlvi. English. salt sea seed silver skin sky sleep small snake spear star sun thunder tin to-day to-morrow tooth tongue •tree waistcloth water wax white H. Ling Roth. —Natives of Sarawak. Dialect of Rkjang River Tribe. English. Dialect of Rejang River Tribe. empoig wife kedol laut wind j parug kebeu woman kedol perak wood jihu gelo lahu yesterday hatab selog mishong taju Numerals :— bulush paloy one ser 1 ne (nay) ish two dua nal three tiga (ne) 1 ne (sharp) engku neh timah four ampat ampat nate five lima lima yakal six anam anam moin seven tujut tujut lantag eight lapan | lapan jihu nine sambilan ten sepuloh, ne-puloh web eleven ne-blas auk (ork) twelve mil-bias keluai twenty niil-puloh biorg one hundred saratus | [
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00000292.xml | 28o H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Mahomedans of late years have been in the habit of going hadji to Mecca, and are now able to use the dates of the Hegira.” 2 (ibid, p. 47.) “ At the mouth of the Sarawak river many articles of gold and pottery of unmistakable Hindu workmanship have continually been found.” (J.A.I. xv. 425 -) The accompanying illustration is that of a “ figure on sandstone rock a little under life size. It is situated at the foot of the mountain of Santubong near a little stream. It was discovered by a Malay fisherman in clearing a spot of ground for his garden.” (Her Highness The Ranee.) The Life-size Figure found near Santubong Mountain in 1886. “The rock is sandstone, said to be about ten feet high. Remnants of pottery, bits of gold ornaments, and Chinese coins have been found near the rock. The soil round about is rather swampy." (From a photograph lent by Her Highness The Ranee.) “Often would the pick or spade, used for the purposes of mineral exploration, reveal thick layers of potter}' and china of antique, apparently Chinese, make. On one occasion we found a number of square paving tiles some four inches thick, beautifully made of pebbles, concrete, quartz, &c. : they had been polished, were clearly very old and made by people of a higher civilisation.” (Helms, p. 153.) A visitor to Mount Sobis caves was informed bv the natives that old jars were to be found there, but he had no time to examine the place. (S.G., No. 68.) Two of these caves on the Niah river and twelve others on the Uppei Sarawak Ri\er were explored by Mr. A. Hart Everett 1 “ During my first exploration I discovered embedded at the bottom of a bed of river gravel “ Brazen images, ruins of temples, and other relics of Hindu worship are to be seen in the inland districts near Banjar Massin on the south coast, which may be accounted for by the fact that a colony was established at this place from Java during the period in which Hinduism prevailed in the latter island.” (Earl, p. 274.) Mr. Bock was shown a small bronze Hindu idol, (p 119.) | [
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00000450.xml | CXXXV1. H. Ling Roth.— Natives of Sarawak. English. cloud cloud, rain clump of bambus, a coarse coax cocoa-nut cocoa-nut water cocoa-nut shell cockroach cold cold, a collapse collect Colour :— black blue grey green red yellow white comb comb, fowl's comfort (console) command, to ) command, a commandment J commit come come along come hither come out through come out of come to pass companion company with, in complete, to ) complete ) compass, the compassionate complex (not simple) concave conceal conceived in womb conduit, water conduit, mouth of conduct, to confused in mind conquer conscience consult birds of omen contagion continually contented contrary to convey converted, be convex cook, to cook-house (or fire place) cork, to cork, a Dayak, abun j keruman 1 punan baga nyibudiih (with intent to deceive) butan pi'in butan; juh butan tapurung; boru (W) i randing madud; mobus aim kuriing nguruk; besinun singfit barfim apak barfim bire sla budah; mopuh (W) si nod terfiping nyaduch semainya . nat | menfig; nfig I jameh 1 jah ; tep kamati; di kamati berambus ruach ; rfipus jadi; tuk dingiin beaiyo; bepajak raput padoman si fit bisirat J surfik ; sekibang chukan; miman bite sekibang aiyak tfid berishut ' ngarah nyam-atin f ngabah kushah (day) (nyimanuk (at night) sawit awet munos ngirawan tfid berubah-atin mudu ; mudug tanuk apfik nyfikub; natfip tutfip English. ; corner corpse correct cotton (thread) cough council, a counsel together, to take \ count country course, of covenant covet cover, see "cork’' crab craft crafty cracked crackle 1 crank crank,to be crawl | create crooked cross (river) cross (hill) cross, a crucify crow, to crow, a crowded together, see “in disorder" crumple up crush cry cry out cucumber cunning, see ■ ‘ crafty ’' cup curl, see " frizzle ” customs curse, a cut cut in two cut down trees cut down jungle cut (lop off) cut (split) cut (chop) cut (in pieces) cut (open) cut off the top, as ear) from paddy-stalk cut down paddy j cutting paddy, knife I for dam, a dam (fishing) damp dance dandle dangerous Dayak. | sukuch | tfidang ngajar j benang mokfid; nyingfik ! itong beritong; minyu niap rfiich tafin paiyu lipfing kiuch akal | cherdik ; bijak ! murfing rutop I ringgang muguyung | gawang bodah jadi bedikok; rikfig ; mudug mfitash kadipah j I mfia darfid l (nyirube darfid regang; tebfikang I masak ka regang kukfik kak nyiriuk rara sien nai kiak timun | makuk adat J pangu kapfig mfitud i tabling nauu nyfibe mire j u pa. nyirib nidi nyangut; mfitfid ; ngfitfim kutam suang jimbai; ranyu nyiput: dfipop I berejang \ ngigar (W) nyando mar | [
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00000255.xml | Animals made out of Raw Gutta. (Hose Coll.) Pat , Kayan Tool for getting Gutta. Baram River. (Peek Coll.) Alligator of Raw Gutta. (Hose Coll.) Cylindrical Box of Gutta, with ornaments in relief. KapuasRiver. Height, 5Jin. (Brit. Mus.) Gutta as brought to market from Balait River, gin. X 4in. x 2in. (Hose Coll.) Dyak Cap. Made of raw gutta. (Hose Coll.) Parang. Used to ring the bark of gutta-producing trees in Perak, Malay Peninsula. (Sir H. Low, Kew Mus.) | [
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00000352.xml | H. Ling Roth. — Natives of Sarawak. Xxxviii. Sea Dyak. Malay (Colloquial). takar sampai takup tal (Kat.) talar talun tama tamang tahan papan poh tarnbah tambai tambak t am bah tambit tarnpal, nampal tarnpal tampang tampil, nampil tampong tampong sambong tampun tanan tancham tanchang, nanchang tanggoi tanggong, nanggong tangkai utang salang, tebok ikat cherindak angkat tandan tangkal, nangkal tangkien, nangkien tangkir, tetak, jaku ikat grip, timbo nangkir English, Together with Examples of the use of the word. a measure, to measure out, until; taker ambis, until finished ; takar nyaua parai, until the hour of death, fellow to. to endure, put up with, bear (pain), to level, smooth, a row, even line, plank, board, to enter. name-sake ; tamang aku siko, a name-sake of mine, or my other name-sake, to add to. flag. to transplant, a sapling, suckling, shoot, seedlings. to close up, to shut, to tie up, to fasten with thongs; tambit lauang, shut the door ; tambit moa ptsau, shut up the edge of the knife. to cover, to patch (a hole in curtains); tarnpal mata, cover the eyes, to bandage, a plant ; tampang tebu, a shoot of sugar cane ; tampang pisang, banana shoot; vaccine. to join on, join to ; orang nampil bala, men just joined on to us (forces), to join on to, to sew on, patch, splice on to; menyadih tampong pala, lit. brothers join ing heads, i.e. own brothers v. cousins ; tampong orang jako, add to what he has said. to impale, transfix, debt. to pierce a hole in. to make fast, fasten, tie. sun hat, umbrella, sun-shade. to lift, raise, to become responsible for. bunch (fruit) ; an ear (paddy) ; jako betangkai, collection of opinions, to notch, make a note of, treaty. to buckle on, gird on. side-plank, to wall in, fence round ; tangkir pran, put on the side planks of the prau; tangkir umai, fence in the farm, horn (bird); tangkong tajai kinalang, the horn on the beak of the hornbill. tangkup enggau jalong, to invert a vessel as a cover. tangkong tangkup | [
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00000143.xml | General War Costume. 131 feathers. The gagong is worn more for its warlike appearance than for any real protection it affords the wearer. It may possibly divert a wooden javelin, but it is no defence against the thrust of a spear. The Kinahs wear the mandibles of the Bucerotidae (hornbills) in pairs on the breast of their war- jackets of skin, to record the number of persons they have killed with their own hands—one pair for each person killed. See pp. 103-105. The klambi taiali is the baju tilam of the Malays, and is a padded or quilted cotton jacket, for the most part sleeveless and collarless. The striped variety is the one most in request. It is thick enough to be able to protect the body from the blow of a wooden javelin, but it is useless against a spear.” (Brooke Low.) Small Shield. One end narrower than the other. Handle at back, cut out of the solid pale- coloured wood. Angular front carved with a cross, which with the ends and border is painted dark crimson and coated with tinfoil. The interspaces are painted yellow; they are coloured with indigo and dark crimson and also partially coated with tinfoil. Length, 23m.; width, 8$in. (Brit. Mus.) | [
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00000359.xml | A VOCABULARY Collected by the late H. Brooke Low, Esq. The locality not specified in the MS., but Mr. Hose informs me the Vocabulary is that of a Dialect of a Rejang River Tribe — H.L.R. English. Dialkct of Rejang River Tribe. English. Dialf.ct of Rf.jakg River Tribe. alive gosh fowl manok alligator bahaia fruit buah ant hieb go chib banana telui gold mas belly eg bird chiap hair soop black lengah hand tig (>) blood lod head chauog blowpipe belau honey tabal boat prahu hot bud body til husband tau bone tulag iron besi child kuad coco nut nor jungle rnasrok cold dekad come bet (madoh) large menu leaf sCla day jungiah dead tebus male baboeu deer rusa, penguin man sil dog chuo mat apil drink im org moon ghicheh, ghucheh mosquito sebeg ear ngentok mother oeng earth te mountain jelmol eat cha ! mouth naag egg lap elephant adon 1 nail (finger-) charos eye mad night lai'iit nose merh face kapo (au) father ] boeu 1: pig changgak feather sentol female i babo rain ujan finger jarastig rat tikus fire osh | rhinoceros agab fish kail rice charo'f flower bunga river tiu foot jug | root tingtek | [
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00000490.xml | clxxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. this must have on all their actions. At the same time this must be considered as a proof of the truth of my former assertion, to wit, that it is necessary to begin with teaching the natives another religion before it will be possible to get them to strive to attain higher aims and to educate them up to a higher level of civilisation. On Money and its Equivalents. In the interior there is no money at all; generally speaking the natives are not acquainted with it, and use the products of their country as a means of exchange. Along the principal river and at Pulu Petak the inhabitants have got acquainted with money and its value by the merchants, and as far as Siang the natives know its use. The Dutch guilder is estimated here at 120 duits, a division called uwang tuwa, in distinction of the uwang muda, according to which a guilder is divided into 100 duits. On the tributary rivers the idea of money disappears, while in Kapuas Murang, from beyond the Kampong Baru, it is no more accepted, or only in so far as it is fit for making something of, as, for instance, arm-rings, pendants, etc., of the copper, and medallions, etc., of the silver. Money here finds a substitute in gold- dust. We have already mentioned the gold division of weights. This nearly agrees in all parts of the river-basin ; only at Banjermasin the name Thai! is in use and here One Thail is equal in weight to 2 Piastres Spanish. One Guilder ,, ,, „ „ J M J ,, or Suku J t> i .. or Salu , ^ ” (uwang satengah) One Uwang „ ,, M M ^ One Mata burung , " ’’ The taxes raised by the Government are paid in the interior by the agency of special messengers, in gold and other products, which, conveyed to Banjermasin, are exchanged for money in order to meet the claims of the Resident. The gathering of the annual taxes affords very considerable profits to the messengers, on account of the low prices at which the products are bought and the high price they are sold at in Banjermassin. These profits are further increased by commercial enterprises undertaken on the occasion of such journeys. The wealth of the natives consists in the possession of Budaks, clothes, copper, household furniture, gongs, rifles, blunderbusses, Was (small canons), gold-dust, domestic animals (buffaloes and pigs), and other similar articles ; chiefly, however, in the possession of certain earthen pots, to which they ascribe peculiar miraculous power, which makes them therefore very expensive. In such pots consists the proper solid wealth of a family. The Blangas. (Miraculous Jars.) I will add some further details about these jars, as they act an important part in the households. All the doings and endeavours of the natives are directed towards getting possession of them, often causing long quarrels and extreme enmity. According to the legend these jars were made at Majapahit in Java, by Ratu Champa, who descended from heaven, of the clay left after the creation of the earth, the moon and the sun, and of which the Supreme Being had formed there seven mountains. Ratu Champa kept his artistically designed jars, besides the other articles produced by his art, gongs, etc., in a cave of a certain mountain and carefully guarded them there. He married Puiir Onak manyang, daughter of the king of Majapahit, and begot a son, called Baden Tunyong. Several disagreeable experiences caused Ratu Champa to leave the earth again and return to his native country, heaven. Before carrying out this scheme, however, he informed his son about the caves in the mountain, in which the pots, etc., were stored, and exhorted him to carefully guard them. The careless son, however, neglected the admonition of his father, and in consequence of this those jars, weapons, etc., escaped, and could not possibly be prevented in time. Some of them jumped into the sea and | [
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00000396.xml | rosak torn, undone lasa, lerok megegar rotan rattan uai ue bai ruboh destroy, fall into ruin nasa, tasa terab ni ® kue rebai lxxxii H. Ling Roth.— Natives of Sarawak CS 3 ns 2 ,9* 3 —-< cA to i-> C cA cA u td 5 3 tx) > 3-5.2 3 3 rf rt N 3 cA cA CL CL cA CL cA O 44 O -3 *"1 rt c O tuO ; cd >2 3 rt 3 342 rt -5 342 bO 3 <D 3 cA -3 bO-3 1 3 § s -i-» 44 O crj 3 .^ c.H I 55 : > -3 O bO 3 cA t£ yf _. +z . „ I S > g-o * T2.S*44 3 J5 rt .2 rt .a a) aj £> rt 3 a. J5 o a> aj O. O. O 3 > ■M Cu '5 3< jy CL <D > C/3 £ 3 rt O £ 42 C/3 <D U 3 Gd <D "3 aj bo cA CD 3. 3^ ^ ^ 0)<4H a~. | 2 -3 g rv. C/3 3 > CD O 42 rt .5 CD C/3 44 3 £ T 3 O 3 O <D O '£ O 42 3 3 H £ ^ 3^ o § O bo <D u "3 C/3 42 bo • rt 3 ‘ 4 ) 5 3 -a aJ O aJ £ be £ rt «’3 3 gA 3 CD I 3 aJ 3 £ ° S' o .£ 42 rt 3 3 TO CTJ 3 3.2 cA JC 3 bO o5 3 5 3 3 3 3 44 rt o C/3 C/3 3 bo 5 3_c CD 52 42 aj 22 bO c/3 2 aJ bo fcjo J3 3 rtV.S S 9-g ^ 42 42 42 42 .3 .5 rtrt 5 rtrtrtrt 5 C/3 C/3 C/3 C/3 C/3 C/D C/3 C/7 | [
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00000083.xml | Dress in Detail. 71 “ Among the Niasame Dusuns earrings are not at all popular.’ (Hatton s Diary, 18 April.) “The Mount Dulit Dusuns have earrings which dangle one below another, all three of brass wire coiled into a spiral. The lowermost is fixed into the ear lobe, and is 2^ inches in diameter; the two smaller ones are fixed into the margin of the ear. ... A profusion of brass wire attached to the ear shell we found customary with the Dyak tribes on the left side of the Pagalan River. There it seems'to be an ornament proper, and not a piece of armour as I understand it. At Salimbitan elderly females wear enormous earrings of brass, which purposely they never polish, the verdigris being considered to add to the ornament, at the same time they carry little children about who play with these poison coated trinkets. . . . The women on the Upper Kimanis wear a plug stuck through the ear lobe coloured red, black, and yellow, and which has the shape of an acorn.” (Witti’s Diary, 16 March.) 13 Necklets, Armlets, and Leglets. In the early portion of this chapter in the full descriptions of the dresses of the natives frequent reference was made to their necklaces, armlets, &c., and to the varieties of beads w'hich found favour in the different districts. “ The Sikong women seem to prefer wearing more white beads mixed with black in their necklaces, Tringus showing a strong partiality for red and black.” (Denison, ch. v. p. 52.) “ The Si Panjangs wear chains of black and red beads (I saw a few of blue 11 colour) round the neck like the Gumbang and Tringus women, differing herein from the Sikongs and Si Baddats who affect black and white beads.” (ibid, ch. v. 56.) “ Among the Simpoke and Serin women silver chains round the neck were far from uncommon, these latter being also affected by the men.” (ibid, ch. vii. 76.) “ 1 he Serin women also wear broad shell armlets.” (ibid, ch. vii. p. 78.) “The Upper Sarawak women wear a white porcelain ring as an ornament on the upper part of the arm.” (Houghton, M.A.S. iii. 198.) “ For ornaments, they wear bracelets of the red wood of the heart of the Tapang tree, which, after exposure to the air, becomes black as ebony, and being without its brittle qualities, is mote durable; and broad armlets, which are made of the shell (Kima) from the coast of Celebes, and which, when polished by length of use among the 13 Mr Bock thus describes the method followed by a native in making tin earrings : 1 akin 8 a long, straight piece of bamboo, the hollow of which was the same diameter as it was intended that the earrings should be, he fixed on the top of it the half of a cocoa-nut shell, with a hole bored through, in which the upper end of the cane was inserted, the whole forming a tube, with a cup at the top Wrapping the tube in a cloth, he melted the tin in a small ladle, and poured it into t e cocoa-nut cup, till the tube was filled. When the tin was cool, he opened the bamboo tube, and took out a long, straight, round rod of tin ; which he then bent round a thick, but smooth, piece of wood, forming a ring, with the ends not quite meeting. (Bock, p. 67.) 11 "The women adorn their heads and necks with little blue and white beads, the manufacture of Great Britain and China, which are eagerly sought after for the purpose.” (Earl, p 262.) Both sexes appear to place high value on their necklaces, which generally consist of cornelians 2 and 3 inches long, mixed with small balls of gold hollowed out like our bells. The greater part of these cornelians found among the Dyaks would probably have been brought to them in bygone times by Arab merchants who then carried on trade with Borneo. (S. Muller 11. p. 354.) See illustration on p. 72. | [
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00000033.xml | Habitations. 23 Among the Kiaus Sir Sp. St. John discovered a “house better anrranged than the ordinary Sea Dyak ones. Instead of having the whole floor 0D n a level with the door, they had a passage leading through the house: on oone side the private apartments; on the other, a raised platform on which thhe lads and unmarried men slept. We found this very comfortable as the ddogs were not permitted to wander over it.” (1. 312.) “ Some of the tribes inn the Tawaran have followed the Malay fashion of living in small houses sisuitable for a single family.” (ibid, i. 374.) < rn 3 > Z a > 1 PRIVATE APARTMENTS PATH PUBLIC ROOM HEARTH HEARTH HEARTH < n 3 > z a > 1 Plan of Large Dusun House at Kiau. N.W. Borneo. (After Burbidge, p. 96.) “ Dusuns are decidedly of a social turn of mind, assembling in small vwvorking-parties, after the day’s toil is done, at each other’s houses. Light is SLEEPING ROOM SLEEPING R^OOM HEARTH large PUBLIC ROOM VERANDAH Plan of Dusun Cottage. N.W. Borneo. (After Burbidge, p. 85.) aadmitted by windows and small doorways in the plank sides; the shutters hnave rattan hinges. In some houses the whole of one side of the public appartment is open. As there is no special outlet for the smoke, the roof an noearly everything inside is black and dirty. A house lasts from five to seven ye/ears when it falls or is pulled down, the plank sides being used again for the | [
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00000235.xml | Cannibalism. 223 them to be such, for if they were I should have heard of their propensity long before Mr. Bock ever set his foot in Borneo, for we have occasional intercourse with some of the tribes of the L pper Mahakan, among whom Mr. Bock should have travelled instead of stopping short at Mount Pehau, which can be reached from the sea by steamers, and which feels the influence of the spring tides. Had he accomplished the ascent from this point upwards, he would have endangered his neck, it is true, but he would have travelled over new ground, and added to our knowledge. A few months ago I received a visit from a Long Gelat, named Bau Dias, who lives at the foot of the Mokan ranges, and I put the question relative to the alleged cannibalism of his neighbours, the Trings. He seemed surprised at my asking such a question, and said, ‘Of course it is not true, such a practice is unknown to us at Mokan.’ “ I do not accuse Mr. Bock of wilfully publishing an untruth, but I fully believe his credulity was practised upon by his companions to discourage in him any desire to penetrate further into the interior. “ I do not think Mr. Bock will require to return any answer to what I have written. I, for my part, do not wish to engage in any controversy, and disclaim any obligation to make further reply. Brooke Low. Mr. Brooke Low elsewhere (see supra, p. 145) confirms Mr. Bampfylde’s statement, that to make them fearless the conquerors will eat a piece of the flesh of the vanquished. See foot note p. 218. P)e Crespigny was told by the Malays that the Dusuns were cannibals (Zeit. Berl. N.F., p. 330); that traveller makes no further mention of the subject. Mr. Alex. Dalrymple (p. 46) practically says he never heard of cannibalism among the Dusuns. Mat Pattern. S.E. Borneo. (Leiden Mus.) | [
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00000346.xml | xxxii. H. Ling Roth.— Natives of Sarawak. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. rangai entreatingly, in a pressing, earnest manner; rangai-rangai aku ngasoh iya pulai, very earnestly I asked him to return; rangai- rangai aku ngasoh iya nganjong pupu, very pressingly I told him to pay his tax. rangau rangau-rangau, piteously. rangkah lifeless ; parai rangkah, stiff (of a corpse); nyau rangkah bangkai, the corpse has become stiff. rangkah greedy. rangki 1 kima shell. ranjur 1 salalu to pass through; kati mean ranjur ka S'wak, well did you manage to get through to Sarawak. ransi, ngransi used up, bare, stript, exhausted; uciah ransi babas, stripped of bush ; to blame, suspect; takut di ransi iya, I fear to be blamed by him. rantau ranto a reach on a river; besabong rantau jalai, to meet on the way; kami bepansa rantau ai, we passed each other on the river. rarah gugor to shed (hair, leaves, blossoms, horns), to drop (ripe fruit). rau dead leaves, drift, dead twigs, branches. raung katak frog. rawan takut nervous, apprehensive, timorous, afraid. redas kabun a sugar-cane garden. regas sigat active ; iya regas bendar di tanah, as active as can be, &c. remang awan light fleecy clouds (not rain clouds, moari). reinaung rimo tiger. rembus trus through. rempah saior condiments, fruit and vegetables, greens. rendang- completely (adv.); bulih bangau burak rendang rendang-rendang, we caught a padi bird completely white. renga ensema rheum, cold in nose, hay fever, catarrh. rentap ruboh rentun chabut to pluck out, eradicate. renyuan honey-comb. repa reboh ? over grown, tangled with grass and weeds. rerak pesi to open, untie (bundle or parcel), to undo, a kind of native bean. retak kachang tandas ribut an gin wind, breeze, gale, squall. rigau inaioh utai ka rigau di rumah, many things that noise about the house. rimba rimba a forest-clearing. rimbai rakit alongside; prau rimbai batang, the boat is alongside the wharf. rimbas, ngrimbas to graze (a bullet the flesh). rimpak pitchah to break into pieces. | [
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00000214.xml | CHAPTER XXIII. PEACE, SLAVES AND CAPTIVES, HUMAN SACRIFICES, CANNIBALISM. PEACE. Feasting—Symbol of good understanding—Heads, Dr. and Cr.—Peace through a third party—Banting and Sakaran—Peace ceremonies—Fated pigs—A sturdy chief—Meeting of enemies —Slaves sacrificed — Swearing over water—Salt-eating—Fowl-waving—Exchange of knives. Blood-Brotherhoods : Other brotherhoods. SLAVES AND CAPTIVES. Slave-debtors—Enemies' children adopted—Sea Dyaks kind masters Sales of relatives—Ransoms—Gifts of freedom—Kayans brutal masters—Murut slaves— No Dusun slaves. System of Indoor and Outdoor Slaves : Origin—Descent—Curious succession — Marriage of slaves — Their work — Slave’s property — Inheritance — Freedom Introducing slaves—Support of slaves—Debts of slaves—Fire makes slaves. Slavery in North Borneo : Two classes—Marriage—Easy life—No slave gangs—Punishments Maltreatment— Brian—Adoption—Debts—Private work—Infidel slaves—Work for wages degrading. HUMAN SACRIFICES. Peace-making sacrifices —Malanau sacrifices at house-buildings— Torture — Heart-augury — Kayan house-building victims—Kayan sacrifices for prosperity Murut women not present—Purchases for sacrifices. CANNIBALISM. Originally widespread—"To get brave "—Reported Land Dyak cannibals — Circumstantial evidence—A German missionary—The Abbe Langenhofl—Kayans not cannibals —Mr. Bock's statements concerning the Trings—Mr Bampfylde's rejoinder—Mr. Brooke Low's reply—Malay charge against the Dusun. PEACE. Among the Land Dyaks: “When peace is made between them, one tribe visits the other, in order to feast together ; and on these occasions, whatever the number of visitors may be, they are at liberty to use the fruits of their hosts without hindrance. At their pleasure they strip the cocoanuts off the trees, and devour, and carry away as much as they can, without offence. Of course the hosts in turn become visitors, and pay in the same coin. All the Dyaks are remarkably tenacious of their fruit trees ; but on the occasion of the feast, beside taking the fruit, the visitors fell one tree, as a symbol of good understanding: of course it is only once that such liberties are taken or allowed ; at other times it would be an affront sufficient to occasion a war.' 1 (Sir Jas. Brooke, Mundy i. 210.) This custom existed among the Sadong people, the Engkrohs and Engrats, but Sir Chas. Brooke put a stop to it. (L 367-) Among the Sea Dyaks peace is brought about by balancing the head accounts 1 and paying the difference in goods to the other tribe. “In this computation the value of males is estimated at about twenty-five dollars, £5 4s. 2d., and females from fifteen to twenty dollars each ; when the 1 See supra ii. 98 : the Peluan feud. | [
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00000150.xml | 138 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Shield. From Batang Lupar. The ends furnished with strips of rotan. Height, 56m. ; width, 17m. (Leggatt Coll.) “ The Kayans are very good blacksmiths, possessing forges and anvils, and in former days they smelted their own iron ; their work manship is neat and ser viceable, and the engraving with which they adorn their weapons, &c., is finished and artistic.” (Hose, LA.I. xxiii. 162.) Shields. “ In action, the left hand of the Sea Dyak supports a large wooden shield, which covers the greater part of his body. It is made of the light wood of the plye or jelutong, about three feet long and twenty inches broad, convex towards the centre, and of the samebreadth throughout, but cut off angularly from each side at the ends, so that its greatest length is the middle.” (Low, p. 212.) “ The trabai klit klau, or shield, is with its handle hollowed out of a single block of wood. Its form is oblong and convex, with a ridge along its centre. It is held in the left hand well advanced before the body, and is not meant to receive the spear point, but to divert the spear by a twist of the hand. It is often coloured with red ochre, or painted some elaborate design or fantastic pattern. It is large enough for its purpose, but it is small compared with the shields manufactured by the Sibus and others. There are also seen in use among | [
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00000444.xml | exxx. H. Ling Roth. — Natives of Saraieak. Continued. 1 * n •£ 'o >rtx O « 0) ctf — y 60 £ 3 i~ v 3 to 5 t "t5 e :9 >— w_ c 'S E , ~ ,3 rt 2 g 3 ^ v.i: «.S' r E c 5 5 £ bb 3 c? ~ i - « i: 6 C £ s- b .5 — o bo be be E r- rt 9* 3 rt « cj ; D (J = 5 aajjcTcsj ^3 £ E £ SSEEEEiEE c ctj to ’~z bo d 2 bo be E : bOrf C ..5^ ,5 o ex, a) _ X bO ^ *9 > '*‘>'3 . 0) ~ 'S T3 SJ'll ffbllJ § 111 - 1 ) ID r c be — £ C «? 3 <u x O V ■ X X X X re V g|?^ o o ; <u *3 > 3 o ^ o • ~ X to »G to .3 O ^ c t* rt to W O o < ►X <p Q £ x o h CO os a u z w c75 :r 3 •g,-"* 3 3 -5 = rt c rt ^ '3 TJ bo "" rt .3 3 bo CS 03 O O be.: tuns n] w w to ■.■z i~X c p c. c c — '- »2 -E- r- rt rt : bosrnj-fw ex, s as -3 _, - ex, ex rt ■= • = 00 3 5C 3 ^ ^ as--u ^ ~ 3 £* O n '£ rt — X rtrrOJrttort'JJ.5 3 i- - 3 bj ex .3 c to -F- »3 v- c c to to rt *3 x »- td p T ex. bo rt 3 bo cd »3 X P cd -ha. > J-, D bO 3 C ~C C 3 .E •— 3 ^ bC O O CJ > dX*-~ to / ^ wT3 C aj cd >, £ E JoEEe 7i .c <c.a 5> u »— *Cj o S'O 5 ) O ~ cd .y -j u aaniJ i gfc £ be be*. ^ o o o c; W. 'T 3 U T 3 £ u s.2 si 'T 3 J- — 1 ) X* C cd « bo cd c cd •— CX, ^ 3 v- *Q to to 2 « fe"2 « ^ _ h 41 ^ a> , to ii §53 s .1 > ^ ‘3 ri 3 E— rt - = zi C to u xJD3 ^•3 >. 'S ^ 3 (U y > u oc^ ! 3 ” 3 CQ ifSjl-gfg ftlll § I|| to33 r CJD ? v- >■> o U to be. 3 3 o X > X, T 3 'p aj <u . box< ^ 'O •3 O 3 C CO 3 ' V- C 3 -j 3 O • —i . ,* >*/ Q4) w *-> ■ *-> v- tT O o ht X X & X '?2 ' to o to j-x=x:x:’i:' 3 x: 1 o - c Cux - c <u bo o o.E —>, rt 5 ^ £ S w r*- « H 5) . bODODDODDrM — x: CO r» <U *5 3 £ i 2 £ rt Ev 9 >, — 5 > rt rt ' E | [
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00000147.xml | Swords. 135 “ The dukn, or parang pedang, is the scimitar so much worn by the Malays, and differs only from it in being thicker and heavier. It is formed after the pattern of a German cavalry sabre, and has a cross-handle of brass. The blade is two-edged at the point, so that it can be used for thrusting as well as cutting. The sheath is of some light wood, and is stained crimson with dragon’s blood. The Undups and Balaus in particular have their sheaths covered with silver work, and the hilt with silver. The hollow of the hilt is decorated with human hair, Front View and the edge of the sheath is adorned with a row of the wing feathers of the hornbill. The Malays wear the sword with the edge upwards but the Dyaks wear it with the edge outwards. Trabai Temiang. Dyak Bambu Shield. (Brooke Low Coll.) Small Dyak Shield. Made of cane ; the front covered with plaited buff-coloured reed, rimmed with rotan and with a carved slip of dark crimson painted wood along the middle. The handle, which is the full length of the shield, is fastened through on to the slip of wood in front. Length, 2oin. ; width, vin (Brit. Mus.) “The parang habur seems to be the only really genuine Sea Dyak weapon. The parang pedang they have copied from the Malays, and the parang Hang is altogether a Kay an weapon, and beyond their powers o imitation. The nabur in ordinary use is a short curved sword with a bone handle. This style of sword is broadest at its point of curvature. It does not curve like a scimitar from the hilt, but is straight for some distance, and takes a sudden curve towards the end, and when the sword is long, as is one in my collection, it becomes top heavy and requires both hands to wield it effectually. | [
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00000355.xml | Sea Dyak, Malay and English Vocabulary. xli. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. tenggau bersuloh, nuloh to torch ; tenggau enggo api, to light up fire brand. tengkani plihara to feed (animals), rear (fowls, pigs, fish). tengkebok lobang a hole. tengkira pakaian personal effects, effects. tengkuang to quiver, vibrate, swing (lamp) ; batang tengkuang, the log sways ; lampu tenkuang- kuang, the lamp keeps swinging about. tengok iris to long, yearn, desire strongly. tepak uaktu tepak kawi pindah tepak iya inunoh orang, at the time that we removed, at that time he killed a man. tepan, nepan inggapp, to settle (bees), to alight, perch (birds) ; numpan nepan prau orang, to get into someone’s boat. tepang, nepang to bewitch, to blight (with the evil e)e). tepanggai aground, stranded, stuck fast, run aground. terengkah fixed, settled. tiang itong pole, post, mast; tiang kapal, a ship's mast. tiap, niap to count up; tiap ari, every day; hap orang, each man. tibar kibar to cast net, to scatter (of seed). tikai tikar mat. tikal lipat to fold. tikong, nikong padain to suppress, smother. tikup, nikup tutup to close, shut ; anang nikup pintu pendieng, do not close the doors of your ears. timbal, nimbal jawab to reply, answer, rhyme. tinchin chinchin a ring for the finger. tindok tidor to sleep. tinggang to fall upon ; parai tinggang kayu, crushed to death by fall of a tree. tingik tengkar wrangle, quarrel. tingkap jatoh to tumble down. tinja morsels of food that in eating get into hollow teeth. tipan lipat to fold, fold up; tipan pua, fold up the blanket. tipok basoh to lave ; betipok moa, to wash one’s face. titi, niti kupak to skin, flay, peel bark of a tree. titih, nitih ikut to follow. tisi pinggir brink, edge, frontier, border, fringe, skirt (jungle) ; tisi menoa, border frontier ; tisi langit, horizon. tisil gial unlucky. tisil saiat tisil gundai, to cut off. trabni telabang shield. trap trusu to stumble, trip. tras blian iron-wood. trebai trebang to fly. | [
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00000014.xml | 4 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. raised roof a portion of the floor is railed off for storing bottles, jars of arrack, oil, etc., etc. The sides of the houses are all of planking and the floors of lantis. The above account of a Bukar Dyak house describes the habitation of Pengara Gud- dus.” (ibid, ch. viii. p. 83.) “The effluvium arising from the accumulation of dirt and refuse in this village was really fearful. The houses being built on the level ground, there is no natural drainage, and the Dyaks have made none for themselves.” (ibid, ch. viii. p. 84.) “ Around the houses the filth, offal, refuse and mud create such a stench that it is at times unendurable.” (ibid, ch. viii. p. 85.) “In one thing the Grungo excel every other tribe of Dayaks I have ever seen, and that is in dirt; their houses were dirty, their mats were dirty, and their little children could only be described as posi tively filthy.” (St. John i. 147.) The Rev. Mr. Chalmers thus describes the Land Dyak vil lage of Staang near the left branch of the Sarawak river. “ It is built on a high, steep hill, and the houses are reached by a rugged path, which consists of steps cut into the face of the hill, strengthened by pieces of I 1 Nibong Palm. Oncosperma filamentosa. (Blume's Rumph. 96 1. 82-103 ; Mart. Nat. Hist. Palm iii. 312 1.150-153.) XT The Nipa Palm. Nipa fruticans. (Martin’s Nat. His. Palm iii. 305 t. 108.) | [
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00000549.xml | Index. ccxxxv. Tabu (continued). Childbirth, 97, 98 Cure by, 289 Dogs to go into upper loft, 425 Farming, 194, 401, 402 Fishing, 456 Food, to praise, 288 Foods, vegetables, 388; new rice, 390; goats, 388, 389 ; ox, buffalo, 388, 389 : fowls, 389 ; bears, 389; wild cattle, 389; lizards, 389; tiger cats, 389; fruits, 390: fish futtin, 303 ; fish with cabbage palm, 390 ; dogs, 390 Fruit tree, 419 Health, to mention, 288 House building, at, ii, 61 Hunting. 224, 430 Marriage, 113 Mounds in memory of, 357 Prohibited degrees, 122 Rats, to drive off, 403 Religion, 165, 180 Sibuyau fish futtin, 303 Sickness, 261, 268, 269, 289 TATUING. Clay, pattern marked with, ii. 83 Dammar soot, ii. 83 Distinctive of rank, bravery, head taking, &c., ii. 86, 90, 92, 159, A209 Hammers or mallets, ii. 83 84 High perfection of the art, A204 Inflammation, rice a preventative to, ii. 84 ; none, ii. 90 Instrument, A209 Gunpowder, ii. 83 Meaning attached to, ii. 86, 90, 92, 159, 291, A193, 209 Needles, ii. 83, 84, 90 Pattern blocks, ii. 84, 85, 86 Tatuing, 55, 57 ; Milanaus not tatued, 56 ; Dusuns, A193; Tewehs, A193 Tree dye, ii. 90 Women, A193 ; Kayans, A209 TOTEMS (see also I'ood : tabu). Alligator adjuration, 187 Alligator legend, 348 Animals’ names adopted, ii. 275, A208 Birds are ancestors, 197, 229 Rentaps' forefathers once connected with snakes, 390 The orang-outans once helped the Banting people, 350 Totems (probable references to) half-brother to a snake, 350 TRADE. Bail for debts, A186 Barter, ii. 231 Chinese cheating, 65, 67 Commercial ability, ii. 231 ; inability, A206 Trade (continued). Debts, A186 ; see Captives and Slaves Decoying traders, ii. 109 j Deposits, A186 Dollars, ii. 231 Failure, a, A209 I Fashion in trade goods, ii. 234 Goods, ii. 231 Hoards in the bush, ii. 234 Iron a medium of exchange, ii. 231 Kayan system of trading, 87, ii. 232, 233 Licentious life of traders, A207 I Loans, A185 | Malay cheating, 65 ; trading with Kayans, 87 ; wheedlings, ii. 233 Markets, ii. 232, A209 j Money unknown, ii. 231, A176 Primitive ideas, ii. 231 j Protection for traders, 89 I Swindling, ii. 232, 233 Tabued river a hindrance to trade, 159 (and note), A205 Taxes, on traders, A206; spent on propitiatory sacrifices, A207 Useless purchases, ii. 234 Wage earning degrading, ii. 215 i Wealth, ii. 233, A176, 203, 206 TRIBES OF SARAWAK AND BRITISH NORTH BORNEO. Aborigines, 17, ii. 294 Badges tribal, ii. 32, 33, 34; chawats as, 55 j Bakatans, see Punans Bajaus, 28; character, 59; physique, 59; stature, 61; language, ii. 273 Balignini, 35 j Bisayans, 20 1 Borneo tribes, Chas. Hose's list, 37 British North Borneo, peoples of, 20 Buludupis, 22 ; saved by W. B. Pryer, A209; Indonesian characters, A209 Chinese elements, 24 ; resemblances, 57, 58, 59 Dalton's " Wild Men,” see Punans Dusuns, general characteristics, 22; name Ida’an, 22 ; Chinese element, 24 ; Saghais, 26 ; physique, 57 ; stature, 61 ; language, ii. 273 Eraans, 22 Extinct tribes, 105 Hose, Chas., list of tribes in Borneo, 37 Ida'an, see Dusun Ilanun (Iranum), see Lanun Indonesian affinities, 63 Kayans, settlements and list of, 15 ; general characteristics, 17 ; physique, 56 ; colour, 62 ; noses, 63 ; character, 37 ; language, 18, ii. 272 Land Dyaks, 2 ; chief settlements and list of, 3 ; general characteristics, 7 ; physique, 45 ; age, 60; stature, 60, Ai 14 ; colour, 62; noses, 63 ; hair, 63 ; character, 65 ; language, 7, ii. 267 | [
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00000452.xml | cxxxviii. H. Ling Roth.— Natives of Sarawak. English. Dayuk. English. Dress of the Baricii head-cloth bead-cap bead necklace bead scarf drink drunk drive (nail) drive (peg) drive away drop, a drop out or off, to drown drowsy drum, a dry dry,to dry new rice in a pan, .to sepauung: serapai (W) segubak; sipla (W) | setagi; panggla (W) | semudn; sombon (W) nfik ; mbk , mabok i masak J i mabak kushig; pibu ni-titeg dimbut I rungud nunu gundang i bodfich I pishfik (withered) | (dowan (in air) (dan {ill house) nyirandang duck dumb dung dusk, see "twilight" dust (ashes) dust (litter) duty dwarfish dwell dye, a red dye, a yellov itik bawa; baku tfiki apfik ronash sedang; patut mukung run semungfi tfimu endure; enduring enemy engrave enough enlighten enlarge (widen) enquire entangle enter enter to a short dis tance (as a spear or splinter into the body) enter to a consider able depth enter as far as ex tremity entwine envy equal, see “same” erase erring espouse, see "betroth' ever, for European, a everlasting every (each) every (all) examine (enquire) examine (look at) ear ear, in (as corn) ear, full corn in ear, an (of paddy) ear-ring early earth, the earth (ground) earth (dry land) ease, at ease oneself easy (to do) eat eat sirih eaves of house ebb tide echo edge (bank) edge of weapon edge, teeth on eddy effervesce egg eggs, lay egg-plant elastic embrace empty enclose end (extremity) kojit murai mfirah aiyan; tundun / subang (woman's) i ateng (man's) ishan-ishan <">ng j tanah deyfich | senang tfiki | senang; mudah man pah , penogang ilau plin surud angu [ pang tubing shiid | shiin ulak ! ngigurak | turoch menuroch tiung kunyoi j (puko ; dukfip - betfipang (kfikfin (seat on lap) j fingan; gagong I nyikapung j tubiin | exceeding exceedingly : excepting | exchange exchange labour j expand (swell) expense j explain I extinguish eye j eye-lid j | eye-lash jj eye-ball face fade | faded (dry) f faded (in colour) faint, to JJ fame; famous family, having a large J famine \ fall down fallout, see "dropout" fall (as tree) || fall upon fall in ruins, see “ruin” fall off (as leaves) | false fan, a | fan, to far i far, how Dayak. tiian; kukoh J pfinganyu ; bishirun ; penyerang mutik ; bitik (W) raput; sedang j bodahjowah bodah baiyah [ sikyen bekarut; jukut J mfirfit I kudish masuk (tfirfip masuk | | omu masuk (arum masuk j repufin masuk bukur | shinah ngutosh manyap J niig se tui-tui Biranda dfich bisa obo; babfi I setiap-tiap perfig-perfig; kaush-i sikyen koduk (raru - pushe (in size) J (nukung (in thickness) kiang besambi j ngirich bfingkak J balanja j bodah piian pura betfich pfinu betfich buruch kirah anak betfich . . jowin rayu; kfirfing pishfik bonus; buus muj fip beragach pfipach powun seburfik robu rumak nyatfik; nyondug (W) ruruch kadong kipas nyipas jd juan-ki | [
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00000082.xml | 7 ° H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. large to allow of the girl inserting through it her own head ; in the case of some women I have seen as much as two pounds weight depending from the lobe of each ear. The men wear light ear-rings, and the lobes of their ears usually hang down about 2 inches.” 12 (Hose, J. A. I. xxiii. 167.) “ The women of this and other tribes wear in their ears ornaments of gold or silver, which are of such an extent of surface as entirely to conceal that organ : like the bracelets, the pattern is stamped upon them from the back, and the thin plate is soldered to a small tube which passes through the hole pierced in the ear, and is fastened by a nut in the manner of the more elegant ear-ornaments of the Malayan women.” (Low, p. 181.) ‘‘Among the Rejang Dyaks this article is called tusok pendieng.” (Brooke Low.) “ The poor little infants’ faces are horribly distorted by the discomfort and weight of these masses of metal, which they are obliged to wear at the earliest age.’ (Mrs. McDougall, p. 155.) Mr. Crossland once gave some buttons to some Undup girls: “The buttons excited universal admiration, and were eagerly sought for as earrings. I tell you I can put my little finger into the hole without giving pain. The way they do it is : first they make a small hole, which they gradually enlarge by plugs of wood increased in size— the buttons they fasten by putting a piece of wood into the shank. The small buttons really look pretty, the contrast being good—the raven-black hair, copper-coloured skin, the rich gold of the button. The gold earrings of the country are of filagree work, the gold being tinged a dull red, which would lead those who did not know to suppose they were not really gold. I have a ring of pure gold from the upper country, which makes my English gold look like silver.” (Miss. Life, 1864, p. 651.) “ Many of the Adang Murut men and women wear round flat pieces of metal or of wood in the holes of their ears instead of earrings, while others have heavy pieces of lead, dragging the ear down to the shoulder, like the Kanowit tribe, I suppose to enlarge the holes to the proper proportions.” (St. John ii. 115.) “The Muruts also wear many rings of lead up the rim of the ear.” (ibid, i. 29, ii. 124.) 12 ” A child's ears are perforated when it is only six months old, and from that day the hole is forcibly increased in size, till the lobe of the ear forms a loop from one to four inches or more long. At first wooden pegs are placed in the hole, these are afterwards replaced by a couple of tin or brass rings.” Those who are poor use a rolled up leaf instead. " Gradually the weight is increased by the addition of other larger rings, till the lobe of the ear often gives way under the strain and splits. I have counted as many as sixteen rings in a single ear, each of them the size of a dollar. The rings are generally made of tin,” they can be removed and replaced at leisure; the slit of the ring is made to hang lowermost. " Among the Tring and Long Wai Dyaks, they average 30Z., 330 grains troy. Sometimes discs of wood, often coloured or otherwise ornamented, and varying from one to one and a half inches in diameter, are inserted into the openings.” The helix of the ear is also pierced or slit in several places, and pieces of red or blue ribbon or cord are tied, or buttons, pieces of wood, and feathers inserted. The elongation of the lobe of the ear attains its greatest development among the Tring Dyaks. A Tring woman, from accurate measurements taken by me, had a total length of ear, 71 inches ; with length of the gash in the lobe, 475 inches ; and with the distance between the level of the chin and the bottom of the ear, 2 85 inches .” The men do not carry the fashion to such extremes as do the women. Besides this central slit in the lobe of the ear, the Tring women pierce one, two, or three additional holes in the loop of flesh on either side. (Bock, p 186.) | [
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00000488.xml | clxxiv. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. The ideas of the natives on the condition of the soul after death are very materialistic. According to their opinion the souls in the other world are in similar circumstances to what they are here, with this restriction only, that they are free from care, that all is found in abundance and perfection, and that every wish or desire is immediately followed by the purest and undisturbed enjoyment. Surrounded by gold and gems they rejoice in heavenly bliss, celebrating continuous revelries. The distinction of classes remains in the life after death. The rich and powerful on this earth remain in that state in the other world ; the slave continues being a slave ; the Budak a Budak, and the poor retain their inferior position ; but all of them partake in their circle of the most plentiful heavenly enjoyments. They know nothing about being responsible for their deeds to a heavenly justice. Only three sins are acknowledged by which the trespassers are excluded from bliss and banished to the banks of the lake Tasik Layang Deriaran. Here the thieves live together, and eternally carry about the stolen goods on their backs, as a penalty for their bad behaviour. The chiefs who were unjust in giving their sentences, live on the shore in the shape of half-deer and half-man. The counsel who in the course of their investigation, knowingly turn a bad cause into a seemingly good one, so as to give the wrong party a verdict, live, as a penalty, confined in solitary cells. J No crime, however great it may be, is of any consequence to the condition of the soul after death. From this principle those defective ethics result, which are found among all these peoples. After dying the soul is led to heaven by Tempon 1 felon, this heaven being situated, according to the opinion of all the tribes, in the river-basin, on the top of the mountain Lumut, between the rivers Teweh and Mdntalat. The soul travelling to this place has to endure numerous adventures on its way; it has to go past burning water-falls, to cross a great many rivers and lakes, go through the abode of the criminals and climb over high bridges, before it reaches the banks of the river Batang Diawo Bulan Sating Malelak Bulan,-' where are seen arising the golden dwellings of their deceased ancestors. The corpses of men, belonging to the poorer classes, are wrapped up in a mat and buried. Those of richer persons, however, are burnt according to the common custom of the families, the ashes being gathered in pots, which afterwards are put into wooden coffins and placed on high poles. Such coffins containing ashes and bones are called Sandong dulong. In another case the corpses are put into double carefully closed coffins, and after some years conveyed to the Sandong Netting,™ being larger, though of a similar construction, than the Sandong Dulong. Along the river 'Teweh the bones are taken out of the coffin, gathered in pots, and afterwards preserved in mountain caves. On the occasion of the conveying of the bones to the Sandongs, where they are henceforth to remain, the Dewa or funeral feast is celebrated. In certain parts of the river-basin, along the rivers Kapuas and Miming, Budaks are slaughtered on such an occasion, for services in the other world. In those regions where the influence of the Dutch Government or the missionaries has penetrated, buffaloes are killed instead. Ambatans , M made of wood, having the shapes of human beings, stand on poles around the Sandongs. The placing of these Ambatans is not at all due to idolatrous inclinations, as many consider it to be, but results from the belief that the spiritual image of these wooden figures follows the deceased and serves him. There are no special priests, nor temples, nor a public service. The persons who commune with the Sangsangs for them are the Bilians or the old and experienced members of their tribe. The Bilians. The Bilians are trained for their task from their earliest youth. Free will and inclination are necessary preliminaries to being received into the class of the Bilians. Often the destination of a child to this career is already evident at an early age by | [
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00000090.xml | 78 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. 4X1 Teeth in a Borneo Skull. (Mus. Rov. College of Sur geons, obtained from the Anthropological Institute.) 1 he Rev. F. W. Leggatt informs me “the teeth are often blackened for prevention of decay ; or for beauty. The blackening is done by taking a piece of old cocoanut shell or certain woods, which are held over a hot fire until a black resinous juice exudes. I his is collected, and while still warm the teeth are coated with it. In the case of decayed teeth this resin dries as a coat of enamel or varnish, covering the nerve and thus protecting it. Teeth are also frequently filed like the teeth of a saw, and blackened, after which brass wire is cut into short lengths and driven in as studs into holes previously drilled in the teeth. Or the stud ornament may be adopted without filing the teeth. Another mode of treating the teeth of the upper gum is to file them off almost level with the gum. It is very rare to see a Dyak with a good set of teeth.” Mr. de Windt (p. 86) and Mr. Hose (J. A. I. xxiii. 167) give similar reports. Of the Dulit Dusuns, Mr. Witti writes (Diary, 16th March) : “ They do not file their teeth, but break the upper incisors to gain a stronger blast at the sumpitan, or blow-pipe. 1 ” Among the Rejang Dyaks : “ The upper incisors of both sexes are often filed into a single sharp point; a hole is bored through the centre of each and filled with brass. The enamel is scraped off with a rough stone, and the teeth are rubbed with leaves which stain them Teeth in Borneo Skull. black. The lower incisors are ground down to half their m A t he “enamel! acro^The^m natural size and blackened in the same fashion, but are fiiied C wuh t betIi h o S n n a!nncisors neither pointed nor studded with metal. Caries is (No.^8 3 , th BaIr 0 n"rd C d 1 “s' coil, rare, and the natives seldom suffer from tooth-ache. Mus - Ro >'- Colle g eofSur e eons '> The teeth are naturally beautifully white and regular, but it is the fashion to disfigure them in this manner as they approach the ages of puberty boys do it when they begin to care to please the women. They dislike white teeth and consider them hideous. I once saw a Sakarang wearing over his natural teeth a thin brass plate (lios) cut to resemble a row of pointed teeth ; this was worn over the upper incisors and hooked into the molars. I believe the boy picked up the notion from the Mentuaris or Malohs (Malaus), but I do not imagine it is common with his tribe, as I never saw another with it either before or after.” (Brooke Low.) At Lake Padang Mr. Hornaday “ took advantage of their good humour to ask them about the little metallic 1 " This singular practice we have since met with among all tribes along the shores of the Pagalan, excepting the Dyaks of Dalit proper. It reminds me of the frontal fitting of the teeth in use among the Malayans around our coasts, and also among the Dusuns who chew beetle and sireh In each case the peculiarity applies to both sexes. With Dusuns it is a bad joke to ask a • fading ■ woman how often she has had her teeth filed, the operation being performed about once every ten years." (Witi ibid.) ’ Teeth in a Skull from Banjermassing, showing small brass pegs with rounded heads let into the two outer ones; the centre tooth shows hole only drilled to the pulp cavity. (No. 279, B. Davis Coll. Mus. Roy. College of Surgeons). | [
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00000472.xml | clviii H. Ling Roth.— Natives of Sarawak II rt >, burong j teleh j bulu ikan manok jagu semut rusa ukwei gaja niamok jani chit ular bungah buah daun urat benih kayu kayu pisang unjor brau ai-manyi miniak garam filin mas besi perak Land Dyaks. : manuk turoh buruh iken sioh buai subi paiyu kashong prunggang babu 43 43 Sex: 5 c rt o. 3 3 :=343 43 dawi urat ruang tungun- kaiyah kaiyu barak bukan bras ju-banyih ungo garo patis barawan buse perak c sc Dukutai Dyaks. manok-tii ! talai-siap bulau bajan siap boai sainut kijang ahau 1 nyamok babowi blanwan punganin barak buah daun urat bani kajatt kaju buah-pisar buah-nyu baah eli-manyi nanyu ijuh lilin basi O j 4J >s SQ manok-tilip telu-isian balau-siau jan 1 siau 1 baiya 1 ma-an paiau asau nyamok baboi latau E cd 3 rt J3 it nJ 43 E T3 rt 3 3 3 0.43 JD du-un urat patun kaiau kaiyu balak buah-nyu baah ling-singat nyauk siah lilin mah luguan pirak Punan Dyaks. jauh- nyilerang telu-yauh bulup-yauh barauh yauh buai ulah paiauh auh nyamok baboe blabau eseh barak buah g „ ? | 3.2 3 c O. rf "O (j 3J! kayu bliauh ny-up bah wauyi lanyi usen lilin mah milat piroh Kian Dyaks. manok- madang tuloh-nyiap buluh-nyiap masik nyiap baiya kabirang paioh uko hamok baboe laboh nipah pidang buah daun pakah bunih kaioh kaiyu puteh ny-up bahah ulang-hingal inyeh nyah lilin mah titeh pirah Stilus. j manok eking bul-bul ista 1 manok ! bttaya | sanam j ttsa edok or erok gajah hilam baboi . emban- orumban badak has sumping bungo or bunga- kahoi dahun gamut bigi kahoi or ba- tang-kahoi kahoi sain niog brass tunup lanah assin tagek Palawan basi pelak I Bulud Opie. karak lini bulu pait J manok buayo sitom payow asu liman namok babas; bouhi 1 sikut 43 2 g S-S 3^2 cd 3 43 3 0.43 daun pasuog-kaytt lagking batang kayu puteh niog bugkas lawog lano tagai langut mas busi perak Q manok- manok tuntulo bubul j sadah manok j buya samut tambang iasu gajah takong bakas;boguk tikus _ 60 ^ o.S S a 1 g j j « 3 dahun gamut bigi pohun kayu puntie niog wagas paha tumau assin lilin amas busi perak Iranun. papanok urak bumbul 1 sedah [ manok buaya pila saladong asu gajah ranggit babui riah bad ah nipei sumping ungga rahun wagan bigi pohun kayu saging niog bugas tunub lana timus taroh bulowan putau perak English. bird egg feather fish fowl alligator ant deer dog elephant mosquito P'g rat rhinoceros snake flower fruit leaf root seed tree wood banana cocoanut rice honey oil salt wax gold iron silver | [
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00000469.xml | Chalmers' Vocabulary . civ. English. Dayak. up to (as far as) kud (di tunuch ; di atuch upon di sombu upset (spill) bobfis upset boat kureb urge (incite) ngajak ; bod ah urine kashing use, to F . akai guna; berguna •• Guna" is also the name of a small house near a' Dyak village, use; useful in which the magic stones, called the ••pengaroh" are pre served. k See “ deposit " surok tarun valley 1 surok dau (a gulley) vain, in (in jest or 1 ngah tapat with profanity) (ngan patta (W) vanish manyap vapour abun vegetables kudosh vein uat vengeance on, take maras verandah awach verily sawn i riiru, benah, bogii; ] bonah [WJ, very mana [W] ( follow k adjective) victorious menang; alah view, a tatung; kirich view, to tingah village (Malay) kupoh; tompok [W] village (Dayak) raich violin sigitot virgin bujang tibiin visible, be tatung; naming visit, to tudu visitor dayah niimi ' serufin ; suk ; avvun, voice [ angu (when distant) voluntarily (of own accord) tuksir vomit ngutah wag about kuting wages gagi; pach (W) wages, work for man gagi wait kaj fin wall sindung walk ponu ; konu walk fast bekuduch walk to and fro bejaruch; bejaja wanderer berambe wanting korang war ) nyerang (make an war, to ) attack) go out on a war ex- ngunyu, ngaiyu (to go pedition out head-hunting in small parties) t surah ; petiak (W) (paras; bongo (W) warm oneself at fire riyiniichj English. wash wash for gold wasp watch, to watchman water water, fresh water, get w'ater, make waterfall wave, a wave about, to wax weak weak from old age weak (voice) wear weary, see "tired" web of spider weeds weed, to week, a weep weevil weigh weights (for weighing) well (adv.) well (recovered) well-spoken well-mannered wet what ? what kind ? whatever when ? when whence ? where ? wherever wherefore ? wherefore whether (he goes) or not which while (at same time as) whilst whirlpool whiskers whisper, to whistle, to whistle, a (musical instrument) white whither ? who ? who (relative), see “which” Dayak. (ngusu; ngu - mambia (W) (ngutosh (by rubbing ) melenggang peningat; rowuch nguan ; jaga ; kingat dayah kingat piin pi in tawar pean kashing I giam 1 piin liman I umak (of sea) (bakat (in river) nyipas; mosuk putich duch shinonu menyambah rundeng pakai sebunot tiikah uduch nyobu ni-Minggo sien bubuk nguti tanuch kena asih (after undergoing a doctoring); buiih miinich bhasa bisah; bisah murung I f uni; mani (osi (person) muki I tudu-tudu kayuch (thing) tudu-tudu punga- nang (word) sinde komii ; kaban; tika J sij-aki diki; ki; dikidoch dun-dun kah uni sebab; mani sebab ati I an (i-di i-di) ubach (keiyuch ditch adi (seldom used) buang semada poshid piin gumis begayash; beniinang nyimboch setuboi; serubai (W) budah; mopuh (\V) kamaki osi ! | [
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00000105.xml | 93 Painting and Tatuing. At the present time Mr. O. F. Ricketts writes from the Trusun about the Muruts : “ Tattooing is only carried out to a very small extent, many do not tattoo at all, the men have some simple design just above the knee-cap, or Tatued Ngadjoes (Natives of Southern Borneo). (After Dr. Schwaner). plain circles on the chest; the women have fine lines tattooed from the knuckles to the elbow, which gives them the appearance a little distance off of wearing black mittens.” (S.S. 347, p. 214.) The following is condensed from Mr.C.Van Den Hamer’s account of Biadju tatuing. The different patterns are practically only’ more or less elaboration of the same designs. Some ha\e only a pattern (boenler) on the calf, others the pattern (mtinoek) on the arm, and so on, without intending to have more done. The coast people have mostly given up tatuing, but the Oet Danoems, of the Uplands, still practice it. The boys are tatued as soon as they begin to wear the chawat There appear to be no ceremonies or fastings in connection with it. The operator has a small brass style with bent point, and a small hammer of light wood. The pattern is drawn on with dammar soot and gold dust. The boy lies groaning on the ground. Owing to the inflammation only a little can be done at a time. The style is continually dipped in soot and water, and the blood wiped away with a bunch of bast. The inflammation is allayed by salt, the sores turn to a whitish colour, like koraf, and then to a leady blue, and are indelible. The first pattern (boentet) is put on the calf, and consists of a circle of 5 cm. radius, | [
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00000466.xml | clii. H. Ling Roth .—Natives of Sarawak. I English. Dayak. English. strike ) strike with stick j strike with fist strike with hand strike (thump) strike by falling upon strike top of anything strike a mark strike with elbow strike a gong strike against any thing by accident to make feints of i striking with sword see also “feign" i and “pretend”) struck, be string, a string, to (as beads) stroke, to strong strong (voice) strongly or, with strength strong (firm) strong, make strong (lasting) stufTed with food stumble stump stupid stupefied (confused) stutter submit succeed (come in plate of) suck suck breast sudden; suddenly suffer (undergo) suffer (permit) sufficient; sufficiently sugar sugar-cane suitable "sumpitan," or blow pipe for arrows arrows of sumpitan quiver for arrows of sumpitan sun support sure (certain) sure (firm), see “strong” surety for (become), see “support” surround suspender, a sustain, see'support'' swaddling clothes mukong numuk nupap mutug marvt; nyondug (W) mabak dog; oboch (W) nyukuch milk ; bergong nyandong; natok ngambar (in fighting) ngatar f dfig pukiing tarich to purfis (giigach biike (in carrying) (gogah (W) dor benah (walk) nishin (carry or lift) tetap; tegoh ibodah tetap (bodah tegoh tegap ; taan tujueak; sindak f sikak ; sekukan (sekakong tfiiid budoh ; bawa ; baku berishut atin kaku tundok ganti niup niup shishuch guguch dog bodah sedang gula tobuch sedang sipot raja umbach betuch-anu ngarun tiintu swallow, a swallow, to sway swear swear at sweat sweat, to sweep sweet swell swift swift (water) swim swing, a (cradle) swing, to swing, make to swing by hands swollen sword miming; krurung katir putong bodung tail (of beast) tail (of a bird) take take (receive) take in arms take away take out take off (uncover) take hold of take care of talk, to (about busi ness) talk (for amusement) talk with tall tame tangled tap tapioca-plant tares (zizane) taste tax teach teacher tear torn tears teaze telescope tell tempt (attempt) tempt (try) tepid Dayak. f semftngan ; tepirich (tematok (W) turiin prentah mangu nyupah udaas mudiias piseiin; mipis (W) (nibonyich ; senobi (sidi J kumbang (as seeds) |bungkak laju doras bernang; nangui (\V) aiyun beraiyun pingean beramboi ( bungkak; giimbul bftbftg (bu (as from a blow) pedang koi; uktion (W) tugang mit; nfimit; jot . kambat tunduk I mokat i dimut (nyukab . ... kadi <" s a I murai (as wrapping) digung / ingat; nguan (nyudc (of a child) beritong ngitong minyu omu f tatich (rimdn (not wild) bekarut gutog ubi bandong padi babu kinyam ; nyam (peti (to Rajah) ■ sashuch (hire of ( things) ngajar guru nyiratak tubot; jeja; teratak rendang betuch nupat tropong diian ; tanon (W) choba kija ngumat | [
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00000464.xml | cl. H. Ling Rotii. — Natives of Sarawak, English. shy, see ashamed” shy (reserved), see "reserved” sick sickness side (of man), see " body" side, a side of, by the side, inclining to one sieve sift sigh, see "groan" sign sign, to silent, be silk silver sister (elder) ; sister (younger); see "brother" site (former) of village or house, or site of former dwelling- place of a tribe sin sin, to sinful sing sing songs sink sink, make to sirih (a pepper - leaf eaten with betel-nut) sit down sit (as hen) skim oft' skin . | skin (rind) skin, to skinned (abraded) skull sky slack ) | slacken j slander, see "blame” j slant slanting slave sleep sleepy, be slice, a slice, to slice flesh, to slide down ) slip down j slip (from its place) i slip (down from its J place) slippery slope, a ) slope, to l sloping j slow Dayak, munam berandam m-pire : turah singit; kumblak (W) aiyag ngaiyag tanda nanda run sutra; dasu pirak tambawang j salah; dosa i nai dosa; nai sarah berdosa menyanyi buding segumbang kauum tumutum ; seruman baid guru ngukiip kadi kurit kubang ngunyit; nyibabak tebabak tekurok langit tiindur merxngge mertang (as a tree) ulon; biitak bit us nunu f ni-sirib I ni-tuding (of flesh) nyirib niiding terusap bishor; luchut; rupas beraring jerfich tanai (ground) see "slant” (abut; saich (beridu (W) English. Dayak. slowly small tsize) small (quantity) smart (pain) smell, a smell, to smell, give forth a smear smoke smoke tobacco, to smooth (level) smooth (glossy) snake snare snare, to snatch sneeze snore snot sufl up so so that so and so soak sodden soft soft (flabby) soft (flexible) soft (moist) sojourn soldier some (a part) sometimes song son soon soot sore sort [what sort is it ? sorrow sorry soul soul (a living), (i.e., a body animated by a soul) sound, see "pronunciation ’' sound (noise) sound (of voices)' sound (of musical in strument) sound (sleep) sour source (of river) source (origin) south sow cloth sow paddy (broadcast) sow paddy (by plant ing it in holes) space of time, a space, intervening sparing of, be berati; pedanach (W) shu; iso (W) j nishu mojot biiuch kiiduk biiuch ngutosh !ashuch j ngudut I dedap; rabak nyirinyak jipuch ! jaring nyaring j serobut pasin : ngudod budiik nyiruk j kamuti; sekunfi I parang uni | kurom rutus j dudiit; gumosh renuk flat tare; tawang numpang | f orang soldado l orang kubu | ni-kuda ogi anu pantun . anak dari likas; te ing pide; munam macham; mun muki mun iti ?] susah-atin ngurid ; ibuch (W) semungi; after death it becomes a " mine " dutin jawun suk ; angu ( distant ) suni ruru mashiim iitak pun piiun selatan nyit nabur mine sukad iisach siiit | [
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00000216.xml | 204 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. animal. The Sakarangs carefully selected a parang of approved sharpness, a superior one belonging to Mr. Crookshank, and choosing a Malay skilled in the use of weapons placed the half-grown pig before him. The whole assembly watched him with the greatest interest, and when he not only cut the pig through, but buried the weapon to the hilt in the mud, a slight shout of derision arose among the Sakarangs at the superior prowess of their champion. The Balaus, however, took it in good part and joined in the noise, till about two thousand men were yelling together with all the power of their lungs. The sacred jar, the spear, and flag were now presented to each tribe, and the assembly, no longer divided, mixed freely together.” (i. 26.) Whether Bishop McDougall is referring to this special peace making is not clear, but he says : “ One of the fellows at a stroke cut the animal right across, but on one of the parts left a little bit of skin. This, it was disputed, would break the treaty, and the parties would have fought then and there but for the strongest persuasion; which fortunately prevailed.” (T.E.S. ii. 30.) Among Kanowits when peace was made, “ a pig was placed between the representatives of two tribes, who, after calling down the vengeance of the spirits on those who broke the treaty, plunged their spears into the animal, and then exchanged weapons. Drawing their krises, they each bit the blade of the other’s, and so completed the affair. The sturdy chief of Kajulo declared he considered his word as more binding than any such ceremony.” (St. John i. 45.) “ It is a very curious custom also, that if two men who have been at deadly feud, meet in a house, they refuse to cast their eyes upon each other till a fowl has been killed and the blood sprinkled over them.” {ibid, i. 65.) Sir J. Brooke relates at Simpoke “that enemies can neither eat nor drink in company, without desiring a reconciliation.” (Keppel i. 309.) “ The following are the customs observed on the conclusion of peace between two hostile tribes. Each provides a slave to be murdered by the other, and the principal person present gives the first wound, which is inflicted on the lower part and in the centre of the breast bone. The other persons of the tribe who may be present immediately follow the example, and fathers encourage their children to mutilate the body with their knives or whatever weapon they can acquire. The slaves sacrificed to peace are not criminals, but generally purchased for this purpose. 2 Besides this, presents are interchanged: these are provisions, gold dust to the value of a few rupees, and Siamese earthen jars, which are highly valued, as the priests use them as oracles, striking them and predicting according to the sound which may be elicited. Peace is generally concluded at the chief village or town of the most powerful tribe. It was thus that a feud which had existed for 5 years between the Sintang and Sakadayo Daya was terminated in 1826, since when they have been on amicable terms.” (Dalton, p. 9.) Something similar used to occur on the Trusan, among the Muruts. “ One party claimed a bangun of two slaves, one old jar, one kabok, and three tetawaks, to stop a blood feud; and the lives taken were even, and according to Murut custom, the party last killing is required to pay a slave and a gong as a preliminary to making peace. It is usual with Muruts to kill the slave 2 See supra ii. 163 and infra ii. 216. | [
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00000503.xml | clxxxix. Schwaner's Ethnographical Notes. eluded. On the blood of the victims they then wish one another continual peace and immutable welfare ; but it is done also in order to reconcile the souls of the men killed, as it is supposed that the souls of the sacrificed Budaks are destined to their service in another life. Sometimes the swearing of friendship and loyalty is also done by the parties holding an axe between them at each end, while a third cuts the helve with a mandau, muttering an imprecatory formula, and imploring ruin upon the head of the party breaking his word, as the axe destroys the tree on whose roots it comes down. In the same manner and under similar circumstances sometimes a rotan is cut off instead of the axe helve. Another way of contracting friendship is the Badundi daroh. Such a friendship cemented with blood is considered sacred and is perhaps the firmest treaty known among the natives and is also seldom broken by them. Agreements of this nature are made chiefly between tribal chiefs and other great personages. When two persons wish to contract a treaty of eternal friendship for themselves and their relatives, the prescribed ceremonies are directed by a third party, generally some respected man. The latter points out to both parties the gravity and importance of their intention. Then he makes 'a small cut in their right shoulders and gathers the blood in two small bambu tubes partially filled with water. Holding up such a cup in each hand, he explains the mutual obligations under which both lay themselves and which equal the mutual obligations of brothers. In order to represent still more clearly this relation, he mixes up the contents of the two tubes by pouring them out alternately, while calling down an imprecation on the head of either who breaks this treaty of friendship by thought or deed, foretelling infamous ruin to either with his family who should be guilty of perjury. At the same time, however, he depicts with bright colours the expected happiness if both parties faithfully and sincerely adhere to their treaty. Then he presents each party with one of the bambu tubes, so that they may drink the contents, and after the exchange of gifts, sometimes of great value, a general feast concludes the solemn deed. With the Ngajus the blood is not drunk, but smeared on a sinh-leat, and so Sometimes the marriage of their children is also brought about in token of the eternal and immutable friendship between two fathers. An old man adopting a younger one as a child, the latter diinks blood from the right shoulder of the former, while blood from the right shoulder of the younger man is drunk by the elder. The Kampongs and their different styles of Building. The native kampongs usually consist of a single house, or of only a few but very large buildings, inhabited by a considerable number of people living together. The custom of living in such a way, close together in a confined space, in which a great many disadvantages as regards personal freedom, ease, cleanliness, morality, etc., must inevitably be inherent, has something unnatural about it, not on a par with the inborn inclination of the natives for liberty and freedom from restraint, and is contradictory to the nomad manner of life of their ancestors. Nevertheless it seems to be a necessary evil. Without doubt this custom owes its origin to the often unexpected attacks of neighbouring warlike tribes; the population is thus compelled to be always ready and to live as closely as possible together, to be thus able to resist the foe with united powers, and not perforce to°weaken their resistance by the separate defence of single dwellings. In the interior the houses are surrounded by palisades and continually kept on a war footing. In the regions situated nearer the sea shore, where for a long time past there have been no hostile attacks to fear, the palisades have disappeared ; the ancient custom of living together in large houses has, however, survived. In the whole district of Ptilu Petak, the lower Kapuas and Dnsm Hdir , the houses stand on poles three or four feet high, are covered with kajang plaiting or mats of thatch, also, often with poor bark like slates, measuring 30 to 40 feet in length, but not very wide. A smooth floor made of laths, covered with mats, but | [
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00000124.xml | 112 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. see towards evening a few Dyaks come to take their last duck before retiring after their day’s work; when lo ! and behold, they traced a small line to a twig, and brought up a large brass gun. Such is their quickness of vision ; only Dyaks can kill Dyaks.” (i. 188.) Later on he says : “ When clearing places for our night abode many found some property concealed among long grass and under trees.” (ibid; 301.) “ If the attacked party are in no hurry they fire the village before they leave it; if on the other hand they wish to gain time, and to divert the pursuit, they leave it for the enemy to plunder and burn.” (Brooke Low.) Many burnt houses are met with on the expeditions—generally the burning has taken place when defence has been given up.” (Brooke i. 299.) “The Brang people placed great reliance in the difficulty of approach up their steep hill; the men quietly sat and ‘ ate their rice,' and the women went to the top of the peak above the village and openly defied the invading force. They turned their backs to the invaders, and screamed yells of defiance.” (Grant, p. 25.) “ On one occasion the Balleh Dyaks ascended the river Mujong, into an almost inaccessible part, and made a stockade on the top of a steep hill defended by precipitous rocks over the path of ascent.” (S.G., No. 148, p. 8.) “On the Baram when attack is expected the house is fortified by a sort of chevaux de frise placed round it, and though this is limp, the ends of the bamboo being pointed and very sharp make it a very difficult obstacle to break through.” 4 (Hose, J.A.I. xxiii. 162.) Ambushes. “ A favourite stratagem of defence is to entice the leading boats of the enemy into an ambush on shore. As everybody in the attacking party is anxious to be foremost in the race for heads, there are sure to be one or two boats so far in advance of the rest as to make it worth the defenders’ while to put them to their mettle. Some convenient spot is selected and a strong defending party placed in ambush among the trees. One or two men are thrown out to stroll upon the shingly bed to lure the enemy to their destruction. The moment they are caught sight of, the boats give chase, and as the warriors leap ashore, the men in ambush spring from their covert to their feet and hurl stones to shatter the shields, and engage with spears and swords in a short but desperate conflict. As the main body is seen winding up the river, whooping and yelling, and crashing up in clouds of spray and with a rush of waters, they plunge into the thicket with the heads they have obtained, and are far away before the enemy have recovered from their discomfiture, and are prepared to follow.” (Brooke Low.) This sort of thing happened more than once during Sir Charles Brooke’s Expeditions, (i. 38.) “ Another stratagem is one of ambush without luring. When the head of the column is close upon them (the ambush), they discharge their muskets [sfc], leap from their ambuscade, and engage in a hand to hand combat. 4 According to Mr. Hupe they erect palisades 500 ft. long, 100 broad, and use up 5,000 tree trunks sunk into the earth some feet deep. (p. 314.) | [
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00000020.xml | 10 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. a portion of the roof is so constructed that it can be raised a foot or two by means of a stick to let out the smoke or to admit the fresh air. If the neigh bours are near relations or intimate friends, as is often the case, a hole is cut in the wall which separates the room to avoid the necessity of a roundabout way into one anothers’ apartments, and some villages are so arranged that one can traverse the entire length of the rear section of the building, by means of these apertures, without appearing on the verandah at all. There is no furniture in the room—none, in fact, being required. The floor is the occupiers' table, and they squat to their meals. But there are plenty of mats to sit upon, and baskets to pack their clothes in. Their cups and plates are hung in rows upon the walls as much for orna ment as for use. Their valuables, such as old jars, gongs, etc., are ranged on three sides so as to present the most imposing appearance of wealth. But the room is stuffy and untidy, and no wonder, seeing that there is but one for each family, and this one is used as a kitchen as well as a mess room, as a nursery as well as a bed chamber. There can be no absolute privacy unless the door is barred to exclude the neigh bours. Boys and girls keep running in and out, and the dogs are always on the watch in the tempuan to spring in whenever the door swings open. The floor is swept after a fashion, but the room is never deserted, and the roof is simply black with soot. The refuse is thrown into the piggery and poultry yard, which occupies the area or waste space under the house. Very little stench, if any, reaches the apartment from the Slab Door of Undup House. The upper pivot is fastened by rotan to the post B, but the lower pivot drops into a socket let into A. The door is held closed from the inside by a bar of wood which is ground, as the floor is raised too high above it dropped into catches pegged to the tQ bfi affected by it . The dcifur OP fire-place is .From a sketch by Mr. crossland.) the only real piece of furniture in the room. It is built either to the right or to the left of the door set up against the wall of the tempuan and resembles an open cupboard, the lowest shelf resting upon the floor, and the upper shelves being of lattice-work instead of plank. I he former is boarded all round and filled with clay. This is the fire-place, and it is furnished with a few stones between which the pots are set.’ The shelf immediately above the fire is set apart for smoking fish and meat, etc. 1 he shelves above this again are filled with firewood, which, being thoroughly dried, is ready for use. The women, who do all the cooking, have also to keep these shelves supplied from the pile in the tempuan. As the smoke from the wood fire is not conducted to the roof by means of a chimney, it spreads itself throughout the loft and blackens the beams and rafters until it finds its way out by the open window. 2 Elsewhere Mr. Brooke Low in his notes says : " They make a palan, or raised platform, and under it light a fire and heap it with dry twigs, and fill the platform with split wood for drying as bckal (fire-wood). From the fire they take brands for other fires.” | [
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00000269.xml | CHAPTER XXVI. MUSIC. Musical Instruments : Jew's Harps—Flutes—Nose flute— Klurais —Varieties of—Scale—Violins— Guitars—Banjos —Harps —Drums and gongs —Dulcimers. Musical Character of the People. Singing : Plaintiveness—War songs—Boat songs—Extempore songs. Musical Instruments. “The European Jew’s harp is a small musical instrument held between the teeth, and having a metal tongue, which, when struck by the finger, produces musical sounds that are modulated by the breath. In the Sea^Dyak rudieng, the little finger of the left hand stretches the string loop at the left end, and the thumb and first finger hold the metal handle; the cross-piece is held between the thumb and finger, and pulls the concave inside. It is used by a young man to talk to his young girl at night, when they do not wish the mother to overhear their talk— they are able to understand each other in the language of love. The length is 3^ to 4! inches; the narrow end is to J of an inch wide, and the broad end £ to t 7 k of an inch wide. It is a perfectly intelligible wind instrument; a metal plate of unequal width, narrowest where it is held in the left hand, and widest where it is held in the right hand. The string is jerked by the tongue, which is likewise metal, vibrates and resounds in the cavity of the mouth. The sounds are modified with the breath. Other tribes in Borneo use a bamboo one ; this was no doubt the origin of the Dyak one; the Maloh have taught the Dyaks the use of metal. Bamboo ones are not now in use among them. The case in which it is kept is a bamboo cylinder beautifully carved ; the ground is coloured red with dragon’s So ' CA ^° p ''J EWS Made of bambu. From Kina Balu. a, case, with tassel hang ing through a hole in the bottom; by means of the string attached to the tassel the instru ment is drawn into the case, b and c, front and side view. Dyak Brass Jews’ Harp, Rodiung. (Hose Coll.) Vol. 2. | [
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00000165.xml | Head-Hunting. 153 found in fashion over the whole of Borneo. We should have to distinguish between engraved skulls, overlaid skulls, and skulls engraved and overlaid as well, and each of these three classes would be combined or not with painting.” (The Negritos, Dresden fob, 1893, p. 72.) “Occasionally the heads are hung up in a net” (Mundy ii. 115); and Madame Pfeiffer describes the skulls as “hung up like a garland.” 0 (p. 76.) Mr. Hornaday speaks of heads hung in a semi-circle round the room, (p.485). Mr. Pryer says the same on the west coast. (J.A.I. xvi. 233.) Lieut. Marryat thus describes (p. 13) the heads hung up in a Land Dyak pangga or head- house: “The beams were lined with human heads, all hanging by a small line passed through the top of the skull. They were painted in the most fantastic and hideous manner; pieces of wood, painted to imitate the eyes, were inserted Heads Strung in Rotan. Said to come from interior of Borneo. (Oxford Mus.) into the sockets, and added not a little to their ghastly grinning appearance.” The wind rocked them about, and “ what with their continual motion, their nodding their chins when they hit each other, and their grinning teeth, they really appeared to be endowed with new life, and were a very meriy set of fellows.” The same author, in describing a Lundu head dance, says: “The heads were encased in a wide network of rattan, and were ornamented with beads. Their stench was intolerable, although, as we discovered upon after examina tion, when they were suspended against the wall, they had been partially 6 The heads obtained on these occasions are dried and brought home by the captors, and are then stuck up in the most conspicuous places about their houses, the teeth being sometimes extracted and worn round the head and neck, in lieu of beads." (Earl, p. 268.) " On the Koti rivei the dried skulls are said to be wrapped in banana leaves." (Bock, pp 84, 199 ) | [
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00000514.xml | cc. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. i b n U nrrW ?°^ etimes tbe cor P ses are bur 'ed and at the end of a year and a day dug up in order to conserve the ashes in sandongs as in the two other cases. so th at :P urning ends " 7 th *! 16 P ewa feast at whic h offerings are brought to the dead so that they may spread their glory in heaven. b in livWtr!^ Helanhui district the dead are burnt but children’s bodies are buried houses^ on, f 6 P ; m i f S wh ' ch they erect at their burial places in front of their shaped blocks.^ (MdUL^p. ,'fs ) ornan, “ led "' ilh "°» d “ horns o, heart Future Life. ., • A ! 110n £. the 0t Danum it is believed that the “souls of the dead are led over to as amongst Jhe N W °, d i " lmediate , 1 y their bodies are put in the coffin, but not as amongst the Ngajus only when the funeral feast takes place. Amid the songs whirh hhan tHe S ° U 1S J G t by a San g san & to the abode of souls over a high bridge Batu Pa7h m B e S" (p° f ^ deCeaSed and Wh ° Se ° ther end rests on K *J» and ;° f - S °“J S ’ S ° n ^ he . Bakit -Raja, the highest mountain of the district, and on those adjoining it, viz., Ivaib, Boran, and Bukit Njait. The Bukit-Raia was the uodstnd'nf T H f0r T r U T S than J n0W > for k reached t0 the heavens, the seat of the fnrih d h f i? d ,f pintS ' j B served the dangerous spirit, Bojong, as a road to and threw htn^ ^ But Buron g Madeira flew along with his wings gavVB r S t h Sts^SS h s ^e hen “ h<! “ P 85 “ d - ""6 so BuJrLTLAL d “ d are guided by Sangsang Tandeho in a golden boat to hea.en whl ,. f pra ff rs and suppl.cations of the Uia,„. On their journey to sss ha - iita •'» on Mount e Bana , Ka^lla?” M (p. n ip5.) d ’ S,r ’ Ct "* ° f "» dead Charms. Diece A of N ionH’ matterin / ma S ic words, “ tied to the sash of his maud an a doirtoL?her d Jhl 1 Of my drawing pencils, which I had cut into the form of a fou l to S the h '' h a u t° f 0th , er charms. As soon as he gets home he will offer a talisman h thLh • direC j ^ ^ ? f men ’ in order t0 bathe in blood this new talisman, which is to provide him with prosperity and riches.’’ (p. 54). Omen birds if heard on the right-hand side are bad, if on the left good. (p. 168.) Medicine Women (Bilians). is nni?nn°Sr n,S haVe “° ? ilia '! s like * he Ngajus. The business of the bilians he cure of thJ Itl ' daUghter f of the wealthy, who confine themselves to abodes of f thl rl k a dtlVlng ° Ut e , Vl1 s P ints > t0 guiding of the souls to the riches -ru CeS T rS ’ t0 the P rayin & of the gods for prosperity and bv the Sanircau ' ® glP enabling them to perform such business is obtained by the Sangsang going over into the body of the bilian. While this is in operation the woman must withdraw herself from all community with her husband.” ? (p. 76.) 1 he bilians who know how to commune with the gods in case of sickness b lam el essTch aract : er.’ SP ‘ ntS “** W ° men a ° d maids ° f g0od famil y> and alwa ys of Basirs (Manang Bali). Kaihli^Riven^^p^y 11 eXCe P tionally worth y man belonging to this class on the Legends. the rher S h?nHwLp el r Certain r j v er is called Gadjah mundor, which means the me bend where the elephant turned round. The legend runs: “ Many years UD to n the P ^hove Came H Ve 'i the seas n ? ar the Kaha *J an river, and ascended the'river up to the above-named place, in order to challenge the animals of the island to | [
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00000537.xml | Index. ccxxm. Dyak (continued). Everett's view, 40 : the word Iban, 40 Meyer's remarks, 40 Meaning of the word, probable correct, 42-43 Misuse of the word, 39-43 FEASTS (see Religion). FIRE. Skertchly's exhaustive paper, 371 Fire Syringe 372 Difficulties with it, 375 Dyak name and scarcity of, 372 Kalakas, made by, 372 Manner of use, 374 Names and description of parts, 373 Sakarangs and Sarebus, known by, 373 Fire Drill, 375 Bow fire drill not known, the, 377 note Description, 375 Legendary origin of, 301 Method of operating, 376 Side groove or notch, the, 375, 376 Wide distribution, 375 Fire Saw, 377 Description and method of using, 377 Flint and tinder struck on bambu, 378 Forest conflagrations caused by bambu rubbed together in the wind, 378 Bambu and Pottery, 378, A20S Tinder making, 378 Steel and Flint, 378 Torches, 379 How light regulated, 379 Leaf wick, 379 Made of bambu and dammar, 379 Strips of resinous wood, 379 Candles, 379; making, A208 Fire not procurable in Hades, 205; fire a " medium," 229 ; fire appeases hate of birds, 229 ; messages given to fire, 229 ; hair burnt in fire causes sickness, 288 ; " fence of fire,” 273 ; fire kept up during the night, 366 ; fire place, ii. 1, 3, 10 (and note); firewood, ii. 3; Malay notion of fire, 372; originator of house conflagration condemned to slavery, ii. 213; fines for incendiarism, A187 FISHING. Angling, 460 Barongs (fishing boats), 455 Diving for fish, 456, 462 Drying fish, 455, 456 Floating baits, 461 Hooks, 460 Prawns, 457 Rights, 418, A167 Seines, nets, and scoops, 454-457 Sharks, 455 Fishing (continued). Spearing, 462 Spins, 461 Sumpitan, 462 ; see Sumpitan Tabu, 456 Torchlight, 462 Traps and weirs, 459, 463 Tuba fishing, 458; division of spoil, 459 Weirs, 459, 463 FOOD. Alligators, 382 Bambu, boiling in, 379 ; jars, 387 Beans, 407 Beetles, 383 Brine, 385 . Buffalo, 383. 385 Cooking: boiling in bambu, 379. 381 ; in iron pans, 380 ; roast pigeon, 380; grilled fowl, 380; scalding the feathers, 380; grilling fish, 380 ; fire place, 380; earthen pots, 381 ; wild cat, 383 ; roast rat, 386 Cakes, 385 ; unknown, A196 Cat, wild, 383 Clay. 385 Cribung, 379 Crocodiles, A208 Cucumber, 379, 383 Curing, 383 Domestic animals seldom eaten, 381, A196 Drinking: arrack, 383; seductive maidens, 391, 392 ; women not drinkers, 392 ; drunkards at feasts only, 392 ; pride in, 392; water, 3S7, 388; panchurs. 387, ii. 5 (see Habita tions) ; bambu jars, 387; at peace-making, 206; fondness for, A163 ; quarrels while, A163, A202 ; at marriages, A180 ; drunken ness incurable; 94 , Earth eaten, 385 f ^-Famines, 421 ; foods, A201" Fingers, eating with, 382 Fish, 379, 380, 383, 384 Fowls, 379 Frogs, 382, 383 Fruit, 383 Gourds, 383 Grass, wild, 378 Grubs, 382, 383, 384 High food, 86 Honey, 385 Indian corn, 383, 407 Kaladi, 383, 386 Leaves as plates, 382 Maize, see Indian corn Mice, 383 Monkeys, 380, 382, 383, A208 Mouth washing, 384, 388 Not attacked when eating, 384 Pigeon, 380 Plates, 382 | [
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00000547.xml | Index. CCXXX1U. Religion, &c. (continued). Frog reverenced, 177 Future life, see Disposal of the Dead Gawai Antu (spirit feast), 130, 258, ii. 174 Gawai Batu or Beni (stone or seed feast), 178, ii. 174 Girgasi, see Antu God, low conception of, 173 Guardian figures, see Ampatans Hands, laying on of, 83, 245, 251 Hantu, see Antu Idols, 214, 401, A174; no worship, 355 Immorality a cause of plagues, 180 ; at feasts, A1 73 Inflicting injury at a distance, ii. 208 Ini Andan, 174 Klieng, see Legends Laying storm antu, 287 Leaf antu, 287 Magic stones, 231, 232, 269; see also Charms and Sympathetic help Main booloogsi, 252 Man turned into a Mias, 286 Manang, 263 ; importance of, 265 ; hereditary, 265 ; blind, 265 ; mystery of, 266 ; Dyaks not deceived, 266; regulars and irregulars, | 266; male and female, 266, 282; ‘'possessed,” 266; payments to, 266, 267; use of European medicines, 266; power of "familiar,” 267; no blame if patient dies, 267 ; blamed, 285 ; treatment, 267, 268, 273 ; charms, 269, 272 ; language, 269, 270 ; Manang bali, 270; dressed as women, 270; gross frauds, 270; a good man, A200 ; the bali's importance, 271 ; how initiated, 271, 280 ; mysterious power, 271 ; fear of cholera and smallpox, 272 ; pagarapi, 273 ; trance, 267, 274, 285 ; chant, 274; varieties of cure, 278 ; three grades of initiation, 280; a doctor not a priest, 282 Medicine man, see Manang Medicine women, see Borich Metempsychosis, 213, 219 Mias (Orang Outan), man turned into, 2S6 ; smites with fever, 287 Names changed after sickness, 288, ii 275 Nampok, 185 Nature worship, 177, 200, 201 Obat, 273 Omens, 165, 191-202, 221-231 ; birds, 191, 221, 226, A173, 200; legend of birds, 225 ; com plicated system, 191 ; various animals, insects, &c., 192, 226, 228, A173 ; rice farming, 192, A173; cause delays, 192 ; good and bad, 193; overcoming bad omens, 193, 194 ; variety of, 193 ; dead beasts, 194 ; j bees, 194 ; house building, 194 ; sickness, 194 ; killing omen birds, 195, 227; slaves to, 195 ; bird cultus, 196 ; explanation of, 200 ; absentees return, 221 ; foretelling rain, 221 ; Religion, &c. (continued). disaster to war party, 223; birds are ances tors, 224 ; the hatubong, 224; fire an antidote, 229 ; thorough belief in, 229 ; curious coincidence, 230; agricultural, 397 ; agri culture hindered by, 421, 422, A173 ; war, ii. 98, 104, A178 ; bereincornis comatus, A209 Ordeals, 89, 115, 187; wax tapers, 235; diving, 236, 237, A188 ; boiling water, 237, 238, A188, A208 ; salt, 238 ; land shells, 238 ; attributed to monkeys, 238 ; coins in ashes and water, A188; duelling, A188; racing, A188; fowl s death, A188; stroking hot resin, A188 Pelian 263, 273, 278 ; see Borich Penchallong, Tenyalong, Pcnnegalon, 255, 256, 258 Perham’s Sea Dyak Gods, 168-213 Petara versus Allah Taala, 168; as Vishnu, 181 ; Aratara, 181 ; names of, 172; the saving power, 179, 180; conception of, 179 ; not worshipped, 181 Polytheism, 169. 176, 179 Prayer, 200, 215 ; for sickness, 248, 253, 261; for heat, 401 Pulang Gana, deity of the soil, 176, 181, 200, ii. 15, 174 Rags hung on trees, 358 ; origin forgotten, 358 ; compared to passport system, 358 Sacrifices, fowls or pigs, 165, 189, 190. 204, 246, 255, 260, 261, 402,403,ii. 172, 173 ; A200,172 Salampandai, author of mankind, 176, 209 j Sampi, invocation for rice crop, 174 Sansangs, A170 Serpent worship, 187-189 Shamanism, 282 Sickness, 179, 185 ; theory of, 260, 266, 272 ; pinya, 260; vagrant soul catching, 26 r, 268 ; the 'scape' chicken, 261 ; sesab, 261 ; food for antus, 261, 265 ; extracting wood, stones, &c., 260, 263, 264, 267; needles, 263 ; “ soul left him,” 263; antus steal souls, 263; antus extracted, 264; antu poisoning, 264; invoking antus to cause, 264 ; herbal remedies, 266 ; pain caused by antus, 267, 272; conversing with antu, 2t>7 ; treatment, 267; curing by effigy, 268 ; another method, 268; swinging an old woman, 268, 279; begging antu's forgiveness, 269; pansa utei, 272; securing the soul, 274 ; various methods of cure, 278; sent adrift in a boat, 283, 284, A208; Milanau cures, 283-286; name changed, 288 ; see antus and pathology ; touching cure, 83, 245 . 251 Simpang Impang (mother of Pulang Gana), 177; birth of, 301 Simungat, 26 r, 263 Singalong Burong (bird chief), 176, 178, 197, 198, 199,256; the great teacher, 179; god of war, 179; his sons-in-law, 197, 198, 200; fetched for head feast, 180 | [
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00000154.xml | 142 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. Sir Hugh Low (p. 335) has mentioned that “among the Kayans before a person can be buried a head must be obtained.” 2 “ I once met the Orang Kaya Pamancha of Seribas, the most influential chief in the country. He was dressed in nothing but a dirty rag round his loins, and thus he intended to remain until the mourning for his wife ceased by securing a head. Until this happens they cannot marry again, or appease the spirit of the departed, which continues to haunt the house and make its presence known by certain ghostly rappings. They endeavour to mollify its anger by the nearest relative throwing a packet of rice to it under the house every day, until the spirit is laid to rest by their being able to celebrate a head feast : then the Dayaks forget their dead, and the ghosts of the dead forget them.” (St. John i. 71.) The Pakatan Japer, who had 35 people murdered to ease his heart when he lost two grandchildren, “ denied that head-hunting is a religious ceremony among them ; it is merely to show their bravery and manliness, that it may be said so and so has obtained heads ; when they quarrel it is a constant phrase, ‘ How many heads did your father or grandfather get ?’ If less than his own number, ‘ Well, then, you have no occasion to be proud ! ’ That the possession of heads gives them great consideration as warriors and men of wealth ; the skulls being prized as the most valuable of goods.” 8 (ibid, ii. 27.) The desire for the possession of heads is well exemplified by the persistence with which the Dyaks still try to get permission to go head hunting. Mr. Denison was once present at a meeting of which he thus writes: “ It seems that a Sea Dyak’s relative had died, and, therefore, they wanted a head. Some one had told them that a head belonging to one of the Lanun pirates killed off Bintulu was available there, and they wanted permission from the Resident to go and find it. R talked them over, and sent them all home again. Had he granted the permission they asked, the whole story might have been a myth, and instead of proceeding to Bintulu to look for an old smoke-dried skull, they might very quietly have picked up a fresh head without the owner’s knowledge or consent—a little game these people are fond of playing among themselves.” (Jour. Straits Asiatic Soc., No. 10, p. 181.) Sir Charles Brooke also tells us: “ Our Dyaks were eternally requesting to be allowed to go for heads, and their urgent entreaties often bore resem blance to children crying after sugar-plums. . . . Often parties of four or five would get away to the countries of Bugau and Kantu, in the vicinity of the Kapuas river, whose inhabitants are not so warlike as the Sakarang and Sarebas Dj'aks. As soon as ever one of these parties started, or even listened 1 Mr. Dalton says the same of the Koti Kayans. (p. 9.) 3 “ Nothing can be done without them [heads]. All kinds of sickness, particularly the small-pox, are supposed to be under the influence of an evil spirit which nothing can so well propitiate as a head. A Diak who has taken many heads, may be immediately known from others who have not been so fortunate: he comes into the presence of the Rajah and takes his station without hesitation, whilst an inferior person is glad to creep into any corner to escape notice.” (Dalton, p. 49.) " Whenever a man has distinguished himself in securing heads he is entitled to decorate the upper part of his ears with a pair of canine teeth of the Borneo leopard ” (Bock p. 187.) | [
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00000222.xml | 2to H. Ling Roth. — Natives oj Sarawak and Brit. N. Borneo. “The Sea Dyaks too often spare neither man nor woman nor child, but sometimes, when more humanely inclined, or when the opportunity offers, they carry the women and children away with them into captivity. But it is a remarkable fact that there are so few slaves, or persons of servile descent, among the Dyaks. Other tribes keep their slaves in a condition of perpetual servitude, but the Sea Dyaks allow their friends to ransom them, and if they still remain on their hands they adopt them into the tribe and enfranchise them. The ceremony is usually performed at a great feast, the owner announcing that he has freed so and so and adopted him as a brother, and he is presented by the chief with a spear, with which he is told to slay the man who dares hereafter call him a slave. They are not cruel to their captives, but humane.” (Brooke Low.) A writer on the Kayans in the S.G. (No. 130, p. 28) says: “The difference in appearance between the master and slave is so marked as to be noticeable by the most careless observer. The slave is but little removed from the animal either mentally or physically, while the master is a well-to-do looking warrior who rolls about and looks as if the earth is too small for him.” “ The Muruts have slaves and will sell their children to pay their debts. They follow a fixed custom in not selling a slave to another person, unless with the slave’s consent. Dusuns will not have slaves, nor will they sell their children, nor will they give up runaway slaves.” (Denison Jour. Straits Asiatic Soc., No. 10, p. 185.) Mr. Brooke Low has summarised the laws or rules relating to the position of the slave on the Rejang river as follows : “ Outdoor slaves become so either by descent, by purchase, or by an amelioration of condition from having been indoor slaves, /ndoor slaves become so by purchase or descent. In cases where both parents have been outdoor slaves the tabusan (purchase or freedom money) is 40 reals (= $28-80), or one picul of guns, unless the child is of tender years, when the tabusan is 80 catties (= $2r6o). In cases where one or both parents have been indoor slaves, but have become outdoor slaves at marriage, the children are outdoor slaves. “ When one parent is an indoor slave and the other an outdoor slave, the children are divided between the owners of the parents, the first child following the condition of the father, supposing there be more than one child, e.g. : the father is indoor slave of A, and the mother is outdoor slave of B ; a child is born and sex being immaterial to the question, it becomes half indoor slave of A and half outdoor slave of B. The tabusan of an indoor slave having been fixed by the practice of the courts at 60 reals (= §43-20), and that of an outdoor slave by descent at 40 reals, it will be clear that the tabusan on account of this first child to A is in this case 30 reals, and to B 20 reals, should the parents decide on purchasing the freedom of their child, subject, however, if very young to reductions as above. But when two children are born, the first becomes indoor slave of A and the second outdoor slave of B, the tabusan to A being 60 reals or i£ piculs, and that to B 40 reals or 1 picul. “ Where the parent is free on one side, and the other parent either an in or outdoor slave, the first child follows the fortunes of the father, the second that of the mother, and so on in succession, and this rule is unalterable. For | [
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00000485.xml | clxxi. Schwaner’s Ethnographical Notes. into these human forms, causing them to have life but at the same time depositing in them the germ of death. Rallying Atala , who had intended to impart the breath of immortality to man, saw Angai’s work on his arrival. Mournfully he returned to heaven, not only taking with him the immortality of man, but also depriving the earth of all other divine gifts destined by him for the human race, such as eternal youth, general and undisturbed happiness, abundance of rejoicing without labour ; in a word, the entire bliss of paradise. The conditions of human society, as they now exist, are regulated by Angai. By labour man gains rejoicing, punishment succeeds mischief, grief and illness originate death, war and bloodshed annihilated a part of the human race, etc. The other eggs contained the germs of all plants and animals. According to another opinion there were two trees in the realm of the gods, to wit, the Bungking Sangalang and the Limut Caring Tinga. The former was provided with a globular shoot, called Bungking , and on its top the bird Sihang moved about, accompanied by the winged angel Tambarirang. The boughs stirred by the frolic of its two inhabitants dropped the Bungking from the stem, and the shoot fell down into the water of the river Batang Damon Sangsang (river of the angels), inhabited by the Naga Tumbang. He tried to catch the Bungking and devour it, but it fled to the bank and was transformed into the virgin Budak Bulan Haujuren Karangan. She, picking up a leaf of the tree Kunuk, changed it into the boat Lasang Daiii Lunok, in which she came down the river as far as the lake Labeho Rampang Matan Andan Tasik Kalumbang Bulan. Here floated the trunk called Garihg Chenyahunan Laiit, which, touched by the dashing waves, assumed the form of a man ; as such it bears the name of Gcinng Banyang Chenyahunan Laiit. He married the virgin on the rocky island of the divine lake, and the offspring of their union consisted of floods of blood, flowing from time to time and on fit places from the body of the goddess and changing to beings who exercise a great influence on man and his destiny and constituting together the class of the Hnntus. So one flood occurs when she is bathing. She gathers the blood on a trunk, drifted ashore on the island Pulan Telopulu. Here the blood is transformed into the virgin Putir Rewo Bawin Pulan Telopulu, who, after marrying Ynngong Haioen Peres, who is living there, gives birth to all misfortunes and illnesses, bringing unhappiness to man. From another flood, when she is bathing, the Indu Reman Lawang has its origin. This unites with the Angan Biyai Mamasawang Bungai Pentng Basalo Mamarandang Lagang, and both become the progenitors of the crocodiles. A third flood occurs when she is catching fish with a small sieve on the bank ot the river. A virgin is born from it, who, marrying Naga Dambang, gives birth to six children, all of whom make it their business to cause harm to pregnant women. The latter, therefore, bring their offerings in small casks, hung in the trees on the river-banks. . A fourth flood of blood is poured out on the ground of heaven and develops into the virgin Kam'clo Lelak Lawang, who, marrying the Batu Mambon, gives birth to seven children, all of them men full of valour and love of war. These are invoked on campaigns, murderous enterprises, etc. They are offered food, spread on a gong. Their assistance is also evoked on the occasion of funeral meals and solemn vows lor the success of long journeys. . From a fifth flood the virgin Indu Melang Sangar is born, by whom I araliem Raja Nandang begets many children, having the form of eagles, who give their assistance on the occasion of murderous pillaging parties, commercial travelling and illnesses, when honoured by food-offerings and invoked. To a sixth flood Kamels Bumbong Lunok owes her existence. rrom her union with Nyaring Gilahanyi Dumbang Enyen Tingang many, children are born, whose occupation is guarding the deserted houses and the fruit-trees around them , they punish with insanity those who dare desecrate or ruin them. The seventh pregnancy has a regular course and finishes with the birth ot two sons, Mahadara Sangen and Maharada Singsang. | [
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00000331.xml | Sea Dyak, Malay and English Vocabulary. xvii. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. kandong, ngandong buntien pregnant (woman, corn, &c.), to get into the family way, to get with child. kang kandar pubes. kangau, ngangau kantok tunggah to call, shout, call out. shoots. kapa ? apa sebab ? why ? what for ? karau glap dark, dusty, misty, &c.; cigi karau-karau, while it is still deep twilight. kasih kasih to have pity on, be kind enough. kasumbar kasumbar soubriquet. kati apa kati, what ? indeed, affirmative; katipemesai rerga, what is the price ? katong, ngatong angkat I lift, remove, carry; dua ikan, aku katong, I carry off two fishes; end’ alah katong, tuboh sepuloh, ten men could not lift it; katong ka rumah, katong ka ruai, carry it up to the house, carry it up to the verandah. kebah-kra tegal wherefore? therefore. kebok tempayan a small earthen jar. kebut gago to stir, bother; anang kebut, don’t bother. kedil tebal dense (population), stout (cloth). kelaiang, nglaiang nebrang to cross over (from one side to another); tunm aku kelaiang kitu, I came across quite early. kelala kanal to recognize, to know again. kelaung, nglaung larang to pass over ; aku nggai nglaung jaku titan, I will not cross the words of the tuan. kelimat taroh to save, keep for by and bye ; kadua kelimat makai, some of it keep to eat by and bye. kelui, ngelui limpas to pass ; tya udah di kalui kami, we have passed that; superior to, surpass, past, beyond ; ari chapi nglui, ari rusa ngelui, pork is superior to beef, &c., to excel, exceed. kembai kembang swollen, to swell. kembuan kempang pake, simpan to keep, treasure; binda tunggu enda tan di kembuan, kd tuan, the fine cannot be kept the tuan says. to feel it in one, feel up to a thing, feel competent to; kempangnuan munoh orang? do you think you could kill a man ? Dini aku kempang nanggong umai pangan diri! how can I take my companion’s farm ! enda kempang, not up to it. kempat kendua (contr. kami dua) letas to cut through; kempat bok, to trim the hair; kempat teladok, to sever; kempat Hang, to cleave a post, i we two. kenyalang kenyilieng b kinchallang 1 rhinoceros horn-bill, green beetle (chrysochroa). | [
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00000482.xml | clxviii. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. anything without consulting the real chief and asking his advice, if only to keep intact the usual form of government. • I11 u- 6SS nf nd ° ld age are the onl y circumstances under which a chief may resign his office and confer it on his son in an honourable way; but even then he remains the first man of the community. On the Duties and Prerogatives of the Chief, and the Duties of the Individual towards the Community. The duties of a chief consist in taking care of the community’s welfare in time oi peace and war, arranging its concerns and settling its disputes according to the adat. It is necessary that he should excel in times of peace by his ability and good deeds, in war-times by his valour, by strategy and self-sacrifice, set a good the tampong ^ & Wam ° rS and take care in S eneral of the honour and reputation of His prerogatives chiefly consist in the power at his disposal to make use of the services of his inferiors, which are profitable to him ; as for instance, the laying out ot his ladangs, the gathering of timber and dammar, the washing of gold, etc. Besides a certain quantity of all fines belongs to him, and he raises a contribution of padi (rice), proportionately regulated. At the conquest of a kampong he receives also a part of the spoils even when he has not taken any actual part in the campaign. On the other hand he is bound to give from time to time some little return consisting, especially after the rice-harvest, of feasts, on which occasions poultry! pigs and sometimes buffaloes are slaughtered, and the tuwak (palm wine) has to be poured out in profusion ; sometimes he also distributes clothes and weapons. In Pulu Petak all these prerogatives of the chief do not exist, and only at the lnvestigahonsind settlement of disputes does he claim a part of the costs equal to that ot the Mandirs. The members of the community are obliged to put themselves at his disposal when he makes a general convocation ; such convocations take place when a war or extensive public works are to be undertaken by their united labours ; the absentees are condemned to fines. Everybody is free to leave a kampong with his family, either to settle down separately somewhere else, or to join another kampong. The Administration of Justice. Petty differences, as we have already mentioned, are settled by the oldest members of a family, or by the judgment of the chief consulting with some of the , More important disputes when all the endeavours of the kampong chiefs or the heads of the families have been unable to decide them, are submitted to arbitrators chosen by the contending parties themselves. It is not obligatory to appoint the kam pong chief as a member of this commission. In most cases the chiefs of neighbouring kampongs or other old and honoured men are elected to act as arbitrators. The number of elected Mandirs (arbitrators) should be equal on both sides, r to 6 according to the importance of the case ; so also the number of Loangs. The latter join the inquiry and act as intermediaries between the parties and the judges. After the close of the inquiry they get with the Mandirs an equal portion of the costs paid. t e parties don t think themselves capable of explaining and defending their own case, they have recourse to one of those men who are renowned for their ability and sagacity, and who make it their business to defend people; they are called kamanangan. Having won their case these kamanangans receive one tenth part of the value or fine in contest, besides the previously stipulated or acquired presents. Every Mandir receives from his elector the gowat, a sum of money amounting from 2 to 8 guilders accordmg to the importance of the case, in addition to his presents consisting of the hits, a lameang ,agate), worn round the wrist, and of the tekang hamernan, a piece of iron of the size of a parang (large native chopping knife). The tekang | [
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00000049.xml | Tribal Dress. 39 Lieut. De Crespigny found the Muruts with “ good cotton out of which they made coarse cloth.” (Berl. Zeit. N.F. v. 3 2 5-) While of this people Mr. O. F. Ricketts writes: “Weaving is very little done and only by the people of the far interior.” (S. G., No. 347, p. 214.) The dress of the peoples varies in every detail throughout the country. It will therefore be the better way to take first general descriptions of the dresses of the various tribes and to supplement these with details of the special articles of clothing and ornament. TRIBAL DRESS. Land Dyaks. “The men of the Sauh tribe as well as those of Serambo and Singhi generally wear a dark blue or black head-cloth, and sometimes also a cloth of Malay pattern, a necklace of two or three strings of beads, the only colours used being red, white, black, and yellow. On great occasions brass wire nnjgs are worn half way up the arm to the elbow, and above this armlets of the rotan ijuk which are replaced by silver armlets among the upper classes when in full dress. Round the waist is worn a cloth called the chawat by the Malays, and the taup by the Land Dyaks; this is a long cloth twisted round the waist the ends being allowed to hang down before and behind. The chawat or taup is generally of black or dark blue cloth, and sometimes of scarlet colour, but, in jungle wear and among the poorer Dyaks, this is often changed for the inside of the bark of the Artocarpus. Among the Dyaks this tree is known as the bayu, among the Malays the temarang. (Denison, ch. iii. P- 2 5-) , “ On the right side the Land Dyak suspends a small basket, often very prettily plaited, to which is attached a knife in a bamboo sheath, the latter sometimes tastefully carved and colored. The basket, knife, and fittings are call ed the finikin, the basket itself is the tutnbuk and holds the siii leaf and is made to contain two round little cases for lime and tobacco called dckan, and a p'iece of the inner bark of the bayu tree, while the knife in its sheath hanging on the outside of the tunkin is called the sinda. A sword or parang is worn on the left side, the one in general use is that called buco by the Dyaks and! tunduk by the Malays, another parang used is the bye of the Dyaks and kamping of the Malays. Ear-rings consisting of a single ring of broad flattened wire or else pieces of thin round bamboo j of an inch in diameter, and some two inches long, ornamented with the black thread-like bands of the lemmun creeper, are worn through the lobes of the ear. A jacket of some coarse cloth often of Sea Dyak manufacture completes the costume, which may in fact apply to all Land Dyak tribes visited by me, though I may add that on festive occasions, the head-men sometimes wear a necklet or hobut of wire, on which are strung opaque beads of a dark green and blue colour, with which are mixed kejang, deer and bear’s teeth. The armlets or mamiu are made of brass wire and rotan twisted together, and very neat they are- Ear-rings, shibu, are worn of wire twisted round in a coil and hanging from the ear by single bend of the same. | [
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00000519.xml | ccv. Schwaner's Ethnographical Notes. “ A free Ot-danom cannot lapse into the state of a bewar. “ The impossibility of paying debts is no reason for falling into slavery. The debt remains in full force, and on the death of the debtor goes over to the children, while they become an object of the singer. [See below. Government.] “ There are no real Budaks, but those who at the end of three years are unable to pay their debts become slaves, or samboai; then they are bound to obey their creditors and to work for them without being allowed their freedom, not even in case they possess the necessary means to satisfy their debt. They remain with their children and grandchildren for ever in a state of subjection. “ On money lent no interest is payable. “ Slaves are sacrificed at the Dewar feasts in the Melanhui district.” (p. 195-) Human Sacrifices. On the Kahaijan River “ the quantity of skulls one sees placed round about the tombs has been handed down from earlier times or emanates from sacrificed slaves.” 2 “ The Sakkoi of the same river do not lay themselves out to cut off heads.and the bad habit of sacrificing slaves does not rule to such a great extent as amongst others of their kinsfolk.” (p. 44.) At Kotta Toembang Menangeh mention is made of a chief having used his sword against defenceless slaves (p. 55), and in the house of the Tomangang Toendan the Doctor refers to 12 skulls of slaughtered slaves, (p. 60.) Every year this man makes human offerings to the spirits of prosperity, (p. 61.) At the head of the river there is “ the bc.lai for strangers which as everywhere else on the Kahaijan is ornamented with human skulls.” (p. 67.) u Among the Ot Danoms, not only at funeral feasts but also on other occasions, as for instance at the conclusion of peace and friendship, men are slaughtered. The Talismans of the house and of a few people are washed in the blood while the concerned parties besmear with it their heads, shoulders, breast, stomach, knees and feet under mutual wishes for prosperity and long life.” (p. 77.) The Doctor states that in the Kahaijan River district he induced many chiefs to give up human sacrifices, (p. 55.) In the Melanhui watershed slaves are sacrificed at Dewa feasts, (p. 195-) Government. « The chiefs reap certain benefits from those who do not belong to their families, who settle in their districts, or who wish to collect the produce of the country. A right of settlement must be paid for with 100—200 gantangs of rice, besides which the inhabitants of a district are bound to help the chief in any great undertakings. Whoever cuts rotan must pay a bundle of it to the chief; so also with gold washing, every digger has to pay a tax of half-florin to the chief. I he chief has also the right to lay a tabu (pamali) on any parts of his district, that is, he may forbid entry and exit for a certain time. This tabu, which may last for several consecutive years, is laid in consequence of the death of some important member of the family. The way in which it is laid—to give it shortly—is as follows : 1 he mouth of the river to be tabued is tied from shore to shore with a rotan rope, on which wooden parangs and short rotan ropes are fastened, while at one spot a little prettily made boat out of bambu is set up, and at one end a small goji, that is a Chinese ewer, is placed. The chief calls the attention of the inhabitants to these preparations to acquaint them with the commencement and duration of the tabu, at the same time informing them that if the tabu be broken a fine will have to be paid of equal value to the ewer above mentioned, and that he who declines to pay the fine shall be forced to do so by means of the weapons whose figures made out of wood are hung upon the rotan rope. I have had ample opportunity of being convinced that the tabu is a very condemnable institution of the adat, as by its means kampongs, whole districts, and important roads are shut off from communication, and that trade and all other business is impeded. It happens not seldom that the tabu entails great loss and important increase of expenses to the merchants. At the mouth of the Senamang I counted no less than six trading vessels which had already been waiting several | [
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00000075.xml | Dress in Detail. 63 often worn on the head to confine the hair so that it shall fall evenly over the shouldlers.” (ibid.) The Kyan women “wear head-dresses in many instances, generality red turbans . . . allowing their hair to fall loosely down their backs, or else-they wind it round the head-gear when it encumbers their moverments.” (Brooke ii. 224, 302.) Sir Sp. St. John (i. 103) says their hair is bouind with white fillets. “ Among the Dusuns the heads of the children are shaved for the first few yeiars, after which the hair is allowed to grow. The young men do not shave their heads or cut their hair until they become fathers ; consequently many youths have fine heads of long black locks, which they generally tie up beneatth their head-cloths (cigare)." (Whitehead, p. 105.) “ The women use bamboo or wooden hair-combs made by their lovers or husbands, and this is their only toilet article.” (ibid, p. 109.) See p. 59. Conical Hat. Formied ot four pieces of leaf overlapping, painted in red and black, with a band of scroll pattern and dentated borders Dutch Borneo. (See p. 57.) (Brit. Mus.) | [
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00000262.xml | 250 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. They receive the sea broadside on, and the natives manage their craft with such dexterity that, although they often go to sea when a ship's boat could not live five minutes, they never swamp. They are about 40 feet long, the bottom being a simple canoe hollowed out of a tree; planks are raised on each side fastened by wooden pegs: in place of knees they strengthen the boat by several thwarts connecting each plank, a beam runs down the middle of the boat fastened to the thwarts. The ends of the boat are square, fas tened by pegs and rotans. They are strong and buoyant and are propelled by short oars fastened on rotan row-locks. The natives use a large sail, and the boats, from being so flat bottomed, sail with great speed before the wind, or when the wind is at all free. The ordinary mode of steering is by two large rudders, one fixed on each side; these however are un shipped when crossing a bar and a long oar substituted.” (S.G., No. 122.) Sir Chas. Brooke states these barong look like an oval washing tub only a little longer in dimensions. The Mukah people “ have an idea that their boats cannot founder in a high sea unless they go to pieces. They pull short oars with a plunging and splashing stroke, with more jerk than spring, and the tub splashes through the water as dry as a collier, and while coming in through a heavy breaking surf running far over their heads, they watch for the roll, and while in the trough pull with all their might; but when the wave is curling to break, they suddenly slew their crafts broadside on, and so receive it with the exposed side well out of water. Directly it has passed, away they go again as fast as possible, until another roller overtakes them, when they repeat the same manoeuvre. It is well known in Mukah, and other places in the 2 Mr. Hose (J.A.I. xxiii. 158) also describes this surf running 8 | Q. 3 E u 'C H 23 o, o a rt X | [
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00000066.xml | 54 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. — ! Pattern of Sea Dyak Woman’s Petticoat. Dyed in shades of brown varying in intensity, with a few more reddish lines running through. Method of dyeing same as that described on p. 29. Width (top to bottom), iSJin. ; circumference, 46m. (Leggatt Coll.) Chawats. T he sirat , called chawat by the Malays, is a strip of cloth a yard wide, worn round the loins and in between the thighs so as to cover the front and back only : it is generally six yards or so 111 length, but the younger men of the present generation use as much as twelve or fourteen yards (sometimes even more), which they twist and coil with great precision round and round their body until the waist and stomach are fully enveloped in its folds. It requires considerable practice to enable one to dispose of so much cloth gracefully about the person, but more time is spent by these young dandies of the forest than one would imagine, in order that they may appear to the best advantage; and the Ulu Ais seem to excel all other tribes in the skill and taste which they display in the disposal of this personal attire. One end is so arranged as to fall over the coils in front and dangle between the legs; the | [
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00000268.xml | 256 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. never take a header in diving, but jump into the water upright sinking feet first.” (Brooke Low.) The Dumpas men swim like fishes. (Hatton, Diary, 18 Mar.) Sir Sp. St. John saw some young Ida’an cross a stream as if it were no exertion at all; they did it with the surging waters reaching to their armpits and with a half dancing motion, (i. 254.) The Bajus did not attempt to cross a stream in a direct course, but allowed themselves to be carried away a little, and reached the other side about fifty yards farther down. 1 hey carried all the luggage over, swimming with one hand and holding the baskets in the air with the other. Two men placed themselves one on either side of us, told us to throw ourselves flat on the water and remain passive ; in a few minutes we were comfortably landed on the opposite bank. {ibid, i. 257.) Where streams are crossed by walking and not by swimming, the great difficulty, writes Mr. Burbidge, “ is to keep one’s legs under one in the strong current, and to facilitate this being done the Dusuns often take up a heavy stone and carry it on one shoulder.” (p. 260.) Of their expertness in diving reference has been made in the chapter devoted to fishing, &c. Riding. “ The Baju saddle, made of wood, covered with thin cloth, is very small. Instead of stirrups they have a rope with a loop in the end, into which they insert their big toe, and ride with the soles of their feet turned up behind ; and when they set off on a gallop they cling with their toes under the pony’s belly. The Baju is essentially a non-walker. He never makes use of his own legs if he can possibly get an animal to carry him. He rides all the horses and the mares, even when the latter have just foaled. Cows are equally in requisition, and it was laughable to observe one of these animals with a couple of lads on her back trotting along the pathways, a calf, not a week old, frisking beside her. The water buffalo, however, appeared to be the favourite, the strong beast constantly carrying double.” (St. John i. 234.) File. Made of fish skin gummed on to wood. S.E. Borneo. (Leyden Mus.) | [
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00000152.xml | CHAPTER XXI. HEAD-HUNTING. The Passion for Heads .An old custom-Recent increase-Malay evil Influence-Memorial of triumph Pleasing to the gods —Scalps versus heads—Desire for heavenly slaves-Heads for burial feasts-To mollify the dead spirit-Pride-Heads from corpses-Attempts to outwit the Government-Preventing raids-A head "a blessing "-Enumeration of heads-Children's admiration. Decapitation and Preservation: Manner of decapitation-Various methods of preservmg Ornamentation—Origin of ornamented skulls—Meyer's remarks-Placement- Other bones Brutal sport. Head Houses: General description-Comfort of-Varieties of Strange Collections. Property in Heads: Division of heads-Chief's rights and obliga tions Halves Dividing block. Cowardly Proceedings: Women and children equally bagged -Cunning-Man pushed into river-Attacks on sleepers-Treacherous murders-A sweetheart's h^dlTH fT e f m 7 Co° me fish£rS ' fate - The " finest "av Possible" Model of child's ead The fate of slaves. Women s Influence : Legendary origin- No head no marriage— Various facts confirming women's influence-Pounding a head-Prisoners plead women's wants- Alhes killed- A sole surv.vor-A lover's trouble. Reception of Heads : Received by women- Singe head feast Balau head boat return and reception —Penya'a poles—Lundu feast—Sea Dyak feast—Bantings feast-Land Dyak feast-Curious Murut feast. Mengap, the Song of the Sea D\ak Head Feast, by the Yen. Archdeacon Perham. “ 1 HE practice of head-hunting has no doubt obtained among the Dayaks from the earliest times, and when carried on by the interior tribes very few lives were lost; but it much retarded the progress of the country, as it rendered life and property insecure. The Sakarang and Seribas, within the memory of living men, were a quiet, inoffensive people, paying taxes to their i lalay chiefs, and suffering much from their oppressive practices,—even their children being seized and sold into slavery. When the Malay communities quarrelled they summoned their Dayak followers around them, and led them on expeditions against each other. This accustomed the aborigines to the sea ; and being found hard-working and willing men, the Malays and Lanun pirates took them out in their marauding expeditions, dividing the plunder— the heads of the killed for the Dayaks, the goods and captives for themselves. Gradually they began to feel their own strength and superiority of numbers, in their later expeditions the Malays have followed rather than led. The longing these Dayaks have acquired for head-hunting is surprising. They say, ‘ The white men read books, we hunt for heads instead.’ ” (St John ) Sir Hugh Low writes to a like effect: “ The passion for head-hunting, which now characterizes these people, was not formerly so deeply rooted in their characters as it is at present, and many of the inhabitants of Sarawak have assured me that they well recollect the tribes first visiting the sea with that ostensible and avowed object. In a limited extent the custom is probably as ancient as their existence as a nation ; but though other tribes | [
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00000168.xml | 156 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. denotes a head; but on entering the house they were not to be seen.” 7 (Diary, 27 May.) Head Houses. While, as seen above, the Sea Dyaks, Kayans, and others ornament their dwellings with the captured heads, the Land Dyaks have houses specially built for their reception, and these houses form the bachelor’s quarters. “ In the villages of all the tribes of Land Dyaks are found one, and sometimes more houses of an octagonal form, with their roofs ending in a point at the top. They always stand apart from the others; and instead of having a door at the side, these, which are never built with verandahs, are entered by a trap door at the bottom, in the flooring. These houses vary in size, according to the wants of the hamlet by which they are built; but are generally much larger than ordinary domiciles. The term by which theyaredistinguished is Pangah Ramin, being the Dyak word for an ordinary house. The Pangah is built by the united efforts of the boys and un married men of the tribe, who, after having attained the age of puberty, are obliged to leave the houses of the village; and do not generally frequent them after they have attained the age of eight or nine years. A large fire-place of similar construc tion to those of the ordinary residences, is placed in the centre of this hall, and around its sides are platforms similar to those used by the women in the other dwellings of the village.” (Low, p. 280.) Sir Sp. St. John (i. 130), however, says: “They are circular in form, with a sharp conical roof. The windows are, in fact, a large portion of the roof, being raised up, like the lid of a desk, during fine weather, and supported bv props; but when rain or night comes on, they are removed, and the whole appearance is snug in the extreme, particularly when a bright fire is lit in the centre, and throws a fitful glow on all the surrounding objects. Around the room are rough divans, on which the men usually sit or sleep.” ' " Nearly every village has its special symbol, in recognition of the distinction which its inhabitants have gained in successful head-hunting, consisting, generally, of a large wooden post placed in a conspicuous position in front of the village, ornamented with some local device or crest At Long Wai this crest is merely a ball, with a spike on the top. At Dassa and Langla, it was a monstrous head ; at Long Puti, a figure representing a crowned Rajah in a very inelegant attitude." (Bock, p. 220.) Serambo Head House. (After Capt. Sir E. Belcher, p. 26). | [
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00000190.xml | 178 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. throughout the jungle there arises the sound of mighty rushing wind “ like the thunder of a moon-mad waterfall.” Everywhere is the sound of driving wind and of falling leaves. She blows in all quarters. Muput ka langit ngilah bulan Muput ka ili ngilah Santan. Muput ka dalam ai ngilah karangan, Muput ka tanah ngilah sabaian, Muput ka langit ntilang remang, Nyelipak remang rarat, Baka singkap krang kapaiyang, Nyelepak pintu remang burak, Baka pantak peti bejuang, Menselit pintu langit, Baka tambit peti tetukang. Nelian lobang ujan Teman gren laja pematang. Mampul lobang guntor Ti mupur inggar betinggang. Nyelapat lobang kilat Jampat nyelambai petang. The above describes how Antu Ribut blew everywhere, “ She blows to heavenwards beyond the moon. “ She blows to seaward beyond the Cocoanut isle. “ She blows in the waters beyond the pebbly bottom. “ She blows to earthward beyond Hades. “ She blows to the skies below the clouds. “ She creeps between the drifting clouds, “ Which are like pieces of sliced kapaiyang . 20 “ She pushes through the door of the white flocked clouds, “ Marked as with nails of a cross-beamed box. “ She edges her passage through the door of heaven, “ Closed up like a box with opening cover. “She slips through the rain holes, “ No bigger than the size of a sumpitan arrow. “ She enters the openings of the thunders, “ With roarings loud rushing one upon another. “ She shoots through the way of the lightning “ Which swiftly darts at night.” And moreover she blows upon all the fruit trees in succession making them bear unwonted fruit. And so with sounds of thunder and tempest she speeds on her errand to the farthest heaven. Now amongst Singalang Burong’s slaves is a certain Bujang Pedang (Young Sword) who happens to be clearing and weeding the “sebang" bushes as Antu Ribut passes, and he is utterly astounded at the noise. He looks heavenward and earthward and seaward but can see nothing to account for it. On comes the tempest: he is confounded, loses heart and runs away, eaving half his things behind him. He falls against the stumps and the -" A kind of fruit. [J.P.] | [
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00000149.xml | Swords. *37 “ The Uma Bawangs are famous for their parangs, which they make out of their own iron ore.” (Brooke Low.) Speaking of the Land Dyak tribe, Si Panjangs, Mr. Denison remarks (ch. v. p. 57) : “ They left Sarawak owing to the oppression of the Malays, who were jealous of their skill as workers of iron (to this day the Si Panjangs maintain their ancient fame and their swords are much sought after throughout the district), and finally drove them out of the country.” I I Inside View of an Utap Dyak Shield. A, handle, being of one piece with the shield; 13 13 , con cavity to admit of fingers under the handle ; C C, two strips of flat dark wood let in through slits under the handle and fastened with rotan at ends. The shield is in other respects similar to that figured on p. 136. It is 46m. long and 17m. wide. In the same collection is a Kenniah shield, taken at the attack on Long Si Balu in 1887 ; it is split and the split sewn up by means of thin strips of rotan and strengthened by a piece of square iron wire running along the median ridge, hooked in top and bottom, similarly to that of the shield illustrated on p. 117. (Hose Coll.) Shield of Exceptional Design. From Koti River, Dutch Borneo. (After Prof. Hain. p. 83. Amsterdam Mus.) “ The Kayans make the curious complex manufacture of short swords (parang ilang) possessing concave and convex blades, which are capable, by this means, of penetrating either wood or flesh to a surprising extent; but much practice is required to use them properly, as a mistake in the angle of cutting, would bring the weapon round and often wound the holder.” (Brooke i. 50.) “It is made either right-handed or left-handed.” (St. John i. 121.) “ Some of the divisions of the Kayans manufacture their own iron, as well as short swords, which fetch as much as £10, if of superior workman ship.” (ibid ii. 301.) | [
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00000367.xml | Kanowit, Kyan, Bintulu, Punan and Main Vocabularies liii 4 -> rt 3 bo ■—• ^2 a P O e rt 4—1 o 5 rt cs- 7 , C» c! V O 3 33 X rt rt 3 o 3 c 3 i- O 5 o 2 -i o o bo a 3 bO C/5 rt 4 -> o rj ct C/5 rt a a 3 3 a 43 CU 33 •— 1 bo CX o 3 rt bo rt S ’c 3 r —4 c /5 3 aJ "rt 3 Ctf o g O 3 £ ^O £ a > 3 co c o 3 o ^ oS aJ CC3 •—! —- .3 as O O aJ o S l-'s?® " ""S-u aaaac a ai ac o bO 3 3 o 2 bO^ C C . tD J-4 u a; a- a. M 'O aj c/5 bO 3 O 2 VCD i5 txj'rt 2" rt S3 iS br‘ a 3 o s bO c aS N n rt 33 3 ^ *-r —« rt •-« — rt S g.bf g | £ .2, c ^ a. ^ jt a -a-, 5 5 ’^^ • — c • — c a .5 > 34 'o a TD aS aS .3 34 3D o ’co bo s: 3 bo 5 . to 2 8 c >ce > n akeh o o ._ aS 3 tang I aian 34 2 -2 3 D TD bo.S ' >o bo rt O o rt X 3 l = cx CX/C 3 rt ‘ bo 3 o .. u. '1/ ci T3 O ' 34 aS aS b re 3 3D 43 . tc b c _ “ « 5 3 'E b 4-* rt — 0) 2 rt ■ aCTJi -<X, S o bo£f>« c 5 > rt 3 •-* rt 3 CX33 bO 3 3 ca "C as v aS ■'S’s’s a- 3 3 as 3 "3 o aS cx,a 3D ~ o :— 3 g^| § £ S a -3 O <D d d. 3 o 3 3 co aS O ••* _ bojD iS'Sia 3 rt .2 m bp 33 13 c3 bo‘-3 as ik besa. ijiar ° °-5 'O -3 g 3 g. aa 3 :E, D. >» rt b Cu 2 o -3 ■*-» u w ° .tf O U5 34 O rt 33 u Ja £2 bo ”3 OD I! 3 rt3^ C £ x! p aS ^ ~ o O CX^ o >-. tD C *3 3 g*S >% 3D aS .£ rt o TD 3 bo CO „ O ctf ol s:g 3 bo o 3 C/5 TD 3 , a | § 8 o § .bC; c n CX u- c 3 a) bO-3 3 3* -3 _ aS ^ . s o ’S -a a, bo — r-. rr! r- i 3^ 03 1—1 i—• i—1 1—1 3 2 <0 3 34 3*5 3* 34 3 O 3D rf 34 3 3 0 0 j_. j_, u i- i_ 1)0000000000)0 bo 3 u U. U. CO ooooooooo 33 3 bo bo 1- c/5 v rt rt as rt 3D 3 3D 3D 3D 3D .3 .5 | [
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00000465.xml | Chalmen ’ Vocabulary . cli. English. spark sparrow speak to or with spear spear with one barb spear with two barbs spear (sharpened bamboo) spear (sharpened wood) species spell (words) spider spill spirit (soul), see "soul” spirit (departed) spirit, evil spit spittle, see "saliva" spiteful splendid (in appear ance) splinter, a split in two, to split in two split open spoon, wood used as a spoon,a spoon, to use a spout (of water) spout of a jar spread out sprinkle spur (of cock) square squat down squeeze squeeze out squint squirrel squirt forth stab stagger stalk (of plant) stammer, see “stutter’' stand up stand aside (to let pass) stand stock still stand, a brass (used at meals) stand, a brass (used for Sirih-pinang) star stare at staring (adjective) start startle startled stays (worn by women of W. tribes) steal steam steel steep Dayak. buah opui; shuat opui piit beritong; mlnyu I jerok ; ashul (W) Iburus perambut beraiyang tampun English. serugich purich mengija tfikah bobas mind umdt ngirujah gauk; genaka sangun; gruah ibiin nyiriiak ; mire riiak; tepirf bubus; jeja sukir sunduk siik aiyak sishuch mud mfisik; tapich (W) sikak pujuruch sedukung pishu I pishu (by hand) l mu nyiparang ipas I murashit; menapus j jokad i mubung j tugin mujog peraru; seginang nyinunung par karas bintang tirek bedtinggor; bederang guguch; gupoch bodah guguch guguch tikach ; seladan (\V) noku j ashuch piin balan i ired; ronyug steer stem, a steps (Dyak ladder) steps (pegs driven into tree for climbing) steps (notches cut in trunk of tree for use in climbing) steps, to cut stick, a (walking) stick (to keep open window) stick (on which the leaves are laid in making "atap”) stick, to; sticky stiff (inflexible) stdl, be still (yet) still water sting, a (that which | stings) sting, to stinking stir (move); stirred.be see “ move " stir about stockings stomach stoop stoop down under neath stone stop stop at 1 stop (close up) j stopping-place by roadside ' stopped up (choked up) t store-room storing-place (tem porary) for paddy (made of mats), while being dried storm story (of house) story (history) story, relate a | straight j straight line, in ) 1 strain, to strain at stranger stray stretch (be elastic) Dayak. mudich} tungun; punamai tungoch tatfik subang ngubang sekud tukang riiis rekat bogfig kfikag run babii (piin niinitr \ piin nunung butu ningfit I rushish; modum i rttngang karu; ngull (W) sibfmg koja kuboi mutu nyerap batuch run ; miiii; mokfi nyesah ngishugn garang (papot (as a road) puneut; betabat (badug (having no vent) sitok giidong /sobak-ribut; raban (This is a violent wind and rain sent as a judgment for incest, j and requires to he I stilled by means of a \ “bcrobat") turap; takach suse f dundfin ; nyiduda \ nuse tunggun nyerinir siran (penumi \ saruch (a nav arrival) manyap kunyoi | [
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00000027.xml | Habitations. 17 large room are hung many cots, four feet long, formed of the hollow trunk of trees cut in half, which answer the purposes of seats by day and beds by night.” (Keppel i. 51.) , _ . c , Sir Spencer St. John measured a Sibuyau house on the Lundu as 534 feet long containing 500 people, (i. 7.) It is of either of these two houses that I think Mr. Marryat writes “the town was surrounded by a strong stockade made of the trunks of the kneebone [nibong] palm, a wood superior in dura bility to any known. This stockade had but one opening of any dimensions. (o 73 ) Another house also of the Sibuyaus on the Senange branch of the Simunjan river “ is partially fortified with logs of trees,” and is 257 yards - 77 I feet long. (Mundy i. This house is the longest Sea Dyak. house on record. “ Most of the Sibuyau village-houses are raised about eight feet above the ground ; but some are twelve, and others again only four or ve. Externally, they are all weather-beaten, gray, and wholly unpicturesque- looking structures, but sometimes are very prettily surrounded by banana and cocoanut trees. Within, they are clean enough, because all the dirt and litter falls of itself through the slatted floor ; but the ground underneath is usually covered with litter, perpetually wet and mouldy from the water thrown down through the floor above, and, being the favourite resort of the pigs of the village often smells horribly. Sometimes the pigs are kept in a sty underneath thefong-house. As a matter of course, the old villages are the most foul smelling.” (Hornaday, 467-) Elsewhere the same traveller records on the Simunian (p. 356): “Each door was one wide board with a projecting poi ST bo.tL for it to turn upon in lieu of a hinge. On one of the doors nearest us I noticed a figure of a crocodile rudely carved in low relief. T outline was very good, but no time had been spent in working out the detai s. The side of the^ouse, which was enclosed, and also the ends, were made up of wide slabs of bark lashed to the framework. The roof was of attap or arg square sections of palm-leaves sewn together and lashed to the rafters coursesOtke shingle^r sb u rgh „ ho among the Balaus, thus describes the roof material: “ The roof and partitions are composed of attaps a kind of he roof materiE ^ leaves of the Nipa> a pa , m which grows in £?mud on' the banks of the rivers, and differs from most other palms in having no trunk, being merely a collection of fronds proceeding from one root. Each frond consists of a stem or midrib about twenty or thirty feet ^ length, on each side of which grow a series of leaves, two or three feet ong, • - Some villages are intrenched and I nibong palms, which shelters them from any sudden attack n cas P o{ the Dyaks On the upper Doeson the palisades cons.st of ironwo^^^ J^ S ° feet high, and they are are raised much higher above the ground, that is on p ^ mQre . the walls and the roof moreover of very considerable dimensions as 140 feet iong or fifteen families so consisting merely of tree-bark Such a g The Pari or Parei Dyaks, celebrated for rS£XSe cm ^ their tSSSA 'thus comes about that their villages consist of only one or two sheds of equally colossal dimensions." (S. Muller 11 . 359-) ^ | [
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00000099.xml | §7 Painting and Tattling. The men were “ slightly tatooed with a few stars and other marks. (ibid, i. 98.) “ The Kayans are particularly fond of tattooing; the women more so than the men. A Kayan woman is tattooed on the upper part of the hands and over the whole of each forearm ; on both thighs to below the knees, and on the upper part of the feet and toes. I lie pattern is so close that at a slight distance the tattooing appears simply as a mass of dark blue, and the designs—some of which are very pretty—usually consist of a multiplicity of rings and circles. A man is supposed to tattoo one finger onlj, if he has been present when an enemy has been killed, but tattoos hands and fingers if he has taken an enemy’s head. The chiefs, however, often break through this rule, and have the whole of their hands tattooed if they have been on a Tatu Marks on arm of Kapuas Kayan captive woman. Jreal size. (Copied from life by the Rev. W. Crossland). Tatu Marks on arm of Kapuas Kayan captive woman, i real size. (Copied from life by the Rev. W. Crossland). Tatu Mark on Kayan captive woman's elbow. £ real size. Copied front life by the Rev. W. Crossland). Tatu Mark on Punan shoulder. (After Bock.) This pattern very common among the Undups. (Crossland. | [
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00000436.xml | CXX11. H. Ling Roth .—Natives of Sarawak. - O £ B ' o - rt M'x JZ JC •- rt x: - -a o o o 5 : c c c c « rt rf rt 4) §•! I •c .5 o ..Sf-o -3 - 3 o S rt 13? O in X . rt rt 2 E be rf bo e •* 5 2 g gS (- g c be 3 rf c .e ,*3 ^ 0 — .E, G .E, rf 0 rf 3 "rt b£ C rt "rf c rt C _C r— r- £ bC — rt > S ^ P ^-C t2 2 rt yj C *G •- ^ 3 .* .Si,^3 cn Z JZ 4J — rj a=s a u .- rf jrf ”3 (T* E o E Js c 15 ^ g 3 j§ x: - 4J •gS-fl 3 — O •- be G yj cn ., £•“_ Crt’* 3 - J3 rt bo o 1 66 m* S ? rS ti -G X *: g: rt c - . .0 . . rt = E u „-g « .2 rf 2 x j= .c ~ o ^ .fl O rf T3 ■§•5 8 .a 2 rt ^ .c be — t« - w ^ . 3n: c uou((t®(ai:c5oOj«)2oouo CO o Et:XiX 5 CO U $ O .G £ Q~-C jSx 3 E X3 2 X) .O be .5 4) > u-o £•— o rt 9- c t: _ $ o\3 a 2 .c ui^j] ri n tA u jrt a bo .3 £ _ _ _ ___ __ be ^ o c^coGCCrtGcrt^rjCrtp Cu-~ 3^2 9*5222 Cui -rt rf c •- G _ « G C C Cfl rt CLC.^TctJ^-. rt .3 rS^.G.x:^,^ 4) 0) G be a o bC £ £ S s ^ “ rt c •- ,c rtCn-wu'-^k. E .E, J ^ £ .E, $ .E, rf be ^ x:^ c O - rf > c 3 xj 9 _ rt 4) rt nj *'*> 3 ^ c^: tn gg D. rf § C C a g s a u C -2 ^ ^ cj5 rt Cjo bo.ti rt rt ^ JS ^ a jC is | £ 5 rt E ^ c . r? 3 tZ d 4) c w <u . r- to |S .2 j§ M 13 43 E S £ £ = “ g.£ <u G E .* ~ ,- xi a c —\£) 3 rt rt x: 3 s ^3 : - o ; 9< G rt a C E G 3 .E G rf f -* .Eg _ "* c bo"G - c‘15 c ^ - . 1— JZ ci * >G j- &■£^ So o S’Se-S 3 be rt x a.G ^ X rt ,2".2Frf rf ub: r bc'i "”s“*i£°'S=^'5E S-o rt " 0 > -S°£ rt'5-C s & j o Og^ - £ 0 ^ ~ ^ "55 ** -5J s-S^A 3 C C V 3 ■S°2 o « 5 - 5 ^ x S c <2 3 i= >> G ^ P J5 spirit I tau 1 toh ! otu | [
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00000142.xml | 130 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “The katapu, or helmet, in general use, is a round skull cap of wicker work, with a rush lining and occasionally a skin covering, surmounted by either a metal plate or two of fanciful pattern or the scaly armour of the tenggolieng. The crown is decorated with the plumage of birds, and the sides with tufts of human hair. The rim is bordered with scarlet flannel, and embroidered with nassur shells. The Kyans and Kinahs wear on their head- pieces the tail plumes of the helmeted hornbill—each plume signifying a dead enemy.” (Brooke Low.) See pp. 99 et seq. Klawang, Shield. S.E. Borneo. (Leiden Mus.) Kenniah Shield. 54in. long. (Hose Coll.) “The gagong, or Sea Dyak war-jacket, is a skin with a hole and slit in the neck of it to admit of the insertion of the warrior’s head, the animal’s face falling on his stomach, and its back hanging over his shoulders and reaching below the waist. This dress is by no means universal among the Dyaks, as suitable skins are not so easy to obtain. Goat skins are preferred by them to any other, being long haired at the shoulder, and black is preferred to white ; bear skins and panther skins are also in use but more sparingly. The animal’s face is usually covered with a metal plate, or a mother-of-pearl shell, to protect the pit of the stomach, and the back is decorated with bunches of hornbill | [
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00000215.xml | Peace. 203 difference is thus adjusted the two contracting tribes feast and dance together, and are friends until some new occasion of quarrel happens, and disturbs their amity.” (Low, p. 213.) “ When one party is weaker, or less active, or less warlike than the other, they solicit a peace through some tribe ( friendly to both, and pay for the lives they have taken : the price is about two gongs, value 33^ reals, for each life : thus peace is concluded. This is the custom with these Dyaks universally; but it is otherwise with the Sarebus and Sakarran. But Sarebus and Sakarran are not fair examples of Dyak life, as they are pirates as well as head-hunters.” (Sir Jas. Brooke, Keppel i. 302.) On the expedition against Pa Dendang in the Sakaran district, “ the meeting of the Banting and Sakarang, who had been on terms of deadly feud for generations past, was far from amicable: the farmer, to whom I was then attached, denying the Sakarangs to have a single virtuous quality. They were cowardly traitors—crafty, false, and never to be trusted. The Bantings drew their boats quietly under the banks of the river, or advanced at a distance, when the Sakarang party were being noticed.” (Brooke i. ill.) Sir Charles Brooke’s “arrival at Sakarang had the effect of bringing the Lingga and Sakarang Dyaks together ; but there was anything but love existing between them, and when apart, they abused each other most spitefully.” (ibid, i. 137.) In these and many other cases it was the present Rajah’s mere presence that kept the peace. One of his many triumphs was the establishment of peace between the Undups (?) and the Kantu Dyaks of the Kapuas river in Dutch Borneo. He says : “ A11 assembly of about three hundred people was present. Sheds had been run up, and people had been waiting on the ground for days. At length, when all were assembled, the spokesman of each division made an oration, and the settlement was finally concluded. The first to draw a sword upon another on any future day, was to pay the established fine of eight jars. This was agreed to by all parties, and then two pigs were killed, the blood sprinkled about, and some was even taken home to touch the house, to wash away any evil tendencies there might be hanging in the atmosphere, and to appease the spirits. After this ceremony, they all mixed in the same circle, and told their different relationships, handed down through many generations, and over a large extent of country, on which were situated their many farming lands and fruit trees, some of them long since abandoned. This is the common practice of Dyaks, and their eyes sparkle with delight on finding a new Scotch cousin, several times removed, although they may have been at feud for years, and only an hour before would have gladly carried each other’s head in a bag.” (ibid, ii. 79.) The peace made by the late Rajah Muda between the Balaus and Sakarans is described by Sir Spencer St. John: “After orations on both sides, for they all appear to have a natural gift of uttering their sentiments freely without the slightest hesitation, the ceremony of killing a pig for each tribe followed ; it is thought more fortunate if the animal be severed in two by one stroke of the parang, half sword, half chopper. Unluckily, the Balau champion struck inartistically, and but reached half through the | [
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00000446.xml | VOCABULARY OF ENGLISH AND SARAWAK DAYAKS. By the Rev. Wm. Chalmers. [Originally printed in 1S61 at the St. Augustine's College Press, Canterbury, England.'] The Dayak Column is the Dialect spoken by the Sentah Tribe on the Southern Branch of the River Sarawak. The pronunciation of the other tribes of the same branch of the river varies slightly from that of Sentah, the chief difference, however, is the substitution of the letter "o" for the Sentah “u.” The Dialect of the tribes of the Western Branch of the river is also substantially the same as that of those of the Southern Branch, but variations in words as well as in their sound is not unfrequent. Words marked “(W)" belong solely to the Dialect of this branch of the Sarawak River. W. C. Kuap, Sarawak, Borneo, January, 1861. System of Pronunciation. ( a is pronounced as a in father. - a somewhat shorter than this. ( a is pronounced as a in sat. I e a tn same, e in 1ft, ay in lay. the English e. aw in laic, o in go. o in pot. | u is pronounced as the French u. u ,, ,, ,, oo in too. f ii „ ,, ,, u in up. a.u ,, ,, „ ow in now. ai ,, ,, ,, the English i. ch final ,, ,, the German ch. g is always hard, as in goat. English. able able (physically) about (future) about (in number) above abuse (revile) accept accomplished accompany acquainted with across (river) across; athwart accustomed to accuse accuse falsely active adrift add adjoin adultery, commit Dayak. I English. shaun shinonu an sekira-kira disombu mangu; ngamun mit; kambat jadi dingiin ; suah kunyet kadipah, porad (W) ngiparang kunyet kiidaan advance advance gradually afflicted; affliction afraid after that afterwards again ago age agree agreement agree together air alarm, raise an nftpu ; ngituma | gugach («f working) - ringgas (at walking) I biike (at carrying) aman tambah bebiiat I tungach; bejorah(W) alarmed all all, in; altogether alligator also alternately although Dayak. odi; ponu mupok; mutik (W) j susah-atin ! taruh rasu I sekambuch sepagi J dinge; biiuch much ashung udip bepaiyu I paiyu J bejerah sobak j ngada | ( guguch-atin (gupoch-atin , periik kaush-i; kiang-kiang buai dinge; guch bekireas semuki-kach | [
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00000093.xml | Fashionable Deformities. 81 and are equidistant apart. The women often prove the courage and endurance of the youngsters by placing a lighted ball of tinder on the arm, and letting it burn into the skin. The marks thus produced run along the forearm from the waist in a straight line, and are much valued by the young men as so many proofs of their power of endurance. (Brooke Low.) Ear Lobe Extension. The extension of the ear lobes is treated of in the chapter relating to dress in the part devoted to earrings. Depilation. “The prejudice in favour of a smooth face is so strong that in the whole course of my experience I have never met with a single bearded or moustached Sea-Dyak, although it cannot but be manifest to a close observer that were they only so disposed they could produce a thicker crop than the Malay. This is evident especially in the case of old men and chronic invalids who by reason of age or infirmity have ceased to care much about their personal appearance and whose chins are rough in consequence with a bristly growth. The universal absence of hair upon the face, on the chest, and under the armpits would lead the superficial observer to infer that this is owing entirely to a natural deficiency, whereas it is due in great measure to systematic depilation. Chunam, or quick lime, is frequently rubbed into the skin so as to destroy the vitality of the follicles. The looking glass and tweezers are never out of the hands of the natives, and they devote every spare moment to the conscientious plucking out of stray hairs. It is likewise the fashion for both sexes to shave the eyebrows and pluck out the eyelashes. The growth upon the pubes in both sexes is often copious enough—some few Loweas object to even this, and either crop it close or remove it altogether. Female Sea Dyaks eradicate the hair off the pubes. I know a Malali at Kanowit who is bearded from ear to ear, and when he shaves which is every now and then, his chin and cheeks are quite blue ; he was a Mentuari of unmixed blood.” (Brooke Low.) Mr. Leggatt tells me some old Sea Dyak men shave their heads. He knows “ one Dyak who wears a remarkably thick beard. But the hair of his head is also peculiar, being in thick wavy ringlets. I have never met with a native with woolly hair or anything resembling negro hair. Sii Chas. Brooke speaks of the “ abominable practice of plucking or shaving eyelashes which often brings ophthalmia and weakness of eyes (ii. 17 1 ) > and of the Kayans he says : “ their eyebrows are shaved with the lash plucked out which gives them a staring look devoid of expression.” (ii. 224.) “ Both men and women of the Kayan and Kenniah races at the age of fifteen pluck out their eyebrows and eyelashes.” (Hose, J.A.l. xxiii. 167.) Among the Dusuns hair is seldom allowed to grow on the face, most men being provided with a small pair of tweezers, with which they jerk out all stray specimens, q VOL. 2. KE Silver Nippers. For depilation Length, 2|in. Baram River. (Peek Coll.) | [
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00000264.xml | 252 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. desire for husbands, plus fish—and the refusal to admit them without that article.” (ii. ioo.) The Barong Race, which is the great feature of the Muka Regatta, is undoubtedly a sight to be seen nowhere else. “ During the race the crews shriek like fiends, and two men rush up and down the boat with buckets pouring water on the heads of the oarsmen, to prevent their going roaring mad I suppose. This shouting mingled with the creaking and splashing of the oars and the rushing sound of the water thrown up by the great flat bows makes the race very exciting.” (Assistant Resident at Muka, S.G., No. 96.) With regard to the bore on the Sadong (?) river: “ Many native canoes went a short way down to meet it, and when its sullen voice was heard they raised loud shouts, and the next instant were whirled along with incredible velocity on the summit of the curling wave.” (Sir Jas. Brooke, Mundy i. 214.) (After Lieut. F. Marryat). The ordinary boats of the Balaus are long, narrow canoes, hollowed out of the trunk of a tree, the sides being raised by planks pinned upon them.” (Hoisburgh, p. 36.) Sir Jas. Brooke says “ their boats are carved about their high steins, which distinguish them from the plain boats of Sakarran and Sarebas. (Mundy i. 236.) Mr. Crossland mentions a boat eighteen yards long which will easily carry twenty people. “ It was cut out of a log, and therefore is all of a piece. As a rule they are not pretty to look at, but are safe boats, and live well in the surf” (Miss. Life, 1870, p. 2x9.) ; while Mr. I lank Hatton speaks of a Sin Dyak dug-out “of capital workmanship, being carved at the bow. (p. 187.) 1 he Grogo Dyaks are good boat builders ; Mr. Denison mentions one of their boats jalur 6 k fathoms long. | [
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00000323.xml | IX. Sea Dyak. buntas buntau, ngantok buntis burai burak burit buru buruk but butang chapak chelap chenaga chiru chuan dagu damun danau dandong dara datai dedat dejal delapan demam deredai, ngeredai di di di ya or di- dia diau Sea Dyak, Malay and English Vocabulary. Malay dnoush, (Colloquial). Together with Examples of the use of the word. beruntas to disembowel. drowsy, sleepy, rather the sensation after having lost a night’s rest, not the sleepi ness which comes in the early part of the night (ngantok). \ padi buntis, cleaned paddy. I rambu j tassel (necklace). putih I white (colour). | burit | bottom, base. | buru ! to drive away ; burn ntanok, drive away the fowls. j burok | rotten; orang burok, good for nothing; buah buruk, rotten fruit. busok lansang ! rotten, putrid; bait but, a rotten smell. penal, fineable, to render oneself liable to j a fine, adultery ( the fineable offence). pinggau j saucer, plate. sejok cold, cool, light (as applied to fines in opposition to angat, heavy) ; tunggu chelap, a light fine. chuchi purification ; chenagu rumah, house purifi cation. jerinih \ clear, transparent (water). chuntu a mould, model, pattern. damun danau j sarong dara datang pukul I sumbat, libat | delapan demam pakal, chin. brush (two years’ growth), lake. | to wear a sarong reaching to the feet, to wear a long skirt. maid, maiden (a marriageable but un married girl), come. to beat or drum upon, to cork, stuff up, stop up (a hole, leak), to caulk, eight, ague. to dry (clothes) in wind. kau ia skarang ini Sana diam you (singular number), at, by, in. now (adv.) ; pukul brapa dia ? what’s the time now ? directly; diyatu, immediately, at this moment, j there. to reside, live, keep quiet, stay ; dini nuan diau, where do you live ? diau anang bejako, be quiet, don’t talk. | [
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00000223.xml | 211 Slaves and Captives. example, a claim was lately made upon a boy, whose father was an outdoor slave, and whose mother was a free woman. The boy was third of a family of five and both parents were dead. 1 he owner of the late father claimed this the third child, but the friends of the boy said that before the father died he had declared that the second child should be slave, and that the third child should be free, the second child being also dead. The court decided that the father had no right to alter the succession, and decided in favour of the plaintiff. 5 In cases where both parents are originally slaves, and after children are born one parent frees him or herself, the children born after the event follow the above rule. “ In cases where an indoor slave, man or woman, has become an outdoor one upon marriage, and has sought his or her own living, the children, so far as he or she is concerned, become outdoor slaves, but he or she is still liable to pay his or her full tabusan to the master, no reduction being made unless the slave has become aged. “ The owners of on/door slaves have a right to demand the services of one child to work as indoor slave until marriage, when he or she quits the master’s house and returns to his or her position as an outdoor slave; if a girl the master is on no account to receive barian (purchase-money) 6 from the husband, and if a boy the master must provide barian, or at least assist in the matter for the reason that the boy has hitherto worked for his master and has had no opportunity of acquiring property for himself. The above rule is seldom enforced by the owners. The owner of an indoor slave, if the slave be a man, is expected to provide barian when the slave manies, and in such a case he becomes co-heir in the slave’s property at death : if the slave be a woman, the owner receives the barian, and is still co-heir in case of death. In this case the husband generally prefers to pay the tabusan and to make his wife free. In no case whatever may an outdoor slave become an indoor one except in the case of a child for a time as above. “ It having come to the notice of the courts that in certain cases masters exacted as much work from an outdoor slave as from an indoor slave, and that in other cases outdoor slaves could not be induced to do any work at all, a rule was made by which outdoor slaves became liable to be called twice a year to work for their masters, twelve days on each occasion, failing which they would be subject to a month’s hard labour on the roads. No outdoor slave is to be called upon to work out of his river’s district. “ The property of slaves is now strictly protected, it having been found that masters sometimes helped themselves as a right to their slaves’ property. In a case lately settled at Oya, a widow, indoor slave of a pangeran (high Malay official), possessed three sago plantations, and complained that her master had felled six trees, he having no land of his own. The pangeran 5 Among the Punans the law seems a little different, the sex being of consequence; thus there was the case of a freeman who had married an indoor slave and a son and daughter were born. The son is free, following the condition of the father, the daughter is bond, following the condition of the mother. (B.L.) « This is rather the price for the virginity of a bride, and appears to be a Malay custom of late introduction. | [
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00000357.xml | Sea Dyak, Malay and English Vocabulary. xliii. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. tunga tujuh to turn towards, to aim at, to have an object, reason, cause ; enti aim salah nadai tunga aku diau di mcnoa, if I am in the wrong there is no reason why I should remain in the country; kali tunga ? what is the reason ? nama tunga baka 'tu ? what is the meaning of this ? tunggal separately, one by one; tunggal, single (adj.); tunggal-tunggal, singly, one by one (adv.). tunggu,nunggu hukum to accuse, to lay a charge against; to fine ; a fine ; tunggu menoa, a fine for an offence against the people in general ; tunggu butang, a fine for an offence against an individual. tungkah uaktu what time; tungkah aku mudik kalu, at such time as I go up river. tungkal perfidy. tungkul jantong heart. tungkun to light (fire, cigarette), to kindle. tungkup, lunkup to turn upside down, bottom upwards, to nungkup upset. tunjok finger, toe ; tunjok jari, finger ; tunjok kaki, toe. tunlong Brookei shell (helix). tuntong, nuntong to reach, arrive at. tupi ibun nourish, maintain, keep, support (parents, &c.), of animals to domesticate. tusok pendieng krabu an ear-ring (woman’s). tusu, nusu insap the breasts ; to suck, to suckle ; ai tusv, milk. tutok, nutok to pound, bruise. tutus to clip off (prepuce), to lop off (bough), to trim (vine) ; tutus botoh, to circumcise. tuyu paloi, bodo silly, idiotic, crazy, half-witted. uan nguan ibun to take care, occupy; besai ai skali, kali bisi nguan prau kitai ? the river (water) is very high (great), have you anyone to look after our boat ? nguan rumah, to take care of, be in charge of the house. ubong benang cotton thread. uchu chuchu grand-child. udah sudah it is done, expressed completion of action udok asu dog udu kuat, kras, dras. severely hard, strong ; udu bendar iya be- bisa, kinchang jamah, he argued very vigorously ; udu smgat nya, to be severely stung ; udu ai, water strong (current) ; udu ribut, wind is strong ; udu jako, loud talk. | [
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00000141.xml | General War Costume. 129 ceros hornbill which are black and white, though a youth of no importance would not be allowed to wear even these. If a man has taken the head of an enemy, he is made much of by the women, and, if unmarried, mothers and fathers are anxious to secure him for a son-in-law.” (Hose, J.A.I. xxiii. 168.) r PjB m m p p/ ^I8I181I1§8S1I pc) Dyak Shield. (Oxford Mus.) (Oxford Mus.) “ The Muruts were furnished with war jackets and helmets. The former were well padded, and thickly covered over with cowrie shells ; the latter was of the same material, with flaps hanging, so as to protect the wearer’s neck from poisoned arrows.” (St. John i. 90.) K VOL 2. | [
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00000203.xml | The Snmpitan. ' 1 9 1 pin. After receiving the wound, he doSed off to wake no more, and died half-an-hour after he was struck.” . Finally, when fighting the Kyans, he writes: “ Some had been wounded by poisonous arrows, but the only effect was feverishness.” (n. 297.) But he appears to have given details of the effects of this Kanow.t poison to Sir Sp. St. John, who writes as follows: “In 1859, the Kanowit tribe, instigated by Sherif Musahor, murdered two English gentlemen, and then Bed into the interior. Mr. Johnson now Sir Chas. Brooke who led the attack on them, tells me he lost thirty men by wounds from the poisoned arrows. He found the bodies of Dayaks who had gone out as skirmishers without a mark, beyond the simple puncture where a drop of blood rested on the wound.” (i. 45.) Of the effect of the poison on an animal we have an eye-witness in Mr. Motley, who, having in his possession an ant eater (mams javanica), but being without its necessary food, “ he determined to destroy it for a specimen, and he accordingly got a native to administer to it one of his little poisoned darts, from the sumpitan or blow-pipe ; the dart, which had apparently been dipped in some black juice, entered the skin of the belly about a quarter of an inch, and in a quarter of an hour the creature was dead. It died very quietly, having gradually ceased to move about, and then lay for three or four minutes in a state of torpor; after which, death came on with a very slight tremor, passing of the fceces, and protrusion of the tongue. On dissection, the aorta and the large artery leading to the strong muscular tail were gorged with dark venous blood, as was also the left ventricle; there was no arterial blood to be seen anywhere, and, indeed, very little in any other part of the body, except in the air-cells of the lungs, where a number of vessels were ruptured ; all the vessels of the head and brain, in particular, were perfectly empty and collapsed ; the diaphragm was most strangely contracted and corrugated. (Motley .and Dillwyn, p. 52.) __ In the Kew Bulletins, Nos. 50, 58-59, 102-103; Feb., 1891, Oct.-Nov., 1891, and June-July, 1895, there are described the experiments made with poison from the Malay Peninsula, but the following account, which I have translated from the German, I give here, as the experiments were made with poison obtained from Borneo. THE ARROW-POISONS OF BORNEO. By Dr. L. Lewin (Pharmacological Private Laboratory, in Berlin.) Virchow’s Archiv., fur Pathol. Anat., 1894, pp. 3 1 7 ' 3 2 5 - According to an eye- witness, the outer bark of the stem is removed, and the rest rasped and pressed, and the juice boiled down in iron saucers to the consistency of an extract. The upper lajer of this extract is the more powerful poison, and is kept by the makers for their own use; the lower layer, which is weaker, is sold. Before being covered the arrows are wetted with water in which akar tuba has been soaked, and are then dried for half-an-hour in the sun. . . Cuts are made in the siren tree, which then exudes sap, which at first is not poisonous, but which is said to become so when allowed to lie until it has turned black. After being allowed to lie for a few days, it is mixed with the sap of aker tuba on a stone | [
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00000026.xml | *6 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. combine to labour collectively until the skeleton of the village is complete, and then every family turns its attention to its own apartments. When the building is sufficiently advanced to receive them they pack up their valuables and convey them by water if practicable, halting on the way until they obtain a favourable omen, when they proceed rejoicing. 5 Their valuables and cotton stuffs may not be moved into the house before themselves, they must be taken with them ; this is required by custom. Before the village can be occupied a pig must be killed and its entrails examined and if the reading be unsatis factory it is abandoned. After everything is settled a cup of tuak (toddy) is passed round. “ When a family proposes to leave the village and remove elsewhere it must give an ensilan (propitiatory gift ?) or be responsible for the consequences if a death ensue ; a fowl, or a bit of iron, or a pig if the village be a large one is usually given.” The large Sibuyau habitation in Lundu has been thus described by Sir Jas. Brooke : “ The common habitation, as rude as it is enormous, measures 594 feet in length, and the front room, or street, is the entire length of the building, and 21 feet broad. The back part is divided by mat partitions into the private apartments of the various families, and of these there are forty-five separate doors leading from the public apartment. The widowers and young unmarried men occupy the public room, as only those with wives are entitled to the advantage of separate rooms. This edifice is raised twelve feet from the ground, and the means of ascent is by the trunk of a tree with notches cut in it—a most difficult, steep, and awkward ladder. In front is a terrace fifty feet broad, running partially along the front of the building, formed, like the floors, of split bamboo. This platform, as well as the front room, besides the regular inhabitants, is the resort of pigs, dogs, birds, monkeys, and fowls, and presents a glorious scene of confusion and bustle. Here the ordinary occupations of domestic labour are carried on—padi ground, mats made, &c., &c. There were 200 men, women, and children counted in the room and in front whilst we were there, in the middle of the day ; and, allowing for those abroad and those in their own rooms, the whole community can not be reckoned at less than 400 souls. Overhead, about seven feet high, is a second crazy storey, on which is stowed their stores of food and their implements of labour and of war. Along the Made out of natural forms with gutta. (Hose Coll.) 6 The old women carry the fire, the young ones rice boiled in bamboo. The old men carry their precious jars, the wives the clothes and mosquito curtains, the smaller fry whatever they can. (Crossland, ibid.) | [
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00000322.xml | H. Ling Roth — Natives of Sarawak. Sea Dyak. Malay (Colloquial). . English, Together with Examples of the use of the word. blah, mlah blaia berkelai, gadoh blanda 1 (berikut) blansai karong bluit berlipat bok rambut bong bong ' botoh buto brang brang brau bras brauh bunyi buah buah buah sebab buai, muai buang budi, mudi 1 prankap buiyah buiyan takut bujal bujang bujang bukau kladi bulan bulan buli bulih dapat buloh, munti buloh bulu bangsa bumai buma bungai | bunga bunga 1 bunsu bungsu to split; melah piming, to split the betel nut, the mode of divination resorted to in the marriage ceremony, to perform the marriage service, to marry (couples). I to quarrel ; blaia Snggau pangan diri, to quarrel with one’s own friends, to run ; blanda kia, blanda kia, to run back ward and forward ; blanda anchau tikai, | run and spread the mats. | bag, sack of grass or reeds, ordinarily the gunny bag. ! serpentine, sinuous, winding, crooked, round about; tanjong bluit, tortuous bend in the river. | hair of the head only. I war-canoe, penis. j upper arm. rice (uncooked). a noise ; nama utai nya brauh ? what is that making a noise ? fruit. I reason, cause, ground; nama kabuah, for what reason ? why ?; kabuah nya, for this reason, because of this; nadai kabuah iya enggai, there is no possible reason why we should not; nadai kabuah-buah ngaiau, no pretext for going on the war-path, j to throw away, fling away, pitch away, toss away; muai utai ha telok, muai ka lubok, to throw something into a pond or pit. j to entrap, decoy, snare. [ moth. timid, nervous knob or bulb ; bujal tawak, the knob or bulb in the middle of a gong, bachelor. Uadi, the cladium. moon, month; bulan sigi kamari, last month, eddy. to get, obtain, procure, catch (fish), bamboo. 1 • hair (body), feather, down; bulu mat a, eye-lash. 2. —race ; orang nyelai bulu, men of a different race, kind, tribe, colour, to farm, flower. youngest; anak bunsu, the youngest of the family. | [
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00000072.xml | Plaited Hat. (See p. 58.) (Canterbury Mus.) Cagayan Sulu Plaited Rotan Hat. Partly stained with native dyes. The centre line as shown is stained red ; with dark brown strips on both sides. The edging along the bottom is a lighter brown. No lining. Diam., 14 Jin. (Edinboro Mus.) b. r. Sakaran Men’s Mat Cap. b., black plaits; r., red plaits. Diam. of brim, 6Jin.; diam. of hole on top, 3jin. (Leggatt Coll.) Conoidal Cap of plaited narrow’ strips of pale (buff) reed, painted with scroll and van- dyked patterns in dark crimson. A row of small pinkish white shells round lower edge. In centre of crown is stuck a tall plume (height, 2iin.) of small downy white feathers attached to slips of bambu. Height of hat, 5jin.; diam., 6in. (Brit. Mus.) | [
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00000512.xml | cxcvni. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. I*-*** B , a, ‘ a T” e ', Th - e meanin ,8 is not clear - Bahu means much in Sanskrit; in Old Balinese also the plural Bahawah or, incorrectly, Bhawah, is met with. £ a ",u a " g ' alsewh ® re ca , lled Singeing, is undoubtedly the Jav. and Balinese Sanghyang, a usual calted SaitghyangT'unggaP “ W ‘ th ° Ut “ y distinction ^ rank ' even the highest deity is nth °A ilia W a Bali Bali u n ° r . } Vawalin - see Alsana Bali (Tydschrift voor Nederlandsch Indie, illnesses There ^ °" b ° th 1S 6S P ossessed persons, through whom the deity speaks and cures 9 T.e. the Moon-sea. , , >r ' K “ lH Tunggal Tosoh. The first word, kalu or kata, is probably the God of Death, or of Hfe in ft-”; Ve r{ na ‘ ura ''- v havln s his residence beneath the earth, but at the same time awakening qua y °, { sub ferranean fire, and therefore said to keep watch over the plants he produces Tunggat means single, unique : so he is a very great deity. Tosoh is perhaps the Malay tusuk, prick, stao, a surname given to the god on account of his destructive arms. identica/demon^ anSl<r ’ a ' S ° bn ° Wn ' n ^ aVa: ' n Bal ' Bhuta is in use, meaning, however, a sort of ™^J 2 . 5 ' < ? mpa I’ e J t l ie Nag< t ? a , doha ~ ot , the Bataks in Humboldt's ” Kawi Sprache," i. 240. Naga T ake ’ P adoh “-. or P adu * a - Sanskr. Malay, prince; the original, meaning, however, being 3" nt “ s f ems T n , ot ^probable that busai is derived from vasuki the king of snakes, who acts an eminent part in Indian and Balinese mythology, but who is not said to bear the earth. i 23 9 ' 3 C ° mpare Batada (Batara) Yingyang, the God Yingyang, with Humboldt. " Kawis Prache," in Sangsa " g Aneai is Probably Sangliyang Angin, the wind-god, also indicated by his functions in tne ending ai is to be seen an analogy with Matan-andan compared with Mata-liari. lav andMM P'? may b ? e *P lained (though diva means god in Sanskr., Balinese, in Rot , .• u by h fact ‘^ at the deceased (the pitaras. shadows), are also considered gods, and that ' n Bal ; ap l°J :h * s P™*"* da >' numerous yearly, nay daily offerings are brought to them. The concerning^he morti?s Y 0 " ° CCaS1 ° n ' aCt * greater part in Ba,i than any other ceremony from iS p0ssibly t0 b r e der j ved from OId J av W*. waste, corrupt, and bali (as angai from angm, so balai seems to come forth from bali) a bedstead, here especially that of a pregnant *“° n r . tba nu P tla ’ hed. So the words would mean : corruption of the bed, and the feast celebrated to prevent this, would bear the name of the feared thing. rr, n ,yllJ!i ah “tu n ,u a/l AZ J, i' In ^, ho second word we think we see the word anak, child, perhaps ve^r b and ^n h th he ?^ JaV ' " ew , ,e - y° un S- Tb<2 first word is clearly derived iron? tahun, year, and so the whole signifies the feasts repeated every year, i.e. the feast of birth fThe m^n;n„ 0U r d b , e : ’"“ nahmatt V ,ak r awau ’ the verb . or tohunan anak auau, the feast itself, anak a wan meaning infant. Compare mistake andan instead of andau ] • ic t!! Mambandai the bathing feast, to be derived from maiidi, Mai. (Bathe, Transl.) ; the ending S t k V, n °r fr0m ° ,h , er , eXampleS: ‘he mter-changing of m and mb is owing to the organ of speech, Indian I'M 1 be . caus ® an m ls preceding, and the connection of m with b is very frequent in Indian [Malayo-PolynesianJ languages. J 1 1S Belako Undong. The second word is evidently the Malay antong, profit, gain ; with the first word we can only compare the Jav. baldka or bblaku, sincere. [Should bebalahu ontong, ie the askim* tor profit or happiness, compare Hardeland's Diet. i. 5.] 20 Bil ‘ anhai is undoubtedly a compound of bilian, Balinese balian or waualin (see above, note &) wo ™ ? s n ° l c ’® ar > perhaps it is only a suffix, corresponding to the Malay suffix i, the It not being essential. In this case we could trace back the word to batiani or balianin i e cause to be Riw, P° s j essed Person, which agrees with the explanation given by Mr. Schwaner of the “*• ?*? r dS COmin § lnt U C ?“ taCt with men h y them - [«"*'is a very common word, meaning feast”] ba ‘ a, ‘ means f east besides possessed person. So the whole simply signifies '• the great 21 This name likewise refers to the veneration of the moon, already mentioned repeatedly higher up, which veneration, with that of the sun, seems to form the base of the whole mythology. ^ 2 [ The mea ™8 of tb( ; words sandong dulong is not clear. For sandong naitng the latter part " S r toa jgr ee "' ltb th e Old Jav.’m’lg.fr.exceHing, very well tallying with the descriptionofThe t N i u "g should be rating = provisional coffin ; sandong rating means the larger sandong, into which the raungs are placed; dulong is not to be found in Hardeland's Diet ] 23 Ambatan is perhaps to be derived from Jav. smbat, thinness, slenderness, for they seem to be human images in miniature. 1 Note. —The above Notes are evidently not Dr. Schwaner’s.—H. L. R. | [
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00000219.xml | Peace. 207 the sun, moon, and stars, and rivers, the woods and mountains to witness his sincerity. Three times during this declamation he sprinkled the arrack on the ground towards the river. My speech being delivered, several of the principal chiefs present held forth both long and loud enough. We afterwards returned to the hall, and the cheering beverage went round more merrily than before, calling forth their good nature and social disposition. Although no toasts were given, still each successive bumper was accompanied by a merry and noisy chorus. The feast came afterwards, and the whole affair was wound up by music and dancing which lasted until about midnight. (R. Burns, pp. 146-7. Mr. Hose says of this ceremony, “the smoke is inhaled into the lungs in some cases, to show the sincerity of the bond. (J.A.I., xxiii. 166.) Sir Chas. Brooke refers to the custom, and adds : . • • After this matter is consummated, the stranger is designated ‘ Nian,’ or friend; but it is not desirable to attempt such experiments, as they require a number of presents, and unless one has some ulterior object, it is needless, as no one could ever trust a Kayan’s faith or word. They are false in the extreme, neither proving true friends nor steady enemies, and always committing some acts of treachery upon a weaker tribe. Their names have been extolled preposterously.” (ii. 224.) Sir Sp. St. John was made blood brother of Singauding, a Kayan chief. The ceremony is called berbiang. The ceremony seemed to be similar to that Mr. Burns underwent, but instead of a sharp piece of bambu being used for the blood-letting, there was used “a small piece of wood, shaped like a knife- blade, and slightly piercing the skin, brought blood to the surface.’ Among the Kiniahs “ a pig is brought and placed between the two who are to be joined in brotherhood. A chief offers an invocation to the gods, and marks with a lighted brand the pig’s shoulder. The beast is then killed, and after an exchange of jackets, a sword is thrust into the wound, and the two are marked with the blood of the pig As the Kayans believed some misfortune would happen to us if I went anywhere but straight on board the ship, or if Singauding left his house during the day, I remained quiet, and talked over affairs with the Malays.” (i. 107, no.) The brotherhoods mentioned by Mr. Frank Hatton are very different, and more like the welcome ceremony described above by Sir Chas. Brooke. “At about 12 o’clock the Dusuns commenced arriving, boat load after boat load, until some hundred men had collected, all armed with spears and swords. 1 he chief now came up, and we at once proceeded with the ceremony. First the chief cut two long sticks, and then sitting down, he had a space of ground cleared before him, and began a discourse. When he came to any special point in his discourse he thrust a stick into the ground and cut it off at a height of half-a-foot from the earth, leaving the piece sticking in. 4 This went on until he had made two little armies of sticks, half-a-foot high, with a stick in the middle of each army much higher than the rest, and representing the two leaders. These two armies were himself and his followers, and myself and my men. Having called in a loud voice to his god, or Kinarringan, to be 4 See supra i 77, efforts of memory, and i. 356, sticking fowls’ tail feathers in the ground. | [
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00000492.xml | clxxviii. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. living more or less in the interior, often without previous insult ; they are also undertaken in regions with whose inhabitants there has been discord and quarrelling for years. The Ngaijau expeditions are undertaken on the death of a member of the family to whose memory honours are due ; they arise also through dreams, vows, ambition, unrestrainable presumption, etc. 1 he wide-spread opinion, that it is obligatory to present a head to one’s bride when contracting a marriage, belongs to the realm of fiction. I he A san Expeditions. The Asan expeditions are of quite a different nature. These require far greater preparations, are undertaken by entire tribes, and are comparable to real campaigns the largest kampongs being attacked and duly besieged. Very often an Asan expedition is preceded by a declaration of war, by means of which the aim of the enterprise and the day of arrival of the warriors are made known to the hostile tribe. The motives for such great military expeditions, in which often 800—1000 or more able-bodied men partake, are: frequent Ngaijau attacks, insults given to the tribal chtefs, the death of such a chief, the desire for booty and slaves, the neglect to fulfil promises, etc. The preparations for an Asan expedition often occupy very much time— months nay years, being taken up with them. They consist in the making of weapons and praus, the gathering of victuals, and the consulting of the different oracles as to the favourable time for the departure, the result of the enterprise, etc. The able-bodied men, commanded by the tribal chief, do not leave before all omens are deemed favourable. As soon as the warriors approach the kampong usually transformed into a hinting (fortress) by a stockade, the attack on the assembled inhabitants begins. At first they fire muskets and litas singly ; the parties having approached so near, that the use of muskets seems unserviceable, they throw themselves upon one another with lances, and the struggle shortly proceeds in so many duels, the respective parties not infrequently exerting themselves so much that they are overwhelmed by fatigue before succeeding in inflicting wounds on one another. The mam point of the defence consists in the injury to be done to the enemy at the first attack by the effect of the fire-arms. If the besieged succeed in killing several of the adversaries by some well-directed shots, the latter are overpowered by a sudden terror and a hasty flight is the inevitable result Consequently the attacking party try to push speedily forward so as to make the use of hre-arms impracticable, and so as to close in with the beseiged. If they succeed, the inhabitants of the kampong attacked are obliged to retire within their benteng, which then undergoes a regular siege, sometimes lasting for several weeks. Storming is repeatedly tried, and finally when all their endeavours have been frustrated by the bravery of the defending party recourse is had to fire to destroy the kampong. The fate of the conquered is indeed the same, howsoever may be the way of taking the benteng by the enemy. The men, the old women and the little children are killed, their heads cut off, and carried away as trophies, the younger women, girls and boys being made slaves, Orang Tanghaban. ’ The movables of the inhabitants are collected and the rest left as a prey to the flames. Even the fruit trees standing around the kampong are not spared; these are cut down and burnt, in a word all is destroyed and sacrificed to the fiercest rage. Such Asan expeditions are often wide spread and entire regions are depopulated by the slaughter of the inhabitants. The upper regions of the Barito river-basin are devastated m the said manner by the Pari of Kutai, while the inhabitants of the tributary rivers have more to suffer from the Dayahs of Passir. The natives of the middle and lower Barito, as also those of Pulu Petak, do not now undertake Ngaijau or Asan expeditions, neither have they had to fear any such attacks since 1825. 1 he Siang and Murang people, however, still rather frequently invade the dominion of the Ot Danom, on the Upper Kapuas Murung and on the Malawi; but on the other hand they have to suffer much from these tribes. The inhabitants of the Duson country are attacked from time to time by the Ngajus of | [
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00000356.xml | x l*i- H. Ling Roth. — Natives of Sarawak. Sea Dyak. Malay (Colloquial). English. Together with Examples of the juse of the word. trumbu kita dua snag. tua j we two, us two, our two including person addressed ; am in tua bejalai, come and let us two walk. tuah | wind-fall, piece of luck, fortunate, God send. tuai tuah old, a chief, elder. tuak arrack toddy. tubai (tuba) tuba a plant, the juice of which is used to stupify the fish in a river ; verb to fish with this juice. tuboh body, people, person ; bisi tuboh, to be enciente. tubu rebong edible shoots of the bamboo. tuchol, nuchol tunu to burn ; nuchol umai, burn the farm. tuchong puchuk a peak, pinnacle, a shell; tuchong siwpurai, bracelet shell. tuchum sin um to smile. tudoh tiris to leak, to drop (as water). tugal a dibbler used in planting, to dibble. tujah to explore, examine ; tujah enggo sangkoh, to probe (the bottom of river) with spears, feel the bottom ; ambis ulu suugai tujah kami, we have explored the whole of the head of the waters. tukang tQ open (door, window, or roofing). tukang a skilled workman. tulat tulat day after to morrow. tulih to acquire, obtain; kami ibaujagau penapat, umpai tulih ka akal , we are an ignorant people and have not yet acquired cunning; jai ibau enda tulih ka utai, a bad people cannot gain anything; bangat enda tulih ka kresa, can by no means obtain tools. tumbit, numbit tumboh to kick with heel. tumboh to spring out of the ground (as plants), to grow up, to commence, begin; diui endor tanjong tumboh ? where does the river bend begin ? umpai tumboh mata- panas, datai din, you will get there before sunrise; ari ni tumboh jako ? how did the argument (words) originate ? tumbok kali to bury, to dig up the ground. tumbong lubang burit the anus. tunda, nunda turut to imitate. tundi to coax, cajole, to tease, mock. | [
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00000417.xml | A SHORT COLLECTION Made by Chas. Hose, Esq.. Resident of the Baram District. There are sixteen dialects spoken in the Baram district, the most important being Kayan, Kenniah, Punan, Kalabit, Narom, Sibop, Brunei Malay, and Malay. 1 subjoin nine words as an example :— English Kayau. wild pig baboi man daha to walk panoh a fish masik dog asau water atar good sayoh no nusi a fowl yap Kenniah. Punan. Kalabit. Narom. Sibop. Brunei Malay. Malay. bawi bakas bakar san bakas bai babi utan ulun lumulun ideh ulun jilama manusia massat malakau nylan malahau malakau jalan jalan siluang luang luang futar enjin lauk ikan asu asoh uteh ou asu koyuk anjing sungei bah fah fer bah aying ayer layar dian dor jeh dian bisai bagus naan bi naam naan abi nada tida manok deek laal aal deek manok | ay am (Geographical Journal, March, 1803 ). | [
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00000474.xml | clx. II. Ling Roth.— Natives of Sarawak. rt — . & .t . Px: £-15 3 J 5 V 3 2j §» p p a .o* E p*p •5 $ -a •- I •- 5 ? « § rt « if) 42 3 ID ca rt = ^5 -2 >, 5 C 3 3 CL *-* <i 2 o be be ■£> 343 42 c c ? S 3 3 C ._ 33 3-5 13 13 E § _.2 : 2 E •~ 3 ■*-’ cl. ' c. c O- c/j 55 • o • - 3 i c ils^3 i-§iS.g| •— _3 rt c C/3 'Tj C/5 , E I S 5 ~ § « C 2f3 g,i g-|.!J| « rt 3 a £.°-a 5 8*s E 3 3 JS - m . c rt £ 3 ± JS rt *- C « C 3 ^ 73 ^ 3 c c .S,*c 3 a3 rt CLQ c c *5 c <U <U u 0) 3 C 3 O O s O 'ET-3 — *3 *3 3 - rt 3 a a cl J3 a a rt 73 3 C u , _ a) a) 3 o -g r-C-C 3J3 0S-gg3c|0O p. r 3-jrt33^.rt— 3 3 3 cxt 3 ■£ a— c 2 rt ‘ O 3 "a 43 x G £ £ CL CL a CL 6 3 'U - 3 o S C 3 rt 3 a 43 43 ^ O ~l X 2 £ 3 ■= rt . x: E -G i rt rt 42 .3 — tC'V ^ CL 33 C . <v 2$3 o ti rt I E J 2 E o 3 b£ e| E rt -3 43 s ° CL CL U- rt rt O 3 C be be rt be 3 43 '3E3C'Gc*r!3 S?.S rt rt~ rt ° § sSoUisiaas .. — O — <U CL £ -/] 43 43 43 43 O C CL pj rt 43 3 ° rt £5 bC q rt £ rt .2 3 .a o o o cl o T 3 j= o a 9-3 ; o 5 <u o o O = A ; 3 = = I *- > id CL CL O- •u £ rt 2 £ rt T3 = O O *? CL CL rt O C/5 43 c/5 V a- rt 3 o o d'O'D Si! 8.& TJ C c — o rt CL 3 O rt ~ <D O O o *o L< C/5 rt ID 7 , 343 43 43 43 O O 4< w C rt £ - O - a 3 pgSsrtEg.SrtSg-g. B.a>o5ftag CL is -5 g 3 — O = 3 be 9 * CL o rt rt -i tD TD O c/5 5 - rt o jp T5 3 2 E 4< C CL <L % « g £ 3 « * „ ”3 « C W <U ^3 0) ^ be 3 : « £ J a 5 | [
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00000095.xml | CHAPTER XIX. PAINTING AND TATUING. Painting: Feet and fingers—Women. Tatuing: Undups needles and method A new fashion with Sea-Dyaks—Poor art —Blocks —Needles —Inflammation — Payment —Beautiful work — Elaborateness—Kayan patterns—Great variety—Method of tatu-ing Chief Women s thighs Arms—Kayan fondness of tatu-ing—A sign of valour—Kenniah women Curious Kanowit marks — Intricate patterns— Kalabits — Bakatans — Imitation beards — Malanaus — Punans — Their method—Dusun patterns—Sign of prowess—Sign of murder Muruts Sign of bravery Sign of cowardice—Strange objection to copying—Mittens—Dutch Borneo patterns. Madame Pfeiffer says the Dyaks “ do not tatu, but occasionally colour the feet, nails and finger-tips a red brown. (p. 79.) Among the Sea Dvaks “the men never paint their bodies, but the women after bathing often colour themselves from the waist upwards with turmeric to render themselves yellow and attractive. The result is far from agreeable to the eye of an European, but for this they care little so long as their efforts to please are appreciated by the men of their own race, which appears to be the case." (Brooke Low.) 1 1 he Undups, who are only slightly, if at all tatued, use three needles stuck in a piece of soft wood, the needles being bound round together with fine cotton at a fixed distance from the points so as to prevent them striking too deep. A small native hammer is used to strike the wood with. The outline of the pattern is marked out with clay and gunpowder is used to make the design permanent.’ (Crossland.) “ Tatuing prevails to a small extent among the Sea-Dyaks, but it is by no means universal among them. It is besides a custom of very recent introduction but is steadily gaining ground, though as yet it is confined to the male sex. I have seen a few women with small patterns on their breasts, but they were exceptions to the rule and were not regarded with favour. The marks or patterns are found more commonly on the arms, shoulders, and thighs; occasionally also on the forehead, throat-apple, chest, and ulna. The patterns are small, of a bright blue tint, and supposed to improve the appearance of the men. 1 hey have no other use or signification whatever, being neither distinctive of race, family, rank, nor of individual. The pigment employed is a solution of soot (dammar-soot), which is rubbed into the skin after it has been punctured. Tatuing has not yet acquired the dignity of a profession. Few Dyaks are really able to puncture with skill, although many of them can trace designs ; but as their own designs are poor imperfect imitations of the Kayans, they disfigure the skin rather than adorn it. They say they are able to eradicate the pattern by puncturing it over | [
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00000489.xml | clxxv. Schwaner’s Ethnographical Notes. certain hysterical fits, during which the patient takes hut little food or nothing at all, and sees and tells strange supernatural things. The Bilians are chosen by certain Sangsangs, desiring to partake of the earthly enjoyments, or wishing in general to be in contact with men for various reasons and to pass into their bodies when occasion offers. When such a spirit has united with a Bilian, she feels endowed with extraordinary powers and with the gift of prophecy ; in this condition she cures illnesses, communicates to the gods the wishes of the person celebrating a feast in their honour, and gives the answer of the Sangsangs to the questions put to them. The Bilians can only be dispensed with on a few solemn occasions ; for, besides the above mentioned gifts, with which they are endowed, they also know how to agreeably entertain the guests by their rythmically recited songs, celebrating the exploits of the ancestors and still living heroes. On such occasions they often exercise a great influence on the men, either by exciting their imagination or urging them to wars and commercial journeys, which not unfre- quently have important consequences. In spite of their sublime vocation as mediatresses between the gods and men, the Bilians also constitute a class of public women, and they know how with peculiar art to attract the attention of the men. Many wealthy natives have lost their possessions by supporting such Bilians. Nevertheless the latter are always in great esteem and favour with the men and women, and the idea of charging them with the licentious life they lead as something bad, never occurs to anyone. They are Budaks to rich people, but they never partake of the field-labour and only a little of the household doings. The profits they bring to their masters result from their being hired as concubines or as singers on the occasion of feasts. The native hiring a Bilian for himself, pays, in addition to a present he has to give to the Bilian herself, 30 cents to her master. For singing the master receives from the giver of a feast 60 cents. There are also Bilians who marry afterwards, and partially continue their business after marriage—as far as regards the singing and the conjuring of the gods. The Bazirs. The Bazirs are men enjoying the favour of the gods in the same manner as the Bilians. They are dressed like these, and in a way are worse than the Bilians. In spite of their loathsome calling they escape well-merited contempt, and with an impudent face they are seen at festai gatherings, conducting the singing at the head of the Bilians ; they are paid better than these, and their number must have been much gieater in former years; that of the Bilians was, however, much smaller. The Bazirs and Bilians are only found with the Ngajus of Pula Patah and along the middle and lower Kapuas. In the regions of the Barito river, men only claim the knowledge of the art of curing illnesses by the assistance of the Sangsangs and conveying the wishes of man to the gods. In the regions lying higher up the Kapuas Murang, with the Ot Danom, these sacred functions are enacted by the wives of the rich. . . , . As the natives ascribe all men’s illnesses to the influences of evil spirits, their whole medical art is confined to conciliating these spirits on behalf of the patient, or, when it is supposed that the spirits have entered the body, to driving them out again. Only a few roots and herbs are used as internal and external remedies. By food offerings, the beating of drums and shrill singing, the Bilians summon the Hautu, to whom the illness is ascribed, and send their prayers to the superior Sang sangs.(as for instance to Tempon lelou, etc.) to invoke their assistance. The Bilians (in this case sorceresses) then get greatly excited, touch the aching part of the patient s body from time to time with a Sawang leaf, and withdraw it with a shrill cry, in order to remove as it were with violence the curse resting on the patient. On similar occasions solemn vows are also made to the gods, to be carried out in case of These general remarks on the religious principles and their uses will be sufficient to give an idea of the superstitions, narrow-mindedness of the natives, and the effect | [
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00000202.xml | 19 ° H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. will induce a man to part with a favourite sumpitan.” (St. John ii. 89.) These two last-named people (if they are not identical with the Ukits) seem to have a wide range in Borneo, and hence they must probably be numerous. But as almost every writer mentions the sumpitan, the weapon must have a still wider range than the people who alone are said to produce it, hence we may yet expect to hear that there exist other tribes than these who are also manufac turers. Effect of the Poison. It may be that on the Koti river in Mr. Dalton’s time an exceptionally virulent form of poison was in use by the Kayans as his report reads very deadly (p. 51): “ I he effects are almost immediately fatal. I have been in Selgie s boat when a man was struck in the hand ; the poison ran so quickly up the arm, that by the time the elbow was green, the wrist was black ; the man died in about four minutes; the smell from the hand was very offensive. Mr. Earl writes in a more moderate spirit (p. 265): “The arrows are steeped in the most subtle poison, which destroys birds and smaller animals, when struck with them, almost instantaneously, a slight wound from an arrow on which the poison is strong, being said to occasion inevitable death, even to man. The effects of weapons of this description are always exaggerated by those who use them ; the poison, therefore, is not in all probability, so destructive to the human species as it is represented.” Most travellers bear out Mr. Earl's general statement. Thus Mr. Horsburgh says the airows are dipped again into the poison immediately before using and are used in hunting as well as in war, and kill not only birds and squirrels, but also large animals such as orang-utans. To animals the poison proves fatal, because they cannot pull the arrow out of the wound ; but men suffer little inconvenience from it, as their comrades can always extract the missile before the poison has been absorbed by' the system. Squirrels and small animals drop a few minutes after they' have been struck, but orang utans frequently clamber about among the trees for a whole day before the poison takes such effect upon them as to bring them down.” (p. 58.) According to Sii Jas. Brooke (Mundy i. 262) : “The poison is considered deadly by the Kyans, but the Malays do not agree in this belief. My own impression is, that the consequences resulting from a wound are greatly cxa £S era t ec b though if the poison be fresh, death may occasionally ensue ; but decidedly, when it has been exposed for any time to the air it loses its virulence.” 3 Sir Chas. Brooke refers to the effects of the poison three times in the course of his expeditions. On the first occasion he writes: “ Many men had been stiuck by' sumpitan arrows which were most mortally poisonous.” (*■ 353 -) These were Kanowit arrows. On the following page he continues: Before one hut there lay a fine strapping fellow, having just breathed his last. I waited to look at the body, as he seemed only to sleep. He had been struck in the chest by an arrow, which left no more mark than the probe of a j The first P oisons from Malay Peninsula experimented with by Prof. Sydney Ringer F R S gave negative results. (Kew Bulletin, No. 50, p. 26.) ’ | [
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00000540.xml | CCXXV 1 . H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Head Hunting (continued). Spirits at Feast, ii. 174 Spitting on, ii. 167 Stone for head dividing, ii. 159 Straw wisps, ii. 154 Tatu marks, ii. 90, 159 Women, heads of, ii. 159-162, A177, 178 ; influence of, ii. 163-166, 167, 168 Wooden heads, ii. 162, 291 HOSE. Hose, Chas. List of Borneo tribes, 37 HUMAN SACRIFICES. Burials, at, 141, 145, 157, 190, ii 141, 163, 204, 216, A199, 205 Captives and slaves, of, 157, ii. 163,204, 214, 215, 216, 217, 222, A162, 166, 174, 188, 189, 199, 205 Communal purchases for, ii. 217 Heart examined at, ii. 215 House-building at, ii. 215, 216 Legends relating to, 325. Peace, at conclusion of, ii. 204, 205, A188, 205 Prosperity, to bring, ii. 216, A205 Spirits, in honour of, ii. 216 (note), A205 Women torturers, ii. 215, 216; not spectators of, ii. 216 HUNTING. Accidents, 430, 439, 452 Animals, why hunted, 453 Bears, 453 Bees, 451, A208 ; tapang trees, 451; ladders, 451; accidents, 452 ; bears, 453 ; property in trees, 452 Birds, “ calling,” 444 ; birdlime, 445 Cave swift nests, 448 ; varieties, 448, 450 ; col lecting, 449; value, 450; curious custom, A208 Crocodiles, 446 Deer, 428, 429 ; snaring, 443 ; potting, A202 Dogs, 428, 429, 430 ; see Domestic Animals Frogs, 445 Game rights, 453 Jungle, cry, 430 ; rights, A209 Pickled food, 430 Pigs, 428, 429 ; charms, 439 Pitfalls, 444 Property in game, 453 ; in bee trees, 453 ; in fruit trees, 66; see Government. Skertchly's description of traps, 430 Sumpitan, 446; see Sumpitan Tabu, to mention name of animal, 224 ; against “ butter fingers,” 430 Tortoises, 445 Traps, 430; Skertchly’s description, 430; Jerat, 431 ; Bubuang, 433 ; Kelung, 435 ; peti, 437 ; pig charms, 439 ; Peti lanchar, 440 ; Peti and bow, 441; etymology, 442 ; rat traps, 443 HUPE. Hupe, Carl. Ethnology of Pontianak (xii.) INTERFERENCE. Interference of aliens (xix.) White people not wanted, ii. 100 JARS (see also Writing). Attempts to deceive Dyaks with, ii. 287 Chinese origin, ii. 284, 286, A177 Exchanges as tokens of friendship, ii. 284 Fines, taken as, per head, ii. 285 Gusi, ii. 284, 285, 286 Heirlooms, ii. 284 Hostages for good conduct, ii. 285 Java, arrival via, ii. 286 Joy at receiving back, ii. 285 Mysterious powers possessed by, ii. 285, 286 Naga, ii. 284 Oracular powers of, ii. 286 (and note). Price excessive, ii. 284, 285, 286, 287 Room full of jars, ii. 285 Rusa, ii. 284 Sacredness of, ii. 285 Sacrifice to, ii. 285 Sale of by trade goods, ii. 286 Varieties of, ii. 284, 285, 286, A177 Water from sacred, ii. 286 LANGUAGE. Land Dyak, 7 ; ii. 267 Conversion of letter 1 to r and r to h, ii. 269 Examples, ii. 268 Derivatives, richness in, ii. 267 Malay derivation, ii 269 Prefixes, ii. 267 Puas or lament, ii. 268 Radical connections with others, ii. 267 Tribal differences, ii. 267 Sea Dyak, 10 ; ii. 269 Archaic Malay words, ii. 271 Aspirate, importance of, ii. 269 Final vowel, ii. 270 Hindu influence, ii. 271 H versus k, ii. 270 Malay derivation, ii. 271 Manang's speech, 269, ii. 174, 272, A161 Original Borneo element wanting, ii. 271 Phonetic spelling, ii. 271 Slang, ii. 272 Speech at feasts, ii. 174 Tribal differences disappearing, ii. 271 War language, ii. 272 Kayan, 18 ; ii. 272 Distinct from Land and Sea Dyak, ii. 272 Local differences Milanau, 12 Dialectical differences, ii. 272 Tribal differences, ii. 272 | [
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