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00000021.xml | Habitations. ii “ The tcmpuan or general thoroughfare is between the bilieh and the ruai. It is three feet in width and is paved with wood. It is furnished with a ladder or notched stick by which to reach the loft, a family mortar where the women pound their paddy with wooden pestles to free it from the husk, and a pile Diagramatic Plan of Sea Dyak House. (F. W. Leggatt.) y. Fire Place Diagram of Section of Sea Dyak House. (From a sketch by Mr. Crossland.) or two of firewood reared by the men for use inside. 1 his passage is also used by the women to winnow their rice in, feed their dogs, and attend to their chickens, and by the men to wash the dirt off their feet when they come home from their work. The wall of the tcmpuan is sometimes elaborately painted in various patterns, and the spears of the family are thrust into the skirting board so as to be handy. | [
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00000096.xml | 84 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. again with the acrid sap of a forest tree. The designs employed are not numerous, although four are in common use. The practice is simple, but requires practice like most things. The design is first carved on wood in Kayan Tatu Pricker (3 points). (Brooke Low Coll.) Kyan Woman's Tatu Case, Bunga nulang. (Brooke Low Coll.) Brass Tatu Needles. The lower one has the point tied round with thread to regulate the depth of penetration. S.E. Borneo. (Leiden Mus.) Tatu Powder Dish of Bambu. J real size. S.E. Borneo. (Leiden Mus.) Tatu Mallet. S.E. Borneo. (Leiden Mus.) (Leiden Mus.) relievo; it is then smeared with the sooty preparation and printed on the skin. The figure is then punctured in outline with a set of needles dipped in the ink (for such it is), and afterwards filled up in detail. More ink is poured on to the skin and allowed to dry into it. Rice is smeared over the inflamed surface to keep it cool ; if this is not done, it is apt to gather and fester. The limb operated upon must be kept free from wet, and must not be scratched however much it may itch. The operator of course requires to be remunerated, but as he is not a professional he is satisfied with a moderate guerdon. Among the Lugats there was a certain Aman Jerin who was partially but beautifully tatooed in patterns of a bright blue tint.” (Brooke Low.) “The Kanowit, Bakatan, Lugat, Tanyong, Tatau, Balinian are all more or less tatooed, both male and female. . . . The Bakatan and Lugat are most elaborately tatooed from head to foot.” (Burns, Jour. Ind. Arch. iii. p. 141.) “ The Kyan men and some of the women,” according to Bishop McDougall, “ are tattooed in the most complicated and grotesque patterns. | [
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00000224.xml | 212 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. pleaded that he only did what was customary ; it was held, however, that he was wrong, and he was ordered to pay $9—the value of the trees and the costs of the suit. “ The master of an bidoor slave becomes as above-stated co-heir with the slave’s other relations in case of death if he has provided barian; if not, his position on this point is as the master of an outdoor slave. The master of an outdoor slave may become co-heir only when the slave has no children. No master can refuse permission to his slave to free him or herself, or his or her children, whether bidoor or outdoor, nor can he refuse permission to a slave to seek a new master, but he can complain to the courts if he has reason to think anyone has endeavoured to entice away his slave, and the person, if found guilty, would be heavily fined. If a master seduces a slave she at once becomes free. There was a case in court where it was found that a master and his slave girl had lived as husband and wife for many years, and he had had children by her. The man died and his relations brought a case against the woman and her children to exclude them from the succession to the property of the deceased; but judgment was given in favour of the defendants on the ground that, though no marriage ceremony had ever been performed, the man and woman had been recognised by all their relations as husband and wife during the lifetime of deceased. “ The fine for bringing a slave into the country from foreign parts and selling him or her is $100, and the slave is to become free. There was a case where a man brought a family slave into the country, whose tabusan was three piculs, and as no permission had been given to the man to bring him here the slave was allowed to seek another master who had to pay one picul only to the previous master. There was another case where a man was allowed to bring a family slave from Brunei, he having first asked permission, and the slave himself having been questioned by me at Brunei as to whether he liked to come here, and permission being obtained at the same time from the authorities at Brunei. Where it can be pioved that a master has not supported an iiidoor slave, nor called upon him or her to work for five years, the slave is entitled to become free. The court would, however, be very careful about giving judgment in the case of oibdoor slaves, they being very nearly independent On one occasion, one family brought a case into court against another and very numerous family, to compel the latter to pay the tabusan and become free, as the latter positively would not work when called upon, the defence being that they were already free, having been P. Dipa’s slaves, who had been declared free. After a long investigation into their antecedents and genealogy, the case was given against the defendants, it having been found that since P. Dipa had left Maka none of the family had really worked for the plaintiffs, and that one of them had freed himself. An appeal was made to the then resident of the Third Division, but the previous judgment was confirmed, notwithstanding a letter from P. Dipa himself in favour of the defendants. “ When bidoor slaves contract debts, if such debts be trifling, amounting to only a few dollars, the masters are expected to pay ; when the debt is | [
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00000294.xml | 282 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. exposed in a section on the left bank of the Siniavvan river, a single stone celt. It was forwarded to the late Sir C. Lyell with a note of the circumstances of its occurrence, and was pronounced by him to be of Neolithic type. It is the only existing evidence, to my knowledge, of the use of stone by man for the manufacture of industrial implements yet discovered in Borneo. At present iron seems to be universally employed even by the rudest tribes. In cave No. xiii. a single fragment of stone apparently bearing marks of human workmanship, pieces of burnt bone, fresh-water shells (Naritina and Potamides ) also bearing the marks of fire, the tooth of a tiger cat, with a hole bored through the base, a rude bone head, and a few clean chips of quartz. No stone implements properly so called were observed, though carefully looked for. . . . The quality of the pottery shows that this people had attained a fair degree of civilization. The presence of the marine shells seems to imply that the sea coast was within easy reach of the vicinity of the Jambusan Hill. The remains generally, although of slight interest except to the local archaeologist, belong to a ruder stage of art ” than articles in the other caves. Mr. A. Hart Everett’s concluding remarks are: “The traces of man in the remainder of the eleven caves above referred to consist of human bones, associated, in some instances, with works of art. These remains occur always either just within or but a few yards removed from the entrances of the caves. The caves in which they lie commonly open on the faces of steep mural precipices. That at Ahup, where the largest accumula tion exists, is at an elevation of not less than 100 feet above the valley. The bones have belonged to individuals of various ages, they are mostly fragmentary, and they lie scattered on the surface, or but lightly imbedded in the earth without reference to their proper anatomical relations. Their condition will be better judged from the sample sent than from any description that I could give. Occasionally fragments occur bearing the marks of fire. The works of art associated with them include broken jars, cups, cooking pots, and other utensils of earthen ware. The pottery is of excellent make, and often glazed and painted. Besides the pottery, beads and armlets of a very hard dark-blue glass, pieces of iron, manufactured gold, and fragments of charcoal have been met with. Similar beads are in the possession of the Land Dyaks at this day, but they can give no account of their origin. “ No tradition is extant among the natives with regard to these relics. No tribes in Borneo make habitual use of caves either as domiciles, or as places of sepulture, or for any other purpose. The character of the Naturally Curved Stone ARTIFICIALLY RUBBED FLAT. Found by Mr. A. Hart Everett in cave. (Brit. Mus.) Bead Found by Mr. A. Hart Everett in cave. (Brit. Mus.) | [
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00000459.xml | Chalmers' Vocabulary cxlv. k English. Dayak. English. Dayak. narrow (circum- kutich Numerals (cont .):— scribed) twenty duuch puroh nation (tribe) bangsa one hundred ni-ratus naturally taiin one thousand ni-ribu near sinduk ten thousand ni-laksa near-sighted kidu number, to niap neck (tungo (in front ) 1 pungo (back of) O yah necklace 1 kongkong; tumbis (seramu (made of tectli) 1 oath mangu ( asih necessary patut obey pakai punganang needles utosh (pakai prentah nerve, a nat obstinate mad tid nest (bird's) sanuk ; sarin obtain (get), see net (fishing) jala; pukat “ procure " net (a toil) jering otter (hold out) jugan never butin oil inyo never mind 1 duch jerah old (man) uyambah ; penyibaas i duch isach old (thing) limah new bauch once ni-sidah news agack / ni nice sidi 1 ni-buah night ngarum ni-bidang night, to- sekambuch ni-purung night, last singomi one < ni-ikor night, pass the nyirumun i ni-keping no indah; duch ni-kayu noise, a gutoi 1 ni-lei noise, make a (berishut; nai gutoi Vni-turap | nai dudu oneself odup-sadi noise (sound) jawiin oneself, by sadi noise (of animals) suk one’s own odiip-diipu noise (of falling water) g'j onion bang (yun anu only adu inunung repuan only-begotten tumu noose, a seringo open, to kuka; mbang (fruit) noose, to nyeringo open (not confined) baiyah ; tawas (W) nose unung opinion pikir ; kira not (duch; mudiich opportunity shuput ) doch (W); di (W) or kudu not, there is meting; doi (W) origin piiun not, no it is bfikiin orphan 1 patu not, do | manyach; dunyach I tumang (no father) | mba (W) order, an semainya not, even semuki kun—meting order, to l bodah; dah guch 1 semainya nothing at all meting mani-mani order, put in mishiin notch (wood), to nyubang order, that, in parang notched rubang other bukun (tong-i ought patut now - madin ati; madin (da adin (W) out outside j disopah Numerals :— outside, from so sopah one ni; ikan (W) out of, come ruach two duuch out through, come riipus; berambus three tarnch overflow (land) apiich di'yuch four pat overflow (vessel) robich muab; meliris five rimuch overladen (boat) sarad six seven num juh overladen (man) (beduru 1 giinggur-gunggur eight mai; moich (W) owl bo nine plii own (possessive) diipu ten semiing oyster sampi eleven i semung-ni (semong-ni (W) paddle, a brosi twelve semung duuch paddle, to kayuh | [
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00000297.xml | 285 Jars. Sir James Brooke thus describes one of these jars : “ Some Dyaks, lately from the interior, have brought one of the celebrated jars ; I do not buy it, since it is far too dear as a mere curiosity. It stands three feet high, and is narrow both at the top and bottom, with small rings round the mouth, for the purpose of suspension. The colour is light brown, traced faintly with dragons, and its chief merit and proof of antiquity is the perfect smoothness of the bottom. The ware itself appears coarse and glazed, and those in which the dragon are in alto relievo are valued at a hundred reals. They are not held sacred by the Dyaks as objects of worship, or as venerable relics, though none can be manufactured at the present time ; but are collected as a proof of riches, in the same way that the paintings of old masters are in Europe. (Mundy i. 254.) 3 Another jar is thus described by Sir Chas. Brooke: "One very valuable jar, named Gttsi, was brought, a common-looking article, small, and one that would certainly have been trampled on by strangers, but it is supposed to possess mysterious qualities—one of them being, that if anything be placed in it over night, the quantity will increase before morning ; even water will be found several inches deeper. It is wrapped in cloth, and treated with e\en mark of respect. People crawl in its presence, and touch and kiss it with the greatest care. They tell me this one is worth £150, and valued most about Brunei and to the northward. Our Sea Dyaks do not hold them as valuable property.” (ii. 282.) Nevertheless, some hold them very valuable, for His Highness on one occasion took from the Saribus some jars as hostages for their good conduct during his absence in England. On lestoiing them he writes: “ The Saribus chiefs were inwardly grateful, and blessed every Antu (spirit) under the sun, moon, and stars, for their good fortune in again receiving these jars, each of which they value as much as a child. (ibid, ii. 309.) The Rev. W. Crossland witnessed the following ceremony with a jar : “ Two days ago I went to the Undup Dyak house opposite, and found a few old men gathered round a new jar which one of them had just bought. A chicken was caught, and one old man took hold of it, and waved it over the mouth and body of the jar to invoke a blessing. ‘ This is to make the jar lucky, make it increase with other jars from Europe and China. 1 his was the invocation. The chicken’s throat was then cut, and some of the blood smeared on the jar, and a feather plucked and stuck into one of the handles. 3 A traveller writing from Pulau Majang (Dutch Borneo) writes: I took a stroll through the village, which consists of perhaps forty or fifty houses. Inside of the principal house was a room ten feet square filled with jars, great big fellows standing nearly three feet in height. They represented a portion of the riches of different Dyak chiefs from whom they had been confiscated. In the event of a house taking fire or the sudden arrival of an enemy, the jars have to be hurried out and buried, which entails both loss of time and risk of life The appearance of these jars vary but slightly : some are ornamented with a dragon or other reptile in alto relievo, others have a small raised figure on either side of the opening. They are usually of a dirty brown colour, and their value in Dyak estimation is simply preposterous. This will be best explained by stating that the •' pate ” exacted both by the Sarawak and Dutch Governments for a head taken, may be one or more jars. Officials in Borneo talk of heads as in Europe we speak of “ lives,” and as a punishment for taking one head or more, demand so many jars, in place of so much money. (S.G., No. 102.) | [
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00000031.xml | Habitations. 21 block of wood, are sometimes to be seen ; huge slabs of wood, measuiing 8 feet by 7 feet, are used for seats, and a description of shelves are sometimes put up in order to provide beds for the young unmarried men ; mats, very neatly made of rattans, serve as sleeping mats, and to cover the floor ; and t e firewood is all stacked ready for use in the empty space above the room. (Hose, xxiii. J. A. I. 161.) , -,1 , ■ ■' Ml I 1 'I'l'l, Il . 1 fl* 1 " ' • "0|| Diagram to show how panelling is made of bark or planks for parti tion. (From a sketch by Mr. Leggatt.) il "The cross piece is fixed to the upright post A B by rotan, which is first attached by a running knot below the cross piece that is round A, and close up under C D as shown by E F; the end is then carried in front over C from E to G, then behind B to H. down in front of D to F ; this process is repeated several times and then the rotan is taken behind A to E, crossing A B diagonally to H, and behind B to G, crossing A B again diagonally to F.” (F. W. Leggatt). Post Rammers. About 6ft. long and ioin. wide at bottom. Diagram to show how post holes are made. A hole about 4ft. deep, i8in. wide at top, about i2in. at bottom ; B scuppet; C post to be set up, about gin. in diam.; D roller. The scuppet is rammed down with a twisted motion and water poured into the hole ; the resultant mud cloggs inside, the scuppet is drawn out and the mud removed (Crossland.) (From a sketch by Mr. Crossland.) Bishop McDougall mentions the raised seats of polished wood, round the Kyan rooms (Mrs. McDougall, p. 158) : “ Kinah houses are packed close together, and there are originally three in a row, without any intermediate space. The floor is only four feet from the ground, and anyone can jump in.” (Brooke Low.) “ The houses ;at Tambunan] are roofed with bamboo, and frequently the roof is horizontal, making these dwellings look like cages. ... 1 he people are sadly infested with lice.” (Witti Diary, 29 Nov.) Mr. Hatton complains he “ had to bend almost double to walk about in a Dusun s house. The roof was covered with the smoke aqd dust, and there being no chimneys to conduct away the smoke from the cooking-fires, it curls up and hangs about the house, and finds its way out through holes in the roof.” (Hatton, p. 165.) “The Danas people have a kind of second story to their houses to which they climb in the wet season, when all the lower part is under water. They told me that in the wet season the whole of the plain was a sheet of water for more than a month.” (Hatton Diary, nth April.) “ The | [
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00000194.xml | 182 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. very small part of the whole curse. It is this part of the song which is listened to with the greatest keenness and enjoyment, especially by the young who crowd round the performer at this part. With this “ornament” in possession Singalang Burong and his followers set out for the lower world. On the way they pass through several mythical countries, the names of which are given, and come to “pintu langit ,” of which “Grandmother Doctor” is the guardian, and see no way of getting through, it is so tight and firmly shut. The young men try their strength and the edge of their weapons to force a passage through, but to no purpose. In the midst of the noise the old “grandmother” herself appears, and chides her grand children for their unseemly conduct. She then with a turn of a porcupine quill opens the door and they pass through. Downward they go until they come to a certain projecting rock, somewhere in the lower skies, where they rest awhile. Dara Inchin Temaga, in wandering about, sees the human world, the land and sea and the islands; upon which she describes the mouths of the various rivers of Sarawak. The following may be given as specimens :— Ute ti ludas ludas, Nya nonga Tebas; Ndor kite rari ka bias, glombang nyadi. Ute ti renjong renjong, Nya pulau Burong, Massin di tigong kapal api. Ute ti ganjar ganjar, Nya nonga Laiar, Di pandang pijar, mati ari mati. Ute ti linga linga, Nya nonga Kalaka, Menoa Malana ti maio bini. Which may be rendered as follows :— “ That which is like a widening expanse “ Is the mouth of Tebas ; (Moratebas) “ Whither we run to escape the pattering waves. “ That which is high peaked, “ Is the island of Burong ; “ Ever being passed by the fire ships. “ I hat which glistens white, “ Is the mouth of the Laiar, (Saribus) “ Lit up by the setting sun. | [
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00000311.xml | Profile and Full Face of Negrito Skull, Said to have come from Borneo. (Lyons Mus. From “Crania Ethnica.") | [
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00000085.xml | Dress in Detail. 73 At Sambun village the Rev. Mr. Chalmers “ noticed some teeth necklaces. They consist of two or three rows of beads, next a row of small shells, and then a row of pigs’ or bears’ tusks fixed in a circular frame. Bears’ tusks are valued here at at least two rupees per tusk, so that when there are from thirty to forty in one necklace, they form a rather expensive ornament.” (Miss. Field, 1859, p. 134.) Sir H. Keppel met a Singie who “ was ornamented with a necklace of bears’ teeth ; and several had such a profusion of small white beads about their necks as to resemble the voluminous folds of the old-fashioned cravat.” (i. 147.) . Mr. Grant speaks of a similar “ necklace, to which is attri buted a charm; it is composed of bears’ tusks and teeth, the L 9 3 !t shape of a long bead by Malaus. (Crossland Coll.) points stuck outwards, and the intervals between their roots filled up with large blue beads of unknown origin and manu- Reed Necklace. Undup Bead Necklace Tassel Ends. Made of bits of red and yellow European cloths. (Crossland Coll.) facture; the circle to which these are attached is of rattan, covered with red cloth. . On European thread; the ends joined by piece of lead wire. These necklaces give a wild and (Leggati Coll.) imposing appearance to the wearer, but poor men do not often boast the possession of them. Bears are not very numerous, and each tooth costs somewhere about is. 6d. to 2s. sterling, or its equivalent in rice or paddy.” (p. 43.) •• At Sabutut several of the men wore a necklace of tigers’ teeth, fastened by their roots to a brass wire, in such a manner that the sharp points stand outward, and present a formidable defence for the breast. Beads and cowrie shells are inlaid among the teeth in a neat manner. (Doty, p. 298 ) | [
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00000051.xml | Tribal Dress. 4i called burang by the Gumbang and Tringus tribes, though, I believe, they are also known as segubak and sipia by other Dyaks ; they are worn by the women of every tribe from Gumbang to the Sadong, the Land Dyaks of which district also make use of them. The Singhis, Serambos, and Sauhs are the only tribes without the burang, and these are again the only tribes who wear the seladan. Among the Dyaks I am now about to visit, a cloth skull cap, fitting close to the head, made of blue cloth, with a little red trimming, is much affected by the women.” (ibid, ch. iv. p. 40.) “ The chawat is generally of blue cotton, ending in three broad bands of red, blue, and white. Those who can afford it wear a handkerchief on the head, which is either red with a narrow border of gold lace, or of three colours like the chawat. The large flat moon-shaped brass earrings, the heavy necklace of white or black beads, rows of brass rings on the arms and legs, and armlets of white shell all serve to relieve and set off the pure reddish brown skin and jet black hair.” (Wallace i. p. 104.) Sir Hugh Low speaks of the young men covering “the upper portion of the arms with rings of the black iju, or horsehair-like substance, plaited very neatly. This, to the eye of an European, is the most becoming of all their adornments, the dark black of the material contrasting agreeably, but not too decidedly, with the brown colour of their skins. . . . Amongst the tribes on the western branch of the Sarawak river, the dress of the women is increased by the addition of an article called by them Saladan. It is made of a bamboo, split, flattened, pared thin, and dyed black: being thus prepared, it is fitted to the body, and secured in its form and position by brass wires passing across its breadth, which also serve for the purposes of ornament; they are placed at the distance of about one inch apart from each other. Girls begin to wear it at the age of five or six years, and as it is made on the body it is only removed by destroying it when a larger one is needed. 5 This curious article of dress is confined to the tribes of Sarawak called Singhie, Sow, Serambo, Bombuck, and Peninjow, who in their dress also differ from the other tribes of the Hills in this, that their women wear no beads for ornament, and the men only those of two colours—black and white. Trans parent beads are not esteemed by any of the tribes I have visited; small and opaque ones alone being valued by them. The colours most in demand are the two above mentioned; but yellow and red are also much sought after. The girls of the tribes on the western branch of the Sarawak river never wear the brass wire above the elbow-joint of the arm, nor have I seen them use the white bracelets so common in the others of the southern river, the use of which amongst these tribes is apparently confined to the men.” (Low, p. 240.) Sea Dyaks. “ Love of finery is inherent in the young of both sexes ; the elderly are less fond of it, and often dress very shabbily and save up their good clothes for their offspring. The ordinary male attire consists of a sirat or waist-cloth, 5 See infra, for difference between the Land and Sea Dyak corsets. | [
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00000326.xml | xii. H. Ling Roth.— Natives of Sarawak. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. gagai, ngagai agar j to pursue, follow after, to arrive at; nadai utai di gagai, I am not going after any thing. gagang sengkar prau thwarts (boat). gaiang salang to pierce, make a hole in. gaiyu tuah long-lived ; aula gaiyu nyaua aku, I am not long-lived. galau (ngalau) simpan reserve, keep by, reserve for another day, save up; galau nyaka pagila, keep it for to-morrow. gama to touch, feel (pulse, &c.); rather a system of stroking, massage, &c., adopted by medicine men. gamal rupa appearance. gandong grip ; gandong prau, bulwarks. ganggam tegoh tegah, sturdy, firm, steady, sure (foot, &c.), telap secure ; tiang ganggam, the post is firm ; ganggam moa, stern, resolute face. gan tuka kain a change of clothes ; nadai mai gari, didn’t bring a change, &c. gasieng bergassing to spin a top. gaua gago busy; ngaua, to bother ; anang ngaua udok benong makai, don’t bother the dog while he is feeding. gauk rindu gauk ka nuan, fond of you ; gauk nanya rita, fond of asking for news. gaum, ngaum itong reckon, include, count. gegusu curly (hair) ; bok gegusu, frizzled ; rarnbut bergulong, curly haired. gelang gelang bracelet. gelema furtively ; pindah gelema malam, in secret, secretly. gempong gumpul to collect into a heap. gempuru to collect together. gemu gemok fat, stout. genap sabilang, tiap each, every ; genap taun bulih padi, every year we get rice. genggam genggam a handful. genselan blood offering, propitiatory offering; genselan padi, blood offering sprinkled at time of sowing. gentieng glen, valley, ravine, gorge, gully. gentu pisang kra wild plantain. gerar gelar to name. gengau, gadah to make a noise; anang nyerigau, do not nyerigau make a noise. getah getah sap, gum ; English gutta ; getah tungkun, i.e. the gutta used for torches ; dammar. getil, ngetil gentu to pick (flowers), pluck (leaves); to pinch. | [
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00000524.xml | ccx. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. Heads. A carved piece of wood attached to a decapitated head means that the original owner was a man of importance, (p. 279.) The Kenniahs say that they used formerly only to take the hair [? scalp] of their enemies, but a toad once promised a party of warriors good luck if they would take heads instead. Heads were accordingly taken, and all sorts of wonders followed ; hence the custom was started and it remained, (p. 280.) Sumpit Poison. It must be renewed every two or three months, (p. 283.) It is said to be very powerful and even to destroy large animals, such as stags, in a few minutes. It is taken internally as a febrifuge. Rhinoceros may eat the leaves with impunity, but if their excrement fall into water the fishes rise stupified. (p. 284.) It would seem from Prof. Leubuscher’s experiments that the poison is not that of Antiaris toxicaria, but of a probably still unknown poison. Chemical examinations proved that it was certainly not a glucoside and that probably among other and unimportant substances there was an alkaloid mixed with an acid. Physiological experiments showed that the poison acted on the heart exclusively—it did not affect the nerves and muscles. Antiarin does affect the nerves and muscles and causes heart stoppage in systole, and it is an alkaloid. Hence the poison brought home by Prof. Kiikenthal is not Antiarin but probably an alkaloid. It had no effect on fishes, and therefore derrid could not have been present, (pp. 284-269.) Childbirth. To show that he is expecting offspring the husband ties a vertebra of the plandok round his left ancle, the plandok being sacred here ; the vertebra acts like a charm. He is to a certain extent pamali as regards his vocation and food; he may not go a hunting for fear the wound he causes may be reproduced on the child and would be a weak spot to it in time of war. Dirt and ape’s hair was rubbed on a child s head to insure its not being stolen by apes, and when it had a gumboil an old woman rubbed its mouth with a weed until it became quite raw. Daily Life. They have no idea of perspective; in pictures people in the background are thought to be little people. Burials. The Professor shows tombs which consist of high posts in a hole at the top of which the dried body is placed. Coffin Discovered by Mr. C. V. Creagh. (See opposite page.) | [
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00000042.xml | 3 2 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. to about five inches wide each at the shoulder end, while at the wrist end, in order to make them narrow, a triangular piece (a) is cut off one side only, so that when sewn together the seam does not run straight. The piece of cloth, now about 36 inches long, is folded over in half (b c) and a hole ( d ) cut out for the neck, and from this hole the front part is cut straight down to e, forming the opening of the jacket. The cut edges are hemmed much the same as European hemming. The sides are then sewn together by cross stitches, in much the same way as we lace up boots with a single lace. Under the armpits, both in the sleeve and the jacket, a ventilation hole is made by simply leaving the parts unsewn. In Diagram to show how a jacket is made from a order to fasten the jacket in front piece of cloth (see text). , J ’ a thorn, or wood, or bone pin is skewered through the cloth on one side, and some thread let into the edging of the other side is slightly twisted round the peg much as a halyard is made fast. Now buttons are frequently used, but they do not make button-holes, nor loops, but twist the thread round the button, holding the thread, when doing so, very like a sempstress when she is sewing on a button.” The dyeing by the Skarans is similar to that described by Mr. Horsburgh. “ It takes several months to dye and weave a piece about 45 inches in circum ference. 1 hese petticoats are woven in circular pieces, same as our pillow cases are manufactured; they are then cut into two, so that two petticoats are made out of the one original piece. The ends are properly sewn together, in the European style, and not sewn together in the same way as the sleeves are attached to the jacket body. The backs of the jackets appear to bear a sort of tribal badge in the pattern, and, in the case °f the Sekrang and Saribas, this pattern is worked into the cloth while it is being woven, the thread of the pattern being put through at the same time as the warp. In the case of the Balaus, the pattern is made on another piece of cloth, and a piece of the back of the jacket cut out and the badge piece fitted into its place. The dye on the back of the jackets is made very faint, or that part of the jacket is left undyed, in order to leave a light background for the dark badge.” (ibid.) Skewer acting as button. Sakaran Dyaks. | [
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00000518.xml | cciv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. “ The delicately carved ridge-boards of the roofs, projecting much beyond the base of the oblong four-cornered building, gives these houses quite a peculiar appearance, (p. 67.) Dress. On the Katingan River he refers to cases where women have been drowned owing to the heavy copper leg and arm rings which they wear. Ear discs as large as a florin are inlaid with gold plates, (p. 124.) Higher up the river and in the highlands the natives weave the material for their clothes out of fibre of bambu or of Daun Lewpa, and also of cotton thread, (pp. 136, 168.) Tatuing. The Ot Danums’ tatuing is more perfect and more intricate than that of the Ngajus, and they cover the whole body except the face. They say that in former times the Ot Danums as well as the Ngajus were but little tatued. The bilians have brought the art of tatuing to the present degree of perfection through hearing the description of the pretty tatued bodies of the [mythical] Sangsangs . . . The shinbones of the women are like those of the Siang women tatued to the root of the angle, (p. 79.) War. “The benting [fortress] is built out of ironwood posts 30 feet high, and above it long poles project like masts, on the top of which are placed hornbills with spread wings carved out of wood. These figures sometimes carry a human skull or rest upon one. In front of and inside the benting there are a lot of ampatans. The four habitations surrounded by the palisade stand on posts 15 feet high; decayed plank ways, resting on still more rotten supports, lead from one dwelling to the other and throughout the benting. In the middle Kahaijan district the bentings are very scattered, and their number is far exceeded by that of the unpalisaded Kampongs. In case of pressing danger they serve as refuges for the inhabitants of the latter, and they are therefore collectively raised by them, and kept up at communal cost.” (p. 26, also p. 54.) On the Katingan River he refers to a great heap of the skulls of the former inhabitants of the village Jumbang Hangi; there were 160 skulls, and the people had lost their lives through the dispute arising on the elopement of a woman, (p. 152.) On the same river he found the inhabitants in the greatest dread of the Punans; he adds, “ but the murderous destruction carried on by these people along the Rakanur and in other tributaries of the Malahui is truly horrible.” (p. 165.) Slaves. “ The rich Ot Danums possess a number of slaves. Whenever their number increases too much they are freed of their serfdom ; they must thereupon look after their own suppport, and are only bound to serve on special summons. The children of such apparently freed slaves as well as their parents remain subordinate to their original master, (p. 80.) The “ Ot-danoms are partly free and partly slaves. The latter, called bewar, are probably of the same class as the present budaks of the inhabitants of the main river whose state I have formerly described, and who have probably descended from former budaks. The bewars are bound to obey and serve their masters as much as these require it. They mostly live in special kampongs, or at least in detached houses. They plant their own rice, and must satisfy their wants out of their own means. They may trade and amass wealth. I know cases in which a bewar was much better off than his master, without, however, altering their mutual relationship. Bewars who have no parents or near relations are employed on domestic work. Sometimes also the full-grown children of living bewars are taken into the house in order to share the work until they get married. | [
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00000283.xml | Language. 271 reply to our inaccurate Dyak just as we could easily talk to a Frenchman although he spoke rather bad English ; but the question is not what will ‘ do ’ for the work of conversation, but what are the correct rules of the Dyak language. “ From what has been said it will be seen that by no system of spelling whatever can the language be written phonetically with absolute accuracy without the use of some indicating marks. In writing or translating books perhaps such phonographical exactness as the difference between a and a is not necessary, especially if designed for the use of natives themselves, for the}' naturally pronounce their own language correctly ; but in Dictionaries the right pronunciation might be marked.” (S.G. No. 136, p. 79). “ The language of the Sea Dyaks, though altogether different in such parts as having not been adopted from the Malay, is merely a less refined dialect of the language spoken over all Polynesia, and its connexion with that of the other wild tribes, particularly those of Sumatra, is easily to be traced. It is not nearly so melodious in sound, or so copious in its extent, as the Malay, though the Dyaks do not scruple to extend it by adding foreign words whenever they find it necessary, so that a great portion of the words of their vocabulary are from the Malay ; the intercourse, which has been generally friendly, between the two nations has also encouraged this adoption of foreign terms.” (Low, p. 173.) As Sir Chas. Brooke says: “ Their language bears a strong resemblance to the Malayan tongue, and I have frequently found words from Marsden’s Dictionary used in familiar conversation among themselves, and yet unknown to the Malays on the coast.” (i. 5 0> ) See supra i. 10, Mr. Maxwell’s remark. “ I need only observe, concerning the Sea Dyak language, that the Sibuyaus, the Balaus, the Undups, the Batang Lupars, the Sakarangs, Seribas, and those inhabitants of the Rejang living on the Kanowit and Katibas branches, all speak the same language, with no greater modifications than exist between the English spoken in London and Somersetshire. 1 hey are, in fact, but divisions of the same tribe ; and the differences that are gradually growing up between them principally arise from those who frequent the towns and engage in trade, using much Malay in their conversations, and allowing their own words to fall into disuse. The agricultural inhabitants of the farther interior are much more slowly influenced.” (St. John i. 78.) In some correspondence I have had with Prof. A. H. Keane it would appear that the Sea Dyak language as we know it is practically a Malay dialect and that if any real Bornean element exist it will be far in the interior. “ I fear,” he writes, “ at present (and probably for centuries back) Malay dominates exclusively around the whole sea board, as indeed might be expected from the results of the contact of the true Malays with uncivilised peoples in other parts of Western Malaysia. The language has developed somewhat independently, but still in constant contact with traders, raiders, rovers, &c., of standard Malay speech during the course of over 1000 years, that is, ever since the true Malays of Menangkabau (Sumatra) began to swarm over the Archipelago.” Prof. Keane also notices words showing early Hindu influence. | [
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00000232.xml | 220 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. ‘“The Jangkang people, according to report, eat Malays or Dyaks, or anyone else they kill in war; and they kill their own sick, if near unto death, and eat them. There was an instance of this at Santang. Whilst a party of this people were staying there, one of them fell out of a mango tree and broke his arm, besides being otherwise much hurt; and his companions cut his throat (sambilih), and ate him up. None of us, however, saw this happen, but we heard it from the Santang people. It is likewise said, but we do not know it for a truth, that, when they give their yearly feast (makantaun), a man will borrow a plump child, for eating, from his neighbour, and repay in kind with a child of his own, when wanted. We do not, however, know personally anything beyond having seen them once eating human flesh ; but we have heard these things, and believe them ; they are well known.’ “Sheriff Moksain corroborated this latter statement generally, as he declared theie was no doubt of the Jangkang tribe being cannibals; but he had never seen them eat human flesh: and Brereton likewise heard of a tribe in the interior of the Sadong being cannibals. There is clue enough, however, to settle the point; and, without being positive in an opinion, I can only say that the evidence I have put down was as straightforward as any I ever heard in my life, and such as I cannot doubt, until it be disproved.” (Meander ii. pp. m-115.) Referring to the above charge, at the making of which he was present, Sii Spencer St. John remarks : " I do not remember having heard any other persons actually affirm that they had seen the Kayans eat human flesh, till the subject was brought up last year before the present Sultan of Borneo and his court, when Usup, one of the young nobles present, said that in 1855 some Muka men were executed at Bintulu, and that a few of the Kayans, who had assisted in their capture, took portions of the bodies of the criminals, loasted and ate them. This was witnessed by himself and many others who were then present. 1 he Kayans had not, as a body, joined in this disgusting feast ; but, perhaps, some of the more ferocious may practise it to strike terror into their enemies.” (i. 124.) In the Basel Evangelisch Missions Magazin for April, 1889, the editor in his review (Rundschau) states of the Dyaks, p.167: “In some districts the skin of the forehead and the heart of the killed are cooked and given to the boys to eat in order to make them plucky and brave.” This may be true. But when the same writer makes the following gross misstatement regarding Sir Jas Brooke his sayings must be taken with every reserve : “ The romantic story of the white rajah is to put it shortly this : In 1829 he bought a small piece of land on the north-west coast from the Malay rajah and then married the daughter of the neighbouring Sultan of Bruni and received from the latter an important gift of land as dowry.” ! ! ! (ibid, p. 172.) The Abbe Langenhoff (as to his credibility, see Bibliography) says: “ In 1836 two Americans had undertaken the journey he made, and had been gone two or three weeks when the guide who had accompanied them returned and told the Dutch authorities that they had been killed and eaten by the natives. . . . “These latter,” he continues (p. 512), “are cannibals; they eat certain portions of the bodies of their enemies, especially the palm of | [
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00000531.xml | Bibliography. ccxvii. Treacher, W. H., C.M.G.. M.A. Oxon.— British Borneo: Sketches of Brunai, Sarawak, Labuan and North Borneo. Journ. of Straits Asiatic Soc. No. 20, 1889, p. 15 ; No. 21, 1890, p. 19. Ufford, Ikr. W. Quarles van. —Something about the Land Dyaks of Sarawak. Reprinted from “ Tydschrift v.h. Aardrijks. Genootchap.’’ Vol. v. 2 Edit. Trans, from the Dutch by S. Batten. Batavia, 1881. 4to. pp 6. Van der Hoeven, F.—Catalogus Craniorum divers gentium. Lugduni Bavarum. , i860. Veth, P. J.—Borneo’s Wester-Afdeeling. 2 vols., 8vo. Zaltbommel, 1854-1856. Virchow, Rud. Prof. —Drei Abgeschnittene Schadel von Dayaks. Verhand d. Berl. Gesell. f. Anthrop., &c. June, 1885. p. 270. Schadel von Niassern und Dajaken. ibid, July, 1892. p. 433. Von Donop, L. S.—Diary of travelling through North Borneo or “ New Ceylon. The Sabah Government. 4to., pp 12. Ceylon Observer Office, Jan. 3, 1883. Official Despatch covering Mr. v. D.’s Report on Silam, dated 13th Feb., 1883. 8vo., pp 4. Diary of L. S. von D. during a trip from Papar to Kimanis via Tambounan, Lobo, and Limbawan. London, 1882. 4to., pp. 14. Wallace, Alfred Russel, F.R.S. —The Malay Archipelago. Cr. 8vo. London, 1869. 2 vols. Notes of a Journey up the Sadong River, in North West Borneo. Proc. Roy. Geogr. Soc., i., 1857, P- ! 93- Webster, H. A.—Article, ‘Borneo,’in Encyclopaedia Britannica. 9th ed. 1876. iv., p- 55 . . t Whitehead, John. —Exploration of Mount Kina Balu, North Borneo. London, 1893. Fol. xi. + 317. Witti, F.—Diary of F. Witti, Esq., during an Excursion in North Borneo, from Marudu Bay to Papar, by the Eastern Slopes of Mount Kina Balu. London, 1880. 4to. pp. 23. I Diary of F. Witti, Esq., during an Excursion Across North Borneo, from Maruda Bay to Sandakan. London, 1881. qto. pp. 35. Map. 1 British North Borneo. Diary of F. Witti. qto. pp. 31. Printed at the Singapore and Straits Printing Office (late Mission Press). 1883 ? Zannetti. —Di un cranio Daiacco. Archiv. per l’Antrop. ii. 1872. | [
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00000113.xml | War Hat. Made of the fish scales, sewn with finely-split rotan on to a plaited cap. The cap is made of a soft, bast-like material. Diam., 6Jin. ; depth, 4jin. ; weight, 4J0Z. (Leggatt Coll.) War Jacket. Made of thick bark furnished with fish scales ! The larger scales on the left hand side sewn on with finely-split rotan, the smaller scales with strong thread (fine cord). The whole edged with dark blue cotton as tape. The portion covering the right breast is about i^in. broader than that covering the left breast. Dr. A. Gunther informs me that the scales are those of a scaroia fish, Psiudoscarus marine. Weight, 2 lb. iooz. , length, 25 jin. ; breadth, i6Jin. (Leggatt Coll.) In the Brooke Low collection the hat is called , katupu kaloi and the coat baju empurau. The double thread (A) as seen on the outside. Inside of the War Hat. Showing (B) how the thread holds the scales, and (A) also how the double thread runs round the edge inside. Dyak War Cap. Made of coarsely-plaited rotan, lined inside with pandanus leaf; to one side are fastened some hombill’s feathers. Height, r7in diam., 7 $in. (Brit. Mus.) | [
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00000145.xml | 133 Spears. “ The Sea Dyak slighi is a wooden lance, the point of which is hardened in the fire. It is used as a missile and is hurled at the enemy. It is usually of ironwood (Lilian), but the palmwood javelin, especially imbery, is also used. They are showered upon the enemy at the commencement of an engagement before the parties are close enough to use the spear, which never, or rarely, leaves the hand. Borneo Wood Shield. A band of red wood down the middle with engraved ornament, and overlaid with lead-foil. Length, 32Jin. (Brit. Mus.) “The Sea Dyak sangkoh is a long wooden shaft with a steel spear head. The shaft is usually of ironwood, with a spud of bone at its butt end. If it has no spud it is pointed so that it can be stuck into the ground. It is always held towards the point, rather than by the centre, and over the right shoulder, the butt end up in the air, and the point towards the ground. The blade is of steel, and is 12 inches in length, and broad towards the point ; the tang is not inserted in a slit in the wood, but is bound on to the stern with cane or brass wire, and is very firm. The spear is used at close quarters to thrust with, and is held in the right hand—the shield occupying the left. | [
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00000121.xml | War Alarms. 109 “ Sometimes a war-party would decoy a party of traders, and murder them for the sake of their heads; while a trading party, if opportunity offered, never failed to act in a similar manner. ’ (Horsburgh, p. 14.) “ At night they would drift down on a log, and cut the rattan cable of trading prahus, while others of their party would keep watch on the bank, knowing well where the stream would take the boat ashore; and when aground they kill the men and plunder the goods.” (St. John.) “ When a tribe is on a warlike excursion, it often happens that their track (or ‘ trail ’) is crossed by another tribe. Those who strike the trail guard it at some convenient spot, apprehending the party to be enemies; they plant ranjows in the path, and wait till the returning party are involved amongst them to make an attack. If enemies, and they succeed, all is well; but if friends, though no attack be made, it is a serious offence, and mostly gives occasion to war, if not paid for.” (Keppel i. 302.) War Alarms. The alarm caused by the rumour of an enemy is well described by the Rev. Mr. Crossland : “ During the last few days we have been living a rather exciting life. Four men went up the country to take bees nests. 1 wo of the four went up at night and began to take the nests, when their attention was drawn to a series of fires on a mountain not far off, perhaps two miles, at once they concluded that there was an enemy, and came down the tree, and set off home, leaving the greater part of their things in a hut. They never said a word to any of the people living near, but came straight home and reported there was an enemy. I happened to go to the house and heard the news, which for the moment alarmed me; I could not help thinking of our people who were up there, and of their defenceless wives and children. I said I could scarcely believe it, and they had better all keep quiet. If there really was an enemy we should hear the tom-tom from the up country. Next morning a lot of the other men, with the four, went off to spy out the enemy; but before they got to the river-side they saw a cobra ; this was a sign that they should not be eager to find the enemy, so they returned home. About an hour after there was a screeching and squalling cry of enemy. Men were rushing off from the house away from us, with spears, shields, swords, etc., to seek the enemy. The women began to beat the tom-tom; I stopped them, told them that my ears had been open all day, and I had heard no tom-tom, and until I did they must keep quiet. Not long after, up came some of the neighbouring tribe of Sakarran, inquiring after the enemy. The men who had first rushed off came back from a neighbouring house, saying there was no tom-tom sounding. Next day men kept on going up in search of the enemy ; I always said, ‘ Go if you like,’ when they asked. Yesterday a man came saying the tribe were gathering at a house up country to resist the enemy, and so this morning they all went off, save one head-man, who laughed and said, ‘ If there was an enemy, our people would have come home at once, and since they have not come I don’t intend to tire myself for nothing; ’ so off he went to his farm w'ith his wife and daughters. Before long a man caine to tell me of a dream he had had. He thought he found a | [
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00000399.xml | Kanowit , Kyun , Bintulu , Punati and Main Vocabularies. lxxxv. rt rt O- CL 2 03 *-* C/3 LC 0) G O o G cd L* o 03 C/3 G 2 ^j 0 — ^ G rt 03 Cd CL bO-'G^ cd Q X! cd .s* ’cu 12 "Sc l.B 0.3 03 *C 5 cd 4-» o LL ’c/3 C ** g « g*- 03 . tc 3 G • G^x: bO G +-* 03 3 hn'D IS 5 cl Sfx: a) : a-Slis-J * L4 LL O rt .P ■§*« G CL '13 CL c/3 '13 ^ e- O # g G 03 Li CL bD G G i 2 :S J2 G • G Li 03 B 03 LL x: G a 'rt c CL LL 03 03 ,12 C/3 03 > bo G -G O O cd JD XS *0) £ x: <j G cd CL -*-• ,, O o *«h o c 03 x: cd , Li 03 03 OS ^ 03 G bo rt c JU o.B*« -*-» -*-> L-. 03 03 CL' CL C 03 03 O CL U 4-> O Li O G 2 >- •£ G CL 5- C/3 03 • T3 5/3 O ^ ° o C O • G O 03 u *o > §2 Li o O Ss G cd CL cd G G c gll n * C/3 C/3 ’ C/3 * C/3 bO G -j rt '03 G i_ CL CL CL*X2 S S c X3 12 tx.- be be be.- G C C G 2 5 c3 rS -iG 3 cc a be c 5 rt 'G >>.£! u G a3 o cd bO CL c/3 ■p l* g: o o . _ . ^ ^ • — . — • — •— • -- .—*« •—■ ^y w •—' —' C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/3 C/D C/3 C/3 C/3 C/3 "5 .-p J2 J2 G G G G C/3 C/3 C/3 C/3 sumbat 1 to stop up, cork I I nesang | [
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00000507.xml | Schwaner’s Ethnographical Notes. cxciii. hair, thrown back over the fillet, covers the shorter hair at the nape of the neck, protecting this from the penetrating mandau when fighting. Others, especially the wealthy, wear jackets made of home fabrics or of coloured cottons. Even the bark belt is already sometimes substituted by white cotton, and some already wear the Javanese fillet. Jackets of native fabric, usually coloured blue, are also often worn by the men. The body is extraordinarily richly and beautifully tatued. On the arms single copper rings are often worn, and around the neck the above-mentioned agate neck laces. These, however, are less numerous, nay, usually they consist of single pieces, fastened to a simple string. The women, who are full and robustly built, and of a still lighter colour than the men, wear, like the Pulu Petak women, a short and narrow sarong, reaching to the knees and fastened at the hips by folding it and rolling it at the top edge, while it is also kept up by the lintong. I his whole manner of fastening is, howerer, \ ery impractical, the sarong only hanging here and there, leaving the buttocks and thighs partially uncovered. The rotan lintong is sometimes replaced by heavy copper chains, wound several times round the body. The Ot Danom women have the arms cuirassed with the lasom of the Ngajus, the Siang women having their arms closely wound with brass wire. 1 he fingers are often provided with a great number of rings made of brass or copper and sea- shells. The ear-discs are larger than those of the men, sometimes measuring i-iinch in diameter. Above the calves of the legs is wound a black cord, made of vegetable fibres. The neck is adorned with strings of glass-beads or with agates. The women are likewise tatued on some parts of the body, as, for instance, on the hands and behind the knees, or along the shin-bone down to the ankles. When busy outside the house they cover up their bosoms with a linen wrapper of a red colour, or wear a jacket of bark or of blue cotton, with or without sleeves. The sarongs are woven by them out of barnbu fibres or grass, and coloured with a blue dye. The hair on the head, often hanging loose, is also sometimes tied up by hair strings. .... .... Men and women are great lovers of smoking, and prefer their cigars rolled in plantain leaves of home grown tobacco to the sirih. The inhabitants of the Dusun as regards dress hold a medium position between those of Siang and those of Pulu Petak. 1 hey are often not tatued at all, and some of them just a little ; though they prick certain figures into their skin, attaching a peculiar meaning to them. Thus a figure consisting of two spiral lines interlacing each other and provided with stars at the extremities, pricked on one of the shoulders, means that the man has already cut off heads on various ngaijau expeditions. Two lines meeting each other in an acute angle behind the nails of the fingers, signify a certain dexterity in wood-carving ; a star on the temple at the outer corner of the eye is a sign of happiness in love, etc. The women are not tatued at all, and differ from the tribes already described in their dress, in so far that their short sarongs are not sewn, but are left open at the side, so as to uncover the whole leg at every step. . Along the Teweh the dress custom of the Dusun river people is followed in many respects. Here, too, the men are only tatued a little. On the Upper leweh, however, the tatuing, especially of the face, becomes more general. I have seen men tatued on the forehead, others on the cheeks, others still on the upper lip. On the other hand they wear a great many arm-rings; the legs are also adorned with copper rings, from the ankles up to the middle of the calves. The ear lobes of the women are more lengthened out than those of the men. At the same time the latter often have a second hole in the upper rim of the ear, in which they wear a tusk of a big species of cat, giving them a very wild appearance. This ornament is especially worn by the so-called Orang Brani (Malay), i.e. by very courageous and warlike men. The lintong is not worn by the women of these n | [
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00000498.xml | clxxxiv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. To their father they owe respect and obedience, and at the same time they lie under the obligation, especially in the case of the eldest son, to support their parents and entertain them according to their position, when these have grown old and disabled and are past work. The father has the right to pledge his children. Guardians. t natura l guardian of orphans, Anak note, is the father’s or mother’s brother. Tacking these another respected person is appointed by the Mandirs. He is entrusted with the care of the parents’ estate. The management of the fortune may, however, be left to one of the children, if it have already attained its majority. I he property entrusted to the care of a guardian, is delivered to the heirs on attaining their majority in the presence of witnesses. Inheritances. As we have already seen, the female members of a family also partake of the estate. The estate left by the parents is equally divided among the children; nevertheless the father is free to confer special privileges on one of them. The division of the estate is done by a Mandir in the presence of witnesses The parties concerned are obliged to celebrate the Dewa-feast on behalf of the deceased. The necessary expenses for this are taken out of the inheritance. Insolvent Debtors (Temporary Slaves). Besides the Abdi or proper slaves, there is a rather numerous class of natives, deprived of their freedom, called Budaks. They may, however, purchase back their liberty This temporary state of slavery is due to i. Descent by a mother who is already a‘Budak ; 2. Debts, which they cannot pay after the lapse of a certain time Such debts are contracted : « by fines ; b by unlucky play; r by a dissolute life, especially amongst the Bilians; d when the interest of a loan is not forth coming when stipulated ; e with the Ngajus also by captivity in war ; for with this tribe the captured booty is divided among all the warriors who take part in the campaign, in proportion to the services rendered by them. Captives of war are taxed, t.e. they are compelled to pay a fixed sum to the person to whom they are delivered ; the receiver being on the other hand bound to remit their portions to his iellow-warriors. If u 6 Ku ^. a k is °t>liged to accomplish all labours asked of him by his master, it he be negligent or disobedient, his owner is authorised to punish him by blows or by fines, thus increasing the amount of his debts. The original debt of a Budak may also be increased by laying to his charge the value of the tools broken in his hands. I he fines he is condemned to on account of transgressions of the ad at are paid by his owner and are also laid to his charge. Moreover the debt may be increased by the birth of a child. A month after the birth 10 guilders is charged. As soon as the child is full-grown and until fit for labour, the debt is increased by the addition of the estimated amount for the expenses of his education. Then the bodily strength, the personal appearance, ability, etc., are taken into account, and the debt grows in proportion to these qualities of the child • for the more satisfactory these are the more probable it is that the Budak will be sold for a considerable price. On an average the debt is estimated at 80 guilders The parents dying the debt passes on to the children. The debt of a Budak is not liable o interest The owner is entitled to kill his Budaks on the occasion of Dewa-feasts taking for this purpose those who are of low descent and who cannot boast of free family relatives. The unmarried owner is entitled to an unmarried Budak as his concubine, giving her, however, a small present. The owner is obliged to maintain his Budaks, and gives them for this purpose 80 gantangs of rice (bras) and 3 gantanes of salt a year, altogether amounting in value to fl. 10.70 a head. The furnishing of clothes is left to his generosity. 8 The means by which a Budak may regain his liberty are the following; 1st. The paying off of his debt by his relations or other persons. 2nd. After the rice | [
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00000109.xml | 97 Causeft of War. Sow and other Dyak tribes once made an incursion into the Puttong country and killed eighteen persons. This was simply the continuation of an old feud.” (Keppel Meander ii. 17.) “ Many of the feuds in which the Dyaks of Sarebas and Sakarran are now engaged, are quarrels which arose in the times of their ancestors ; and the ostensible object in carrying on of which now is, that their balance of heads may be settled ; for these people keep a regular account of the numbers slain on each side on every occasion : these memorandums have now, perhaps, become confused amongst the sea tribes, but amongst those of the hills, where fewer people are killed, and fighting is less frequent, the number to which each tribe is indebted to the other is regularly preserved. A hill chief once told me that he durst not travel into another country, which he wished to visit, as their people were the enemies of his tribe; when I asked him in surprise, having supposed that he was at peace with everyone except the people of Sakarran, he told me that in the time of his grandfather, the people of the other tribe had killed four of his, and that in_retaliation his tribe had killed three of the other, so that there was a balance of one in his favour, which had never been settled, nor had any hostilities been carried on for many years, yet all intercourse between the tribes had ceased, and they could only meet in a hostile char acter.” (Low, p. 212.) Mr. Grant reports much difficulty in settling feuds : “ At night we had a good deal of Bechara, in reference principally to the demands made upon one tribe by another, for certain fines or debts, in acknowledgment of supposed victories gained in the olden time. It appears that formerly, when a party of any tribe took some heads from another, not content with that, they must needs demand certain gongs and jars from them, in acknowledgment of their having been defeated. This was, I suppose, looked upon in the light of a tribute. ... At any rate, one tribe making such a demand upon another, causes the latter, in order to get the wherewithal to pay, to remember some old feud and successful onslaught on a third 111 be, and so the wheel is set in motion, after having been at a stand-still for years. I have put a timely stop to all this.’ (Grant, p. 61.) The Muruts also have their feuds. They “ are not by any means a warlike race, for, taking them altogether, they are great cowards ; they do not organize large expeditions to go on the war-path, . . . though on one occasion they combined to resist the attack of a party of Kayans, when they killed some sixty of them. The worst feature in their lives are the inter-tribal feuds above mentioned, which have been carried on amongst them from time immemorial, and which they are totally unable to settle themselves. Indiscriminate head-hunting, simply for the sake of obtaining heads, is the exception rather than the rule, but when making reprisals against another tribe, they will try and get one if possible with the least danger to themselves, and the head, instead of being hung up in a head-house, as is the custom of the Land Dyaks, after having been feasted over, is put away with the rest in a basket in some corner of the house. Each house has its own feuds, and carries them on irrespective of the 1 Mr. Hupe refers to hostilities which broke out on account of some losses which one party had incurred 15 years previously when 300 people were killed (p. 314). H VOL. 2. | [
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00000151.xml | Bows and Arrows. 139 them wicker-work shields of plaited bamboo, corresponding to the wooden ones in length and size.” (Brooke Low.) According to Bishop McDougall, “ the shields of the Sea Dyaks were of two kinds: one, long in form, called Utap\ another, round, called Pricei. The way they used the first kind of shield was this: they tried to catch the point of the sword upon it; if this succeeded, it would stick in and be held gripped by the wood, and before the antagonist could get it out, the other fellow would have sliced his head off.” (T.E.S. ii. 32.) Bows and Arrows. Mr. Skertchly has remarked that it is strange for the natives to have no bows and arrows although they have what may be called a bow trap. Mr. Crossland tells me the Undup children played with bows and arrows but that the grown-up men had none. No writers appear to mention bows and anows excepting Mr. Earl (p. 265), whose words when speaking of the sumpitan are, “ Some of the tribes possess bows and arrows.” There is an old attendant at the State Ethnographical Museum at Leiden who was once a soldier high up on the Banjer river and he is very positive that the natives shot at him and his comrades with bows and arrows. He was cross-questioned in my presence by Dr. Serrurrier, but persisted in his statement. Dr. L. Lewin in the introduction to his paper on Borneo arrow poisons (Virchow’s Archiv. fur. Path.-Anat., 1894, p. 317) says “it would appear that formerly bow arrows were also used in the island.” I wrote to Dr. Lewin asking his authority for the statement, but I am still without reply, and on Mr. J. D. E. Schmeltz similarly writing him. the answer was the papers had been put away and Dr. Lewin could not remember his authority. Under the circumstances his statement must be accepted with caution, and the whole question as to whether some of the natives do really make use of this weapon requires further investigation. Spurs and Sheaths for Fighting Cocks. (Brooke Low Coll.) | [
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00000252.xml | 240 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. A man wishing to describe the time he will be away, says, ‘ I shall be away so many nights,’ not, so many days. If asked what time you will arrive, he will answer, ‘ when the sun is in that position,’ pointing to the sky ; if wishing to indicate nightfall, he will say, ‘ when the sun has gone under ’ ; and earl}' dawn, ‘ when the sun has come up.' A man desirous of describing a fish he has caught, would say it was as big as his forearm, or if larger, as big as the calf of his leg. The graduated scale of measurements they use, are the size of the thumb ; two fingers ; three fingers; four fingers ; the wrist ; the forearm ; the calf of the leg ; then the thigh or the head ; and lastly, the body. As an equivalent for our inches and feet the natives use fingers—one, two, three, four; four fingers constituting the breadth of a hand ; their span consists of that between the thumb and first finger, and a long span in some cases between the thumb and second finger, but the latter measurement is not generally allowed, as the following story will show. Once, while seated in a house talking to the chief, 1 was a witness of a heated dispute which took place between two of his followers anent the sale of a pig. A pig is sold by measurement, the measurement being taken (by means of a string) of the girth of the body just behind the fore-legs ; and for every span’s-length of string, a dollar has become the fixed price. Now the buyer wanted to use the span of the second finger and thumb ; the seller of course objected, as in a large pig the use of the longer span would materially decrease the price. After a heated discussion, both parties appealed to their chief to give a decision. I was anxious to see how the old chief would get out of the difficulty, as it was evident he did not wish to offend either of them, and, on the whole, I think he managed very cleverly. “ Both the disputants sat down in front of him, and explained the point of contention, whereupon he said to the buyer, ‘ now if you were pointing at a man (pointing at a man’s eyes is a form of insult), ‘and were to do it with your second finger’ (at the same time pointing with his second finger), how foolish it would look, would it not ? ’ The buyer was obliged to admit that it would be so. ‘ Well, then ! ' said the chief, ‘ the first finger is the one to use, and we wont adopt any new fads in this house.’ The two men went away, satisfied with the chief’s decision, and the pig was sold.” (Hose, J.A.I. xxiii., pp. 168-170.) “ T he Dusun measuring of cloth is rather an amusing occupation. All cloth is measured by the fathom or dapah, which is seldom more than 5 feet 10 inches, often less, being the length that a Dusun can stretch while holding the cloth between the tips of his fingers across his chest. The villagers invariably hunt up their longest dapah stretcher, and he measures the first length, which is cut off—all eyes during this operation being bent on the cloth to see that it is just slack and not stretched in the least. After the first length h^s been cut, it is best to mark an equal measure on the floor and work from that. The head men generally look on while this is being done, to see that there is no cheating by stretching the cloth, and to secure for themselves any lengths that may have an inch or two over.” (Whitehead, p. 113.) The Sea Dyaks count with fingers and toes. (Brooke Low.) | [
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00000097.xml | Tatu Block. U sed by Kenniah men. £ real size. (Hose Coll.) Used by Berawan men. £ real size. (Hose Coll.) Tatu Block. Used by Kenniah men. £ real size. (Hose Coll.) Tatu Block. Used by I.elak men. £ real size. (Hose Coll.) Three Tatu Blocks. For Kayan women’s thighs. (Brooke Low Coll.) Kayan Tatu Block, Kalong. Very light white wood ; length of imprint, 6in. Baram River. (Peek Coll.) Five Tatu Blocks. Upper Kapuas R. J real size. (Prof. Molengraaff Coll., Leiden Mus.) | [
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00000523.xml | CC1X. Notes from Prof. Kiikenthal’s Work. boatmen refused, in their usual courteous Malay fashion, to interfere with it, explaining that someone in a village above must be ill, and that this little house had been launched on the river in the hope that the illness would be floated away in it, and the boatmen were afraid that if they took it, the sickness which they imagined to be on board it, would attack us or some member of our party.” (Kinabatangan R. p. 83.) Trade. Mr. Fryer attempted at Domingol on the Kinabatangan River to establish a market, but it “ went off rather flatly,” as being the first, the people did not seem to understand what to do. An old Sulu “ woman and her cakes were, in fact, the chief feature of the market.” (p. 85.) Rights in Jungle Produce. A panglima on the Karamuk River seems to have had rotan cutting rights; both rotan and rights he carefully preserved, (p. 87.) The Buludupies. It would seem that we owe it to Mr. Pryer that the Buludupies on the Sigaliud River have not been exterminated. There were only seventeen of them when he came on the scene and they were in despair at the harassing they received on all sides. They are of a mild and gentle disposition and cultivators of the soil. Many of the women are quite fair, almost if not quite as white as Portuguese or Spaniards, (pp. 57, 58.) Mrs. Pryer states : “ The character of the face of these people differs in some degree from that of the more typical Mongolian type, their eyes being so round and the bridge of the nose so developed that Dr. Rey, a French scientific man, who visited North Borneo in 1881, was inclined to think they were of semi- Circassian ancestry.” (p. 95.) NOTES FROM PROF. KUKENTHAL’S WORK. (SEE BIBLIOGRAPHY.) Received since going to press. Agriculture. The Kalabits irrigate their fields and use the plough, (p. 263.) The dial post’s shadow is measured with the arm. If it reach the biceps it is a good time for augury ; if it reach the elbow then is the best time for planting; if it get shorter there is danger from monkeys ; if it get to the wrists insects will cause trouble. If the shadow be so small as to reach only between finger and wrist the crop will be good but there will be death in the house, for when there is weeping the hand is used to wipe away the tears, but in the bend of the arm everything can be borne, and hence when the shadow length is equal to it then the best seed time has come. (p. 292.) Omens. The white-headed hornbill (Berenicornis contains, Grant,) is mentioned as the most important omen bird. (p. 266.) Tatuing. The better class Kayan women are more finely tatued than the lower class women. They are tatued from the hips to the middle of the calves. The tatu instrument has four needles. In the illustration on Plate ix. only two needles are shown. Among the men a finger tatued indicates the owner’s presence in a battle, and when the whole of the back of the hand is tatued it means he has taken a head. The rule is not strictly adhered to. (p. 272.) O | [
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00000499.xml | Schwaner's Ethnographical Notes. clxxxv. harvest the master presents his Budak with a hundredth part of 1000 gantangs, or ^ of the produce ; it being left to the Budak’s own decision whether he will sell the paddy or lend it out on interest. 3rd. Manual labour during the night, as for example the plaiting of mats, the making of kajangs (palm-leaves covers), mowing, etc. 4th. At the cutting of rotan the Budak receives a payment of 4 guilders for every 100 galongs (bunches). 5th. The rearing and selling of domestic animals. In this way the possibility is opened to the Budak to gradually lessen the amount of his debt and finally pay it off entirely, provided that he be rather thrifty and the debt be not too great. On the other hand a badly disposed owner has hundreds of ways of wringing the painfully earned possessions of a Budak from his hands and for keeping his debt at the original amount, or even of increasing it, as for instance by fining him for innocent little transgressions, etc. Every Budak has the right to leave his master, if the latter no longer please him, provided that he looks for another lord, who pays his debt and whose property he becomes thenceforth. A Budak, having escaped on account of bad treatment, the person to whom he has fled is not obliged to deliver him to his former master, but is bound to pay half his debt, without lessening by this the Budak’s debt. He thus passes into the service of another master with the full amount of his former debt. A Budak fleeing to his relations, the latter have to pay § of the debt to his master. The final paying off of a Budak’s debt, when he has succeeded in wiping it off, is accompanied by a great many expenses, to wit: 1st. His debt up to a small residue of 1 or 2 guilders remains unpaid as a proof of his dependence till he has satisfied all the formal exigencies of the adat, prescribed for the occasion of emancipation. 2nd. The Pet eng Kayu. One of the Budak’s occupations consists in gathering firewood for the kitchen ; as he will no longer do this, he gives his former master a present, usually consisting of cotton to the value of 2 guilders. 3rd. The Pala Lupat, i.e. a tax for the declaration of independence, consisting of a sum of 4 guilders. 4th. The Paki, i.e. the pig, as an offering to the protecting spirits of the house, in order to persuade these to take care of him and his former master for the future. 5th. A Tampachat, i e. a piece of iron, weighing a Parang, serving as an emblem of the durability of happiness. Not until he has attended to these details may he leave the house of his master, and he is then bound by agreement not to enter it again for one or more years ; on the other hand he is not allowed to eat or drink anything brought from this house during this period in order to prove his independence by such behaviour. Afterwards he invites his former master, besides many other persons, and celebrates a feast in his own house, at which pigs, hens and Bilians may not be lacking. On this occasion he pays the little residue of his debt, and declares that he has satisfied the conditions of the adat and is in the possession of absolute liberty with all the implied rights. Agreements concerning Debts. Loans pay 50 per cent, per annum interest. A debtor not being able to pay the interest after a year, the capital remains in his hands on the same conditions as during the previous year, but no compound interest is charged. In modern times, however, the natives of the far interior have begun to imitate the objectionable custom of the Chinese, Banjarese, and Bekompay people, by including the interest in arrears with the capital and asking for compound interest. According to the old custom, fl. 100 became fl. 150 after a year, fl.200 after two years, etc. Now, however, a sum of fl.ioo grows to fl. 150 after the first year, to fl.225 after the second, fl.337.50 after the third, and so on. Butting menteng is the name of the agreement, according to which the debtor is obliged to pay the interest in paddy. The interest for a loan of fl.ioo amounts after the first year to 500 gantangs of paddy. The debtor not being able to pay on account of a bad crop, or for other reasons, he has to buy the paddy from the traders; if he cannot do so, he pays the value of 500 gantangs of paddy in ready money ; if likewise unable to do this, he may get a year’s grace, after which he has to deliver forthwith 1,000 gantangs of paddy. | [
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00000368.xml | liv. H. Ling Roth.— Natives of Sarawak. . ■ 1 o3 to 03 tang lang blan c c rt V TC P* to P Cl _o — c/j o X - rt cl 'Oj o3 N -5 = S g 2 £ * ^ 3 £ cj tO c £ JH c* c- J2 - x D ( E . to to to p 1 3 o o tD (it £ <u 3 C* rt C CL CLLP L2 X rt £ ts <c p to to o3 £ i! £ o3 J3 CL C ctf c C<3 £ « 2 ~ to £ — <u p c to rt c *.g ( rt -z 5 — S i c <L> P*3 rt to c o -*-> o3 tO .. S C C* .. o pc > to c 'L> w * SP to -C 'p o3 ■ rt to U ^ C 5 — q >u ~P X P — <i> — rJ s ^ !: •/, 4) ): - cl :d,jc ^ clJp aj L4 a c, 03 P p ci a3 aj .P LC <P CL.5 . P4 U CL — p : o3 O c '03 J2 ctf 1 0) 03 P X X — P*3 O X 0 rt o3 c tO ^ *rt § S *2 JC jo tC © 3 C4 ^ o -f '?3 L> p L- -m L- x TO <u V <L> -P* © to L-< O C o PC <D P _ ° ."§ 03 lc aj p • Li <D © CL ; ^ o3 s „ JP « *2 o o CL PC O — ~C5 g § D P P* 03 0) • >.S < 3 j cr < o 2=5 u to to w p to p T“ ”P" • • —l ■ frt rr 1 ■ — ^ ^ L) • to tOP* PPP C E to 5 to 0 c © pc ^ PC O" rt -• x x x x o3‘ o3 .2 C y ^ b •p -p -r p -r — — —• — O O o O 03 rt- PP o o3 P -P^PP | [
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00000378.xml | lxi\ H. Ling Roth.— Natives; of Sarawak. 3 ci be G a o u CTJ < 3 J O* < o rt 2 to rt -2 be c 03 IS o o o o o to co to to to G G G G G Li Li Li Li Li 3 c /3 o bo bC’. h G *C rt a$ tjO G rt G OS G 03 O G ET'rt 1 03 - — ■ L ^,rr 2 w D , '-fi G G : 0) "G 03 Cl 5 Li :rt r3 •- g G -o G 0)^ ^ U-° o - LG t£ t£ bC be C rt p e « : -S o .G . 0) CJ 0) P'G'bi Li Li c? t£ G 0 ) c /3 LG JL 03 £ 3 «■ 3 O *S 3 5? Q-:g^,£3 .5 o> a. go a 5 G 2 03 G v_ Oj 03 boG2 . o 3 o 3 rt rt rt bo bo bo bo bo G G G G G oj ct a u j_ i_. j- u. 03 03 03 03 0) C -G, L- 13 oJ G o 3 rt > 'O rt G . ,-H C /3 G iG o 3 bO 03 LG bo G G O >T G O G 03 O P 03 u LL P 03 G 3 3»3 u .G jC 03 U *> 03 G bjo~G £ " s ^g tx; c/3. i *P 03 L -a u ) P -3 C G. rt a; s ►P I ??■?> C/3 <■ G GGG g c CL rt 9i *3 oil, G o i Li G u e 03 3 ^ °*a ~ a) 03 JD G 173 ~ OJ C/3 G o3 bjO G 3 Cl ■ C/3 L> G G — 3 be be-'G, rG Li o3 C G G « G G *_< rt rt • ~-r ■—» o3 o3 £ O Gi G G rt r - G 03 Li g ^ r.-r-r ? PG LG J- rt G rt 03 rt rt oj rt > c rt ^Gi-ij-.j— oj 03 03 03 03 u 0 1« 3 3 3 a; re re c c be _ 5 | [
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00000522.xml | H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. ccviii. NOTES EXTRACTED FROM MRS. FRYER'S WORK (SEE BIBLIOGRAPHY), Which reached me too late for insertion in the body of the book. Ordeals. Some men were reported to have undergone the hot water ordeal, which is quite a voluntary test. Mr. Pryer examined “ the hands that had been in the boiling water; they did not seem any the worse for it. . . . When the man’s hand is in the hot water he relieves his feelings by loudly calling on Heaven to help him and bear witness to the truth of his statements.” (Kinabatangan R. p. 75.) Nest Hunting. “ The candles they made by taking a long piece of thick wick of rolled cloth, and having warmed a lump of beeswax, squeezed it thickly round the wick; ordinary candles do not answer, as they spoil the nests. The pronged forks are made out of thin saplings ; they are cut in different lengths, the top end is split into four, and to keep the ends apart little wedges of wood are inserted at the base of the slits and bound into place by rattans, and the beeswax candle is secured just below. . . . One amongst other cave customs was, that if a person below called out ‘ forfeit,’ the collector above had to throw down a nest, so that by these means alone the hangers-on made a good living. . . . The swiftlets which make the nests are of two kinds, the one which makes the black nest having a slightly larger head than the other. I do not know whether this fact is scientifically known.” (pp. 56, 66, 67.) Names. There was a slave woman, rejoicing in the name of Champaka. “ Champaka is the name of a very sweet-smelling flower. Natives in this part of the world, especially Sooloos, sometimes give their children very odd names. For instance, I have known a man called Ular (snake); another, Ubi (potato); and another, Kalug (worm).” (p. 71.) Honey. On the Kinabatangan R. the wax and honey do not seem to be sought after by the natives, (p. 78.) Fire-Making. Fire was obtained by means of bambu, bit of pith and a broken piece of pottery. (Kinabatangan R. p. 81.) The Buludupies’ “ usual way of producing fire is to take a piece of dry bamboo about J of an inch thick, scrape it until they have produced a flocky substance, then with a little bit of broken pottery, a piece out of an old plate or tea cup, held between their finger and thumb, they strike it smartly against the edge of the bamboo and a spark is produced which kindles the flock.” (p. 98.) Tobacco. The natives do not attempt to ferment it, but simply dry it, cut it up small, and use it in their pipes or rolled into cigarettes, the covers of which are thin young leaves of the nipa palm. (Kinabatangan R. p. 81.) Food. Snakes, monkeys, rhinoceros and crocodiles are eaten. (Kinabatangan R. pp. 69, 70.) Sickness Boats. “ We saw a miniature house floating down towards us. It was gaily decorated with flags, and was fitted on to a lanteen or raft. I wished to have it, but the | [
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00000229.xml | Cannibalism. 217 the skirts of it, live the people called Oran Idaan or Idahah, and sometimes Maroots. ... An Idaan or Maroot must, for once at least in his life, have imbrued his hands in a fellow creature’s blood ; the rich are said to do it often, adorning their houses with sculls and teeth, to show how much they have honoured their author, and laboured to avert his chastisement. Several in low circumstances will club to buy a Bisayan Christian slave, or any one that is to be sold cheap; that all may partake the benefit of the execution.” CANNIBALISM. As yet no European excepting Mr. Dalton appears to have actually seen any traces of cannibalism. Nevertheless there is plenty of circumstantial evidence that the custom must at one time have been fairly wide-spread in Borneo. Of the Hill Dyaks in general Sir Hugh Low writes (p. 304): “ So much have these people been maligned, when called cannibals, that if told such a race of people do exist, they cannot credit it, and do not believe such enormities possible.” Mr. Denison states: “Among Dayak and Milano tribes, in many parts of the country, it is the practice still to cut up and consume the raw heart of “a brave,” killed in battle, under the idea that the partakers will in time become braver. (Jour. Straits Asiatic Soc., No. 10, p. 182.) Later on he repeats: “ I have never met with cannibals in Borneo, although I am sure, from all I have heard, that the practice of eating human beings has not long died out, and I think it very likely it may still exist in obscure and little- known places in the far interior.” {ibid, p. 185.) In his earlier jottings he states: “ I was assured by the Orang Kaya, that when he visited the Meribun and Tincang or Jincang Dyaks, he found them to be cannibals. These Dyaks live on the Batang Munkiyang, near Muntong and Muntu, not far from the head-waters of the Sadong river, near Senankan Kujan. The Sekyarn is descended as far as Tanjong Prin, whence you ascend Sungei Meribun, where these monsters are to be met with. When in their village, the Orang Kaya himself saw them eating a body. 1 he custom is to take only the heads of the enemies, but, when an individual of the tribe dies, the body is sold, and even women and children partake of the flesh. I he man in question was not old, and his corpse was exchanged for a tajow, the Dyaks seeming to relish most the soles of the feet and palms of the hands. 1 hese Dyaks who are credited with making and using poisons, treated the Orang Kaya well while he was in their village ; they are great cowards, and ten of these Dyaks will run from one of another tribe. The Malay, Abang, confirming this story, said that when he was collecting revenue at M untang and Muntu, which belong to Sarawak, the party he was with were always on their guard against the Meribun and Tincang Dyaks, and at night erected fences studded with ranjows, as a protection against these brutes. Malays and others who frequented these Dyak villages were well received, and their presence was in fact sought after. Draham, my Malay cooly, said he had seen with his own eyes, palms of hands and soles of feet over the fire-place, when he was in one of their villages. I have made some enquiries into the truth of the above statement, and I am | [
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00000135.xml | Homeric Combats. 123 brothers, saw the danger just in time to fall back, and bring up the assistance which saved his youngest brother's head, hut not his life. Kalong had also had his share of fighting. On the night of the late action, the moon was Dyak Shield. Length, 33m. (Edinbro’ Mus.) shining brightly, and he had chased one of the Serebas bangkongs aground. A young pirate chief jumped out, and invited anyone of his pursuers to single | [
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00000125.xml | Kenniah Parang Ilang. The sword is made of stream ore found by the Kenniahs in the Baram head-waters. The charms are of specific value: one looks like portion of a mason wasp s nest, another is a piece of stone. The usual dirk attached to the sheaths of these swords is thrust in a piece of attached bark, covered with yellow and black bead work. The dirk [not shown] itself is ornamented on one side of the blade, into which little brass discs have been melted ; the haft looks like English cherry-tree wood, and at the end is beautifully carved like some of the dish ends shown on p. 383. Baram River. (Hose Coll.) I VOL. 2. | [
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00000057.xml | Dress in Detail. 47 «« The tina are slender hoops of crimsoned cane, worn round the waist, and look like whalebone when coloured black, as they invariably are in mourning costume. “ The lumiet is the rawai of the Malohs (Malaus) and is a much esteemed body ornament of the Saka- rangs. It is composed of a series of cane hoops covered with an infinity of diminutive brass links. A few of the hoops are made larger than the rest so as to hang loose on the hips. The series that encase the waist and the stomach fit close and are pinned together with brass wire ; they some times are worn up to the nipples, but not every woman can afford to be at such great expense.” (Brooke Low.) “The Dusuns, a tribe of Dyaks on the north coast, wear immense rings of soLid tin or copper round their hips and shoulders.” (Marryat, p. 79.) “ These curious corsets were models of rigidity and closeness of fit, and being brightly polished, gave the young ladies quite a substantial air.” (Hormaday, p. 485.) A writer in the Field, Dec. 6, 1884, says: “I had the opportunity of examining carefully a Sea Dyak brass corset, which differs from the Land Dyak one, in so far that the brass wire is woiund horizontally round the waist, and therefore moulds itself to the shape and movements of the body in a more pleasing manner than the Land Dyak corset, in which the wire is placed perpendicularly, and always remains stiff and rigid. The latter must be for the wearers uncomfortable to a degree, as they can hardly bend the body at all, while the former is not such an impediment to motion, and rather enhances the gracefulness of an elegant figure. Those brass corsets are rarely taken off, and when they are the operation of doing so is somewhat ludicrous for lookers on, but not so by any means for the unfortunate wearer, as I once had the occasion of judging. The girl I saw had to hang by her hands to a bar of wood„ whilst a friend slipped her brass cuirass inch by inch upwards and over | [
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00000261.xml | Boats. “ It is no uncommon thing for the Dyaks to pull for eighteen hours, with only short inter vals of rest sufficient to boil and cook their rice, and this, from the beautiful regularity of their strokes, and their being long accustomed to the practice, does not appear much to fag them ; in smooth water, and, without tides, at their regular stroke, they pull about six miles an hour, but when exerting themselves fully can double that rate of speed.” The Dyak bankongs even beat the speed of the Singapore tambangs. “ Each tribe of the Dyaks has peculiar strokes in which it delights, so that in the dark a Sarebas or Sakarran boat could tell whether an approaching one was of Lundu, of the Balows, or a Malay. On their cruises the Dyaks, who are not, in their sober moments, friends of boisterous mirth, never make use of the cheering and inspiriting songs of the Malayan boatmen: the noise made by each paddle beating time on the gunwale of the boat is to them sufficiently enlivening, and they want no other encouragement to exertion when it is necessary.” (Low, p. 221.) The Ida’an on the Kimanis river build vessels and navigate them to Java. (Dairymple, P- 5 0 -) 1 “Until the Sarawak Government curbed their proceedings the Sea Dyaks were known to coast down as far as Pontianak, and occasionally they had been met forty miles out at sea in their rattan-tied boats, some of them seventy feet in length.” (St. John i. 68.) Dug-Outs. When describing pomfret fishing reference was made to the Bintulu barongs. Mr. Crocker thus describes them: “ They are particularly adapted for going through the surf which prevails on the N.W. coast in the N.E. monsoon owing to the shallow bars at the mouths of the rivers. 1 It would seem at one time Sumatra was supplied with boats from Borneo. " A world of those Pirogues are made in Bandermassin, a town in the Island of Borneo, where you may buy one laded with bees-wax, rice, dry fish, and other products of the country, at a cheap rate.” (A Collection of Voyages undertaken by the Dutch East India Co. Translated. London, Freeman & Co., 1703, 8 p. 202.) c rt x rt X O X o IS . ° S u. s| •° g, <D c |J 3 u cr*-* ^ x *- — j) > E c £ <u 5 m ri 4) X 'V o as CQ < TD 2 v X 'TJ v X 'V — c Oh X U irt a ^ c 3 °2 <u ^ rt o 13 •r> flJ H !§>h rt X X u X X | [
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00000064.xml | Sarebas Woman’s Petticoat. Width, 17m. ; length of piece drawn, 36m. ; the circumference of the petticoat formed by sewing the two ends of half a piece of cloth together is 46m ; the whole piece of cloth from the loom being about 92 or 93m. (Leggatt Coll.) | [
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00000196.xml | CHAPTER XXII. THE SUMPITAN AND OTHER POISONS. THE SUMPJTAN Tube: Description—Length—Spearhead—Sight—Remarkable straightness— Primitive boring apparatus—Tediousness—Dusun name. Darts : Variety—Length—Neatness— Barbed with fish bones—Butt of pith—How made to fit—War and sporting arrows—Quivers— How darts are held-Charms-Girdle prong. Shooting : Range-Accuracy-Exaggeration Poison : Bakatan preparation a mixture-Appearance-Tastm tree and akar creeper-Antimonv- Antiaris toxicana— Decaying human flesh—Dalton's account—Hatton’s account— Pali nikus or Rat’s Upas—Punan preparation—S. Muller’s account siren tree and ratoes creeper—Ingredients mixed. Effects : Dalton’s account—Earl’s opinion—Fatal to small animals—Slow effect on orang utans—Kayan opinion—Weakened by exposure—Mortally poisonous—Small puncture— Somnolent death—Feverishness-Thirty men wounded—Effect on ant eater. Dr. Lewin’s Experiments: Mixtures—Son; is Antiaris toxicana: Ifoh is Strychnos tiute ; Aker tuba is Denis elliptua Effects Difficulty in obtaining poison—I. : The pure poison—Chemical Tests Frog Pigeon Rabbit Strychnine No Brucin. II.: Description-Rabbits-Frogs-Chemical tests- Antiarm obtained-Frogs-Pigeon-Rabbit-Fishes. III. : Strychnine. IV ■ Description- Fishes. Antidotes : Earl's opinion-Crawfurd’s opinion-Man wounded-Sucking wound-Brandy-Liquid ammonia - Inga - Wounds aggravated. Food - Not poisoned Manufacturers : Punans—Lugats—Pakatans—Other tribes. OTHER POISONS. A white powder—Mixed with sirih-Arsenic—Belief in poisoning—Poison plants—Kapuas poisoning—Bambu spiculae—Murut poisonings. THE SUMPITAN. Tubes, Darts, and Quivers. The sumpitan, or blow pipe, is a wooden tube of about eight feet in length and an inch in diameter, through which small poisoned arrows are blown. . . . Sometimes the spear and the sumpitan are combined, a spear head being lashed upon the tube of the sumpitan, thus in some degree affording the advantage of a musket and bayonet.” (Horsburgh, p. 38.) On the Mambakut River, “ the length of the longest sumpitan I saw was between seven and eight feet, and much resembled the cherry-stick pipes of Turkey.” (Mundy ii. 226.) The Adang Muruts have sumpits “as usual of dark hard red wood, and had a spear-head, lashed on very neatly with rattans on one side of the muzzle, and an iron sight on the other.” (St. John ii. 89.) In “Sarawak” (p. 330) Sir Hugh Low was I think the first traveller to call attention to the fact that the little iron hook fastened at the outlet end of the sumpit is a “sight.” Mr. C. A. Bampfylde writing to the “Field” newspaper from Fort Kapit on the Rejang, Feb., 1882, says: “Mr. Hu-h Low is certainly correct in describing the small iron hook on the end of the sumpitan, or dart tube, as a sight ; I have also seen on some ‘ sumpitans ’ a white backsight, made of bone for use at night.” | [
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00000285.xml | Personal Names. 2 73 roughness, but after a little.while it is not unmusical to the ear. Some words are identical with the Sulu, many with the Malay, and others very similiar to the latter. The prefix meng is common in their verbs, even when the words are different from Malay. I did not remark any affix such as are frequent in the latter language.” (De Crespigny, Proc. R. Geogr. Soc. ii., 1858, 347, 349.) In the Sonzogon country “ Dusuns have the peculiarity of pronouncing yoya as zo za.” (Witti, 19 May.) “ The Lanun and Baju are entirely different from the language of the Ida’an Dusun]. I have made several vocabularies and many inquiries. At Kiau, we collected above 400 words ; at Blimbing on the Limbang, 300 ; and whilst in Maludu Bay, seven years ago, I likewise made a short vocabulary. These three agree so far that I may say that the Ida'an and Bisaya have two out of three words in common ; and on further inquiry, I think that the remaining one-third will gradually dwindle away, as at present many of the words in my Bisaya vocabulary are Malay, for which they have their native word. The result of my inquiries is that all the Ida an speak the same language with slight local differences. We found all the tribes on the Tampasuk and Tawaran spoke fluently to each other, and one of our interpreters, who had never before visited these countries, but had been accustomed to the aborigines to the south, conversed freely with them. . . . I was certain of a great affinity between the languages, as men fiom one tribe could freely converse with those of the other, though their dwellings were a hundred and fifty miles apart ; but on comparing the written vocabularies, I found a surprising difference. Just before I left Borneo, I spoke to a Bisaya on the subject: he said, 1 Repeat me a few words of the Ida’an that are different.’ I did so. He answered, ‘ I understand those words, but we don’t often use them,’ and he instantly gave their meaning in Malay, to show that he did understand them. “ In making vocabularies at Kiau we found the villagers very careless of their pronunciation ; for instance, the word ‘ heavy ’ was at different times written down, magat, bagat, wagat, and ogat; for ‘ rice, wagas and ogas; for ‘ to bathe,' padshu, padsiu, and madsiu, and indifferently pronounced in these various ways by the same people.” (St. John i. 383, 194, 321.) PERSONAL NAMES. Mr. Chalmers gives a list of names of Land Dyaks as follows: Names of Men— Se Deraman. Se Kadiung. Se Ganggak. Se Kushau. Nyaet. Se Ngaiyo. Of Women— Se Kudi. Se Risi. Se Monog. Sipuach. Se Karum. Sisub. And then he continues: “ These are what are called ‘ body names. When Dyaks grow up into lads and lasses they generally take another name to which the word Ma (contracted from Sama— Father) or Nu (contracted from x Vol. 2. | [
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00000052.xml | -42 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. a labong or head-dress, and a takai buriet, or seat mat; the full dress consists of the above with the addition of a klambi or jacket, and a dangdong or shawl. The ornaments are grunjong, langgu, tinggu, kongkong , rekong, simpai, tumpa, tinchien, ngkrimok or unus. The female attire is very simple, consisting of a bidang or short petticoat when at home, and a klambi or jacket when out of doors. By way of ornament the women wear in addition to the finger rings, necklaces, and bracelets which are described later on, other ornaments peculiar to their sex, styled balotig, tusok penchieng, tina, ranghi, lurniet or tinchien, selong and gelang ghirieng, all of which are described in due order.” (Brooke Low.) View from below. Tanjong takup, or Shell Vine Leaf. Worn by little girls. (Brooke Low Coll.) Top view. Little Girl’s Girdle and Shell W. Borneo. (Leiden Mus.) The dress of the Batang Lupar people is thus described by the Rajah as being very “plain, and their costume is far from graceful. Boots of brass wire are attached to their legs from ankle to knee, a scant cloth around the middle, and strings of brass rings, beads, and wires encumber their bodies all the way up to their breasts; bead bracelets are around the neck, and armlets of brass encircle the wrists, to correspond with the leggings. This is full dress; but when in mourning, they cast off these ornaments and use stained rattans around the waist instead, to be replaced by the finery when a head is brought into the country, for gaieties prevail on such occasions. How they can clamber hills and mountains, and work at farming, with such a weight attached to their bodies, is a marvel. Several have been drowned in consequence of these weights, when their small boats have swamped. They also sleep in this gaudy paraphernalia, and one has some cause to pity the bed-fellows of these brazen images.” (ii. 168.) Mr. D. S. Bailey writes from Simanggang thus : “ A girl from Rantau Panjai, in the ulu, was being conveyed to her wedding feast, when the boat upset, and, as is usual in such cases up river, the enormous weight of her brass ornaments carried her to the bottom immediately. (S.G., 1895, p. 14.) Malanau Gold Buttons. Worn along the sleeves of women’s jackets. Weight, Joz. (In the possession of Mrs. F. K. O Maxwell.) | [
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00000162.xml | 15° H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. likely as I have reason for mis-doubting Kessel’s statement as to their origin. In the Paris Museum in des Murs Coll. (Quatrefages & Hamy, Crania Ethn. 1882, 451, note 7, and Montano, Cranes Boughis et Dayaks, 1878, 59) there is half a skull engraved and coloured red-brown to which apparently the other half in the Dresden Museum from Kessel belonged (according to Kessel’s catalogue from north west Borneo). The latter was consequently sent to Paris in the year 1880; it was then found out that the two halves did not fit, perhaps the other half of the earlier Dresden piece is the same as No. 740 of the Roy. Coll, of Surgeons in London (Flower, Cat. 1879, 124), which was likewise col lected by Kessel. I do not know whether Kessel is right when he says that if two Dyaks together obtain one head they cut it in two so that each may preserve one half. 5 The references in the literature of the subject, in so far as I have been able to ascertain, give no certain indication as to the locality whence these orna mented skulls originate. Swaving (Nat. T. N. Ind. 1861, xxiii. 256 ; and 1862, xxiv. 176, 178, 181), de scribes four overlaid or painted skulls from West Borneo, but none engraved and none ornamented from any where else ; Flower (Cat. Coll. Surg. 1879, 123-125) describes seven orna mented skulls from Borneo, including the above-mentioned half: four en graved ones from the N.E., E. and S.E. Borneo, one from E. Borneo engraved and at the same time overlaid with tin, one similar one, locality not certain, and one over laid, locality uncertain, all from the Kessel collection. If the correctness of the localities given by Kessel are accepted, they certainly seem to me doubtful (it is already suspicious that we have specimens from every important place in the east), it would mean that engraving and tin overlaying occur together, therefore perhaps they are not to be separated geographical!)' Incised Pattern on Cranium of Male Dyak. This cranium is likewise ornamented with tinfoil and has cowries for eyes; the face is similar to No. 738. (No. 734, Mus. of Roy. College of Surgeons, London). Ornamented Skull with Mended Jaw. (Brit. Mus.) 5 Kessel is quite correct regarding such division of the trophy See p. 15S. | [
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00000329.xml | Sea Dyak, Malay and English Vocabulary . xv. Ska Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. janggat kundur a fruit resembling vegetable marrow. jani babi pig, boar. jani babi pig; jani menoa, domesticated pig; jani kampong, wild (or jungle) pig. japai, nyapai ambil to pick up (something that has fallen), lay hold of, catch hold of, to reach ; japai roti, hand me the bread. jarai, jarang seldom, rarely (adv.J, scarce, uncommon (adj.). jari tangan hand. jauh jauh far, distant, long way. jaum potong to sacrifice, slaughter, immolate (for a superstitious purpose). jaung re rang a species of spiny palm. jelu jangkiet, monyet a climbing animal (monkeys, &c.), tree- nyangkiet (monkey) walking animals. jemah ultimately, by and bye, subsequently, some other day, some future occa sion. jeput as much as can be taken up between the points of fingers and thumb. jibul jimbi, nyimbi I big bottle. jimboi, V jimor to dry in sun, put out to dry. nyimboi jingkau, ambil to reach for, fetch, get, pick up (a thing nyingkau that has dropped), touch. jingkong to bend into an arch (as smambu for teladok prau), to force into a circular shape, bend round, arch. j u tulak to push. jugau bodo senseless, imbecile, ignorant; kami iban jugau penapat, umpai tulih ka ak.il, we are as ignorant as can be, we do not yet understand. junggur tanjong a jutting out, promontory. jungkang lofty (prau). jurieng pointed ; jurieng mata, sharp sighted. ka j to, for, and also to express numerical order, e.g. sa, dua, tiga, 1,2,3; kasa, 1st; ka dua, 2nd ; ka tiga, 3rd. ka, deka mau | to want, wish, desire. ka-dia tadi just now, at present. kabak kapala (- head) skull, cranium. kaban 1 company, clan ; Samoa kaban kalieng kami, the whole of our tribe. kachang chabi ! chili, capsicum, bean. kadeka ; kahandak wish, desire ; narna kadeka ati nuan ? what is your wish ? | [
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00000115.xml | War Expeditions. 103 his purpose, announces his intention of becoming a leader and the date of the departure for the enemy’s country. All present are invited to accompany him and to bring their friends and relations. The details are then discussed, the amount of bekals (baskets) necessary, the route, the character and number of enemy, etc. The period usually selected for any ex pedition on a large scale is that immediately after the seed planting or after the harvest; the former time is preferred when available as they can spare the time better, and have three months clear before they are required to gather in the harvest. In the latter case they would probably have no farms at all for that year, as they would have no dry weather to dry the clearings, which, therefore, would not burn well. “ As the time draws near for the expedition to start, a spear is sent round the country from village to village with a tembubu toli, to signify how many days are to elapse before the commander-in-chief is able to make a start; a place is also mentioned where he will await the force.” His Highness once had some trouble owing to a Malay sending a spear round amongst the Sakarans. (i. 256.)] “ The women are everywhere busy preparing Front. War Dress From Sarawak. Skin of the Riman Dalian (or tortoise-shell leopard), with an opening for the neck; attached to it are eleven feathers of the hornbill. Length, 47 in - (Brit. Mus.) | [
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00000159.xml | Head-Hunting. 147 Mr. Hornadav mentions a fire “ burning on a bed of earth, and above it hung a bundle of about twenty human heads, or rather skulls, for not a vestige of flesh remained on anv of them. Each skull was bound round securely with rattan, evidently to keep the lower jaw in place. All were black and grimy with smoke and soot, and those at the bottom of the bundle, nearest the fire, were quite charred." (p. 357-) Regarding this drying and smoking the same traveller elsewhere (p. 485! refers to a collection of forty-two heads, which “ was in very good condition, the specimens being moderately clean and not at all smoked.” Mr. D. U. Vigors describes some heads “undergoing the operation ; and within two feet of it the Dyaks were coolly cooking some wild boar chops for their dinner, and inhaling the mingled perfume of baked human and hog’s flesh.' (Illus. Lond. News, Nov. 10, 1849, p. 3 1- ) This head cooking was the most disgusting part of the whole affair.” (Helms, p. 189.) “ The heads of the enemies of the Hill Dyaks are not preserved with the flesh and hair adhering to them, as are those of the Sakarran Dyaks; the skull only is retained, the lower jaw being taken away, and a piece of wood substi tuted for it. These ghastly objects are hung up in the Pangah, which Admiral Keppel facetiously calls the ‘skullery,’ and are often painted with lines of white or red all over them; they are occasionally blackened with antimony, and have cowrie shells placed in the apertures of the eyes, with the flat or white side outw'ards, which in some measure resembles the closed eye, the little furrows appearing like eye lashes.” (Low, p. 303.) After the Chinese insurrection Mrs. McDougall describes : “ Two Chinese heads, laid side by side on a flat basket, with a mixture of all the various eatables before them. They had been smoked, the eyes taken out, and the nostrils filled out with bits of cork. Each head was tied in a fine rattan basket.” (Gosp. Miss, 1857, P- 11 7 -) Mr. Whitehead found among the Muruts that “many of the heads were ornamented with a boar s tusk, which was stuck in the nose, the curve pointing upwards.” (p. 71.) Regarding the carving, or rather the incising of patterns on the skull, above mentioned by Mr. Brooke Low as being a custom of the Kayans, Mr. C. W. Pleyte Wzn (Amsterdam Mus.) informs me that the painted and engraved skulls come from the Olo Ngadju, in the south-east of Borneo. Thus Mr. Doty (p. 300) writing from those parts says: “ Human heads are suspended over us as we write. As usual they are ornamented with various figures, carved in the bone with a knife, and also ornamented with bunches of rattan.” The accompanying illustrations give an excellent idea as to the nature of these ornamentations, and, while on the subject, I cannot omit to reproduce to Dr. A. B. Meyer s very pertinent remarks as to the origin of some of these skulls. “ Wehave still to discover the exact origin in Borneo of these ornamental skulls. The Dresden Museum possesses four, of which two are painted and covered with lead or tin and come from the west (Wassink’s Coll., 1854, Nos. 828, 829), and two engraved ones from the north-west (Kessel’s Coll., Nos. 1356 and 1357). I formerly (Mith. Zool. Mus., 1878, iii. 337) described these two as coming from the interior of Borneo, which, however, does not agree with the information given in Kessel’s catalogue, which at the time I had not | [
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00000213.xml | Tools used, in the Preparation of Ipoh Poison. 201 Bambu for collecting Ipoh Sap. The piece of wood is to convey the sap into the bambu. Batang Padang. (L. Wray, Kew Mus.) Bambu Trough in which the ipoh sap is dried by the Sakais. Batang Padang. (L. Wray, Kew Mus.) Bambu for holding Ipoh Aker Poison (Strychnos). Near S. Maingayi, Batang Padang. (L. Wray, Kew Mus.) Protecting Sheath for Arrows. Hollow Bambu Receptacle for Poison. From Perak. (Sir H. Low, Kew Mus.) Bambu for holding Lampong Poison (Strychnos). Maingayi, Batang Padang. (L. Wray, Kew Mus.) | [
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00000234.xml | 222 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. are the only cannibals in Koetei. According to Dr. Hollander’s work, ‘ Land en Volkenkiinde,’ there is another cannibal tribe in Borneo, the Djangkangs, in Sanggouw, in the Sintang district. “ Other tribes have human sacrifices on the occasion of their Tiwa feast ; not from bloodthirstyness, but from the superstition that the sacrificed serve the depai ted as slaves in their future abode. . . . To the ordinary horrors of head-hunting—the simple murder of their victims for the sake of their heads as trophies, practised by all the Dyaks—the Bahou Tring tribe add the tenfold worse practices of cannibalism and offering of human sacrifices; not only killing their enemies according to the Dyak reading of the maxim, ‘ Live and let live, ‘ Kill or be killed,’—but taking captive those that they do not put to death and eat on the spot, and reserving them for slavery and ultimate death by torture.” (Bock, pp. 133, 134, 135, 210, 218.) It must be remembered that Mr. Bock saw no evidences himself, and also that all that was told to him \v f as translated from the native tongue through a Malay into Dutch; i.e., it came to him quite second hand. It may be true what he w'as told, but it must not be forgotten savages usually reply according to the way in w’hich they believe their interrogator wishes them to answer. Mr. Bock’s statement brought forth the follow-ing letters from Mr. C. A. Bampfylde (Kapit Fort, Rejang River, February, 1882) and Mr. Brooke Low (Sarawak, 20th September, 1887):— “All exaggerations undoubtedly contain portions of the truth, more or less, this particular exaggeration being no exception. Among nearly all head hunters there is a custom, which, loathsome enough in itself, falls far short of cannibalism, as understood by the term ; and, moreover, the Tring people do not stand alone in the practice of this custom. After a successful raid, or on any occasion on which a head has been obtained, it is a custom of warriors to take a portion (the minutest will suffice) of the skin or flesh from the head and swallow' it, on the supposition that it inspires bravery, and also because it is a traditional Penalli ; but the women and children do not indulge in the practice. This is the truth and the whole truth concerning cannibalism, as far as this tribe is concerned. C. A. Bampfylde.” “I have just been reading a second time in ‘ Head-hunters of Borneo,’ and in connection with it, Mr. Bampfylde’s remarks, together with Bock’s rejoinder. I have been asked by the former gentleman to testify to his credibility, and shall therefore feel obliged if you will be good enough to insert these few' lines for the information of the public. “ 1 have been 400 miles up the Rejang River since the publication of the above volume, and though I had not yet read the book, I took it with me and showed the plates to the natives of the interior ; so true w'ere they to life that resemblances w-ere found in the portraiture to their own friends, and every detail provoked roars of laughter. “Mr. Bampfylde has, however, been over six years in Rajah Brooke’s service, therefore his testimony, I feel sure, is preferable to that of a mere traveller. “I fully believe, with Mr. Bampfylde, that the natives w'ere poking fun at Mr. Bock wffien they declared the Trings to be cannibals. I do not believe | [
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00000047.xml | Weaving, Dyeing, and Dressmaking. 37 holies, this difficulty is overcome by transverse darning : one of these coats 2 now beffore me has no fewer than 270 transverse strings on the back alone, each thrread penetrating the outer surface only, and assists to work out a cross patttern for ornamentation. The size of a strip of bark for a baju is about five feett bv eighteen inches. This after being prepared is folded in half: the half for the front of the jacket is divided right down the centre; the sides are stittched up, leaving holes for the arms; from the back of the neck hang narrrow strips of bark or long streamers of coloured wool. 1 he bark is mostly redldish brown ; but the best kind is white, the texture being more united and requiring little or no transverse stitching, but is occasionally ornamented with colcoured patterns in wool. The sewing-thread is made from pine-apple lea\es, whiich plant was growing in a semi-wild state on some hills near, the fruit beiing apparently valueless to the Muruts.” (VY hitehead, p. 75-) Mr. Burbidge says of the bark cloth 3 chawats of the Muruts that it “is the pro>duce of Artocarpus clastica. d he inner bark is stripped off and soaked in watter, being afterwards beaten to render it soft and pliable. Of this, chawats or lloin-cloths and jackets are commonly made by the Muruts on the Lawas andl the Limbang rivers, and it is also still used by tbe Dusun villagers on the Taimpassuk, notwithstanding their skill in preparing, weaving, and dyeing the Lamba fibre.” (Burbidge, p. 155.) Mr. Burbidge speaks of Dusun. “ . . . netting needles of wood, simiilar in principle to our own, and of weaving instruments, by means of whiich a strong and durable cloth is made from the macerated fibre of a speccies of curculigo called lamba by the natives. 4 d his is afterwards dyed witlh native grown indigo. ... I noticed a small basket of tiue cotton of excellent staple, but it is not much used, lamba fibre being obtainable in any quaintity from the jungle without any trouble, and its fibre is more readily worked with the help of rude implements. For sewing thread we found our hositess using the fibre of pine-apple leaves (Ananassa sativa), which seres the purjpose well.” (p. 252.) Of this lamba amongst the Dusuns, Mr. Whitehead says: “ 1 he lengths of ifibre which run in parallel lines along the underside of the leaf are separated and tied together. . . . ddie fibre is wound round a stick, and whem sufficient has been obtained is woven into a hard cloth on the small Dusiun looms.” (p. 180.) “ He gave an old woman a towel which she folded in hialf, sewed up the sides, leaving holes for her arms, cutting a slit in the midldle for her head, and in a few minutes was wearing this novel garment. ’ (p. 1189.) Mr. Witti noticed among the Dusun that “ the homespun of these people is mot uniform bluish gray but striped with black.” (Diary, Nov. 20th.) 2 Mr. Von Donop notes the bark coats on the Papar Mountain; he says they won t stand washiing. (Diary, 24 May.) At Pomatum “I was shewn a small shrub called Home, the leaves of whiclh closely resemble that of a young cinchona succirubra in appearance. It is used as a dye in the place: of indigo. The leaves are boiled and the thread or cloth is immersed in the liquor. The plant, they told me, was ready for plucking three months after planting.” (ibid, Diary, March 4th.) 3 Sir Sp. St. John remarks that the men had broad belts of bark worn over the chawat like the Sagaiis of the eastern coast, (ii. 129.) 4 Elsewhere (p. 155) he calls it ” Curculigo latifolia, a yellow flowered broad leaved weed, often seen iin great abundance on old cultivated plots near the houses. | [
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00000120.xml | 108 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. venturous spirit who wished to ascertain how strong our force really was.” And on another occasion, on the same expedition : “ One of the enemy took a dexterous aim with a barbed spear as an old Dyak was warming himself before a fire in camp, sitting with his hands crossed to shade his face from the flames. "” ° Spear (? Fish Spear). (Leiden Mus.) Section A-& Sides ABCD are INCISED B Section. Spear. (Leiden Mus.) The spear pinned both his hands together in this position, and fortunately so, for it kept the weapon from his chest and saved his life. The spear-head was cut off before it was extricated.” At the camp “a halt is made of several days’ duration, to explore the neighbour- • hood, and to permit stragglers to come up. The canoes are hauled up and concealed in the forest, and the track examined.” (Brooke i. 310.) “The boats, if any, are ren dered safe from any sudden night surprises; each party watch abreast their own boat.” {ibid i. 294.) “ A war-council is held, and the route marked, and the situation of the enemy discussed, and on a given day the march commences, each one shouldering his pack and stepping out in Indian file—the guides ahead, and closely followed by a few of the hardiest, boldest, and most experienced men at their heels. This line of march reaches many a mile if the war part)' be a numerous one. The pace is rapid so long as they are in neutral terri tory, but slackens as soon as they reach the borders of the enemy’s country. The leaders then proceed more warily as the enemy, if forewarned of their approach, are pretty sure to be posted in ambush by the way.” (Brooke Low.) “ It is really curious to witness their movements, when the order is given to go out to skirmish,—one by one, with a quick pace, yet steady and silent tread, they glide into the bushes or long grass, gain the narrow paths, and gradually disappear in the thickest jungle.” (Mundy i. 262.) AVWVWA Lower Pattern. J real size. (Crossland Coll.) Gourd. Trained into shape by bind ing it with a cloth while young. Used as a powder flask. James Motley. (Kew Mus.) | [
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00000550.xml | CCXXXV1. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Tribes (continued). Lanuns 26; physique, 59; stature, 61; language, 273 Malay affinities, 61; encroachments, 1 Maxwell, F. R. O., on Sarawak peoples, 1-20 Milanaus, settlements and characteristics, 12 ; physique, 55 ; colour, 62 ; character, 91 ; language, ii. 272 Muruts, 18 ; general characteristics, 19 ; phy sique, 59 ; colour, 63 ; character, 94 ; Rickett's influence over (xx.) Orang Ot, see Punans Pakatans, see Punans Pryer, W. B., saves the Buludupis, A209 Punans (Bakatans, Pakatans, Skapans, Bukkits, Ukits, Dalton's Wild Men, Schwaner’s Orang Ot.) — Aborigines of Borneo, 17, ii. 294 ; animals, eaten, A196; best- mannered people in Borneo, 16; blind man wishes to see white man, 17; burial in living trees, A197; camphor collected, 16, 16; cannibalism, none, 17; caves, occasionally dwelt in, 16; chase dependent on, 17 ; cheek bones high, 18 ; chiefs, A196; children sold for rice, 17 ; childbirth easy, A197; dangerous enemies, 17, A196, 204; dialects not understood by the different tribes, 17; dress of men and women, A196; Dyaks fear them, 17; dog, large, thought to be a deer, 91; doubtful friends, 17; ear lobes extended, 57 ; eyes, striking, 57 ; families, large, seven to ten children, 16; features, good, 17, 18, 57 ; refined, 19 ; fish caught, 16 ; fixed residences, none, 16 ; forest life, 17; return to, 17; gutta collected, 17 ; heads not taken, 16, ii. 158 ; supply Kayans with, 17 ; of enemies and animals placed on tombs, A197 ; honest, t6; horse supposed to be a bird, 91 ; houses, none, 16, 16, 17, 19, A196; on Batang Lupar, 17; hunting rights, A196; huts, temporary, 16; in forest, 17; between buttresses of large trees, 19, A196; imposed upon, 16; shamefully treated, 17 ; driven about, 17 ; hunted like animals, note A197; jungle fruits, 16, 16; name for everything in, 16 ; Kayans inter cept their trade, 16; supplied with heads, 17; lady in picture asked to come down, 91 ; language, dialects of, 17 ; like Tamil, 17; laughter on finding no one behind a mirror, 91 ; marriage tie loose, A197 ; nomadic life, 16, 17, A196; nose, aquiline, 18; prominent, 19; nests col lected, 16; paddy not planted, 16, 16; begun to plant, 17; left to pigs and deer, 17 ; poor farming, 17; no agriculture, A196; parang, A196; physique, good, 16. 18, 19, 57, A196 ; pran fruit collected, 16 ; property, idea of, learnt from Dyaks, 16; gongs and jars stowed away in, 17; rice food Tribes (continued). taken to, 17, 17; rotans collected, 16; rubber, worked, 16; salt rejected, Arg6; sago taken to, 17, A196 ; self defence, fight in, -16; sensible talk, 17; shields, A196; skin, fair, 16, 57 63; diseases none, 16; straightforward talk, 17; sumpitan, very expert with, 16, 16, A196; skilful in manu facture of, 16, ii. 189; boring the tube, ii. 185; making poison, ii. 188, 189; timidity, 16, A196; sounding a tocsin, A197; trees, live in, 16, 17 ; shelters in buttresses of, 19; tribal divisions, A196; tatued beautifully, 17; head to foot, 17, 57; chin tatued, 18; not tatued, ii. 90, A196; method of tatuing, ii 90 ; sounding a tocsin, A197 ; unselfishness, 16; walkers, good, 57; wax collectors, 16; women fairer than men, 16; carry heavy burdens, 57 ; word not to be trusted, 17 Ricketts, O. F., influence over Muruts (xx.) Sabahans, 22 Sarawak peoples, F. R. O. Maxwell on, 1-20 Sea Dyaks, 7 ; settlements and list of 8 ; general characteristics, 10 ; physique, 50 ; age, 60 ; stature, 61 ; colour, 62 ; noses, 63 ; hair, 63 ; character, 73 ; language, 10, ii. 269 Sulus, 20 Tribes of Borneo, Chas. Hose’s list, 37 Ukits, see Punans WAR Alarms, ii. 109 Alliances, A166 Allies’ quarrel, ii. 124 Ambushes, ii. 112 j Ancient feuds, ii 97, 98 Bechara, ii. 97 [ Bows and arrows, ii. I3g Calthrops, ii. 114. A191 Camping arrangements, ii. 106 [ Cannibalism, ii. 127, 220 Causes of war, ii. 96 J Chiefs start first, ii. 104; A177, 178; their musical instruments, 106 Cold-blooded murders, ii 98 Costume, ii. 128 Councils of war, ii. 102, 108 Cowardice, ii. 97 Debts, a cause of war, ii. 100 Defences, ii. no; on hills, ii. 112; defensive measures, ii. 114; use of high posts, ii. 20, 1x8 ; A178, 204, see Habitations Defiances, ii. 112 Disputes about land, ii. 96 Enemy enter camp, ii. 106; Europeans inferior to natives, A195 Excitement, ii. 124 Expeditions organised, ii. 100; pride in, 53; A178 j Feuds, ii. 97 Firearms, dread of, ii. 127 Flotillas, ii. 100 ; a grand sight, 106 | [
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00000307.xml | 295 Negritoes in Borneo. says nothing more, and in the year 1876 when he published his “ Studi sulla razza negrita ” (“Arch., p. Antr.,” vi. 315), he said nothing new on the above remark of Beccari; it is therefore only a matter of casual observation upon which no value can be placed. I think this all the more, because when Zannetti (“ Arch. p. Antr.,” 1872, ii. 159), discussing a Dyak skull of Beccan’s collection, speaks against the existence of Negritoes in Borneo, he makes no mention of any contrary opinion of Beccari’s. Finally, Hamy ( bull. Soc. d’Anthr.,” 1876, 116) refers to the above mentioned captain’s statement, and describes a skull which Jourdan had received at the Lyons Museum as a Negrito skull from Borneo; he says (p. 118) that this skull fully proves the existence of Negritoes in the heart of Borneo. In 1882 Quatrefages and Hamy (“ Cr. Ethn.,” 195, tigs. 212, 213) published an illustration of this skull as such ; it is ornamented with incised lines such as we know the tioph) skulls collected by the Dyaks of Borneo possess. I do not consider that in this case the conclusion drawn from certain anatomical characters on tie race are justified. When, moreover, the Bishop of Labuan" informs us (“ Tr. Ethn. Soc.” N.S., 1863, ii. 25) that the traditions of the Dyaks of north-west Borneo indicate that a black race had preceded them, one must not jump to the conclusion that they refer to Negritoes; besides, accouling to Waite—Gerland (“ Anthr.,” 1865, v., i. 47 ). the traditions read quite otherwise. On what Flower quite recently supports his short statement (“ J.A.I.,” 1889, xviii. 82), that Negritoes exist in the interior of Borneo I do not know for certain, but I presume it is on the map in Quatrefages Hist. Gen. des Races Hum.” (1889, to p. 343 ), or to the latter’s references in “ Les Pygmies ” (1887, 42), but which, as we saw above, do not stand investigation. How carelessly Quatrefages went about this question I may show by a single example. He says (l.c., p. 76), “ A Borneo, les Dayaks chassent au Negrito com me a la bete fauve,” and refers to Earl (“ Papuans,” 1853, 147) 5 but Earl only reproduces an account of Dalton’s on certain tribes of North Borneo, of whom Earl says that they may perhaps be related to the above named more than questionable Negritoes of the ship’s captain, in spite of the fact that Dalton himself calls them wild Dyaks. As Dalton lived eleven months on the Koti river, no one has the right to re-christen his Dyaks Negritoes. 1 hat which Earl adds to Dalton’s account makes it appear as quite settled that these people possibly could have been Negritoes. Compare also Meinicke s excellent remarks on the absence of Negritoes in Borneo. (“ Beitr. Eth. As.,” 1837, p. 8.) After all this I conclude that there is no proof yet ol the existence of Negritoes in Borneo ; all the same, we can only then judge with the fullest confidence when the whoje interior shall have been fully explored.” So far Dr. Meyer. I give Mr. Earl’s statement in full:— “ The interior of this large island is occupied by tribes of the brown race, whose warlike habits, and skill in the use of missiles, will account for the '» The Bishop's (Dr. McDougall’s) words are: '‘With respect to the races of people, the present occupants were, he thought, the remains of a second wave of immigration. The black race or Papuas, he thought, came in first, and a second wave of Malay or Dyak race followed the traditions of the country refer to such an event, and people speak of a black race having been there before them. The present race were probably from India." (Trans. Ethno. Soc.u., 1863, p. 26.) H.L.K. | [
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00000060.xml | \ 50 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. lower portion of the back is embroidered with gold and silver thread, with a fringe of silk depending from it. “The klambi, or jacket, worn by the women, is, if anything, larger than that worn by the men. The patterns are precisely the same, but the texture is finer. The Sarebas women wear another jacket dyed a ruddy brown with mangrove bark, with a square embroidery on the back, and a fringe of hawks’ bells.” (Brooke Low.) “ The jackets are ornamented with fringe.” (St. John i. 29.) “ The women’s jackets among the Sakaran reach nearly to the knees, and are brown in colour; among the Balaus they are bright red, and reach to hips only; and among the Sarebas they are nut-brown, and reach to knees. The dresses of the Sarebas are the best embroidered, as they are cleverest in all needlework.” (Leggatt.) “The dandong, or shawl, is worn slung over the shoulder.” (Brooke Low.) Undup Girl’s Sleeveless Jacket of unusual shape. (Crossland Coll.) White Bark Balau Jacket Made for Land Dyaks. Neck and arm-holes bound with black cotton. (Canterbury Mus.) | [
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00000506.xml | cxcii. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. a coniform hat made of nipa leaves. On the arms they wear rings of copper or polished shells. They also usually tie a string above the calf of the leg, while in the ear-lobes are fastened discs, an inch in diameter, made of wood or horn, and sometimes inlaid with gold spangles. The neck is adorned with chains of long, red polished agates, lameangs, consisting of one or more strings and sometimes united with bits of gold-leaf, in the shape of a crescent. These sometimes very costly neck ornaments also cover the upper part of the breast. One of the chief ornaments is the tatuing of the upper part of the body and the arms and the calves of the legs, which parts are often covered with elegantly and graciously interlacing, symmetrical, black lines and curls.* The women’s dress in Pulu Petak, Kapuas Murung, and the lower Dusun, consists of the above-mentioned sarong ( saloi ) and the jacket. Both cling tightly to the body and bring their figures into relief. The narrow, short sarong, keeping the thighs close together, only allows them to make short strides, and is the cause of their tripping gait, which is, however, considered very pretty in women. Over the sarong a thin, usually red coloured rotan, called lintong, being five or six fathoms long, is loosely tied around the hips, so as to form a kind of cuirass. This lintong is never taken off. The sarong is usually of a dark blue colour and seamed with red cotton. When the women do not wear a jacket, which among the richer classes does not consist of beaten bark but of blue cotton with red borders, then they wrap the upper part of the body, under the arms down to the hips, in a long broad girdle of red cotton, so as to cover the breast. The whole fore-arm down to the wrist is covered with a great many copper rings, gradually becoming smaller from the elbow to the hand, and fitting close to the arm. The first ring at the wrist and the last at the elbow are made of polished shells. These are called bflusar ; the copper rings, numbering from 20 to 25, being designated by the name of lasom. Such arm-rings are already put on to the children of rich people at the age of eight or ten years, and hinder to a not inconsiderable degree the development of the fore-arms ; they are only very rarely changed later on, when the girls have attained to a more advanced womanly age, to other, somewhat wider rings. The engendered verdigris injures the skin and causes sores and painful eruption on those parts of the body in continual contact with the rings. Round the neck the women wear a similar ornament to that of the men, the strings of agates, however, are more in number and more profusely provided with gold-leaves. The ear-discs, too, are like those of the men, but a little larger. The fingers are adorned with a great many copper, iron, silver, and polished shell rings. I he hair is worn separated and combed back sideways, and tied together in a knot with the back hair. The women protect themselves from sunshine and rain by a round, slightly globular hat, called tangai, made of nipa leaves, measuring not seldom two or even three feet in diameter. The tangai is painted with red figures and lines, and adorned with sea shells sewed on to it. The teeth of both sexes are sometimes ground down a little when the age of puberty has been attained, and the two incisors are overlaid with bits of silver or copper leaf. The dress of the inhabitants of Siting or Murung is generally similar to that of the Oi Danom people. The men, beautifully and robustly built and of a very light brown colour, are naked, except for a whitish or reddish belt made of beaten bark. The long hair is combed backward, and round the head a narrow fillet is wrapped, likewise made of bark, the stiff ends of which stand up in an elegant way on both sides of the temples. The hair is then pulled forward over the back of the fillet and hidden under the upper borders. Some wear the hair in the Pari fashion of Kutai, i.e., cut off for a span at the back of the head, the rest being allowed to grow freely. The longer * In the south of Borneo this is considered as a sort of costume, usually only worn by those who start on a journey. | [
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00000188.xml | 176 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Kite bisi tegar nda besampiar untak tulang,. Kite bisi laju ari peluru leka bangkong, Kite bisi lasit ari sumpit betibong punggang, Sampure nya kite asoh betuboh ngambi ngabang. “ When I have gone to fine people, “ Never did I return empty handed “ Bringing jars with me. “ When I have gone on the war-path “ Never did I return unsuccessful “ Bringing a basketful of heads. “ When I have gone to lay pig-traps, “ Never did I return without “ Obtaining a boar’s tusk. “ When I have set bird snares, “ Never did I return unfruitful, “ Getting an argus pheasant. “ We have a strong one, the marrow of whose bones never wastes. “ We have one swifter than a bullet of molten lead. “ We have one more piercing than the sumpitan with ringed endings. “ Sampure we will order to gather companions and fetch the guests to the feast.” So Sampure is ordered to fetch Singalang Burong who lives on the top of a hill called “ Sandong Tenyalang.” But Sampure begs to be excused on account of illness ; upon which Kasulai (the moth) and Laiang (the swallow) offer themselves for the work, with much boasting of their activity and swiftness. With one bound they can clear the space between the earth and the “ clouds crossing the skies.” So they speed on their way. Midway to the skies they come to the house of “ Ini Manang,” (Grandmother Doctor) who asks the meaning of their hurried arrival covered with dirt and perspiration. “ Who is sick of the fever? Who is at the point of death ? I have no time to go down to doctor them.” Agi lelak aku uchu Baru pulai ari tuchong langgong Sanyandang Di-injau Umang Betebang batang pisang raia. “ I am still weary, O grandchild, “ Am just come back from plain-topped Sanyandang ; “ Having been borrowed by Umang “ To cut down the grand plantain tree .” 19 They answer that they are not come to ask her to exercise her medical skill, but simply to inquire how far it is to the country of Salulut Antu Ribut (the spirit of the winds). Ini Manang, joking, gives them this mystifying direction. “ If you start early in the dark morning you will be a night on the way. If you start this evening you will get there at once.” Whether this 19 This refers to a particular performance of the Dyak Manangs, i e. Medicine men [J.P.] | [
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00000210.xml | 198 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Antidotes. Although according to Mr. Earl “ the Dyaks assert that no antidote is known, yet the preparation of the poison being similar to that practiced by the aboriginal inhabitants of Celebes, for which a remedy has been discovered, the people of Borneo are probably acquainted with it.” (p. 265.) When Sir Jas. Brooke asked the Sakarran chief Lingi, whether many of his men were lost from wounds from the Kayan sumpits he was told, “ No, we can cure them.” “This is one more proof in favour of Mr. Crawfurd’s opinion that this poison is not sufficiently virulent to destroy life when the arrow is (as it mostly is) plucked instantly from the wound.” (ii. 126.) A servant who was struck by a poison arrow had sulphuric acid and caustic applied and the man recovered, and on another occasion when several men were hit the wounds were sucked by a messmate and no harm resulted. (Mundy ii. 262, 226.) His Highness Sir Chas. Brooke told Sir Spencer St. John that during the Kanowit troubles in 1859, “ One man was struck near him ; he instantly had the arrow extracted, the wound sucked, a glass of brandy administered, and the patient sent off to the boats about four miles distant. Two companions supported him, and they had strict orders not to allow him to sleep till he reached the landing-place : they made him keep awake, and he recovered.” (i. 45.) Witti states, but he does not say it is from his own knowledge, at Peluan : “ Liquid ammonia, applied externally after free bleeding o^f the wound and internally at the same time, is a pretty sure antidote. Each of our men carries a vial of that drug tied round his neck. The natives themselves, strange to say, have no such specific, and, consequently, many of them succumb to both dart poison and snake bites. Some Pagalan Dyaks used to cut out the part hit and apply Ingo, the Chinese universal medicine. The fatal termination of blowpipe wounds is often aggravated by internal festering through the tips of the arrow breaking off after penetrating into, sav, the abdomen. The arrow is purposely formed to facilitate this, and hereabouts does not end in a simple point as with our Dusuns.” (Footnote Diary 25th March.) ’ J ’ According to Mr. Earl “ the Dyaks shew no hesitation in eating animals which have been killed by their arrows, taking the precaution, however, of removing the flesh immediately adjacent to the wounded part. The poison which is called ippu throughout the island, consists of the juice of a tree, and its mode of preparation appears to be perfectly similar to that practiced in Java, and other islands where it is employed.” (p. 265.) And Mr. Dalton writes : I have seen them eat of the flesh notwithstanding it was killed with a poisoned dart; in such cases they boil it before roasting, which they say extracts the poison.” (p. 51.) OTHER POISONS. On one occasion, when on the Sekyan river, below Sikong, Mr. Denison with the Dyak tribes was discussing Annum, the chief of the Sikongs and his supposed evil propensities, regarding all of which he expressed his disbelief | [
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00000539.xml | Index. ccxxv. Habitations ( continued ). Height, ii. 17, 20, 21 Hooks, ii. 16 Household goods, ii. 3 ; stored in jungle, ii. 6, 10,16 Human sacrifices at building, ii. 215, 216, sec Human Sacrifices Ladders, ii. 1, 5, 6, 9, 16, 26, A190, 203 Land Dyaks, ii. 1 ; varieties of, ii. 3 ; Sea Dyaks, ii. 9 Length, ii. 16, 17, 25, A203 Loft, ii. 14, 16 Lower verandah, ii 3 Mats, ii. 10 Mosquitoes, ii. 14; curtains, ii. 35 Nibong palm, ii. 4. 244 Nipa palm, ii. 4, 14, 17, 244 Omens, ii. 14, 16, 20, 24 Panchurs, see Aqueducts Panggahs (head houses), ii 5 Partitions, ii. 3, 4, 21, A203 Passages, ii. 3, 9, 22, 23 Paths, ii. 25-27 Picturesque spots, 359 Pillows, 366, 382, ii 6 Planing tool, ii. 24 Planking, ii 4, 18, 20, 23 Plans, ii. 11, 23 Platforms, ii 1. 3, 9, 12, 13, 23 Position and surrounding, ii. 4, 17 Posts, ii. 22 ; holes, ii. 21 Private apartments, ii 9, 12, 22 Raised seats, ii. 1, 18, 21 Refuse, ii. 4, 10, 17 Removals ii 14, 16 Residence shifting, 400 Roofing, ii. 6, 12, 13, 14, 17, 22, A190 Rotan cordage, ii. 6, 21, 27, 244 Sacrifices, ii. 15, 16, 24 Shelves, ii. 1, 10, 21 Smoke hole, ii. 6, 10, 23, A203 Strangers' place, ii. 1 ; houses for, A203 Tabu at house building, ii. 6 Vermin, ii. 21, 24 Windows, ii. 1, 3, 9, 12, 22, 27, A190 Women’s apartments, ii. 5, 14 HEAD HUNTING. Accounts, balancing head, ii. 202 Animal heads, ii. 158 Baskets for heads, ii. 145, 147 Bones preserved, i. 258, ii 154 Brain extraction, ii. 146 Brass dishes, ii. 170 Burials, heads wanted for, 158, 207, ii 142 Captives killed for heads, ii. 163 Care given to a captured head, ii. 168 Carved wood, meaning of, A210 Carving, see Decorated skulls P Head Hunting ( continued). Children's admiration of heads, ii. 144; heads, ii. 159-162, A178 Collection of heads, ii. 143 ; of animals, ii. 158 i Corpses' heads, ii. 141 Cowardly procedures, ii. 159 Cunning in taking heads, ii. 160 Decapitation, methods of, ii. 145 Decorated skulls, ii. 145, 146 ; Meyer’s notes on, ii. 147-153 Depopulation due to, A179 Desire for heads deep-rooted, ii. 140, 142 Division of a head, ii. 150, 158, 159 Effect on character, ii. 167 Enemies’ heads, ii. 160, 164 Feasts, Head-, 256, ii. 167-174 Festoons of heads, ii. 153 “ Finest way possible," ii. 162 Funeral feasts, head for, 158, 207 Gawe Pula or Burong (head or bird feast), ii. 174,256 Houses, Head-, ii. 156, 157 1 Human sacrifices, ii. 141 Hunting, head, 79, 91, 109 Invoking heads, ii. 168 Klieng at head feasts, ii. 174 Language at feasts, ii. 174 Legend as to origin of head hunting, ii. 163, A210 Lovers' treachery, ii. 161 ; trouble, ii. 165 Loving cup, ii. 173 Marriage, heads for, ii. 142 ; heads a necessity for, ii. 163-166, A178 ; not a necessity, ii. 166 note, A178 Mengap (song of feast), ii. 174 Number of heads collected, ii. 143 Omens, ii. 143 Origin of head hunting, ii. 163, A210 Original owners of heads, references to, ii. 145 Pangahs, ii. 156, 157 Passion comparatively new, ii. 140, 141 Penyala, ii. 169, 170 Perham’s Song of Head Feast, ii. 174 Posts, how erected, ii. 169, 173; skulls on, A191 Preservation, methods of, ii. 145-148 Pride in possession of heads, ii. 142 Property in heads, ii. 158 Propitiating heads, ii. 168-172 Prosperity insured by heads, ii. 143 Recaptured heads, ii. 145 Reception of captured heads, ii. 167-174 Redeeming a head, ii. 144 Relative killed for a head, ii. 161 Ruai's chief ornament, ii. 13 Sacrifices of pigs, ii. 172 ; of slaves, ii. 163 Scalps, ii. 141, A210 Schemes for getting heads, ii. 142 Singalong Burong at head feasts, ii. 174 Slaves, wanted in heaven, 141, ii. 141 ; heads of, ii. 163 Smoking heads, ii. 147 Song of Head Feast, ii. 174 | [
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00000247.xml | Ikon Ore Smelting on the Barito. (After Dr. Schwaner i. in.) | [
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00000088.xml | 76 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. button in front, the tassels resting on the chest. Lamanak lads are fond of a large gold button as well as the tassel, but this is not universal even among their own tribe. Frequently several necklaces are worn, especially by the women. These necklaces of beads seem to have superseded the more savage necklaces of human teeth, etc., which were the fashion a generation ago, and is one proof of the civilising influence of the European government. [Madame Pfeiffer (p. 87), Lieut. Marryat (p. 15), and Sir H. Keppel (i. 147) mention necklaces of human teeth.] “ The tinchian tunjok are the rings worn on the Angers by both sexes. They are commonly made of brass, variously but rudely engraved and are not soldered at the ends; other metals also are used but less frequently, such as copper, lead, tin. Gold and silver rings are procured from the Malays and used only by the tribes living in close proximity to them. Shell rings are less uncommon. “ The ngkrmioks are hoops of cane worn immediately below the knee-joint, and covered with an infinity of diminutive brass rings. The hoops, some eight or ten in number, are strung together with coloured rattan, to preserve a com pact and regular appearance. The ngkrimoks are worn almost exclusively by tribes of Sakarang and Lamanak origin ; the Ulu Ais and Ngkaris use the unus instead, and this consists of innumerable rings of plaited Abre, worn in heavy masses, as many as 300 at a time upon each leg. The palm from which the Abre leg rings are made, is called apieng by the Dyaks and limak by the Kyans. “ The selong are dense coils of thick brass wire, many fathoms in length, and of enormous weight, worn on the leg from the ankle joint to the thigh ; they are not worn every day, as may readily be conceived. “ Bunches of sweet smelling leaves are often stuck in the armlets.” (Brooke Low.) “ The Kyans have no knowledge of the manufacture of glass or beads—a description of ornament of which both the Kayan men and women are very fond; some of the beads in their possession are very old and greatly prized by the owners, being valued by them from 60 to 100 dols., and the most valuable of which are known as Lukut Sekala. Their armlets are usually of ivory, bought from the Chinese and other traders, and the women may sometimes be seen with as many as thirty bangles of ivory rings on each forearm.” (Hose, J.A.I. xxiii. 166.) Sir Sp. St. John, when among the Muruts, writes : “ The girls twist about a couple of fathoms of brass wire in circles round their neck, rising from the shoulders to the chin, forming what appears a stiff collar with a very broad base ; it is, however, no doubt more pliant than it appears. . . . Heavy neck laces of beads are worn by the men as well as by the women.” (ii. 119, 129.) “ The Dusuns at Toadilah all wear brass collars, bracelets, and anklets” (Hatton Diary, 31 Mar.); and Mr. Witti describes some other Dusuns (?) of whom “the men wear on a rattan string round their neck a short knife, the handle of which is invariably a boar’s tusk. It looks quite a pretty addition to their scanty wearing apparel.” (Diary, Nov. 22.) “ The Tinagas Dusun men and women alike wear the neck spiral, and the former -also a closely Atting spiral around the biceps.” (ibid, Diary, 24 May.) | [
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00000205.xml | 193 The Sumpitan. the poison, dissolved in water, was injected under the skin of a rabbit; 4-30 injection ; 4-43, sudden trembling of the whole body, in its attempts to get away accompanied by the well-known tetanic scratching of the paws on the table ; 4-44, tetanus and the standing up of the animal; 4-45, it fell down, tetanic stretching out, opisthotonus; 4-47, a second attack after a short intermission; 4-48, third tetanic attack, death. To obtain the active principle the weakly alkaline solution was shaken up with ether. After distilling off the ether light yellow coloured sharp pointed crystalline needles remained, which after several re-crystallisations out of alcohol became colourless. They gave the reaction for strychnine and had the following composition : a The elemental analysis -1749 grammes dried at ioo° C. gave -04832 grammes C O 2 and -1055 grammes H 2 O. b -1454 grammes at 748-5 mm. Bar. and at 20° C. gave ii-i c. cm. N 8-59% N. Found— Calculated— C 75'35°/o C 75'45°/o H 6-70% H 6-58% N 8-59% N 8-38% We have therefore to deal with strychnine which is present in the ipoh poison. We shall not err if we consider strychnos tieute as the source of this poison, as in spite of many endeavours I did not succeed in discovering even a trace of brucin in the poison. II. Dyak poison (Siren) received in 2 samples from the State Museum at Leiden. The poison consists of thick, hard, dry, easily powdered pieces which form a grey black powder almost completely soluble in water. When hydrochloric acid is added it becomes turbid and the solution after long boiling with this acid shows the presence of a glucoside. _ Experiments on animals showed a very decided virulence. W ith a subcutaneous injection rabbits died in 10-12 minutes with the following symptoms: restlessness, trembling, drooping of the head, then sudden tumbling over, dyspnoea and apncea. The heart stood absolutely still. The character of a poison belonging to the digitalis group was still better brought out with frogs in which after subcutaneous injection the ventricle stops in systole. The chemical examination of the poison was as follows: The poison was entirely extracted in a reflux condenser with hot 96% alcohol. On cooling of the alcohol a white mass separated out which after filtering and drying proved to be amorphous and free from ash. The alcohol was almost completely distilled off from the residue and the small quantity remaining driven off in the water bath. During this some more of the originally white but now yellowish mass separated out, besides which a resin-like substance made its appearance in small quantities, fluid [sir] yellow and viscous during the steaming off but hard as stone when cold, and lighter than the white mass; this substance dissolved more easily in chloro form and was therefore the more easily separated off. A solution in benzol gave a white precipitate with alcohol. Of these white masses so obtained I purified the first precipitate several times in hot diluted alcohol. It proved to be free from nitrogen and not a glucoside. The melting point was 57 to 58° C. Dr. “ Privatdocent ” Bistrzycki was kind | [
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00000303.xml | Alleged Native Writing in Borneo. 291 Unless the curious unexplained signs, which Mr. Hose once found put up after a murder had taken place, are also a method of communication by signs, Sir Spencer’s record is the only one I have come across. Mr. Hose was returning from the head waters of the Tinjar river; he writes: “ On my way down I stopped at Long Tisam at which place the Chinaman, named See Jee, was murdered last month, and I find that posts have been erected with wood shaving, daun isang, and seven wooden heads have been placed on the top of the poles. The appearance of which poles being quite new, I enquired of the Malays when they were put up, and find it was about the time of the murder. I therefore stopped at Long Merong and told Taman Liri, the Penghulu, to call Aban Avit and find out for what purpose these poles were put up. I now think that there is little doubt that Aban Avit had a hand in the murder.” (Sarawak Gazette, 1894, p. 60 .) Later on he writes: “Taman Liri, the Barawan Penghulu, will not give an opinion as regards Aban Avit being implicated in the murder of the Chinaman See Jee. But Taman Bulan, the Kenniak Penghulu, says that if Aban Avit put up posts with heads hanging to them, directly after the murder was committed, he does not think that this was done on account of harvest festivities. But that, if it is Aban Avit’s custom at the end of the harvest to use heads and daun isang in that way, he will of course have done so in years gone by. Taman Liri, the head of all the Barawans, did not put up anything of this kind after the harvest and Aban Avit, though head of a house, is one of Taman Liri’s followers.” (ibid, p. 74.) We know, of course, that occasionally among the Munits wooden heads are used to represent the real head trophy (see supra ii. 162), but in the above exhibition there must have been some unusual meaning, some special communications to be made to the passer-by. In some cases tatu-marks appear to be used as a means of communicating a fact. Mr. Burns says that among the Kayans tatuing is distinctive of rank (Jour. Ind. Arch, iii., 145). Mr. Hose tells us the different races are characterised by different designs (Jour. Anthr. Inst, xxiii. 166). Lieut. De Crespigny informs us that among the Dusuns only those who have killed a foe tatu themselves (Proc. Roy. Geogr. Soc. ii. 348). Mr. Witti confirms this (Diary, 19th Nov.). At Tamalan this method, from representing bravery had come to represent cruel murders, for those who had sacrificed slaves tatued themselves, (ibid, 30th May.) Mr. Hatton states that Muruts, who had been on bold or risky expeditions, used to tatu and he mentions a case where a Murut, having run away from the enemy, was tatued on his back. (Hatton's Diary, 6th April.) So that we may justly conclude that tatuing among the natives of Borneo is one method of writing. Mr. Earl writes: “ I could not discover any written character among the Dyaks of Western Borneo, but it is said that those of the southern parts near to Banjar Massin possess one.” (p. 277). It may yet be shown that the natives of Borneo have some simple method of communicating their thoughts to one another, something similar to that of the Battas or to such as is referred to by the late Prof, de la Couperie, or it may still be shown that they use as ornament degenerated letters, but so far the proofs are wanting. Perhaps these few remarks may lead those, who | [
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00000280.xml | 268 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. “ Ng, m, me, &c., denote a verb transitive: as puas, a lamentation; muds, to lament ; usach, an intervening space ; ngusach, to come between ; aiyag, a sieve ; ngaiyag, to sift. “ Te, Ti, denote the perfect passive participle of verbs, and verbal adjectives : as tekunud, astonished ; tekukah, wide open, &c. “ I\ and P are causative prefixes : as pijog, to make, to stand up; kudip, to keep alive, from udip, to live; pibuh, to drive away, from buh, to run away. “ R e anc l Rung are frequently placed before the names of insects, vermin, &c.: as regqu, retamuch, worms ; repipan, a centipede; rungupod, white ants, &c. Si is also often prefixed to names of persons, places, and things, and to adverbs, adjectives, and present participles. In Sarawak- Dyak there are no affixes, and the use of the prefixes is also somewhat uncertain ; moreover, in number and variety of application, they can bear no comparison with those employed in several other Bornean dialects with which I have met. “ Now for a few examples of the language as spoken in the tribe of Sentah —the people with whom I am best acquainted :— So kih kdam ? Where do you come from ? Moran meting so Kuching. I have just come from Kuching. Ogika agach mil ? Meling. Is there any news ? No. Kowuk-ka ? Bayuch. Are you tired ? Not yet. An 110k jah butan? Will you drink some cocoa-nut water? Ditch sa. Never mind. Dum juan-kih ka umuch-ngdn ? How much further is it to your farms ? Diich joh ding'e. Not much further. Kamakih? Where are you going ? Odih ka darum torun. I am going to the jungle. “ The following is part of the Puas, or Lament, made by the female relatives of a deceased person—first in the house, and afterwards on the road to the grave. Kun much tingge-much tugan oku, kun much tingge boba punganang di oku ; meting yun ku nyadu, yun ku daan boba punganang daya sekambuch sepagih. Asi-asi kiech, prigiag priasi sekambuch sepagih. Yun-ma tingge ; burum oku nang metak miun, metak meraman so ogi mari ! Awang ku bisa nupa, bisa nai ! Burom ku an bisa pijog, boda oku mun, boda oku busan umah-umah-i! Mun butang, mun biingang. Awang ku an pijog, awang ku an kakat, &c.’ Thou hast left me ! thou hast forsaken me ! thou hast ceased to speak to me! henceforth I can speak to you, I can talk to you no more. We are desolate, we are forsaken, henceforth and for ever. Thy place is deserted. O that I could say, that thou wert gone to stay awhile at the farm! for then thou wouldst return again. Would I could fashion you ; would I could create you anew ! O that I could make you stand up, that I could give you back your old appearance, your old likeness ! Thou art like a fallen tree-trunk, like a log. Would I could make you stand up, that I could make you arise once more ! ’ | [
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00000408.xml | XC1V. H. Ling Roth. — Natives of Sarawak. VOCABULARIES OF NORTH BORNEAN LANGUAGES. — Q- b - O o- E >.1) &£0 u. he <u — S~ J_ ZI ZJ •> '—. _i -33 °0‘S.2.2_2rtb£>'rtrtaj c::i - o g'C'O'C’a a) a) d v2 <2 <2 x x | [
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00000139.xml | Mr. Dalton's Notes on War. 127 fact is, that though the Kayans are now less frightened at the noise of heavy guns and muskets than they were, they seldom employ them in their expedi tions in the jungle, as they cannot keep them in working order.” (St. John i. 87.) The Lanuns “are very fond of boasting of their courage, and say, if the Europeans would but meet them sword in hand, they would fight them man to man.” ' (ibid i. 240.) 7 •• The Dyaks entertain the greatest dread of fire-arms, believing that there is no limit to their range, and that an object which can be perceived, however distant, may be struck by a musket ball." (Earl, p. 269 ) " They no sooner hear the report of a gun than they run deep into the jungle ; if they are in boats they leap into the water, and, after gaining the shore, never stop until they are out of hearing of the report. The most sensible of the Diaks have a superstitious idea of fire-arms ; each man, on hearing the report, fancies the ball is making directly towards himself; he therefore runs, never thinking himself safe as long as he hears the explosion of gunpowder : thus, a man hearing the report of a swivel five miles off, will still continue at full speed, with the same trepidation as at first. They have not the least conception of the range of gun-barrels. I have been frequently out with Selgie and other chiefs, shooting monkeys, birds, &c., and offended them in refusing to fire at large birds, at the distance of a mile or more ; they invariably put such refusal down to ill-nature on my part. Again, firing at an object, they cannot credit it is missed, although they see the bird fly away, but consider that the shot is yet pursuing and it must fall at last." (Dalton, p. 50.) MR. DALTON’S NOTES ON WAR. " The ravages of these people are dreadful; in August, 1828, Selgie returned to Marpow from an excursion ; his party had been three months absent, during which time, besides detached huts, he had destroyed seventeen campongs, with the whole of the men and old women ; the young women and children were brought prisoners. The former amounted to 113, and the latter about 200. He had with him forty war-boats, or large canoes, none less in length.than 95 feet. . . The perseverance of the Diaks during an expedition is wonderful; they generally get information of distant campongs from the women taken prisoners (no man ever escapes to tell the tale), who soon become attached to the conquerors. In proceeding towards a distant campong, the canoes are never seen on the river during the day-time ; they invariably commence their journey about half-an-hour after dark, when they pull rapidly and silently up the river close to the bank. One boat keeps immediately behind another, and the handles of the paddles are covered with the soft bark of a tree, so that no noise whatever is made. (In Selgie's last expedition, he was forty-one days before a campong was surprised, although several canoes were cut off in the river owing to the superior swiftness of Selgie's boats.) After paddling all night without intermission, about half-an-hour before day-light, they pull the boats up upon the banks, amongst the jungle and thick trees, so that from the river it is impossible to see them, or discover the least track of their route. Here they sleep, and feed upon monkeys, snakes, or any other animals they can reach with their sumpits; wild hogs are their favourite food, and they are in abundance if these fail them, the young sprouts of certain trees and wild fruit will answer the purpose ; nothing comes amiss to the stomach of a Diak. Should the Rajah want flesh, and it cannot be procured with the sumpit, one of the followers is killed, which not only provides them with a good meal, but a head to boot. Whilst part of the people are employed in hunting and cooking, others ascend the highest trees to examine the country, and observe if a campong or hut be near, which they discover by the smoke. Should it be a solitary hut, they surround it, and take care no one escapes; but should it be a considerable campong, they go much more warily to work. When the boats have arrived within about a mile of a campong, they prepare themselves ; about one-third of the party are sent forward, who penetrate the thickest part of the jungle, arriving at night near the houses ; these are surrounded, men are placed in every foot-path leading from them, for the purpose of intercepting all who may attempt to escape into the woods. In the meantime, the remainder of the party in their boats, arrive about an hour before day-light, in perfect silence, within a few hundred yards of the campong, when most of the warriors put on their fighting dress, and creep slowly forwards, leaving a few men in each boat, likewise about a dozen with the women who remain in the jungle. About twenty minutes before day-break, they commence operations by throwing upon the attapsof the huts lighted fire-balls, made of the dry bark of trees and damar, which immediately involves the whole in flames. The war-cry is then raised, and the work of murder commences ; the male inhabitants are speared, or more commonly cut down with the mandow, as they descend the ladders of their dwellings in attempting to escape the flames, which Selgie remarked to me, give just sufficient light to distin- | [
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00000428.xml | cxiv. H. Ling Roth.— Natives of Sarawak . DAYAK LANGUAGES.— Continued. —Specimens of the Dayak Language. a da O Q) >, «- >» N c a JS ^ £ c J J rt < ^ J a ►J TJ E rt CL (/) E ^ •3 J J 2 a rt S JZ u w E i) c ^ C. rt 0 ) .3 rt *- ^2 .. rt > JS O S C - o o > 0) 2 £ rt rt wh Ct be bo c 2 be : rt CO 6 6 * a H « bo a = £ £C rt rt (-} -3 £ C/> J.S, rt I §1 os I t£ a: C O — *r *rt *rt rt be be c bo j c c 1 bo rt O b© 3 c o = .£ rt C E >. 3 3 XSJ > 'E’-S £ C* r- • — .rt rt 1 rt ■“ rt a S bo bo w c .£ . rt — '5) 3 _c c 60 c c = J« rt 3 — . ” — w — >^L4 (J-. 2-2 OZUnO -c rt « rt ^4 a.c'o u'o 3 c C 3 •5 c M *rt rt c/5 rt ? a 3-a h 3 P-r. . rt lc rt rt £ rt b - O C M»Cj“3rt5rt. H ’O.H .!ii 3 !fle:^a,o'nrtn)rt rt rt *~ rt .3 'rt be 3 ^ ^ xxZ XX w 3 CO rt -X 3 3 3 bo rt , rt -£-g E rt CL 3 rt rt ,3 c 3 £ C rt rt' 3 ’rt 3 T3 u X) a 3 fi = rt 3 3 bo c J 3 3 '55 3 •g- J= 33 ^artrt.o^ -C S*s 3 £ « C/5 rt XX S’B .2*5 ^ - r Lt H G ^ — CU O u •£ c^5 «=£ rt^ = 'rt §.~.~ J? o ^ XX O OJ 'C a) CL rt V- — r^c §5 c/5 <n ^ Ejr « boja jd ^ «5 e: o? °E ~ v c . 3 S «.§ o o g.Ss l : u iS at c .2, E a S c C rt J3 *■* rt 33 O rt C ,fi CL.fl 33 rt rt 3 rt .0 rt g ^ £J 2 rtp.„£ 3 „^rtrt rt ” *-• rt — rt *J 3 C/5 C/5 rt be -3 bo rt -*-i C “ 3 4_* cj 3 rt rt rt c 3 -p •S 3 g'C §&g « CL — rt CL c/5 rt rt £L c 3 bo E E rt — O £ X C 33 *3 rt .2, a. E cl 3 rt rt rt be o o be *_, be rt rt — rt Cj — C/5 C/5 a C c - d ce a; a; •3 > 0) 5 rt c ? CJ eu boton | [
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00000447.xml | Chalmers’ Vocabulary. cxxxiii. English. | Dayak. always always (from begin- j ning) ancestors anchor, an anchor, to anchorage anciently angel anger; angry another ant ant,white anoint announce announce (proclaim)) | any (man) any (thing) anxious about (one ) absent) apart (disjoined) apostle appearance appeased approach (visit) arch arise around arms arrange arrive artizan ascend (a river) ascend (a hill) as far as ash of wick ; ashes ashamed ask (beg) ask from door to door ask (enquire) assemble assist astonished astonished (startled) astringent at attack, an attack, to ataps (thatch) ataps, to make ataps, to make stick (on which the leaves are laid) atone (by fine) auction avoid (a blow) awake axe, large axe, small seraru; pauch taiin somuk-babai sauh berlabuh labuhan jiman diu; jiman jach melaikat tuas; boji bftkiin subi rungupod berangir daan setudu-tudu (dayah) - setudu-tudu (kayuch) jabung renggang dah; penyuruch (thing) mun ; (person) rah ; (face) raiin * munds tudu burung burah; mokat miming; krurung buko burus mishiin meniig tukang mudeak maad I ngah: nftg (distance) | kiid (height or length) butup; apuk mfmgtich; dasah mite nyukah sikyen nguruk; ngudung; besinun tolong tekunud; ngowa fW) gugiich kiid di | serang nyerang ilau to riiis berutang lCdong I saan odup burah j kapak | biliong English. back, come back, go back, man’s bad bag bald bald, sham bamboo I bamboo, split and | flattened : bamboo, young shoots of (used as vegetable) j banish bank of stream j bark of tree bark, to (as a dog) | barb of spear barren barrel I basin basket, fishing basket for carrying bat, a II bathe bay I beard II beat (strike) ' beat, with stick 1 beat, with fist | beat, against a stone || beat out paddy j beat with open hand | beat, as heart || beat a drum beads || beams of house (cross) j| beams of house (paral lel) beak of bird ! ! bear, a j beans beast beautiful because j become | become, make to bee beetle l| before (place, time) j beginning (of any- J| thing) beginning, in the I behind believe belly * Rev. F. YV. Abe's Vocabulary, published by Mr. Noel Denison. Vocabulary. Dayak. pari punok I arap; bukok \ penyamun (rascal) putir; rajut rakas (in front) ; tiinda betundd buru ; buti; taring tertap umugn taran pang tubing kurit kayuch nfikang bukid oboch; manang tong makuk sikup; nobang I bakol ] juach ; jumoa (W), "j tambok (small) [i.] (rangi kada mamuch teruk; ungting gagap mukdng mukong mutug kupok piich nupap kamobak ; komujiit mfik tumbis; likich (W) parang parang tukuk buang retak dang paguch; romus; sigat sebab jadi bodah jadi; bodah j I bunyich (tree) I nyowan (house) beriang; rukua ; berubut diu ; dawn tiigug (bungash ’(se bungash-bungash di kiinang; sundich | sabach | tain See note at end ot this | [
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00000495.xml | clxxxi. Schwaner’s Ethnographical Notes. presence and surmount in some way her delicacy of feeling. The wedding-party usually lasts 3 days and 3 nights. 4. Marriages by Elopement. That marriages may be contracted without the consent of the bride’s parents, is evident from the fact, that the running away with a beloved girl is not prohibited by the adat. Such cases chiefly occur when the young people live in different kampongs. When a young man has got the consent of his parents, but is afraid of rejection by the girl’s parents, he runs away with her, brings her to his kampong, and not before then does he open negotiations with her parents about the price he has to pay for her. The girl’s parents then repair to the young man’s kampong, in order to receive the Belako , etc., and to be present at the wedding festivities, which in this case are celebrated in the bridegroom’s house. 5. Marriages by Stratagem. The man who has made up his mind to marry a certain girl betakes himself to her house provided with a Blanga, and informs her parents of his immutable inten tion. Being asked in this way, called mandat, for the hand of a daughter, the parents are bound to give their consent, or, if they decline, they must pay the young man an amount equal to the Blanga offered instead of the Belako. The girls have also the means of securing the men they love. This is called matep. In such case the man is inveigled into the girl’s house, and as soon as he has entered the door is shut, the walls are hung with cloth of different colours and other ornaments, dinner is served up and he is informed of the girl’s wish to marry him. If the man decline, he is obliged to pay the value of the hangings and the ornaments ; if he be agreeable, the bride and bridegroom exchange the Belako. The too familiar intercourse of betrothed persons is prohibited under the penalty of a certain fine. Members of the same family are allowed to contract marriage, nay, even the nearest relations, brothers and sisters, parents and children. After marriage the husband is considered as a member of the wife’s family and the wife as a member of the husband’s family, both sharing in the occupations of their mutual parents. The husband repairs with the young wife to the house of her parents, henceforth to live there with her. Exceptions to this custom seldom occur. By marrying both are united till death. The husband is bound to provide his wife with food, clothes, and in general to minister to her wants, to protect her from all sorts of dangers, and to treat her with respect and kindness. On the other hand, the wife submits to the will of her husband as a slave, and is bound to do the greater part of the work, the household occupations as well as the field-labour. Only when some work is beyond her strength is she assisted in it by her husband. Generally speaking, the native is content with having a single wife ; only very wealthy men and chiefs have sometimes two or three wives. If a man takes a second wife, he pays to the first the batu saki, amounting from 60 to 100 guilders, and, moreover, he gives her presents, consisting in clothes, in order to appease her completely. The second wife kills a buffalo, to make friends with the first, and submits in all respects to her orders, the first wife retaining the management of the household. The keeping of concubines is not allowed, and is punished if done without the lawful wife’s consent. The concubines are usually of low descent, from the Patan or Budak class, and become the possession of a man without any ceremony by his paying off her debts to the former owner. On this occasion the wife receives a present equalling the sum paid for the purchase of the Budak. The man who commits adultery has to pay the sapot over again, and, in addition, a fine of 60, 80, or 140 guilders to his spouse. At the same time he is obliged to slaughter a pig, or sometimes a buffalo, in order to restore domestic peace.* * Though these customs are considered as prescriptions of the tradition (Adat), they are hardly ever followed. The jujur (marriage-price), etc., described refers exclusively to the Pulu-Petak district. In the Duson district it is different. | [
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00000129.xml | Surprises. ll 7 thej' had reckoned too much on their security, and forgot the bitterness created in the hearts of their foes by their repulse and loss. It was not many months afterwards, on a tine sunny day, when most of them were busily engaged at their farms, that, with the suddenness of a flash of lightning, and Front. Kayan Shield. Back. From Sarawak. On the front, along the median ridge, there is a rib of iron twisted at both ends. Decorated with human hair. Length, 49jin. (Edinbro’ Mus.) without any warning, the Sauhs found themselves suirounded by their lately discomfited enemies. And that day the Sauhs were no longer victors, but vanquished; between 300 and 40° dead bodies lay strewed on or around the | [
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00000034.xml | <3 £ rt l. n £ 3 * N A 24 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. new one. Some of these planks are of great age, and it is wonderful how smooth they are considering the tools at their command. The floors are made of bamboo ; the bamboo is split from end to end when green, then each joint is cut through in many places; after this operation the bamboo is forced open and laid flat on the ground, heavy stones being placed on it to keep it so until dry, when it remains perfectly flat and soon becomes beautifully polished, but, I am sorry to say, affords a splendid covert between the tiny cracks for numerous specimens of most disgusting insects. The bugs which infest these floors, at times become sufficiently troublesome for the Dusuns even to take an interest in their ever- increasing numbers. It is no uncommon sight to see a Dusun who is patiently working at a rope or fishing-net, suddenly jump up and commence scratching himself; then he walks to the fireplace, on which he proceeds to boil some water in his small earthenware cooking-pot; this, when ready, he pours over these bug-infested planks, and once more proceeds with his occupation. As most Dusuns at home wear the chawat, their interest in these pests may be well understood. . . . The fire is made on a mud hearth, and has a light bamboo framework built over it, for drying rice and placing a few earthen cooking-pots.” (Whitehead, p. 105.) “Among the Dusuns, on building a new house, to insure the inmates from devils and bad luck, a long ceremony is held over a pig. This animal is tied down and a nice tray is placed over it to keep off the sun ; the priestesses and the female occupants of the new house stand in front of the pig with the household bunches of charms, and coco nut-shells filled with water, with which the pig is sprinkled ; after nearly an hour s incantation, accompanied by the klicking of small flat pieces of metal held by the women in their hands, the pig is taken by the men into the new house and there killed, and afterwards forms part of the evening’s feast.” (ibid, p. no.) As we have seen above, Mr. De Crespigny has referred to the Murut houses; in the same paper he also refers to stockaded Murut houses (p. 328) but he describes none. Tor the only account of a Murut house we must tender our thanks to Mr. O. F. Ricketts : “ Murut houses are of the most temporary description ; in the case of the interior tribes it is owing to the fact that they shift their locality about every year in order to take up fresh land for their paddy, but in the case of those in the lower river it would appear to be to save trouble as the land they cultivate is always close to them, being planted in alternate years. A O O H z < a A T3 | [
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00000112.xml | IOO H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. prove this : “ The whole country on either bank of this river is rich and fertile in the extreme. Fields of cotton, sugar-cane, and padi, with cocoa-nut and fruit-trees in variety, grow in the greatest luxuriance. Pigs in hundreds, ducks and poultry without number, proved that these people were robbers from choice, and not from necessity. In every house cotton-looms for making cloth were found. The country at each mile improved in beauty : the scenery was varied by hill and dale; while a succession of open spaces, cleared for cultivation, gave evidence of a dense population well able to enrich themselves by honest industry. Our party were informed that, if they continued to advance for the next four days, they would still find the country continue to improve.” 2 (Meander i. 173.) “ A Mahomedan Pakatan named Japer lost two grandchildren, so to ease his sore heart he went on a war expedition and massacred a tribe of harmless Punans.” (St. John ii. 62.) Among the Singg Dyaks: “If one tribe claimed a debt of another, it was always demanded, and the claim discussed. If payment was refused, the claimants departed, telling the others to listen to their birds as they might expect an attack. Even after this, it was often the case that a tribe friendly to each, mediated between them, and endeavoured to make a settlement of their contending claims. If they failed the tribes were then at war. Recently, however, Parimban has attacked without due notice, and often by treachery, and the Sow Dyaks, as well as the Sing£, practise the same treachery. The old custom likewise was, that no house should be set on fire, no paddy destroyed, and that a naked woman could not be killed, nor a woman with child. These laudable and praiseworthy customs have fallen into disuse, yet they give a pleasing picture of Dyak character, and relieve, by a touch of humanity, the otherwise barbarous nature of their warfare.” (Mundy i. 331.) War Expeditions. Sea Dyak warfare is far from despicable, although it is undisciplined, and when the command is assumed by a person of sufficient influence to enforce obedience, the force at his disposal becomes more formidable than it otherwise would be ; but this is not so often the case now as it was formerly.” (Brooke Low.) Once “ upwards of 100 boats, with certainly not fewer than 2,500 men, had been at Sarawak a week, asking permission to go on an expedition.” (Keppel i. 216.) Sir Chas. Brooke’s force against the Kayans consisted “of about three hundred large boats, averaging over forty men in each; besides a large portion are still behind, and will be coming up for a week or more.” (ii. 259.) “ It is customary to announce a coming war expedition for such and such a season at one of the great feasts, when the village is thronged with guests 2 "The Orang blonda (white men)” said Rajah Dinda of Long Wai, "have been killing the Dyaks and Malays on the Teweh by hundreds,”—referring to the Dutch war in the Doesoen district in 1859-64, " because they want to take their country and collect more rice and gutta; and why should they object to our killing a few people now and then when our adat (custom) requires it ? We do not caie for the instructions of the white men, and do not see why they should come into our country at all.” (Bock, p. 216.) | [
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00000081.xml | Dress in Detail. 69 dandies. It is decidedly ornamental, being made of thin crescent-shaped plates of brass stamped and fringed with metal. (See p. 66.) These ear-rings, especially the heavy shell ones, oblige a man to lie flat on his back when he is going to sleep, it being painful to rest on the sides of the face. The Sibuyaus wear “ear-rings apparently of a kind of mixed metal, and of very large size ; but by no means a becoming ornament, being so dispro portionate to their small and symmetrical figures.” (Mundy ii. 115.) Mr. De Windt speaks of a Kanowit (?), who, in addition to a dozen small rings in the lobe of the ear, had a pair of wild boar’s tusks thrust through point outwards, (p. 69.) Sir Sp. St. John (i. 100) says: “They are tiger-cat’s teeth, stuck through like a pair of turn-down horns.” He also says the Kanowits “draw down the lobes of their ears to their shoulders by means of heavy lead ear-rings.” (i. 39.) “ The Kayans’ ears are similarly pierced and an animal’s tooth pushed through.” (Brooke ii. 224.) “ Kayans and others wear tiger-cat teeth in the tips of their ears. The points of Dians (a native of the Rejang river) I observed turned upwards, which is not usual, and he said it was an old custom revived by a chief named Hang. The Uma Lesongs wear two such teeth in each ear, the upper one pointing upwards, the lower one downwards ; those who are unable to procure the genuine article wear imitation ones carved out of horn or bone.” (Brooke Low.) “In the ears of the Kayan women there are heavy brass or leaden orna ments attached, and the aperture occasioned by these weights is often large enough for a man’s hand to be passed through Those who marry Malays cut their ears off short and join the ends, and after a time very little mark is observed They have rings of ivory and beaded rings in their ears, and a tiger’s tooth through each lobe. Hung to the women’s ears are ponderous bits of lead or brass.” (Brooke ii. 224, 225, 302.) Krebu, Bakong Women’s Ear Ornaments. Silver, washed to represent gold. Diam., i£in ; weight, Joz. The screw a real thread of metal and left handed. (Peek Coll.) Krebu Malanau Ear Ornament. Silver washed to represent gold. Diam., iin. (Peek Coll.) “ None of the Kayans or Kenniah races wear nose or lip ornaments. They pierce holes in the ears of their children when the latter are from two to three years of age. From these holes—in the case of a girl—they hang heavy weights, adding to them yearly, till the opening in the elongated ear-lobe is sufficiently | [
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00000015.xml | Habitations. 5 bamboo. Here and there huge masses of limestone rock tower above the surface ; but in general the hill is covered with a dense undergrowth of ferns and shrubs, and above these rise jungle and fruit trees in abundance; the latter consisting of plantains, durians, and many kinds of palm, as cocoanut, sago, nibong, nauh, pinang, etc. As one ascends, there is heard the unceasing dash and ripple of streams innumerable over theii rocky descents, and every now and then one comes upon a bamboo seat and panchur. As the village is neared, a cluster of fine yellow bamboo (biilu gadtng) comes in view, and close by this is a small but tolerably lofty bamboo stage, on which are placed Antu offerings, to which a ladder is sometimes attached to help the Antus in their ascent to get their dinners. They pay no worship to the bamboos, but the place is sacred, and here they generally await the bird omens before setting out on their journeys. The houses are few or numerous according to the population, and each house contains from three to four langs or family apartments. They are built on posts from four to twenty feet from the ground, and are entered by means of ladders (notched trunks of trees) or by an inclined plane of bamboo. At Tabiah there is one ascent of this latter kind at least 200 feet in length. . . Among the posts below the houses, the dogs, pigs, and fowls quarrel and flourish, the ground there is little else than an immense midden : it receives all the dirt of the house, and this is rendered still more unsavoury by that of the pigs, etc., so that the thick Rottan mats which are laid over the floors of lantei are quite necessary to keep down the stench. “ Each family or lung pays a tribute of two passus of rice or three rupees in money to the Government. A lang consists of a mairied couple and their family ; the Orang Kaya, widowers, widows, bachelors, and unmarried women pay nothing. Each lang has a separate ramin or apartment in one of the long houses, and the children and unmarried girls of the family sleep in this room (which is sometimes pretty large) with the heads of the family ; the lads of the village as soon as they are old enough to work on the farms, have to take up their quarters at night in the panggah or head house.” (Occas. Papers.) “ One or more cradles, formed of the hollow stem of the sago-palm, or a block of wood, in which a cavity has been made, slung from the beams of the house by ropes attached to both ends of it, adorn the room. (Low, p. 280.) “ When a new butang, or row of houses, is built, those who live therein | [
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00000527.xml | Bibliography. ccxiii. Clutterbuck, Walter J.—About Ceylon and Borneo, sm. 8vo.. London, 1891. Collingwood, Cuthbert, M.A., M.B.—Rambles of a Naturalist on the Shores and Waters of the China Seas. Being observations in Natural History during a Voyage to China, Formosa, Borneo, &c., made in Her Majesty’s Vessels, 1866-67. London, 1868. 8vo. ' Crocker, Wm. M. [late Chief Resident of Sarawak and late Governor of Bnt. N. Borneo). —Notes on Sarawak and Northern Borneo. Proc. Roy. Geogr. Soc. 1881. p. 193. With Map. Exhibition of Ethnological Objects from Borneo. Jour. Anthrop. Inst.,.1886, xv., p. 424. See Von Donop. Dalrymple, Alex. — A Plan for Extending the Commerce of this Kingdom and of the East India Company. 8vo. pp. iv. + hi. London, 1769. [Advertisement added 1771-] Dalton, John.— See Moore. Davis, Jos. Barnard, M.D. —Thesaurus Craniorum. Catalogue of the Skulls of the Various Races of Man in the Collection of J.B.D. London. Printed for the Subscribers 1867. pp. xviii. + 374. Supplement to Thesaurus Craniorum. . . . London. Printed for the Subscribers 1875. pp. x -f 90. De Crespigny, C. A. C., Lieut., R.N. —Proposed Exploration of Borneo. Proc. Roy. Geogr. Soc. Vol. 1. 1857. p. 205. Notes on Borneo :—Ascent of the River Limbang ; Visit to Maludu Bay. Proc. Roy. Geogr. Soc. Vol. 2. 1858. p. 342. Reisen im nordlichen Theile der Insel Borneo (Aug., 1857). Berl. Zeitschr. f. Erdkunde. Neue Folge v. 325. On Northern Borneo. Proc. Roy. Geogr. Soc., xvi. 1872. p. 1 7 1 • On the Rivers Mukah and Oyah in Borneo. Proc. Roy. Geogr. Soc., xvii. 1873. p. 133. On the Milanows of Borneo. Jour. Anthrop. Inst. 1876. v. p. 34. Denison, Noel ( Assistant Resident, Upper Sarawak). —Jottings made during a tour amongst the Land Dyaks of Upper Sarawak, Borneo, during the year 1874. Singapore. Printed at the Mission Press. 4to. PP- 5 2 Journal from 29 April to 25 May, 1872, when on a trip from Sarawak to Meri on the N.W. Coast of Borneo in the Brunei Territory. Jour. Straits Asiatic Soc., No. 5., pp. 171-188. De Windt, H.—On the Equator. London, pp. viii. + 142, sm. 8vo. [1881. ?] N Doty, E., and Pohlman, W. J.—Tour in Borneo, from Sambas, through Montrado to Pontianak, and the adjacent settlements of Chinese and Dayaks, during the autumn of 1838. Chinese Repository, viii., p.283. 1839. Dunn, E., Rev.— The Dyaks of Sarawak. Jour. Manch. Geogr. Soc., iii., 1887. p. 221. Earl, G. W.—Narrative of a Voyage from Singapore to the West Coast of Borneo, in the Schooner Stamford, in the year 1834, with an account of a journey to Montradok, the capital of a Chinese colony in posses sion of the principal Gold Mines. Jour. Roy. Asiatic Soc., iii., p. 1. The Native Races of the Indian Archipelago—Papuans, pp. xiv. + 239. London, 1853. Everett, A. Hart. —Report on the Exploration of the Bornean Caves in 1878-9. Proc. Roy. Soc., No. 203, 1880, pp. 1-12. The two human jaws found are referred to by Prof. Bask in Jour. Anthrop. Inst., I., p. 212, and the stone implement is figured by Col. Lane Fox in Proc. Ethnol. Soc., Nov. 8th, 1870, p. xxxix. Reprinted in Jour. Straits Asiatic Soc., No. 3, 273. | [
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00000290.xml | TABLE. 278 H. Ling Roth— Natives of Sarawak and Brit. N. Borneo. JS O tx C ; c ^ .3 tX . . C U g U § tx’* 6 J 2 tx c .0 *q 3 CQ c 3 3 £ tX 1 ” 1 ! c .•§55 . U§J • <D C .. C ' • C/3 £x<v^ . . **5j c \3 Sffl 3 >-. C o u O V 43 « G _Q G d “ 1 o‘ bp & 55 ’§ 55 3 E £ J* X 3 U rr\ ^ C *J 5 CO . J 8 --tf • "•5 .ci u 2 * . O-s S « - C x X! 3 tX 43 rt.ee £ u rt c C rf> C rt^ ^ c rt C X 22 «C ^ rr* £ ’•& . C/3 rt - b -* <2 rt “ x rt .. *g ► rt _rt 43 -C 0 = U • 0) G 55 tc 4 S s « be g! - I £ u 0 ) u ’ 43 *“»( rt 0 - rt c B 'C/3 C/3 ^ - C/3 rt g rt 3 £ E '.S 3 <5 jf| “ d 'S ({ l- ij E S u ■s I : - 6 « B | « tx c o 'U rt tx CQ o U cq to o T5 rt bC rt v- 3 J3 u a 3 o •u rt tx J CQ ^ CQ txCJ tx o u c •CUT] rt rt tx tx O r • 3* 3 rt u d |U rt rt be ; 43 E tx e C £ rt c rt 0 rt s' tx 3 rt ■G u 0 ) Q 6 ■*£ j « £ c/3 3 3 3 £ CD o c w 43 a 6 £ O 3 CQ “ x: U JS rt T 3 C- O £ rt be rt e rt a rt E t: * o rt 3 3 x: O *J C/3 C/3 O tx e ~ * Ufi § air = sen d) - -S-S I = £^3 3 •- o O 43 —> .Q ^ . w -E - d i§ <o b« « | E= E 3 rt X 3 rt e S 3 .t 3 rt jd a U Q ^’53 rt * . X . c ^ § I I ! c > C/3 u 43 E o 1— o £ rt rt .-3 . .' £ I 2 ! E 1 55 § £ E S 3 X 2 C/3 £ rt 3 rt E O £ < >• Q D H ■< Z 5 < £ ^ CQ z D x D C D C/3 | [
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00000011.xml | CHAPTER XVI. HABITATIONS. Land Dyak hoiis es Twelve in a row—Separate houses—Description of parts—A house at Stang— Dimensions—Description—Detached houses-Single blocks—Lower verandahs—Poor buildings Dirt 1 osition of the Stang house—House antus — Langs —Middens—Tributes—Cradles— abn Jungle treasure houses—Rotan and gomuti palm fibre—Smoked roofs—Pillows—Flooring— sence of streets - Sea Dyak houses—Long houses—General description— Bilieh or private apartment—Life in—Utensils—Fire-places —Tempuan or general thoroughfare—Women work ere~R ua i or verandah Open on all sides—Fire-places—Stores and treasures—Heads and 0 ^ rr TV * c - Tanju or open-air platform—For paddy drying —Sudan or loft—Shifting quarters— retting new grounds—Marking-out—Omens—Collective labour—The exodus—The ensilan— arge Sibuyau house Stockades—The longest Sea Dyak house on record—Plainness— Ueanhness S mells-incised do ° rs _ siab bark wa ll s -Roofs-M ae anad houses-Lofty 1 lngS AYAN houses-Chiefs' slab seats—Reason for high posts—Low rooms —Large furniture 011 iZZS nv f r ^° 0d workmanship-Omens-Co-operation-Quick erection-Little n t seats—Kenmah close packing-DusuN houses-Vermin-Second story-A ^^-^^ B ^^ Wh0to . hOM “ ° f houses—Vermin—New 7oJ S conducive barrack houses-Not BmooHs-Elegamconstructions-Tree trunks 113 COmmunlca “°"-Near houses-Over hills— thrLanVDyaks 61 ^ThThousttf the ° f h ° USeS built by blocks of perhaps twelve in one row, the platform in frontTeinHommon to posts, the At Tringus: “ The houses are all separate, but run so close together that drey touch ; the connection from the platform in front of the houses, which are all distinct, is by means of bamboo batangs or bridges, though the platforms jten approach one another so closely that no bridges are required (ibid, a ,;.!T' 39 .{, • • • . ■ the names of the various parts of a Dyak house vary tan - 6 T h the ? r u lous tnbes - The Platform in front of a house is called the from ’fh e ve ; an f dab T ; the sl °P in g ™of, which can be raised or lowered kum , e ( end °[ the house roof > or 1S perhaps a continuation of it, is the made™f LT d ° W ' ° n entenn ^ a house > the door Hban of which is generally the Ire n! ^ u T ^ W °° d ’ WG C ° me aCroSS a P a ^ betweeJ, Therp P , Ca Sd the ladan Z> whlle the fire Place itself is called abuk. storing ° ft b n i , tW ° ^ PkCeS r ‘ ght and left The shelves above > used for the aL, 1^° d S i°° dS ’ W °° d ’ etC< ’ are Called ^ iyU or > the room itself is sleenincr ’i 16 r aiSed S6at at the end of the room ’ used as a sitting divan and I ha vp ^ p , ace f °r strangers, is the jaugan at Tringus, and bakowse at Gumbang. written that there are sometimes two fire-places; it happened to be so B VOL. 2. | [
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00000462.xml | cxlviii H. Ling Roth. —Natives of Sarawak, English. Dayak. receive (into hand) kambat receive (accept) mit recline upon menyanich recollect 1 natung recollect - natich (a thing 1, jt ( behind) recompense inaras red birr redeem tiubush Redeemer Penubosh regret regretful of. be i nyibAra relative (near) sudara relative (distant) Relatives : — ktida the brothers and pi mas sisters of one's father and mother one’s father and sumbah mother's elder brother or sister one's father and tuah mother’s younger brother or sister father-in-law ) mother-in-law ( damuch step-father sama tiri step-mother sindu tiri step-son son-in-law 1 anak tiri iban daughter-in-law / nephew ; niece anak senukun cousin betunggal wife's elder brother or sister wife’s younger bro- sikf* si par ther or sister adopted child anak angkat ; anak iru near relatives relaxed (slack) relish, a (anything eaten with the rice) reluctantly, or, with sude-madich tundur kudosh (bersena difficulty |bedayah remain (run (stop) 1 kidfim (Af If/I) remember ingat ; natung remove beringar remnants (leavings) tuduch rent (or "tax”) sashuch repent ) repentance / sesal-atin reserved (shy) tukiin temungun resin darnar; upach resist rest, see “interval" ngirawan restore (give back) pari (mori return maad (from near) (motash (from near) retribution maras [ (W) retribution of God tulah revenge maras revolve (begiring ; bekanding t bepunding English. reward rice (in husk) rice (husked) rice (of a sticky kind) rice (boiled) rice (boiled in young bamboos) rice (boiled in the leaves of a herb called " manah ’’) rice, boiled (wrapped in leavesof "manah") rich ridge of roof right right to be done ring (finger) rings (for arms, &'C.), see under " dress ” riot rise rise up rise up from sleep rise (the sun) rising ground river river, branch river, main stream of road road.a bye road, make a road, repair a j i road, the trunks of trees laid down to form a roast rob robber roe (fish) roll up roll about roll, a roof room, a root root, large, above ground roots of a bamboo- clump left after bamboos have been cut rope rope made from the "gomuti”or"naw" palm rotten rough round rows, in rows, place in rub rubbish, light rude rudder Dayak. upah padi bras bras pulut (tubi I sungkoi (R. Sadong) pogang sukoi; sungkoi isam kaya bung bungan sawn; sedang; betul tepakai shishin gutoi; dudu maad mokat burah; mokat nushak terunduk ; dug (long) sungi; beruach (W) (sukap sungi Igrongan (W) butang piin Aran sukap Aran nyaran teboian badang nyijarach ; berobut pen yam un turoch ikyen mArun ; ngfirung beraring bArun tunyah arfin bukach; uat bandir apung tarich ijok modern baga burung bejerri besharad gasak; ngireg supok duch setabi mudich | [
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00000107.xml | 95 Painting and Tatuing. the same tribe, have different methods of tattooing. In some it is the forehead or chest ; in others, the hands or feet; in others, the thighs that are tattooed. The greatest slaves to this fashion are perhaps the damsels of the Long Wai and Tring tribes, who unite in themselves the fashions of nearly all the other tribes. Whereas the others are content with ornamenting only one part of the body at a time, a Long Wai or Tring lady must be tattooed in various parts of the body.” (pp. 189, 190.) Note.—T he statement in Jour. Anthrop. Inst. xvii. 322 and copied by Prof. Hain (p. 147) that the British Museum possess a portrait of a Tring priestess tatued should read that a plate taken from Mr. Bock's book has been hung up for public inspection. Tatued Dyaks (? Kavans). (After Prof. Veth). | [
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00000287.xml | Personal Names. 275 attain the position of being a grandfather, he becomes Laki, adding thereto the name of his grandchild, so if the latter is given the name of Ngipa, the grandfather is no longer called Taman Lulling, or by any other name but Laki Ngipa. A widow is called Ballo.” (Hose, J.A.I. xxiii. 170.) “ Among the Kayans Kum and Yong are mere prefixes ; the former is attached to the name of the father, after the death of any of the younger children, and the latter, Yong, when the eldest dies.” (Brooke ii. 298.) “ When Land Dyak children are young, should they be liable to frequent attacks of sickness, it is not an uncommon thing for their parents to change their names even two and three times in the course of as many years. The reason for so doing is, that all sickness being supposed to be caused by mischievous Hantu or spirits, by this means they are put off the scent, and their intended victim escapes their hands ; for when they come to look for him, they hear his old name uttered no more, and so (very rashly) come to the conclusion that he no longer exists ! ” (Chalmers in Grant.) The fear of spirits which makes them change their names may have something to do with the Bantings great dislike to tell their own names ; if you ask a girl her name she refers you to her companion for it.” (Mrs. Chambers, Gosp. Miss., 1858, p. 70.) “ The principal cause of the change of name in grown-up persons among the Kanowits is the objection people have to uttering the name of a dead person. Thus Adun’s name used to be Saog until a person of that name died, when his friends changed his name, fearing that he might die too and also because it was unlucky to retain such a name. But the relatives of the dead man would also insist on such a change, as they would not like to be reminded every day of the dear departed by hearing his name daily uttered.” (Brooke Low.) “Names of slaves are changed when they are given their freedom.” (St. John i. 73.) “ Many of the Baram River tribes adopt the names of animals and common objects such as— Lang, a hawk ; Bangau, a stork ; Apoi, fire, and so on. Amongst the Kalabits, a chief who wishes to impress people with his greatness often adds the word langit, the heavens, to his other names. This implies that he is a very important personage, liteially, that the heavens belong to him.” (Hose, J.A.I. xxiii. 170.) His Highness speaks of a Dyak whose “ right name was Egu, but he had been dubbed Jawing, which is the name of the poison barb of the Sumpit arrow.” (i. 205.) “ One Balau chief was grandly designated tukong langit, which, interpreted, means ‘ the walking-stick of the sky. (Sii Jas. Brooke, Mundy i. 237.) With regard to these sounding titles a correspondent of the S.G. (1894, p. 21) writing from the Batang Lupar of the death of the chief Basek, says. “ Old Tungkujuh Darah (‘ the torrent of blood,’ as his title may be translated) has joined his many comrades in the Halls of Valhalla. In spite of his high-sounding title, or nom de guerre, poor old Tungkujuh was a quietly disposed old fellow, at least, within the last thirty years or so, and never gave any trouble to the Government. He is credited with having earned his name in the wild days long ago, when Rabong attacked Banting Hill, then the dwelling place or rather refuge of many Malays and Dyak families, and in | [
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00000501.xml | clxxxvii. Schwaner's Ethnographical Notes. however, sometimes undertake a vendetta against the murderer, even if he is able to pay the Balai. Not until this is done is the matter brought before the Mandirs, and both parties are then condemned to pay the Balai to one another, this being fixed according to the rank and class of the murdered person. Highway-robbery, or robbery along the river, is called Menarik. The deed being done, without any cause being given by the person robbed, the offender has to pay back to him double the amount of the goods stolen, and he is besides obliged to offer him a Budak, a litis (brass gun), and a piece of iron, in order to satisfy him entirely, and to wish him by these presents durable prosperity and a long life. If, on the occasion of waylaying, wounds be inflicted, the punishment of the robber is increased by an additional fine, according to the greater or lesser severity of the wounds inflicted. If on the contrary the robber be wounded, the attacked party has to pay a fine, which is deducted from the punishment of the former. If the attacked person is killed, the criminal has to pay the Balai to the deceased’s family, in addition to the punishment for the robbery ; the Balai in this case consists of a blanga worth fl.i,ooo. If, on the other hand, the robber is killed, the fine for the robbery has to be paid all the same ; the person robbed, however, has to pay to the killed person’s family the Balai, the amount of which is dependent on the class to which the person killed belonged. For a single wounding the Biat is paid—a fine fixed according to the depth and danger of the wound and the part of the body injured. This varies from 4 to 100 guilders. Poisoning and bewitching are punished in the same way as murder. If a man belonging to a good family sleep with the wife of another of the same class, the offended husband is free to kill him, but has to pay the Balai to his family. If he do not take immediate revenge, but submits his case to the council of Mandirs, the adulterer has to pay a fine of 200 to 400 guilders. A Budak sleeping with the wife of a free man forfeits his life. A free man committing adultery with the wife of a Budak has to set at liberty the Budak’s family or pay their debts. The entering of another man’s house without leave or at an improper time is punished by a fine of 10 to 50 guilders, according to circumstances. The man who approaches the bathing place of the women during bathing time pays a fine of 50 guilders. The man who, walking along the river, goes past the bathing place of a girl and steps over her clothes, pays a fine of fl.8. Indecent words uttered in the presence of girls or women are punished with a fine of fl.io. A person who offends the moral feeling of a woman by indecency incurs a fine of fl.30. Children treating their parents badly are bound to give them a Budak or fl.ioo. A person purposely setting fire to a house has to pay an indemnity of double the value of the damaged articles. Incendiarism by accident is punished by a fine equivalent to damage done. Theft in the fields is punished with a fine of 10 to 25 guilders, and the stolen things have to be restored. The same with regard to theft in the house ; but in this case the fine is higher. Common assault without causing bloodshed is punished with a fine of fl.50 when it is committed in a sober state, of fl.8, when in an intoxicated state. If causing bloodshed, the offender has to pay fl.8o if sober, fl.50 if drunk. Insults by words are punished by fines of 8 to 10 guilders. The cursing of one’s child is expiated by slaughtering a buffalo or a Budak. The child is besmeared with the victim’s blood, in order to prevent the evil conse quences of the curse. A person causing damage to the Batang in front of a house (i.c., a small raft floating in the river by way of a landing-place), incurs a fine of fl.8. Causing damage to another man’s prau is punished by a fine of fl.25. | [
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00000289.xml | Sense of Colour. 2 77 (Brooke i. 62.) The expression may, however, have something to do with their belief in Grandmother Manang ; see supra i. 324. On the Limbang river we are told the people “ know the different villages by the names of the chief men, rather than by rivers or hills. (St. John 11. 120.) On the Latong river, however, we are told : “ It is extraordinary how every stream and creek of the most minute proportions has come by a name ; for I have never yet seen one that the Dyaks do not call by some name or other.” (Brooke ii. 184.) Birds are named according to a fancied interpre tation of their notes (see supra i. 445). SENSE OF COLOUR. While the natives, judging from the colour patterns of their cloths and from the colouring of their implements, seem to have a very good colour sense, on the other hand they do not seem to have a good colour nomenclature, as the table on next page will show. In this table I have arranged all t e colour names I have been able to find; the abbreviations for the names of my authorities are Ch. = Chalmers; St. J. = St. John ; B. L. = Brooke Low; Cr. = Crossland ; Br. = Brereton (in St. John s vols.) , De C. — e Crespigny; Bu. = Burns ; C. = Cowie; K. = Sir Jas. Brooke (in Keppel). The natives seem to have distinct names for black and white, foi blue an green the names seem interchangeable—Sentahs, Sea Dyaks, Muruts ; but according to Sir Jas. Brooke, Keppel App. ii. 21, the Sau man who gave the information when asked what green was would not or could not gi'c a term but black. When asked the colour of a green leaf he said singote, but we are not told whether the leaf was light or dark green, and the word singote may therefore have been used as Mr. Crossland tells me the Undups call dark blue etam, i.e. black, a word which is probably used the same as the Malays often use it, as for example, bisu itam — dark blue. Mr. Brooke Low says sky blue is nemit, but this sounds very much like the nymit = yellow of Mr. Burns, so that either a sunset blue, if one may say so, must be meant or there is an error in transciip- tion. For red and yellow the names seem to have more decided distinction than for blue and green, still there is interchangeability, thus the Kanowits say sak niche for red and mehi sak for yellow ; the Muruts say malia masia , and sia 01 red and masilo for yellow, 'what is curious in the naming of these two colours is that while the Sentahs call yellow sia, the Muruts call red sia ; the Sentahs call red hire (= mirah of the Malays) and the Muruts call yellow birar. The Sakarans call dark red or brown mansau tuai where tuai - old, which is the Malay method ; mansau also means ripe. The Malau for red — dadara and is said to be derived from dara = blood (K). Gray amongst the Sentahs (Ch.) = apok (= kelabu of the Malay) but there is a special word for gray hair, viz. berubuk (= uban of the Malay) while the name for hair is rambut (ubok, Malay). As shown above the Saus mix black and green and the Bakatan would seem to mix green = ujang arang with red arang-arang ( ujang = deei). The fact that some of the natives distinguish gray, and that as far as we know, with the Bakatan exception, they do not mix up red and green, would indicate that they are not colour blind. | [
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00000161.xml | 149 Head-Hunting. ait funerals these leaves are planted on the grave and hence piobablv the aidorning of the skulls. Kessel also mentions (Z. Allg. Erd., Berlin, N.l 11857, iii. 393) that the branch Daun Germis or Daun Kapak is planted on the gjrave. Filet (Plantk. woordenb., 1888) does mot mention these names. Bleeker (Afmetingen v/an Schedels Nat. T. N. Ind., 1851, ii. 513)1 reefers to a bundle of long grass hanging on the c:heek bones. I perceive from a photograph ssent me by Dr. Stolpe that a skull in the CCopenhagen Ethnographical Museum, overlaid with lead, has such leaves on the right cheek tbone. Kessel in his catalogue says in general cof the Dyaks of the north-west of Borneo ‘ they ailone ornament their weapons and skulls with Head and tin, which ornamentation is not found aimougst other tribes.’ As, however, just the ttwo skulls, Nos. 828 and 829 (and the third one aibout to be mentioned from thence), are only lengraved and not overlaid, they must either not Cranium of Female dyak. lhave come from the north-west or engraving is Lower jaw of wood tied on with , , , . , , c rotan, the hair is caught up under ;also customary there. I think the former more and inside the j aw and held there bv finely-plaited cord of human hair. Face covered with tinfoil. (No. 738, Van Kessel Coll., Mus. Roy. College of Surgeons, London). A Very Curiously Prepared Skull The lower jaw is stained inside a deep red with gum dragon, and is fastened on with pieces of rotan. Pieces of soft wood have been put into the places of the missing teeth (which are all absent), into the nostrils, and in the position of the ears ; other inequalities are filled up with a reddish brown resin , the entire skull has then been covered with tinfoil, two cowry shells represent the eyes, the eye-brows and a small tuft of beard are made of stiff black hair, on the vertex and sides of the calvarium there is an ornamental, regular, and symmetrical device cut through the tinfoil and coloured red. A string passing through a hole in the sagittal suture for suspension in the head-house. District of Sango, Sambas Kapoeas. (No. 970, Mus. Roy. College of Surgeons, London). | [
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00000475.xml | 1 II. ETHNOGRAPHICAL NOTES BY DR. SCHWANER, Translated from his work on “ Borneo." I—THE BARITO RIVER BASIN. Race. The inhabitants of the Barito River basin all belong to the same race, the Malayo Polynesian. Although they are divided into several tribes bearing different names, there is no reason whatever for considering them as so many different races, neither with regard to their outward appearance and their languages, nor wtih respect to their manners and customs, as was done by Von Kessel, a man who travelled a long time in Borneo. Language. Their languages generally have one and the same origin, and belong altogether to the Malayo Polynesian family, though somewhat altered in course of time and according to local circumstances. The different dialects equal in number the tribes of the people, and though to the foreigner they may have the appearance of different languages, are more or less easily spoken and understood by all the natives, the local deviations being soon learned by them. All those dialects are copious in words; the names of each object according to the different circumstances in which it occurs are very numerous, and, as generally spoken, the dialects contain an abundance of vowels, and are melodious. Poetry is only oral (improvisation), or consists of the monotonous recitation of the deeds done by the Sang-Sang (angels) and their circumstances, or in the narration of the ancestral exploits, important historical events, etc. The first mentioned of these arts is principally performed by the Bilians, who recite their extravagant poems with a shrill voice, accompanied by the sounds of the Katampang.a cylindrical drum nearly two feet long and covered with monkey skin, while the gods and heroes are celebrated in songs by old men in an awfully bombastic style ; this is done in an old dialect differing from the usual language, called the heavenly or sacred language, or also the Sang-Sang language. Only a few are well versed in it, but the initiated in this science act as priests, and are consulted by the native, when he wishes to communicate his desires to the gods, ask for their assistance, or wishes to have the soul of one of his dead relatives conducted to heaven. Writing. The natives do not possess an alphabet, but they are acquainted with the existence of letters among other nations. According to their traditions, the Creator, having given a language to mankind, had assembled the oldest men of the different nations, in order to communicate the use of letters to them. All of them did receive such writing-signs, but the representatives of Borneo swallowed them, so that they are united with the body and changed into memory. The descendants have therefore their history, their laws, their agreements, etc., printed in their hearts as immutably and surely as other peoples have put them in writing in their books, but at the same time more lively, active, and accessible, for every one is now well acquainted with the history of his tribe, knows the legends of his gods and | [
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00000513.xml | Scliwaner's Ethnographical Notes. cxcix. II.—THE KAHAIJAN RIVER BASIN. [These Notes have been picked out of the text , not having been collected at the end of the volume like those of the Barito Basin. H. L. R.] Courtship and Marriage. “ Amongst the rich Ot Danums there is sometimes the cruel custom, probably taken from the Chinese, of locking up their young daughters 8 to 10yearsold,.for a certain time in a special small apartment of the house and to > ee P c u from all intercourse with other people. 1 he cabin is mere'y furmshed with a small window which only looks out on to a solitary place so that darkness mostly reigns in the apartment. The captive girl may never and on no account whatever lea\ e the abode. All necessities are carried out in it. Neither father nor mother, nor brother nor sister, are allowed to see her during her term of imprisonment but only a female slave who is appointed to attend to her has access to her 1 he poor victim to this custom sits seven years in this way in solitary confinement, occupy mg herself in making mats and such like handiwork 1 he developingit of her mbs especially the lower limbs, suffer under this want of exercise. After the time of seclusion, which generally finishes when the maid has arrived at a marriageable age she is freed from her prison and appears bleached lightly yellow as though made out of wax, tottering on small thin feet-which according to the taste of the natives is considered especially beautiful. As though she were new-born, they hen shew her the sun, the earth and its productions and the water. A big feast then held at which a sheep is slaughtered and the maid sprinkled with its blood. 1 his seclusion is called Bakuwo and is to endow the daughter with the above-named pretty qualities, to make her name renowned and at the same time through this to attract many rich suitors.” (p- 77 -) . ,. ,, . At Dengan Kami (Melanhoei district) he found morality in an exceptionally low state, almost no marriage ceremonies, and occasionally a man with three wives. There would appear from his report to be something like polyandry without a marriage ceremony, for he mentions a case where several men had to pay a hue each on the birth of a child, (p. 168.) Burials. “ As amongst the Ngaius the coffin with its contents is brought out into open dav. Later the bones are cleaned and burned, whereupon the ashes are collected in a jar and placed in the sandong. The funeral ceremonies are accompanied by a costly feast at which men, cattle, and pigs are slaughtered and the decapitated heads of the sacrificed offerings hung on the sandong. 1 he tomonggong 1 undan put into the coffin of his deceased wife eight full dresses besides all her ornaments. Immediately she died he killed a budak, and over and above that three more when the coffin was brought out of the house. At the cleaning and burning of her bones he had eight budaks, sixty pigs, and two bullocks killed. (p. /6.) “ Amongst theinci there is a curious custom that the survivor of two spouses must on no pretence whatsoever leave the house for a certain time, which is longer or shorter according to the custom of different families. Often the mourning spouse has to remain from three to seven months sitting idle on a mat. >p. 77 -) , , , On the Katingan River : “ In front of the houses stand ampatans and pantars on the top of which are hornbills carved out of wood. It is strange that most of the pantars do not, as in the more easterly lying districts, consist of high and very straight masts but that tree stems of medium length, crooked, serpent shaped, bent or zig-zag are preferred. This custom coincides more with the idea which one has about a pantar, for the post is looked at in the light of a river (Batang Damon) which leads from the earth to the abode of the dead or of the Sangsangs. (P ’ ‘‘The corpses are burnt a few days after death and the coffin is placed in the open air and when the flesh has disappeared it is again opened in order to be buried o | [
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00000171.xml | Head-Hunting. 159 (Low, p. 304.) Speaking of the Sea Dyaks the same authority says : “ These trophies are not, as amongst the land-tribes, the general property of the village, but the personal property of the individuals who capture them, though the honour of the tribe is augmented by their being in the village.” (p. 214.) On the other hand, however, Mr. Brooke Low, discussing these people, says: “The head does not, in an expedition, belong to the person who takes it. It belongs to the chief, and if there are several it is distributed among the leading chiefs. If only one head is obtained, and there are many claimants to the honour of salat- ing it, it is broken into pieces, and a fragment given to each ; but this is not popular with the Dyaks, and it is more usual for the most powerful chief to keep it. But the chief who salais a head undertakes a great responsibility, as he by that act aspires to be a war chief, and must lead the people on the warpath. They look up to him, &c. They do not mind his keeping the head as long as he gives them an opportunity of cutting off others. When brought home the head is hung up in the verandah of the house outside the chief’s apartments, along with the smoke-blackened cluster of heads depending from the sloping roof and overhanging the fireplace. Admiral Keppel, describing a collection of skulls, continues: “Among other trophies was half-a-head, the skull separated from across between the eyes, in the same manner that you would divide that of hare or a rabbit to get at the brain—this was their division of the head of an old woman, which was taken when another (a friendly) tribe was present, who likewise claimed their half. I afterwards saw these tribes share a head.” (ii. 37.) Among the Dusuns Mr. Witti was shown a sort of natural clearing in the jungle, where “ there is a stone block 10 on which the division of skulls is made. These Dyaks are said never to go beyond quartering a head, smaller shares being made up in kind. On that block could be seen stains of blood. Near by is a rude scaffold which serves to exhibit the trophies. But the queerest feature of that spot was a young sugar plant, sprinkled with blood, and care fully fenced in,—why not a forget-me-not ? ” (Diary, 26 March.) Cowardly Procedures. “ Among the Dusun the men that took heads generally had a tattoo mark for each one on the arm, and were looked upon as very brave, though, as a rule, the heads were obtained in the most cowardly way possible, a woman’s or child’s being just as good as a man’s.” 11 (Pryer, J.A.I. xvi. 233.) “ The maxim of these ruffians [Kayans] is, that out of their own country all are fair game. ‘ Were we to meet our father, we would slay him. 1 he head of a child or of a woman is as highly prized as that of a man ; so, as easier prey, the cowards seek them by lying in ambush near the plantations.” (St. John ii. 66.) The Mount Dulit Dusuns told Mr. Witti (Diary, 16 Mar.) that they had no skulls in their houses or elsewhere, but they say the Limberan 10 Mr. Hupe (p. 720) mentions a stone used (or preparing the skull, and refers the reader to his report for details, but I have not succeeded in tracing them. 11 "The possession of a human head cannot be considered as a proof of the bravery of the owner for it is not necessary that he should have killed the victim with his own hand, his friends being permitted to assist him or even to perform the act themselves.” (Earl, p. 267.) | [
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00000468.xml | cliv, H. Ling Roth. — Natives of Sarawak. English. to-morrow to-morrow, day after three days hence tongue, see ‘'body" too (in excess) tooth top (summit) top of, on the (upon) torch torn, see " tear” touch touch (feel) tough towards, see "to” trace, a; track trade, to having transgressed! bounds of pro- priety, or, gone !• beyond proper I limits of anything I translate trap, a spring- tread upon tread out paddy from the ear tree, jungle tree, fruit tremble trial of, make; take on tribe Dayak Tribes on the River Sarawak : On Southern Branch : Sempro Segu Simpok (on River Samarahan) Setang; Sikok Sentah Kuap Se Bungo Brang Serin (River Sama rahan) Sennah Between Southern and Western Branches: Tebia(k) Sumban Tringgus On Western Branch: Gumbang Sauh Singgi Seram bo Bombok Peninjauh Dayak. English. tepagi trouble; troubled gununi troublesome (a bother guni ajech trowsers binah ; pushe ; true (jipuch - jipuch bushe (front) truly (jipuch bailm (hack) tebung (tunduch trunk (of tree) (atuch (of tree) siruh trust in or to tumah try (attempt) try a matter by means kap of ordeal by two Hat lighted tapers turn round (body) arok; inyuk; diai (W) turn round (revolve) berdagang: berjaja turn over (leaves of book) tusk tepashu tweezers twilight (morning) twilight (evening) nyirviis; nvambi pitr* digang twinkle ngik gruguch twist tungiin kayuch tfingfin buah kamutul ugly kija bangsa ulcer, see “diseases” unbeliever, see "heathen” unburdened (with no- thing to carry) unclean ! Dayah Beparuch uncover l Beporoch (W) under, see " below ” Bonilk ; Bonok (W) undergrowth (in old Sapug jungle) understand Setang; Sikog understanding, not (Sentah ; Se Buran clear to (Biota (W) undo; unfasten Bukuab undone; unfastened 1 Dayah Bungfich unfortunate l Bi Bungo unite (by adding to- Brang gether) Penyowah unkind unlearned Sennah unless unmarried Tebia(k); Pidia [W] unripe (fruit) unripe (not attained Bimban Se ringgus full size) unskilled, see "unlearned " Gumbang unsteady, see “shake”: Beratak unsteady in gait Singgai untie, see “undo" f Se Karuch until; unto | Broich (W) unwilling, see “do Bombok not wish” Peninjauh unyielding Davak. susah kakfich sinyang I sawn ; bonah (W) mana (W) ( Used i after adjectives in ( sense of “very.") t tungiin (of living tree) 1 tunggu (of dead tree) 1 biitang kayuch (of a ( felled tree) harap; sabach chuba bepanyut kimat bekanding murai bubfit anggup abur dadad singomi anu ikimirib (glisten) J kamidil [\VJ j mukidap (wink) vkidiap [W] I arap mun-i i duch romus buruch kaich; pfider murai anak dudach puan bisirat kuka tebishor genaka sinful ’ grobah duch bisa kiang bujang matah nyitimun (used only of the fruit "durian " kafig; mabung menilg ka tiingyeak | [
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00000497.xml | Schwaner’s Ethnographical Notes. clxxxiii. first marriage only get the portion of their share after the decease of one of their parents. Paternity. Legitimate children are those born from a lawful marriage, and accepted by the ^‘b^Vhen a man denies that he is the father of a child born from his wife the matter has to be decided by an ordeal, when other proofs are lacking. For this purpose the Hanyadeng* or Hasudi is resorted to. The husband being suspicious as to the paternity of the child, the one suspected has to undergo the trial ; if he husband is unable to name the delinquent, the wife has to submit to it. \\ hen the accused persons have been cleared of the suspicion resting upon them, the husband is compelled to acknowledge the child as his own, and has moreover to pay his wife a certain fine as compensation for the insult inflicted. This is called Hokkani. A Bilian becoming pregnant informs the Mandirs of the man to whom she ascribes her pregnancy. He, not being able to prove his innocence in a satisfactory way, the Sal am Bicltis is resorted to, and in case this ordeal happen to be unfavourable to the accused, he is obliged to acknowledge the child and attend to his paternal duties towards it. If the man clear himself the child becomes a Budak of the Bilian’s owner. . TU . A pregnant Budak must tell her master who is the child s father. The latter if he do not deny it, must pledge himself to pay the Budak s debts should the Budak die in child-bed, in order to compensate the owner for her loss. He has to pay besides a certain amount to the Budak’s master for the time during which the child must be suckled, to make good the loss caused by the pregnancy and con finement of the mother and the first rearing of the child. At the same time he has to pay the sapot or money for the dishonour to the Budak s family. If the accused repudiate, then he has to submit to the fire-ordeal, to prove the truth of his words. If he succeeds, then the fatherless child becomes the property of the Budak s master, e , g bound tQ set the Budak at liberty, when he himself is the father ; the Budak, however, has to pay a fine to the offended wife, equal to the a™ 011 " 1 °* her debts. If she is not able to do this, the wife has the right to sell the Budak to another master. The husband has to pay besides the sapot to the family of his wife as well as to that of the Budak, and is obliged to acknowledge the child. A free mrl having got with child, is often secretly drowned, in order to prevent the public disgrace. If not, and the designated father also belong to a great family, endeavours are made to bring about a marriage between the guilty couple. In case of denial, the accused has to submit to the fire-ordeal. This resulting in his favour, the child has to be educated by the dishonoured girl slather. Not unfrequently the seducer is killed by the relations of the girl. If the designated father is a Budak, both man and woman lose their lives, or the girl s father takes care of the child’s education and the Budak is compelled to pay the double amount ot his debt and to leave the house. , . • . • u Illegitimate children, A nan Saren, are hated, and such is the contempt in which they are held that they can hardly marry. , , , • , All these severe regulations of the adat, however, are unable to check the gir s in their dissolute behaviour, the art of overcoming nature being well-known. Generally speaking the morality is not all that can be desired with these tribes. The father is obliged to educate his children as well as possible, to bu PP them, and to pay the Belako when one of them marries. The education of the children on the other hand is exceedingly simple, consisting only in care for t e development of the body. The boys soon join the company of the men and. as tar as their strength allows it, try to partake of their occupations and pleasures flrls managing the household, fetching water, keeping up the fire, etc. In this way L'lllS o , . I- li the children are already early trained for their future calling. • To be treated of later on | [
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00000349.xml | Sea Dyak , Malay and English Vocabulary . XXXV. Ska Dyak. Malay (Colloquial). sareba sama-sama sari 'tu ’mi hari sarok, nyarok men um pang sarugan sebrai (duan sulok) sebrang sedi segau segieng sekut sendat, selut, sumpit selapok seliah, nyeliah kopiah selong semaia semerai, beyanji nembrang nyemerai sempurai sengaioh pengayah sepu serak tiup serang, myerang serangkong serara tanggong cherr6 serarai 'angus English, Together with Examples of the use of the word. simultaneously. to-day. to take lodging; nyarok rumah oratig, to put up at somebody’s house; isa aku nyarok orang, I had better lodge with someone. a leaf of a certain plant, across, opposite side, gambier (wild). orang segau-segati, idle vagabond, to foul (of boats); bcsigieng enda blaia, not sailing they fouled. narrow, confined (space), cramped up; sekut dalam, uneasy (in mind), unhappy ; sekut ati, sekut dalam, stuffy feeling from cold in head, cap. to run away, move out of the way or aside, clear out, secrete, isolate, separate ; kita ka mimit nyeliah orang lain undur , if you will get out of the way a little bit the men can go on ; nyeliah kita, clear out of this, you ; nyeliah ka napal, get out of the way of, &c., to clear away (the things after a meal); badas kayoh mimit ulih seliah kitai, it is better that we paddle a little and we shall be able to move out of the way ; ninga rita nuan datai iya nyeliah ka tanah, hearing of your arrival he disappeared ; nyeliah ka pupa, to move away from the tax ; nyeliah ka pintu, to push aside the door, a wire hoop, thence brass wire of a certain stoutness, to promise. to cross over, to swim, to visit. paddy, 2 or 3 years old (?). paddle. to blow (out of a blow pipe), a fold, a layer, an understood period, a generation, time ; serak dudi, next time, next opportunity ; serak tu, this time; rumah 3 serak, 3 storied house ; klambi dm serak, two folds of coats, i.e., two coats, to attack. to take up, to become responsible for. to separate, part, scorched (by fire), parched. | [
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00000114.xml | 102 H. Ling Roth.— Natives of Saraivak and Brit. N. Borneo. from the country far and near, and when there is sure to be an unusual gathering of powerful chiefs. The speaker, who must be a great chief, gives his reason, that his people wish to put off mourning, or that his people have been slain and he must have some revenge, and he ends by inviting all present to accompany him on an incursion upon an ancient enemy. If he be a chief of any real influence he is sure to secure an ample following, in reality more than enough for his purposes, but his ambition expands as his numbers increase and his warpath assumes grander propor tions. The women lend their assistance to induce their husbands and lovers to join the warpath. Before this, however, the chief whose mind is set on the business gets together a circle of chiefs and warriors, which before the end of the pro ceedings resolves itself into a council of war. The expediency of the campaign and the exigencies which demand it are then openly debated, and if the majority or even a strong party are in favour of it, the chief who originally broached the topic, if he feels confident of a following large enough to effect Lutong Kayan Hat. Made of plaited rotan with armadillo scales sewn on Chin strap made of Euro pean two-coloured band. (Hose Coll.) Kalupu. Dyak War Cap Made of a single skin of the porcupine pushed up to a peak in the centre, with fur edging, inside matwork. Weight, 220Z. ; diam., 7m.; almost round Baram River. (Peek Coll.) | [
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00000140.xml | 128 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. guish a man from a woman. The women and children endeavouring to gain the jungle by the well-known paths, find them already occupied by an enemy, from whom there is no escaping; they, of course, surrender themselves, and are collected together, with the assistance of day-light, which they manage so as to be certain of at this moment. When the signal is first given (always by the Rajah), the people in the boats pull rapidly ; some are placed up the river above the campong, some below it, and the remainder abreast of the huts, so that should any of the unfortunate beings gain their sampans, they are certainly cut off in the water. Their principal object is to prevent a single person escaping to give intelligence to other campongs, and to arrange the time so that the day shall dawn about ten or fifteen minutes after the slaughter begins, which enables them to take their stations, and fire the houses in the midst of darkness, and afterwards affords sufficient light to secure their prey. On moonlight nights they keep concealed in the jungle, only acting in the dark. Heavy rains just previous to the attack are not considered favourable, as the attaps will not burn readily, but a smart shower at the moment is always wished for, the noise preventing their operations being heard, besides they imagine people sleep soundest about an hour before day-light, particularly if it rains. After the women and children are collected, the old women are killed, and the heads of the men cut off; the brains are taken out, and held over a fire, for the purpose of smoking and preserving them. The women and children are only secondary considerations; the heads are what they want, and there is no suffering a Diak will not cheerfully endure to be recompensed by a single one. From the last excursion Selgie’s people brought with them 700 heads —of which 250 fell to the share of himself and sons. The women and children ail belonged to him in the first instance. I have been present when Selgie has taken two campongs; the inhabitants were surprised and the fighting consequently all on one side, but in a few instances resistance was offered. I did not observe them attempt to parry the blows with their weapon, these were either taken on the shield or contrived to meet the bamboo cap: as the men of the campong had no time given them to cover themselves, they were easily cut down ; the noise is terrific during the massacre (for it can be called nothing else), and joined in by all the Rajah's women who accompany him in his excursions. An old Diak loves to dwell upon his success on these hunting excursions, and the terror of the women and children when taken affords a fruitful theme of amusement at all their meetings." (pp. 48-51.) WEAPONS. General War Costume. “ The general Sea Dyak war costume consists of a basket work hat, called a katapu, and a skin-jacket, called a gagong; in lieu of the latter the klambi taiah, a quilted jacket, is used. These form but poor defensive armour for the body; reliance is placed upon the shield.” (Brooke Low.) “The costume of a Kayan warrior consists of a round cap ( lavong ), covered with hair of various colours, and two huge eyes to represent a face, with long tail-feathers of the hornbill stuck into the top; a war jacket (simong) made of a goat skin, with a butterfly worked in beads between the shoulders, and a large thick shell ( blasting ) on the breast, and the whole of the back covered with hornbills’ feathers. Underneath this a quilted jacket is often worn as a protection against poisoned arrows, and a small mat about 18 inches long and a foot wide, hangs behind, and is used for sitting on when in the jungle. He carries a spear ( bakin ) in his right hand, and a shield ( kalavit) in his left, while his long sword (parang ilang) in its sheath, is fastened round his waist on his left side, if he is a right-handed man. He carries his rice and other small requirements in a description of basket (sarut), provided with two straps, on his back. Only chiefs, or those who are known as the bangsa rajah, are allowed to wear the feathers of the helmeted hornbill, which is called by them tebououl, but they are not so particular about the feathers of the rhino- | [
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00000254.xml | 242 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. NATURAL PRODUCTIONS. It may not be out of place to give a short account of some of the natural productions, which have been frequently referred to in the preceding chapters. Gutta. The Gutta “ is obtained from four or five kinds of large forest trees, belonging to the genus isonandra, by felling the trees and girdling or ringing their bark at intervals of every two feet, the milky juice or sap being caught in vessels fashioned of leaves or cocoa-nut shells.”" (Burbidge, P- 74 -) The process is thus described by Mr. Hornaday : “The native found a gutta tree, about ten inches in diameter, and, after cutting it down, he ringed it neatly all the way along the stem, at intervals of a yard or less. Underneath each ring he put a calabash to catch the milk-white sap which slowly exuded. From this tree and another about the same size, he got about four quarts of sap, which, on being boiled that night for my special benefit, precipitated tbe gutta at the bottom in a mass like dough. The longer it was boiled the harder the mass became, and at last it was taken out, placed upon a smooth board, kneaded vigorously with the hands, and afterwards trodden with the bare feet of the operator. When it got almost too stiff to work, it was flattened out carefully, then rolled up in a wedge- shaped mass, a hole was punched through the thin end to serve as a handle, and it was declared ready for the trader. I have seen the Dyaks roll up a good-sized wad of pounded bark in the centre of these wedges of crude gutta, in order to get even with the traders who cheat in weight, but I have also seen the sharp trader cut every lump of gutta in two before buying it. If he found bark, you may well believe he did not pay for it at the price of gutta. The crude gutta has a mottled, or marbled, light-brown appearance, is heavy and hard, and smooth on the outside.” (p. 433.) “ The juice of ficus and one or two species of artocarpece is not unfrequently used in addition as adulterants. It is generally adulterated with twenty per cent, of scraped bark—indeed, the Chinese traders who purchase the gutta from the collectors, would refuse the pure article in favour of that adulterated with bark, and to which its red colour is mainly due.” (Burbidge, p. 74.) It is most deplorable to see the fallen gutta trees lying about in all directions in the forest. The gutta trees are a long time in attaining to maturity, and are not easy to propagate, except by seeds.” (ibid.) In the Linogu valley, on the southern slope of the Derigi, the “ people do not know the gutta percha tree, and of indiarubber they know but little, there being no great demand. When rambling in the bush the experienced eyes of my men noticed gutta trees of the best description.” (Witti, 29 May.) 9 With two sharp strokes of a mandau a deep notch was cut in the bark, from which the juice slowly oozed, forming a milky-looking mucilage, which gradually hardened and became darker in colour as it ran down the tree. The native collectors of gutta-percha make a track through the forest, nicking the trees in two or three places as they go, and collect the hardened sap on their return a few days afterwards. (Bock, p. 152.) | [
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00000092.xml | 8o H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. sleep with the proper amount of pressure on the instrument. Before the child is twelve months old the desired effect is generally produced, and is not altogether displeasing, as it is not done to the extent of disfigurement, which I believe to be the case amongst some of the American Indians.” (J. A. I. xv. 425.) In forwarding me a specimen of a head flattening instrument, Mr. Chas. Hose writes: “The Tadal, as it is called by the Bintulu Malanaus, is only placed on the child’s head during the time that it is asleep—the moment the child wakes it is taken off. Its use is first commenced when the infant is fifteen days old, and is continued until the third or fourth month. In the early stages only very slight pressure is applied, but gradually it becomes more and more severe. Only female children have their heads flattened in this way. If too much pressure is used in consequence of the frontal and occipital bones being approximated the parietals are prevented from joining, and the soft hole-like depression with which every child is born remains in the adult. If the child is not well looked after the board often injures the nose, and occasionally deaths are caused by the use of these Tadals, but not often. The cushion is placed on the child’s forehead, and the bands being placed over the top and round the back of the head, the strings which hold the bands in position can thus be adjusted without disturbing the child lying on its back.” The instrument Mr. Hose has forwarded is I2in. long and weighs 9^ 02s., a weight of itself sufficient to cause compression on the soft bones of a child. “ The Malanaus consider flat faces more beautiful than others.” It is curious that in the instrument sent me by Mr. Hose, as well as in the one in the Brooke Low Coll, and in the Dresden Museum, a Chinese coin should be used as a torniquet. Artificially-Deformed Skull of Malanau. (Dresden Museum). Dr. A. B. Meyer suggests that a very symmetrical skull in the Vrolik Museum, Amsterdam, from Banjer, may be artificially deformed. Circumcision. Circumcision is practised, but it is not universal or obligatory. (Brooke Low.) Kayan Mutilation. Particulars of the Kayan sexual muti lations have been deposited in the British Museum. Cicatrices. The Sea Dyaks do not make any use of raised cicatrices to ornament the body, but they are proud of scars nevertheless, and especially if they are regular and symmetrical. They are particularly proud of their vac cination marks if they show out well, | [
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00000500.xml | clxxxvi. H. Ling Roth .—Natives of Sarawak and Brit. N. Borneo. Loans are contracted in the presence of four to six witnesses. Different from these are the customs of the paddy loans. With a paddy loan the interest has also to be paid in paddy, and varies proportionately to the higher or lower price of the paddy at the time of the loan. Accordingly the annual interest is put at a higher rate if there be a scarcity of paddy in the region than when the contrary is the case. In prosperous years ioo gantangs are paid off with 200 gantangs after the course of the first year ; while in the case of abundance [sic] only 50 gantangs are given. If the debtor be not able to pay at the end of the first year, a new condition is agreed upon, likewise dependent on the temporary price of the paddy. In case of repeated impossibility to pay in paddy or money in several subsequent years, the matter is submitted to the decision of a council of Mandirs, the debtor being condemned to the condition of Budak for so long as he is unable to pay off his debt, which, however, from this moment onward may not be increased by interest. The debts in paddy are commuted on this occasion to debts in money, 100 gantangs of paddy being estimated at fl.20. If the debts be denied, which often takes place when the money has been lent in good faith without the presence of witnesses (saksi), an ordeal has to decide the question. This is called teser bichis. The accuser as well as the accused are obliged to deposit at the Mandir’s double the amount of the sum in contest. The party found innocent receives, in addition to the sum deposited by him, the whole sum entrusted by the other party. These regulations for the plaintiff are made in order to check unjust demands and frauds. Commerce. Every free man, being so inclined and possessing the necessary funds, is allowed to carry on trade. Debts contracted with merchants are paid off by way of instalments, according to agreement between the two parties, the price being also fixed at which the goods have to be accepted in case of the payment not being made in cash. If he be unable to pay the sum after a time fixed upon, the trader becomes a Budak of the creditor. On Deposits. The person who has accepted money, or goods having been entrusted to his care, is obliged to give them up as soon as required, and is not free from this obligation until he has lost his own belongings, besides the deposit, by fire or theft. Bail. If the debtor be not able to pay, and the price for which he has been condemned to be a Budak is not equal to the debt, the bail is bound to supply the balance. Penal Laws. In the districts lying within the Government sphere of influence, sentences of death are no longer given by the Mandirs. Only in the far interior does this still occur. Most of the offences, nay, nearly all of them, are punished by fines, payable in money or goods. The prices at which these are accepted are: A Musket A Gong, proportionate to its size and weight A hundred gantangs of paddy A big Pig A big Goat A Buffalo A Budak badan orang A guchi wangkang (Chinese water vessel) Chinese or European plates, dishes, etc. a piece A " thail ” of gold Materials for clothes, etc., or ready-made clothes, are at fl.20 ,, fl.10-20 ., fl .6 ,, fl. 12 ,, fl.20 ,, fl.60-80. „ fl.25 fl-5 ,, fl.o 30cts. ,, fl.70 estimated. A murderer who cannot pay the family of the murdered man the stipulated fine, Balai, for his offence, forfeits his life. The relatives of the murdered person, | [
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00000548.xml | ccxxxiv. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Religion, &c. ( continued ). Soul wandering during sleep, 232 Spirits, see Antus Strychnos Antu, 286. Sun, invoked, 200 Swinging, see Sickness Sympathetic help in childbirth, 98 ; in war, ii. 204 Tabu, 165, 180 ; for sickness, 261, 268, 269 Tenyalang, see Penchallong Theft divined, 79 Trees destroyed, 287 Worship, a magical action, 190 RIDING. Riding, ii. 256 SARAWAK. Sarawak, extent (xv.); government (xviii.), (xix.) SKERTCHLY. Skertchly, J. B. Description of fire apparatus, 371 ; description of traps, 430 SLAVES AND CAPTIVES. Abortion, ii. 214 Adoption into tribe, ii. 210 Adulterers, A182, 187 Bewars v. Budaks, A205 Boys and girls, A178 Brian, ii. 211, 214 Children, forget parents, ii. 209; sold during a [ famine, ii. 209; captives, ii. 210 ; not spared in war, ii. 210 ; Murut, sales of, ii. 210, A183 Conversion, compulsory, ii. 215 Custom on Rejang river, ii. 210 Debtors, ii. 209, 214, A204-205 Enfranchisement, ii. 210, 212, 213, 214, A135, 205 Evolution of slavery (vassalage), ii. 226 Exchanges, ii. 209, A206 Famines, cause of child sales, ii. 209 Fire makes slaves, ii. 213 Humanity to captives, ii. 210 111 usage unknown, ii. 209, 214 Indoor slaves, ii. 210 Inheritance, ii. 211 Introducing slaves, ii. 212 Kayan slaves badly treated, ii. 210 Land Dyaks, ii. 209 Life of, A204 Markets, slave, ii. 215 Marriage ensures freedom, ii. 213, 214 Sacrificing slaves, 141, 145, 159, ii. 163, 204, 214, 215, 216, 217, 222, A162, 166, 174, 188, i8g, 199, 205 Outdoor slaves, ii. 210 Peace-making, handed over at, 94 Property of, ii 211, 214 Ransoms, ii. 209, 210 Sea Dyaks, ii. 209 Seduction of, ii. 212, 214 Slaves and Captives (continued). Tabusan, ii. 210 Temporary, A184 Thrashing slaves, ii. 214 Tortures, ii. 215, 222 Transfers, ii 213 Trees of, ii. 212 Tuba eating to prevent slavery, ii. 213 Wage earning degrading, ii. 215 Women captives, ii. 210 ; not spared in war, 210 Work of, ii. 21 r, 212, 213, 214 SUMPITAN. Antiaris toxicaria, ii. 194, A195 ; taken as food, A195 Antidotes, ii 198 ; A195 Brucin, ii. 196 Chemical investigations, ii. 192 Darts, ii. 184 ; manufacture, ii. 186 ; loose barbed points, ii. 185, A195 Denis elliptica, ii. 196, 197; tied on to ankles, ii. 248 ; eaten by porcupines and rhinoceros, ii. 196 ; eaten to prevent slavery, ii. 213 Eating poisoned animals, ii. 198 Effect on man and animals, ii. 190, A195 Experiments, ii. 190, 191 Febrifuge, a, A210 Glucoside, ii. 195 Ipoh, see Strychnos Leubuscher, Dr., experiments, A210 Lewin, Dr., experiments with poison, ii. 191 Poison, manufacture, ii. 188; varieties of, ii. 189, A195 ; a new, A210; see Lewin, Leubuscher [ in Malay Peninsula, ii. 190, 191, 200] Porcupines eat tuba with impunity, ii. 196 Quivers, ii. 184, 186, 187 Rhinoceros eats tuba with impunity, ii. 196, A210; excreta poisonous, A210 Ringer, Prof,, experiments, ii. 190 Shooting, ii. 187; range, ii. 187, 188 Sights, ii. 184 Siren, see Antiaris Strychnos tieute (ipoh), ii. 195, 196, A195 Swallowing arrow poison, 294 Tuba root, see Denis Tubes, ii. 184 ; straightness of bore, ii. 185 ; manufacture, ii. 185; boring rod, ii. 185, A194, 195, 196 Undetermined poison, A210 Upas, see Antiaris SWIMMING. Diving for fish, i. 456, 462 Swimming, 52, 54, 56 ; ii. 255 TABU. (mali, pamali, penti.) Binting marrow, 159, A205 Breaking a, 402 Burials, 137, 154-156 | [
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