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00000310.xml | 2g8 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. found in Holland, among the documents containing the reports of government officers who have been despatched from time to time to make researches on the east coast of the island, as Dr. Roorda Van Eysinga, Professor of Oriental Languages and Geography to the Royal Military Academy of Holland, states in his ‘ Geography of Netherlands’ India,’ that ‘ In the inaccessible parts of the island’ (Borneo) ‘Papuans yet reside in a savage state, bordering upon that of wild beasts.’ 22 No authorities are quoted in the work, but as it is used as a class-book throughout the Netherlands, it cannot be supposed that the statement has been loosely made.” (Earl’s “ Papuans,” pp. 144-149-) The reference by MM. Quatrefages and Hamy (“Crania Ethnica,” pp. 194-196) to a comparison between the Negrito skull and that of the Andamans, induced me to turn to Mr. E. Id. Man’s work “ On the Aboriginal Inhabitants of the Andaman Islands” (Lond., 1884), where on p. 1x9 there is a footnote reference to the kidnapping of the Andamanese by Malays, &c. It runs as follow's :— “Captain J. H. Miller, in a communication to the ‘ Nautical Magazine,’ 1842, says: ‘ The islands in the west side of the Andamans are frequented during the fine season, from December to April, by a mixed and mongrel race of Malays, Chinese, and Burmese fishermen for beche de mer and edible birds’ nests, who are of very doubtful honesty, and it is necessary to take a few muskets and cutlasses just to show them that you are prepared for mischief in case of need. These fellows are also ‘ fishers of men,’ and to their evil deeds much of the hostility of the islanders may be attributed ; they carry off children, for whom they find a ready market as slaves in the neighbouring countries. I have been told that formerly they were friendly, and assisted these fishermen, until a large party was invited on board a junk or prow (the Chinese got the blame of it), and after being intoxicated, were carried off and sold at Acheen, and the practice is still carried on by these fellow's, w'ho land and carry them off whenever they can catch them. The Andamanians have retaliated fearfully whenever any foreigner has fallen into their pow'er, and who can blame them.’” (“ Sailing Directions for the Principal Ports in the Bay of Bengal,” by W. H. Rosser and J. F. Irnray.) On asking Mr. Man for further information, he kindly sent me the following extract :—“Extract from an article entitled 1 One of the earliest accounts of two captive Andamanese,’ edited from a paper by the late John Anderson, Esq., Secretary to Govern ment Penang Civil Service, by his son, Capt. T. C. Anderson, B.S. Corps, and published in a magazine called ‘ Indian Society,’ May, 1867 : ‘ A Chinese junk, manned partly by Chinese and partly by Burmans, proceeded to the Andaman Islands to collect beche de mer , sea slugs (a great treat in China), and somewhat resembling a black snail, w'hich the Chinese dry and eat, as well as edible birds’ nests, which abound there. The crew of the junk, which was lying about two miles from the shore, observed eight or ten of the 22 " Ten zuiden van het koningrijk Borneo vvonen de wilden volksstammen, Doesoems, K-a-jans, Maroets, en genaamd. In het outoegankelijk gedeelte van het eiland wonen nog Papoeaas in eenen staat van wildheid, welke aan dien der wilde dieren grenst.” " Aardrijkbeschrijving van Neder- landsch Indie." p. 76.—G.W.E. | [
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00000259.xml | Boats. 247 out, of which they all sipped with the utmost gravity, and the few words that were spoken referred to their enemies, the Sakarangs and Saribus, upon whom their whole attention was evidently concentrated. (Brooke i. 39.) The Balau war boats are built as follows 1 “ 1 he lunas , or keel plank, which is of the entire length of the boat, has two ledges on its inside, each of them about an inch from each margin of the plank. Each of the othei planks, which are likewise the entire length of the boat, has an inside ledge on its upper margin, its lower margin being plain, like an ordinary plank. When the Dyaks have made as many planks as are necessary for the boat they intend constructing, they put them together in the following manner The lunas, or keel plank, being properly laid down, the first side plank is Dyak War Prahu on Skerang River. (After F. Marryat). This boat looks very much like the Ilanun war prahus off Gilolo, figured in Sir E. Belcher s "Voyage of the Samarang.’’ brought and placed, with its lower or plain edge, upon the ledge of the keel-plank. The ledge of the first side-plank being thus uppermost, it becomes in turn the ledge upon which the lower edge of the second side-plank must rest. The ledges of the keel-plank, and of the first side-plank, are then pierced, and firm rattan lashings passed from the one to the other. 1 he lower edge of the second side-plank is in like manner laid upon the ledge of the first, and these two planks are lashed together in the same way as the first was lashed to the keel. thus they’ place the edge ot each plank upon the ledge of that immediately below it, lashing them both firmly togethei , and when they have in this manner put on as many planks as they’ wish (generally' four or five on each side), they 7 caulk the seams, so as to render the boat water-tight. Hence in the construction of their boats they not only employ no nails, treenails, or bolts, but even no timbers nothing but planks ingeniously 7 lashed together by rattans, and then caulked. It is tiue that these lashings are not very durable, as the rattans soon get rotten, but this is of little consequence, since, whenever a boat returns from an expedition, the lashings are cut and the planks being separated, are taken up into the house. When she is again wanted the planks are taken down, and the boat reconstructed as before.” (Horsburgh, p. 36.) | [
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00000084.xml | 72 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Dyaks, resembles ivory, but never acquires its yellow tinge, always remaining of the purest white colour.” 15 (Low, p. 240.) Sea Dyak Coloured Bead Necklace. Worn by men and women. The beadwork covers a piece of wrapped rope about Jin. in diam. (Leggatt Coll.) 15 The Bukkit men, as well as women, wore round the arms and neck strings of a kind of bead made of a small marine shell (sp. of Nassa), from which they cut the whorl away, leaving only the part round the mouth ; the columellar lip is much expanded in these shells. The traders from Passir and lanah Boemboe get these shells from the coast, and exchange them for gold dust and wax. Nowhere else in Borneo have I noticed these Nassa ornaments, though occasionally in other parts I have seen a Helix Brookei worn as an ornament, or to form the tops or lids of the arrow cases (Bock, p. 244.) | [
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00000182.xml | 170 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. base of the post with its blood. After this sacrificial ceremony, the signal for raising it is given. The Dyaks swarm upon the two frameworks before mentioned, and putting their shoulders under the post, while its lower end is kept fixed upon the ground, they mount up by degrees to the top of the framework, and thus gradually elevate it. The beak of the Penyala is then pointed in the direction of the foe whom they wish it to peck at; and the mast-like pole, securely lashed to the two frameworks, stands at once a trophy of victory and a symbol of defiance. Eight or ten such posts are erected, a fowl being sacrificed on each ; and about half-way up the largest, which is erected first, a basket of fruit, cakes, and siri is suspended, as an offering to the spirits. Meanwhile, those who remain in the house still continue the feast, and those who have been engaged in erecting the posts return to it as soon as their labour is finished. The festivities are prolonged far on into the night, and they are resumed and continued, though with abated vigour, during the two following days." (Horsburgh, pp. 28-33.) The Lundu called the head feast Maugut. “ In one house there was a grand fete, in which the women danced with the men. . . . There were four men, two of them bearing human skulls, and two the fresh heads of pigs ; the women bore wax-lights, or yellow rice on brass dishes. They danced in line, moving backwards and forwards, and carrying the heads and dishes in both hands; the graceful part was the manner in which they half-turned the body to the right and left, looking over their shoulders and holding the heads in the opposite direction, as if they were in momentary expectation of someone coming up behind to snatch the nasty relic from them. At times the women knelt down in a group, with the men leaning over them.” (Keppel ii. 35, and Mundy i. 345.) A somewhat different account is given by Sir Hugh Low: “The feast held on the reception of a head is a disgusting ceremony to a European, though the Dyaks view it only with sentiments of satisfaction and delight. The fleet, returning from a successful cruise, on approaching the village, announce to its inhabitants their fortunes by a horrid yell, which is soon imitated and prolonged by the men, women, and children, who have stayed at home. The head is brought on shore with much ceremony, wrapped up in the curiously folded and plaited leaves of the nipah palm, and frequently emitting the disgusting odour peculiar to decaying mortality; this, the Dyaks have frequently told me, is particularly grateful to their senses, and surpasses the odorous durian, their favourite fruit. On shore and in the village, the head, for months after its arrival, is treated with the greatest consideration, and all the names and terms of endearment of which their language is capable are abundantly lavished on it: the most dainty morsels, culled from their abundant though inelegant repast, are thrust into its mouth, and it is instructed to hate its former friends, and that, having been now adopted into the tribe of its captors, its spirit must be always with them: sirih leaves and betel-nut are given to it, and finally a cigar is frequently placed between its ghastly and pallid lips. None of this disgusting mockery is performed with the intention of ridicule, but all to propitiate the spirit by kindness, and to procure its good wishes for the tribe, of whom it is now | [
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00000332.xml | H. Ling Roth .—Natives of Sarawak XV11I. Sea Dyak. Malay (Colloquial). kepit kerukor kurungan, sangkar kesa krengga kesai, ngesia keboh kesat sedjok ketas, ngetas kerat ketau, ngetau ngatam, berinah ketawa tertawa ketieng puki kia kasia kiba kiri kibong klambu kilah, ngilah blakang, bekas kilat kilat kikil kimbiet, pelok ngimbiet kini ? kamana ? kini (amang) barang kali kitu ka-situ klabu klai tanda klambi baju klau utap klingkang koiyu kran kuat krawang alun krebak, silak ngrebak krembai, ampar ngrembai kresa barang, herta kresiek pasir kreturn empighit krieng, ngrieng kras English,- Together with Examples of the use of the word. to squeeze, jam, squeeze in between, cage. red ant. to splash (of water), brush away, ward off, to shake (mat, blanket), chilly, to sever. to reap, gather in the harvest. to laugh, laugh at. clitoris. thither; anang kia, don’t go there, left (contrasted with kanan, right.) curtain. behind, next to; kilah kitu, there and here; kilah nya, after that, next to that; kilah ngetau, after the harvest; ngilah bukit, behind the hill, beyond, &c.; kilah ensana, the day before, day before yesterday, lightning, wart. to embrace, cuddle. where to ? kitti ka man ? nok sini kau ? where are you off to ? whither away ? perhaps so; pia kini! may be. we, our, us (inclusive of person addressed), hither; kitu nuan enda lama, come you here a minute, grey. token, mark, sign, pattern, mould. coat, jacket. shield. hoop. cheek. to be eag;er; enti iya bangat kran nan kapala, nadai jaku, if he is very eager in with holding the head, never mind, passage, channel. to part open (curtains), to lift up (petticoat), to open letter (box), to lift open, uncover, lift the cover, remove the lid (bintang). to unfold, spread out (casting net), krembai ka kajang, to spread (an awning); krembai ka swat, open out the book, personal property; anak kresa utai, small articles of property, sand, bug. hard, powerful; ngrieng, to prepare for; krieng rekong, stiff necked. | [
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00000422.xml | cv ^i- H. Ling Roth. —Natives of Sarawak . English. Kayan. return uli rise mower rob [ nako roll lulon row 1 basay run lap say- i korin see knvnang sell i bili send kato sew ! jinhut share patular shove haro sit milo skin bl an it sleep tudo smell buu smoke lison snatch nako sow nugal speak tangaran stand biti starve lou steal nako stop naring swear mamyan sweep mipa take api talk tangaran teach cakali think palamana throw bat tie nupot trust kina turn kaluvar uncover paovar understand djam use tuman wait kavi walk pano weep nangi wipe mipa wither lala wonder dimisi work knadoi wound gga wrestle payo yawn nivanga Adverbs. here hini there hi ti where hi no before ona behind baloung upward bahuson downward bahida below hida above huson whither hinopa backward baloung whence manino now mahoup to-day dowini lately maringka just now mahaupini English. Kayan. long since yesterday to-morrow not yet afterwards sometimes perhaps seldom when much little how much how great enough abundantly wisely foolishly justly quickly slowly badly truly yes no, not not at all how why wherefore more most good better best worse worst again arupa dow dahalam jima divan pa bya halak tesee mahapa mijat hi ran kahom ok kori liba kori aya tami kahom udi ombak marong kiga dara jak lan lan I divan diyandipa nonan, kori nanonan non pohun laan lalu kahom sayu lalu sayu sayu lan lalu jak jak lan rua Prepositions. from maniti at bara by mutang with dyn in halam into pahalam through mutang out habay out of nymo without pahabay on, upon huson under hida between tahang near jilang beyond lawat English. Kayan. one two three four five six seven eight nine ten eleven twelve thirteen twenty twenty-five Ji dua tulo pat lima anam tusyu saya pitan pulo pulo ji whin pulo dua whin pulo tulo whin dua pulo dua pulo lima whin Kayan Proper Names of Men. Gong Lerong Madang Koli Hajang Sajin Tamalana Samatu Knipa Lijow Dian Lidam Parran Lia Batii Tuva Lasa Owin Akan. This is a prefix applied to the name of anyone who has lost by death one or more of his children, as Akan Lasa, Akan Kinpa. It is more com monly appropriated by the higher than by the lower classes. I.aki. the name for man. husband, is also made use of as a prefix to the names of married men to denote that the person to whose name it is prefixed is a father, as Lnki Dian, Laki I.idam. Like the former word, it is chiefly applied to the higher order. Swift Leopard Serpent Tiger Durian Rock Sugar-cane Conjunctions. and panga if jivang both koa because lavin wherefore lavin non therefore 1 lavin iti as noti though barangka yet, also sica |i Names of Women Tipong Jilivan Snake Bulan Moon Pidang Flower Balalata Sidow Day Lavan Lango Puteh Plantain Buah Fruit | [
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00000445.xml | St. John's Vocabularies. cxxxi. bed w .. *o 3 £ rt £ S o rO U h 3 2 SJ§ § | |1|sll § 3JJ2 i 2 rt aj 3 1 — tfl c c rt '5b .2 d S 1 - .2 d J2 w rt d c ,5 a§ C c c s ,52. 0 ^ 0 £ o ^ 0 d 2 5 w bb 3 d 3 d 3 *5 3 ,5 3 c 3 '5 cr w cr v) cr c/3 o' be c” d d .0 . 5 ^c: d 3 .— <u o v3 j ^ o .a 11 ; : . 2 -p sir* a § gHilisJil 1 •t: ~ .c ,c £ o £ o>> ~ a ■=•* rt rr 3 r 3 3 ,q rC C rt . 3 *3 .5 § s - bo fc rt ^ *3 .5 ic o ^ -r hn— i? o'.*’. '—. r- •,* 3 O b, w ,S5 *5 S e £'3 S'E"53 d o' d 1 "S 5 S ^ of,- £\- § E £ E !S £ E c E J5 5b E ’55 iS J< « ton t S bC‘Z c r. Ok'C TJ a> n3 E j_ iili mu W> &0H o’S' 52 *" bc.a <• O V- — 0) 0J c <u *a rt £ > ^ - 3 5 "SSs. E O O ••-< qj — • — u bc.cs w tc cuo 3 cl X) 3-|._ 3 d cl be C 3 rr- bC tl£) 3 T3 '= ..-a-s «-p 5 3 J C 3 be bb £ e ti .2 5 b~ s 2 u « 5 = 3 3 2 £ S § , 5'g'§S^Ej3c’S£ , |5 .£• g -3 a'c d330’3 Cu,o da.CojfcsEiE-^'— Gd_,dd E E £.3:3 81 iS 5b £ ^£5£ E-gES •* .„T3 G •* 3 \a .E <u C/5 C/3 *0 S"’s ‘8 b <-« j) b 3 j s S 5 a« «' 0) c/3 ^ c/3 ,Q X* - •—■ r* ” c <U O 3 5 3 ;tc 33 -E c ^ v- c /3 ’55 uln | [
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00000541.xml | Index. ccxxvn. Language (continued). Dusun, ii. 272 Accent on last syllable, ii. 272 Affixes not frequent, ii. 273 Baju quite distinct, ii. 273 Bisaya likeness, ii. 273 Conversion of >0 into 20, ii 273 Lanun quite distinct, ii. 273 Local differences, ii. 273 Malay affinities, ii 273 Sulu affinities ii. 273 Pronunciation indifferent, ii. 273 LEGENDS ( see also Religion). Alligators afraid to eat Dyaks, 348; a Dyak | meets an alligator, 348, and who tnarrxs his daughter, 348; the alligator will not work and so is killed, 349; alligators now dare not for shame look at Dyaks, 349; another version: a Dyak goes under water to cure a sick alligator, 349, and is turned off without his fee, 349 Alligator bird sings to the alligator,348. Barich , origin of the.—Sick persons burned to death, 309; a-sick woman rescued by Tupa Jing, 310 ; her veiled return and appearance with doctor's knowledge, 310; another ver sion, 311 Buludupihs, origin of.— During a fire a girl carried off by a spirit; her child the first Buludupih, 304 Buludupih's story of the Kinabatangan cave, 352; a chief sends his son to fight the Sulus, 352 ; they return successful, 352 ; are lured into a cave, 352 ; the cave closes down and only the youngest brother escapes, 352 Cats, men laughing at, turned to rocks, 305 Creation of the world.—Gantallah, the lumtu, originates two birds who start creation, 299; dragon, woman and fruit, 300; another account of creation, 300; a third account: world built up on head of Naga the serpent, A170 ; men born of eggs, A170 ; Angai gives life with death, A171 ; fourth account: a woman born from trees after six times bringing forth, A171 ; produces Sangen, the progenitor of mankind, A172; a fifth account, A201 Deluge.— Trow (Noah), 300; the arc a paddy mortar, 300; after deluge creates women and marries them, 300; the ancestors of the Tringus, 300 ; men kill a snake and a flood of water issues from his body, 301; the single surviving woman invents fire-drill, 301; birth of Simpang Impang, 301 ; the adventures of Simpang, 301; matriarchal injunctions, 302 ; Deluge, A201 Dogs, origin of, A202 ; men turned to rocks for laughing at 305, 357 Elephant outwitted by a porcupine, A200 Legends (continued). Head hunting, origin of, ii. 163 Jungle leeches, origin of.—An Umot captures a Dyak's wife, 308 ; her release, and death of the Umot, 308; the child a scourge, its cut up body turns into leeches, 309 Kadawa the cockfighter, 211 Kina Balu, Chinese legend of.—Theft of stone from a snake, 304; "celestial'' thieves left behind 304; Dusuns' ancestors, 304; lake with imprisoned princess, 305 King of gold mines, A201 Klieng's War Raid to the Skies (by the Ven. Archd. Perham). — Varieties of Dyak legends, 311 ; Klieng a foundling, 312 ; his metamorphoses, 312; his wife Kumang (Venus), 312; Klieng appears disguised, 312; proposes to marry Kumang, 313; Tutong’s denial, 313 ; the war path, 314 ; arrival of the wind, 315; gathering the army, 315; Sampurei's joke, 317; arrival of grandmother Manang, 318; her miracles, 319; counter miracles, 320; approach Tedai's house, 322 ; the fight with his army, 323 ; fall of Tedai, 324 ; Klieng’s return, 324; how songs are sung, 324; former human sacrifices, 325. Klieng, a story of.—Arrival of strangers, 326 ; the women carried off, 326 ; the alarm and pursuit, 327; adventures of Bunga Noeing, 327 Klieng, adventures of.—His proposed marriage with Bunga Riman (Kumang), 332; Klieng wanders in the forest, 333; a bird leads him to people fighting, 333 ; he overcomes them and they give him charms, 333; meets Bunga Riman, 333 ; a fly helps him, 334; passes the night with Bunga Riman, 334 ; meets her brother Aji, 334 ; they fight, Aji’s defeat, 334 ; his prodigies of work, 335 ; attack the Kayans, 335 ; the plunder, 335 ; Klieng’s daughter, 336; his return to his people, 336 ; Klieng's disguise revealed, 337. Klieng, the tale of old men, 337 Limbang, Ensera, the story of Klieng's young est brother.—The party goes out hunting, leaving Limbang alone, 328; his strength, 328 ; a light wanted, 328 ; he meets Gua the giant, 329; the giant's way of eating, &c., 329; Limbang marries the giant's grand-daughter (Bunsu Mata ari), 330; her jewellery lost, 330; arrival of a Malay suitor, 331 ; Lim bang destroys the war party, 331 ; meets Klieng, 331 ; death of Gua, 332; return home of Limbang, 332 Limbang removes Bunsu Mata-ari’s house, 337 Manging, the story of —His arrival in Java, 338; his cleverness and success, 338; the son's search, 339; a bad reception, 339; | [
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00000476.xml | clxii. H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. heroes, their influence on man, their instructions, etc., without the necessity of possessing or studying books, and without fear of forgetting his readings. Indeed, the memory of the natives is admirable, and their traditions bear the aspect of great general agreement. Physical and Moral Characters. In their outward appearance the natives show the greatest resemblance with the peculiarities of the Malay race; nevertheless, the form of the face is often more oblong, the forehead sometimes more flattened, higher and rounder, the teeth are placed perpendicularly, and the eyebrows and beard more developed than with the other peoples belonging to the Malay race. These deviations give a nobler form and a livelier expression to the features. I could often distinguish perfectly regular and beautiful features, by no means inferior to those of the Caucasian race, especially among the men, and their variety is so great that it would be impossible to give an account of the peculiar generally characteristic features of the natives of Borneo; one can only state that more or less all of them show the Malay type. The women’s features generally are fuller, have softer outlines, and therefore show more mutual similarity than those of the men. Their expression is, generally speaking, that of pleasing roguishness. Very often the well-opened eyes are found to be of a lighter brown colour than is the case with Malays. The white of them is purer and clearer, which gives them more liveliness and fire, the sensual expression of the Malay eyes being thereby changed into that of a more highly and strongly-developed independence. 1 he natives are of middle height. Very tall or exceedingly small people are seldom to be met with among them. Their limbs are muscular and well formed, and bear the appearance of strength combined with agility. The women mostly show a more than vigorous development of form ; the hips especially are often of a fulness to be envied by many a European beauty. Fat and lame persons are very seldom met with. I only once saw an albino. The hair is of a shiny black, mostly lank, but often also surrounding the head in loose curls. The skin is of a lighter hue than that of the Malays, and very often one may see women of a very light complexion, more resembling the light yellowish complexion of the Chinese than that of the brownish Malays. 1 heir character is steadier and developed on a nobler base than that of the Malays. They feel deeply, and are persistent in carrying out a once-conceived plan; in love, their enthusiasm often leads to self-sacrifice; in war, they are brave till death; cruel and merciless towards their conquered foes ; hard-hearted and incompassionate towards their inferiors, not seldom slaughtering them with solemn ceremonies in order to obtain favours from the gods. I never saw a man shedding tears, and very seldom a woman. 1 hey have great regard for their chiefs and other deserving persons, and are very obedient to them. They never dare object to their orders, and the words of old people are considered as sacred. Towards strangers they are suspicious, but, once gained over, they prove to be well-intentioned, cordial, helpful, and hospitable. In consequence of their distrust they are often fickle in keeping their promises ; but that which they have solemnly pledged themselves to, after mature consideration, they stick to with manly loyalty. Above all, they love the intercourse with the fair sex, and they often allow this passion to lead them into extravagances. They grant great liberties and rights to their wives, who frequently rule with the energy of a man in their houses and among whole tribes, encouraging the men to undertake campaigns, and even commanding the forces in war. In many deliberations the vote of the women is decisive on account of the influence they have acquired over their husbands, although they lack the right of taking part in the deliberations according to the adat. For that reason the women are also not very shy, and often more sociable with strangers than the men. | [
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00000525.xml | Notes cm Burials and Skull Measurements. ccxi. NOTE ON BURIALS. In a cave on the Kinabatangan River, Mr. C. V. Creagh has recently discovered some “40 bilian (ironwood) coffins, artistically carved with figures of buffaloes, crocodiles, lizards, and snakes, containing skeletons of men, women, and children, and also sumpitans, spears, and articles of Chinese and other pottery, with brass ornaments of native and foreign workmanship. The relics appear to me to be of Javanese origin, but there is no tradition on the river of settlers of this nationality. The carvings and scroll-work on some of the coffins are superior to those now executed by native workmen.” . . . The coffins, “ ornamented with the pro truding heads of buffaloes or cows, contained male skeletons, while figures of snakes, lizards, and crocodiles appeared to be used for the decoration of those of the women and children.” The illustration on opposite page of one of the coffins is taken from plate facing page 32 of Vol. xxvi. of the Journal of the Anthropological Institute, by whose permission it is here reproduced. III. NOTE ON SKULL MEASUREMENTS. There are probably not much over too Borneo skulls altogether in all the European collections. The measurements prove wide diversity in form ; nearly one half of the skulls already measured are dolichocephalic, the other half being about equally divided between the meso- and brachy-cephalic forms. These cranial differences are on a par with the differences in outward physique, customs and language which we meet throughout the length and breadth of the country, proving the mixed origin of the native races both as regards inter-marriage amongst themselves and union with foreigners. The following are the names of some of the chief students who have given attention to the study of Borneo skulls: Prof. Sir \\ m. Flower, Jos. Barnard Davis, Professor Virchow, MM. Quatrefages and Harny, Dr. Mehnert, Dr. Montano, Dr. Swaving, Dr. Dusseau and Dr. Van der Hoeven. l or particulars, see Bibliography. 1 he Leiden Collection of skulls does not seem to have been measured, and I have not been able to get any reply to my request for information about it from the Professor in charge. Since Prof. Sir William Flower wrote his catalogue, two specimens have been added to the collection of the Royal College of Surgeons' Museum, and I am indebted to the courtesy of Prof. C. Stewart, F.R.S., for the following measurements of them. 733A. Skull from North Borneo. C 500. L 179. B 125. Bi 698. H 138. Hi 771. BN 104. Nw 26. Ow 38. Oi1000. Ca 1 380. 743 a - Skull of “ Ukiet, ” Interior of Borneo. C 493. L172. B 135. Bi 785. H 136. Hi 791. BN 100. BA 89. Ai. 890 . Nh 49. Nw 24. Ni 490. O w 37. Oh 33. Oi 892. Ca 1375. Sir Win. Flower appears to have been the only osteologist who has measured the skeleton of a native of Borneo. | [
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00000126.xml | ii4 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. The Dyaks always waylay on the right-hand side of the line of march, as that side of the body is unprotected by the shield, which is carried in the left hand. A short, but desperate fight ensues, a few heads are taken, and the defenders scamper off with their dead and wounded before the main body can come up. The invaders pause a while until reinforced, and then pursue, but the enemy have taken advantage of this delay to plant tukaks in the path and ranjaus in the water-way. Some are sure to get spiked, and another delay ensues. The ambuscade is by that time beyond pursuit. If the defenders are plucky, they form several ambuscades, and so impede the progress of the bala (war-party). “ YY hen acting on the defensive, if it is intended to entrap the invaders by water, it is customary for the entire force to divide into two equal portions, and to be hid in two branches of the main stream, sufficient distance apart, and when the enemy are in between, to dash out simultaneously and take them in front and rear. If the invading force is too numerous to try this, it is customary to lure the leading boats by a decoy boat into a position where by reason of the rapidity of the current and obstacles in the river they can be taken at a disadvantage, and to scamper off with a few heads after a desperate and hurried fight before the main body comes up. “ It is a defensive measure to blockade the passage up the river with huge trunks of trees felled right across, which form a temporary barrier to quick progress ; stakes and tukaks are placed in all suitable places, and in the shallow beds to impale the feet, as the men have to tumble out of the canoe to haul it over the rapids, &c.” (Brooke Low.) While the Meanders boats were punishing some pirates “ A few select ruffians of this fleet lingered behind, after the main body had quitted the river, having dressed themselves in the spoils of their victims, and put on the broad- brimmed hat used by the labourers on the farms. Thus disguised, these miscreants stealthily dropped down the river in the small canoes which they found on the banks ; and, imitating the Sadong dialect, they called to the women to come out of their hiding-places, saying that they had come to convey them to a place of safety. In many instances the stratagem was but too successful; and the helpless women, rushing down with their infants in their arms, became the prey of these wolves in sheep’s clothing.” (Keppel Meander i. 144.) The ranjaus above referred to are practically calthrops and are also by the way used in times of peace. Thus Mr. Grant relates : “At one part of the road our guides stopped to draw a lot of ranjows, or sharp-pointed bamboos, out of the ground. Some man had left his farm-house, and protected it from thieves by sticking these ranjows for some distance around it.” (pp. 22, 80.) Sir Chas. Brooke’s party once had unpleasant experiences with these articles. The country was “ thickly spiked by some Dyak enemy many vears ago. These were not yet rotten, and the grass had grown sufficiently to make them very blind. The leading Dyaks took a start to pull them up, as only those can who are in the habit of resorting to such schemes of warfare. They are mostly of bamboo, about six inches long, and sharpened to a point, and, as a band is retiring from an enemy’s country, these are stuck in their wake to | [
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00000211.xml | Other Poisons. 199 and rated them as fabrications. “The Orang Kaya replied that some Landa< Dyaks once sold him what they said was poison. It was a powder, white in colour ; and he laid it by for nearly a year, not knowing what to do with it. Having a violent quarrel with a Dyak enemy, who had threatened to kill him, he mixed some of the powder in his enemy’s chalk, which he used with is siri, ‘ and do you know, tuan,’ said this solemn savage to me, he was taken ill, and in four days he was dead.’ It is but fair to add that the Orang Kaya at once threw away the poison; it was not Dyak akat, he said, to 1 an eneinj in this manner, besides, having a wife and children, he dreaded keeping it in his possession. This story was told so naturally and coolly, with such a grave and earnest countenance, that I do not hesitate to believe it. (ch. v., p. 4 »-) The following is reported by Mr. F. R. O. Maxwell from the Sadong A Mingrat Dyak, named Suel, poisoned the Pengara of Jenan, and nearly killed some other men. “ After the Mingrats had eaten sir.h with the Jenans the Mingrats returned the civility, and gave sinh to the Jenans, with this differ ence! that, instead of pushing the bag over to the Jenans, as the lat ter had done to them, Suel made up quids from the bag at his side, and handed the Pengara first, and then one to each of the four men and then immediately got up to go. They left by the opposite entrance to that by which they h arrived—Lanchang road, and no one knows where they went. k\ a no gone 50 yards when the Pengara, who was still sitting down, fell forward with his arms stretched out and his face on the mat ; he then straightened himse up and fell back. He said, ‘ Suel has killed me, they have given me poison in the sirih,’ and then he died. The other men, four in number, were then taken the same way, they fell down one after another and were very ill, and are still verv ill The Pengara turned blue in the body, his nails weie jellow, and eyes red, teeth clenched. The Pengara purged very much but was not sick, the other four men were sick as well (this probably saved them). (S.G., 1894. P ^Mr Crossland informs me he had a case among the Undups where a woman administered arsenic in food to another, having obtained the poison from the Malays. He also states that when his people came back unwell from up country, they invariably believe they have been poisoned by the up country pec pirn a ^ Mr Gueritz sported from Simanggang (Batang Lupar) a serious case of poison by which five persons nearly lost their lives. I he guilty parties were two women (S.G., No. 85), but he gives no details. In the S.G., 1894, P- 21, I notice the following in the Batang Lupar notes: “ Several specimens of the Kibang upah, one of the supposed Bugau poison plants, are now flourishing in the fort garden. They are similar to the Uadi but with red leaves and stalks. They do not seem to have any known use in this district. Another variety of the kibang apt is much more red than these. These are, however, probably plants producing poison o the s “ n i 1 P 1 i t ^ nS mention that the crime 0 f poisoning is almost unknown on the north-west coast, but it is very generally believed the people of the interior of the Kapuas, a few days’ walk from the Batang Lupar, are much given to the | [
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00000155.xml | 143 Head-Hunting. to birds of omen preparatory to moving, a party was immediately dispatched by Government to endeavour to cut them off, and to fine them heavily on their return, or, in the event of their bringing heads, to demand the delivering up of them, and the payment of a fine into the bargain. This was the steady and unflinching work of years, but before many months were over my stock of heads became numerous, and the fines considerable. Some refused to pay, or follow the directions of the Government; these were declared enemies, and had their houses burnt down forthwith, and the people who followed me to do the work, would be Dyaks of some other branch tribe in the same river.” (i. 142-3.) Feasts in general are “to make their rice grow well, to cause the forest to abound with wild animals, to enable their dogs and snares to be successful in securing game, to have the streams swarm with fish, to give health and activity to the people themselves, and to ensure fertility to their women. All these blessings, the possessing and feasting of a fresh head are supposed to be the most efficient means of securing. The very ground itself is believed to be benefited and rendered fertile, more fertile even than when the water in which fragments of gold, presented by the Rajah, have been washed has been sprinkled over it; this latter charm, especially when mixed with the water which has been poured over the sacred stones, being, next to the possession of a newly acquired head, the greatest and the most powerful which the wisdom of the ‘ men of old time ’ has devised for the benefit of their descendants.” (St. John i. 194.) If further evidence were wanting as to the hold which head-hunting maintains over the people the large numbers of heads preserved by them will give it. The number is still large in spite of the numerous conflagrations, whether the result of accident or an act of war. From Mr. Denison’s Journal of his tour I have compiled the following figures: p. 15—95 and 41 heads; p. 19—129, 27, 9, 25, 14, 12 and 16 heads; p. 24—9 heads; p. 27—2 skulls; p. 28—6 heads ; p. 33—5 heads; p. 39—12 skulls ; p. 46—20 skulls ; p. 54— none, but some diamonds highly valued because they had been exchanged for some skulls and their fixings; p. 61—30 skulls; p. 62-—9 skulls; p. 70— 14 skulls ; p. 72—16 and 15 skulls ; p. 73—13 skulls; p. 76—none, but a fine peal of gongs instead ; p. 78—50 skulls ; p. 84—41 skulls ; making a total of 610 heads met with on his journey. After such a list it sounds strange to read Sir Hugh Low’s remark : “ But on account of the bloodless nature of their wars the heads are seldom numerous and frequently would not equal in number the heads in the possession of a single family of the Sea Dyaks.” (p. 282.) From other sources I have compiled the following list : 20 Heads Hornaday, p. 356 Sadong. 21 ) f St. John, p. 157 Peninjau. 30 f) De Windt, p. 72 30 )i Sir J. Brooke, Keppel i . 55 Sibuyaus. 32 )) St. John; 157 Bombok. 33 )f St. John; 157 Sirambau. 36 )f Pfeiffer, p. 76 | [
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00000019.xml | Habitations. 9 open side uphill, and all were elevated on posts which were from six to eight feet high on the upper side, where they were the shortest.” (p. 485.) The following description of a Sea Dyak village house is by Mr. Brooke Low, and is based on earlier accounts of the houses of the Undups by the Rev. W. Crossland :— “ A Sea Dyak Village is a terrace upon posts varying in length according to the number of houses of which it is composed, and as the various houses are built according to a single scale and measurement and by a combination of labour, they rarely fail to present a uniform and regular appearance. “ There is always a ladder at either end of the terrace by which to ascend, and sometimes one or more towards the centre of the tanju or open-air plat form. The roof is thatched throughout with the same material—shingles or palm leaves—if the latter, the nipa (duan apong) leaves are used where procur able, and where not the pandanus (duanbira). The flooring in some villages is made of palm trees split into laths (nibong — wild varieties of areca?)-, in other cases of cane, or bamboo, or even twigs. The laths of split bamboo allow a delicious current of air to permeate the apartment. The outer walls are of plank, the inner of bark. No nails are used, the beams or rafters are lashed together with rattans or secured by wooden pegs. The posts are innumerable and of hard wood. The village is surrounded at its base by a wooden palisade which is itself protected by chevaux de frise of pointed bamboo. The village is divided by a plank walling into two main portions, the front and the rear. The former partakes of the nature of a very wide verandah, and is open throughout its entire length. The latter occupies the rear of the entire building and is sub-divided into apartments, one for each family. Between the plank wall and the edge of the ruai is the tempuan or footway, a narrow passage running through the centre, so that a person may walk from one end of the village to the other without encountering any obstacles. “ Every family thus possesses a compact little residence to themselves, comprising a bilieh or room where they can enjoy privacy when they like, a tempuan or thoroughfare where they pound their rice and pile up their fire wood, a ruai or verandah where they receive visitors, a tanju or open-air platform where they air their things and lounge in the cool of the evening, and a sadau or loft where they keep their tools and store their paddy. “The bilieh or private apartment is furnished with a swinging door which opens outwards, and is closed by means of a heavy weight suspended to a thong to the inside. The door can be secured when required by means of a bar. If the room be unusually large, it may have two doors for the sake of convenience. Figures are sometimes carved or painted on the door—saurians among others, grotesque images of supernatural beings, and indecent carica tures of the human person. 1 There is no window such as we understand, but ’ "The inner walls of the houses cf the Bcnoas were ornamented outside with grotesque figiures—some representing the inevitable crocodile, in various positions; another, a man being swallowed by a crocodile." (Bock, p. 137.) " Another of the carvings represented a Dyak riding on an animal meant for a boar ; while on a third wall was depicted a Dyak returning from a head hunting tour, with a head in his left hand. Further down the room was hanging suspended against the wall a small model of a house, somewhat resembling a Noah's ark, from the door of which protruded a carved serpent, which was represented to me as being a valuable medicine for the stomach.” (ibid, p 138.) | [
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00000030.xml | 20 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. measuring ten feet six inches by six feet six inches.” (ibid, i. 102.) “ I looked about the house to-day, and though it is boarded all through, and, therefore, more substantial than those of the Sea Dayaks, yet it did not appear so bright and cheerful as the light yellow matted walls of the latter. I never saw so much firewood collected together as in these houses: on a fine framework, spreading partly over the verandah and partly over their rooms, many months’ supplies are piled even to the roof.” (ibid, i. 109.) The Kenowit village, where afterwards a fort was built, and where Messrs. Steele and Fox were murdered, is thus described by Sir Sp. St. John : “ The village consisted of two long houses, one measuring 200 feet, the other 475. They were built on posts about forty feet in height and some eighteen inches in diameter. 1 he reason they give for making their posts so thick is this : that when the Kayans attack a village they drag one of their long tamuis or war boats ashore, and, turning it over, use it as a monstrous shield. About fifty bear it on their heads till they arrive at the ill-made palisades that surround the hamlets, which they have little difficulty in demolishing; they then get under the house, and endeavour to cut away the posts, being well protected from the villagers above by their extemporized shield. If the posts are thin the assailants quickly gain the victory ; if very thick, it gives the garrison time to defeat them by allowing heavy beams and stones to fall upon the boat, and even to bring their little brass war pieces to bear upon it; the Kayans will fly if they suffer a slight loss.” (ibid, i. 38.) This building would appear to be the same as that mentioned by Sir H. Keppell (Meanderi. 177.) and by Captain Mundy, who says: “I could just stand upright in the room, and looking down at the scene below might have fancied myself on the top-mast cross-trees.” (ii. 125.) On the Baram river the “ houses usually stand about 20 feet above the ground, on huge posts made of billian and other hard woods, and sometimes are 400 yards [sic] in length, and often hold over a hundred families ; a shingle roofed verandah runs along the front of the house for its entire length, and from this there is a door leading to each room in the house, the said rooms each measuring some 7 yards in length by 3 in breadth, and containing five people on an average. Excellent workmanship is displayed in the construction of these houses, which are very massive throughout, the floors (to mention one item) being usually of planks about 30 feet long and 4 feet wide, with a thickness of 2 inches. All the parts of the house are made ready for putting together, and then on a given day, when the omens have been consulted, every man, woman, and child lends a hand, each contributing in one fashion or another a measure of assistance towards the labour of erecting the structure, and while this is proceeding a few small boys are told off to beat gongs and make a noise in order that bad omens may not be heard after a good augury has been obtained. “ These long houses are sometimes erected in two or three days, all labouring to the greatest extent of their capacity, while the chief keeps order and gives directions, and the amount of work u'hich is crowded into so short a space of time is wonderful to contemplate. The furniture of these dwellings consists of a fire-place, a few rude stools, and chairs carved out of one solid | [
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00000350.xml | xxxvi. H. Ling Roth. — Natives of Sarawak. Sfa Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. serta at same time with, together with ; sapa serta mum ? who, together with you ? serta-serta, all together. serungkai buka to open (a bundle), unpack. seruri, nyeruri baiki to mend, repair ; seruri jal.t, mend your net; seruri atap , mend the shingles (roof). sibali ari sindiri ari, lain ' of the one time ; orang sibali ari, men of hari our own time. sida kita dua them, those, 3rd person, plural, pronoun. siduai you two, they two, both, unsafe, dangerous, unsettled, on the alert, vigilant ; siga also means wild ; meno.i siga siga, wild country, jungle. Slgl sighir one seed, or things resembling seeds. Slgl saja simply ; stgi pementi kami ari Alia, simply our tabu from times gone by : sigi iya ngrindang diri, he is simply dawdling. siko sikor, sikor siko (sa, one ; iko, tail) ; of all living crea- orang tures, one ; iya siko sapa penama ? what is the name of the other one ? siku siku elbow. silau silau bright, dazzle (of sunlight), exceedingly. silau jerinih clear, transparent (water), the grey of the morning or dusk evening ; silau tanas, peep of day. silih ganti to exchange. silok a fish (ihan silok). si lu home sick ; dara silu-ilu nubong, ka nyabak, the girl is very home sick, does nothing but cry. simbieng crooked, on one side, aslant. simbieng sirong awry, askew. sindap kelawa bathing. sin era a presentiment, harbinger. singkap chabut a slice, or sheet, or layer, anything which presents a broad flat surface ; singkap pinggai, one plate. sintak, nyintak to draw out : sintak, to unsheathe, to catch with a noose. si rat chawat loin cloth. siti sabuti one, of small things. skali skali sa-kali, one time : sa-kali da, once more ; skali 'da, once more, next time, once again ; skali nyawa, a single life. sligi a wooden javelin. sua, nyua to hand, offer, present to. suah puas often. suba dulu (time), the other day, before (time), a little while kamari ago. subang krabu ear-ring subong kladi kladi, cladium | [
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00000281.xml | Language. 269 “ The vocabularies printed in the Appendix will, as Mr. Chalmers observes, show that there is a great affinity betwixt the Dayaks of Sarawak, Sadong, and some Sambas tribes. This connection is not so visible in the dialects of others, as, for instance, the Silakau tribe, who formerly lived on a stream of the same name between the Sambas and Pontianak. In the dialects of the Sea Dayaks, there are perhaps a few words radically the same as their correspondents in Land Dayaks, but only a few which are not derived in common from Malay. In the dialect of the Dayaks of Banjermasin, I have also noticed words the same in form and meaning, but they are not very- frequent.” (St. John i. 194.) “ The Sennah dialect of the Dyak language is the softest I have heard, and yet there is more of the guttural in it than in the dialect of the other Sarawak tribes. The Land Dyaks of Sarawak turn / into r; for instance, Bula (a lie), of the Malays, they pronounce Bura. The Sibuyows (Sea-board Dyaks) turn r into h guttural; for instance, Besar (large), they pronounce Bessah ; Orang (man) becomes Ohang.” (Grant, pp. 24, 29.) Sea-Dyak Language. The Ven. Archdeacon Perham, than whom there is no better authority, tells 11s: “In English we do not pronounce a final h when preceded by a vowel. The Hebrew names of the Old Testament ending in ah, as in Isaiah, Jeremiah, &c., are pronounced as though they ended in a ; and so indifferent are we about the li that the word Halleluiah is as often spelt without as with an li. -These cases although they are words simply transferred into English from another language show the tone of our pronunciation. We have hardly any of our own that end in the same way; but sirrah and hurrah are sounded as sirra and hurra. It may possibly arise from this that when we come to write new languages we may be apt to think that the addition or omission of a final h is a matter of no importance; but in Sea-Dyak at least this is a great mistake, as will be seen I believe by examples to be quoted. When a new language has to be reduced to writing the only plan to adopt is to write it phonetically ; and no preconceived notions borrowed from other languages ought to interfere with the simple representation of the sound as far as our letters will do it. The questions with any particular word should simply be, How do the natives pronounce it ? and so our system of orthography and grammar would be built upon the facts of the language. “ Now I believe the Sea Dyaks have no initial aspirate, but as if to compensate themselves for this they have a final one ; they have words ending in ah, ih, oh or uh ; and it is necessary to write and to pronounce this final h in order to distinguish such words as have it from others spelt exactly the same with that exception but widely different in meaning. This will appear by examples. Muda means young, but mudah easy : Nyala is to fish with a cast-net, but nyalah to accuse of wrong : dara means an unmarried female, but darah blood : nampi is to sift rice, but nampih to draw near to : nyepu to blow an instrument or the fire, &c., but nyepuh to dip a thing into water ; ban is the shoulder, but bauh means long; so au yes, but auh the sound of rushing wind or wave. Many other instances might be cited, but | [
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00000221.xml | 2og Slaves and Captives. take his word for it, and behave to him in the same manner as if they were under an oath to himself.” (Dalrymple, p. 43.) SLAVES AND CAPTIVES. Among the Land Dyaks “though slavery, in its degrading form of trading in the liberties of our fellow creatures, is not practised by them, the system of slave-debtors is carried on, though to a very small extent. In scarce seasons, poor families are compelled to borrow of the rich, and it sometimes happens, that being unable to repay the debt, they live in the houses of their cieditors, and work on their farms. 1 hey are just as happy, however, in this state, as if perfectly free, enjoying all the liberty of their masters, who never think of ill-using them.” (Low, p. 301.) “The slaves of the Sea-Dyaks do not in general appear to be hardly treated, as in their wars only such as are young are taken captive ; these, after living with their captors for some years, lose the remembrance of their families, or, perhaps, only recollect that they were destroyed, and conse quently fall into the customs and practices of the people amongst whom they live, and from whose power they soon lose all hope of deliveiance. In many instances children, who have been taken from the Land-Dyaks, become so endeared to their conquerors, that these latter adopt them as their own, and they are then admitted to all the privileges of the free-born of the tribe, and inter-marry with the sons and daughters of the other inhabitants of the village. Instances are not uncommon when children thus treated have forgotten their parents, and expressed, when the opportunity of returning to their tribe has presented itself to them, an unwillingness to avail themselves of it, thus causing to the parents who had so tenderly cherished the remembrance of them, infinite agony; but, when they have once anived at their native village, and experienced all the kindness of parental affection, these impressions soon wear away, and they are always finally glad that they had been restored. In the villages the slaves are not distinguishable from their masters and mistresses, as they live all together, and fare precisely the same, eating from the same dish, and of the same food. (ibid, p- 200.) Sir Spencer St. John says “though it is contrary to ancient custom for the Sea Dyaks to keep slaves they have the habit of keeping a few slaves, and are generally kind masters ; but the system has been a very bad one, as many unfortunate people have become so in consequence of the debts or the crimes of their parents or grand-parents. It is scarcely right to give the name of slaves to these people, as on the payment of the original debt or fine they become free.” (i. 72.) Sir Chas. Brooke refers to “ the sale of relations and even of children, though not common among some of the less settled Milanau tribes, when pressed for food ” (i. 75 ^ > nauch as the Muruts used to do to the nobles of Brunei (St. John ii. 30), but such sales cannot be regarded as customs. “ The Sea Dyak captives are generally ransomed after peace has been concluded between the tribes, and instead of exchanging prisoners according to civilised modes, they exchange captives for jars, each of which is supposed to represent the value of a man’s life. (Brooke i. 245.) P VOL. 2. | [
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00000241.xml | Government. 229 the Arabs, the retaliation must be confined to the individual murderer. If one man kills another, a brother or friend of the deceased kills him in return, and the business ends; but they can likewise settle the matter by paying a fine, provided both parties give their consent. In all other cases fines prevail, and as far as I have yet heard, no severer punishment is ever inflicted for crime. (Sir Jas. Brooke, Mundy i. 211.) “ Some of their punishments are very barbarous and cruel: I have seen a woman with both her hands half-severed at the wrists, and a man with both his ears cut off.” (Marryat, p. 77.) “The Idahan punish murder, theft, and adultery with death.” (Forrest, P- 37 1 -) Inheritance. Property in land and trees has been described in Ch. xiv., 418 et seq. Among the Sakaran Dyaks the law is as follows: “ Property is divided equally between all the children, irrespective of sex, but if these children die before their parents the grandchildren inherit equally with their uncles and aunts; thus a man, A, has four children C, D, E and F, these all ha\e children, but C dies before A, leaving, say, three children, then these three children will inherit equally with D, E and F, so that instead of th,e property being divided up into 4 equal portions only, it is divided up into six equal portions. Adopted children share equally with the other children. ’ (F. W. Leggatt.) A very curious case of inheritance is given by Mr. de Crespigny (S.G., No. 42) as customary among the Milanaus: “ Balang and Biam lived happily together for many years in a long house, relic of old times, of which they were possessors of half a sirang. Before marriage Balang had taken as adopted children two young girls; and, after marriage, Biam had taken as an adopted child one young girl. Balang became thus the pro-father of the last girl, and Biam the pro-mother of the two first ; all three having thus equal rights. There were no children born to Balang and Biam, and about 20 days ago Biam died. Nipiak, the sister of Biam, sent to Balang for her share in Biam’s estate. Balang did not deny her right, but proposed that the matter should be settled in Court; and the Court decided thus, after carefully taking the opinion of sundry Tuahs who were present, the defendant, Balang, acknow ledging that the arrangement was according to adat (custom). “ The whole estate, consisting of guns, plantations, share of a house, share of a slave, ornaments, and even cooking utensils, to be sold, and the husband to take his one-half. With regard to the share of deceased, the defendant, her husband, got nothing. Had there been children born to them, two-thirds of Biam’s share would have been theirs, and one-third the inheri tance of the adopted children had they been foster children {anak meninsu) ; but as they r were not, so they were only entitled to a tcinda, although the Court gave them, in this case, one-ninth each, making one-third to be divided between them, and gave the other two-thirds to Nipiak, the sister of deceased, w'ho would have had no claim at all had there been a child to inherit. “ That which appeared so curious to me, v'as the fact that the husband was entitled to nothing at all, and only got his half of all the property which | [
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00000278.xml | 266 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Mi. Grant preferred his boatmen to sing, for it made them pull better; when thus singing they will go on with rhymes, generally nonsensical ones, for an hour at a time.” (p.‘ 84.) I think it is of the Murats that Mr. Burbidge says: “The songs of the boatman, on the other hand, are often pleasing and melodious. A good many of their songs are Mahomedan prayers, or chants; but oc casionally the theme is on secular, and often very amusing subjects. It is common for one man to strike up a song, improvising his subject as he sings, and then all the crew laughingly join in the chorus. They keep time to the music in paddling; and I always encouraged my boatmen to sing, as it relieves the monotony of the bump, bump of the paddles against the side of the vessel, which becomes very tedious after the first hour or two.” (p. 180.) When peace was made between Sir Jas. Brooke and Tamawan, the Kayan chief, there was a “very excited chorus ” as Sir Sp. St. John drank to the friendship of the two nations. “ When this was finished, Tamawan jumped up, and while standing burst out into an extempore song, in which Sir James Brooke and myself, and last, not least, the wonderful steamer, were men tioned with warm eulogies, and every now and then the whole assembly joined in the chorus with great delight.” | [
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00000256.xml | 244 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. Rubber. “The Bornean gutta soosoo, or rubber, 10 again, is the mixed sap of three species of willughbeias, and here, again, the milk of two or three other plants is added surreptitiously to augment the quantity collected. The three species of climbing plants are known to the natives as Manoongan, Manoongan putih, and Manoongan manga. Their stems are fifty to one hundred feet in length and rarely more than six inches in diameter. Their fruits are of a delicious flavour, and are highly valued by the natives. Here, again, the stems are cut down to facilitate the collection of the creamy sap, which is afterwards coagulated into rough balls by the addition of nipa salt. The rubber-yielding willughbeias are gradually, but none the less surely, being exterminated by the collectors. They grow quickly, and may be easily and rapidly increased by vegetative as well as by seminal modes of propagation.” (Burbidge, p. 74.) “ The natives use it to cover the sticks with which they beat their gongs and musical instruments.” (Low, p. 52.) The Nipa Palm. “The nipa (Nipa fruticans, see illustration, ii. 4), though in growth amongst the humblest of the palm tribe, in its value to the natives of this island is inferior to few of them. It is found on the margins of the rivers as far as the salt water extends, and large salt marshes at the mouths of rivers are covered with it to the extent of thousands of acres; its chief value is for covering houses, the leaves of which for this purpose are made into ataps, and endure for two years. Salt is made in some places from its leaves by burning them, and in others sugar is extracted from syrup supplied by its flower-stem. The fruit, though tasteless, is esteemed by the natives, and is said to make an excellent preserve. Its leaves, on luxuriant plants, are occasionally twenty feet long, all growing from the centre.” (Low, p. 43.) Messrs. Whitehead (p. 32), H. Pryer (The Field, 20 Dec., 1884), and Sir Sp. St. John (i. 233) are equally emphatic in its praises, adding that cigars and cigarettes are rolled up in the fine inner leaf. Rotan. The rotan canes are the produce of the Calamus rotang and various species of the same genus Calamus. They are creeping plants, the stems of which are coated with a flinty bark, cylindrical, jointed, very tough and strong, from J to ijin. in diameter, and 50 to 100 feet long, they are easily split and are used for the seat of chairs, wicker work, &c. Some varieties of dragon’s blood are obtained from the plants of this genus. When used as cordage “ the outer and hard parts only are used, the rattans being split and the inner part carefully removed.” (Low, p. 43.) Bambu. The bambu is the Bambusa arundinacea, a kind of reed which grows in clumps, the individual reeds ranging up to 60 feet in height and five inches in diameter. It has a hard siliceous skin, is hard and durable, and is largely used for furniture, water pipes, houses, bridges, &c. 10 It is frequently spoken of as caoutchouc, but as caoutchouc is an aboriginal American name for the sap, the name should not be applied to the East Indian product. (H. L. R.) | [
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00000180.xml | 168 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. On Singe mountain, writes Sir Jas. Brooke, we found “five heads carefully watched, about half a mile from the town, in consequence of the non-arrival of some of the war-party. They had erected a temporary shed close to the place where these miserable remnants of noisome mortality were deposited ; and they were guarded by about thirty young men in their finest dresses, composed principally of scarlet jackets ornamented with shells, turbans of the native bark-cloth dyed bright yellow, and spread on the head, and decked with an occasional feather, flower, or twig of leaves. Nothing can exceed their partiality for these trophies ; and in retiring from the ‘ war-path,’ the man who has been so fortunate as to obtain a head hangs it about his neck, and instantly commences his return to his tribe. If he sleep on the way, the precious burden, though decaying and offensive, is not loosened, but rests on his lap, whilst his head (and nose !) reclines on his knees. The retreat is always silently made until close to home, when they set up a wild yell, which announces their victory and the possession of its proofs. It must, therefore, be considered, that these bloody trophies are the evidences of victory—the banner of the European, the flesh-pot of the Turk, the scalp of the North American Indian—and that they are torn from enemies, for taking heads is the effect and not the cause of war.” (Keppel i. 300.) “On the following morning the heads were brought up to the village, attended by a number of young men all dressed in their best, and were carried to Parembam’s house amid the beating of gongs and the firing of one or two guns. They were then disposed of in a conspicuous place in the public hall at Parembam. The music sounded and the men danced the greater part of the day; and towards evening carried them away in procession through all the campongs, except three or four just about me. The women, in these piocessions, crowd round the heads as they proceed from house to house, and put slnh and betel-nut in the mouths of the ghastly dead, and welcome them ! ter this they are carried back in the same triumph, deposited in an airy place, and left to dry. During this process, for seven, eight, or ten days they are watched by the boys of the age of six to ten years; and during this time they never stir from the public hall—they are not permitted to put their foot out of it whilst engaged in this sacred trust. Thus are the youths initiated. For a long time after the heads are hung up, the men nightly meet and beat t eir gongs, and chant addresses to them, which were rendered thus to me: ‘ Your head is in our dwelling, but your spirit wanders to your own country; your head and your spirit are now ours; persuade, therefore, your country men to be slain by us.’ ‘ Speak to the spirits of your tribe : let them wander in the fields, that when we come again to their country, we may get more heads, and that we may bring the heads of your brethren, and hang them by your head,’ &c. The tone of this chant is loud and monotonous, and I am not able to say how long it is sung; but certainly for a month after the arrival of the heads, as one party here had had a head for that time, and were still exhorting it.” (ibid i. 303.) “If the boat in which the fortunate captor sails is one of a large fleet, no demonstrations of success are made, lest the head should excite the cupidity of some chief; but if she has gone out alone, or accompanied only | [
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00000091.xml | Fashionable Deformities. 79 plates on some of their front teeth, which looked like gold. I found that each upper incisor and canine tooth was capped by a smooth plate of copper, held in place by a pin driven into a hole in the tooth. The Dyaks showed me how the hole is drilled (with a bow), and one imitated the agony they endure during the operation. He was a good actor, and his facial and bodily contortions and writhings excited roars of laughter.” From the Baram river Mr. C. Hose writes : “ The teeth are filed by nearly Dyak Teeth filed concavely. Dyak Teeth filed to a point. all the races of (After Lieu.. F. S. Marrya.., (After Lieu.. F. S. Marrya.., BorneQ ^ any ^ and in many cases drilled with holes in which brass wire is inserted." (J. A. I. xxiii. 167.) The Rev. W. Crossland informs me “that some of the Undups obtained a piece of brass plate, which they filed out to look like teeth, inserting it over their teeth in order to look fierce, but the custom is not by any means universal.” Head Flattening. Mr. Crocker found in one tribe only that the parents flattened the heads of their children, and he be lieves this practice is confined entirely to the Milanaus. He says : “ It is considered a sign of beauty to have a flat forehead, and although chiefly- practised on female children, boys are occasionally treated in the same manner. When a child is a few days old, an instrument is applied to the forehead, a small cushion being placed underneath, and under that again some green banana leaves. By an ingenious arrangement of strings equal pressure is brought to bear on the fore head, and the final tightening is done in front by a contrivance which has the same effect as a torniquet. I have often watched the tender solicitude of the mother who has eased and tightened the instrument twenty times in an hour, as the child showed signs of suffering. The chief object is to get the child to Milanau Female Infant Head Defokmer ; the horizontal piece in the centre is the pad which presses on the child's head. (Brooke Low Coll.) | [
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00000089.xml | CHAPTER XVIII. FASHIONABLE DEFORMITIES. Teeth • Filing to point—Concave filing—Flatten horizontally- Black stain—Not the effect of betel— 'Dogs and Europeans have white teeth-Toothache-Filed down short-Black resinous juice- Protection to teeth-Brass studs-Incisors removed for sum/tf-Filed to point—Brass wire— Stained black - Ground down-Caries - Brass plates hooked on—Brass plates rivetted on. Heads • The Milanau head flattening-Sign of beauty-Description of instrument-Tender solicitude of mothers—Twelve months' cure—Instrument used during sleep-Three months’ cure—Female • children only- Result on skull—Occasional deaths—Child lies on its back—Size and weight of instrument—Chinese coin—A Vrolik Museum skull. Circumcision. Kayan Mutilation. Cicatrices. Ear Lobes. Depilation. Teeth. « The invariable Lundu custom of filing the teeth sharp, combined with the use of the betel-nut turning them quite black, gives the profile of the Lundu a very strange appearance. Sometimes they render their teeth concave by filing.” (Marryat, p. 79.) “ Most of the people coloured their teeth black by means of the juice from a climbing plant. The Balaus and Undups occasionally file their teeth horizontally, while the Balaus, Undups, and Skarangs file them to points. Until files were introduced the filing was done with a stone, or with wood, water, and sand. The Undups, Skarangs, and Saribus drilled holes in their teeth by means of a piece of steel rubbed between the hands.” (Crossland.) Speaking of the betel chewing, Mr. Treacher says “ It tinges the saliva and the lips bright red, but, contrary to a very commonly received opinion, has no effect of making the teeth black. This blackening of the teeth is produced by rubbing in burnt cocoanut shell, pounded up with oil, the dental enamel being sometimes first filed off. 1 oothache and decayed teeth are almost unknown amongst the natives, but whether this is in some measure due to the chewing of the areca-nut I am unable to say.” (Jour. Straits Asiatic Soc., No. 20, p. 58.) “ Like many other races, the Land Dyaks file their teeth into points, and flatten them horizontally by the same means, and they also stain them black, for ‘dogs have white teeth,’ they say.” (Grant, p. 97-) A writer in the S. G., No. 102, says, white teeth are unpopular with them owing to dogs and other animals possessing that colour of teeth. “ So among the Dusun the teeth are filed down short and blackened ; this does much, in a European’s idea, to spoil the good looks of these people, but they equally object to the long white teeth of Europeans.” (Whitehead, p. 106.) | [
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00000106.xml | 91 H. Ling Roth .—Natives of Sarawak and Brit. N. Borneo. with check pattern inside. It looks like a piece of plaster. Then the arms are done with five patterns (manoek) two inside and three outside-a spiral with a few curved lines; from the commencement of the spiral rays stream out with flourishes. The general form of the manoek is that of a wing. The smallest pattern is on the back of the wrist. To save pain they are put on on alternate sides. From the wrist to half up the upper arm, 2 parallel lines are drawn, with lozenge designs in between with a dot in the centre. It looks like a row of buttons. There are also designs (sala pimping, sa/a = between) between the manoeks. On the wrist is the design mat an potnai doehin bambang t_TG_ which is also met with on the throat. The toms oesoek (lines of the chest) flows in three parallel lines from the navel up to the pit of the neck. On either side of these lines are about 29 rays (rioeng), on the outside of which are two lines, toeroes taekaloek (head) naga, flowing from the navel to the breast nipples. On each breast (?) are the naga and dragon's head with open jaws, teeth, and tongue distinctly drawn, eye less so, facing each other. These have the usual surrounding flourishes supposed to resemble the palas a. native shrub. The manoek oesoek is put on the muscles of the neck ; it looks like the samban, a well-known breast ornament, which the inland youth wear on a cord round the neck. The nipples have circles, tamboeling tosoe (nipple), tatued round them The batang rawang are lines which run from the chawat, parallel with the toeroes takaloek naga, to the shoulder joint, where they join the leaf or wing pattern, dawen baha (shoulder). This latter pattern fills up the upper part of the arm There were here nine rays and twenty-two flourishes. The boewoek sapoei is a sort of collar pattern-it has two adjuncts, the matanpoenai and doehin bambang. Two lines, rampai baha, run from the nape of the neck into the hair. It is said, with some up-country people these lines recurve behind the ears, flow over the temples, and end in a curl on the cheek. Down the spine there are five parallel lines batang garmg (ivory), like the toeroes oesoek. Over the whole surface of the trapezius muscle, rays, crosslines and flourishes are drawn, which hang down from the collar like fringe. There are six manoek on the upper part of the back. An old man from the Manoehing river, uplands, had on his hips a zig-zag pattern called penjang (charms). On the back of the hands there are various forms, such as a crossed S with four dashes at the intersection, a swallow, cross, &c. Some have nothing on their hands. The Oet Danoem women have two parallel lines, with cross-lines, from the knee to the tarsus ; on the thigh they have a pattern like the sambas ; from the boenter, on the calves, to the heel there is a barbed line called ikoeh(ekor= rank) bajan -on the right leg it is called bararek, and on the left leg dandoe tjajah. Brave warriors have such a dandoe tjajah on the elbow-joint, with a cross, called Sara bane matan andau. 6 "According to the belief of the Biadjus tatuing takes the place of clothing, and turns to gold in heaven The following account gives an idea of the cost:-the boenter costs 25 cts.; the toekang langit, on the hand, 10 cts. ; the toeroes oesoek 1 fl. ; the two dragons 2 fl.; the manoek oesoek 2 fl.; the damn baha, on the left and as well as on the right arm, 4 fl.; the neck 1 fl. I do not know the cost of the other patterns. " It is generally mentioned in the Sangiang saga that Tempoen Teloen, in long past times, journeyed through many tracts of the earth, and let himself be tatued in certain localities according to the customs of the country, and in this manner introduced it into these parts. Tbnpoe is lord and Teloen the name of his slave mistress ; thus 7 impoe'n or ain Teloen means, master of Teloen." Tatuing operations commence at an early age, and the first designs are generally traced on the calves, arms, and chest. As the individual increases in age, the operations are continued and are extended to all the other parts of the body, so that there are some men who are completely covered from chin to foot with lines and drawings, representing flowers arranged in festoons.” (S. Muller ii. 352.) "Women are not tatued.” (ibid, p. 353.) According to Mr Bock, among the Modangs the decoration is one of the privileges of matri mony, and is not permitted to unmarried girls. (p. 67). . . . " The Tandjoengs do not tattoo as a rule. I only found one with a + on his arm. (p. 130). ... At Benoa the men were all tattooed with a small mark .— ■ either on the forehead, the arm, or the leg. (p. 139) Tatooing is followed by all the tribes cf Kotei, with the exception of those in the Long Bleh district; and some of the designs have very great artistic merit. The marks are either on the arms, hands, feet thighs chest, or temple. The women are more elaborately "got up” than the men, and seemed proud of displaying their skin-deep beauty. The more intricate p-itlerns are executed by professionals, who first cut out the outlines in wood, and then trace the design on the part of the body to be decorated, filling it in with a sharp-pointed piece of bamboo, or a needle dipped into a pigment prepared for the purpose from vegetable dyes. The operation is very painful, and often takes a long time to execute, and the marks are absolutely indelible. The tattooing takes place, in the case of men, when they attain to manhood ; and, in the case of women, when they are about to be married. There is an old woman of sixty, the marks on whose thighs were as distinct and bright as when they were first executed, perhaps forty or forty-five years previously. Different tribes, and different individuals of | [
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00000526.xml | IV. BIBLIOGRAPHY. Space prevents me inserting the long list of excellent works relating to the natives of Dutch Borneo. It is therefore with regret 1 omit the names of a host of such authorities as Horner, Henrici, Grabowsky, Kater, Ruhr, Piton, Schadee, Schmeltz, Tromp, Von Gajfron, Von Dewed, and numerous others. Anon. 1 ractice of the Native Court at Sibu for Divorce and Matrimonial Causes. 8vo. 9pp. Appendix i., 4 pp. Appendix ii., 1 p. Sarawak : Printed at the Sarawak Gazette Office by D. J. J. Rodriguez. Bastian, A.—Indonesien oder die Inseln des Malayischen Archipel. Part iv. Borneo and Celebes. Berlin. 8vo. 1889. pp. 1-38 deal with Borneo. Beccari, O.— “ Cenno di un viaggio a Borneo.” “ Boll. d. Soc. Geogr. Ital.” 1868. Beeckman, Daniel, Capt. —A Voyage to and from the Island of Borneo. . . Lond. sm. 8vo. pp. xviii. + 205. 1718. Belcher, Edwd., Sir. Narrative of the Voyage of H.M.S. Samarang in surveying the Islands of the Eastern Archipelago. 8vo. 1848. 2 vols. Bethune, C. D., Capt. R.N. —Notes on Part of the West Coast of Borneo. Jour. ^ Roy. Geog. Soc. xvi., 1846., p. 294. Bock, Carl. —The Head Hunters of Borneo : A Narrative of Travel up the Mahakkam and down the Barito. Royal 8vo. London 1882. (2nd Ed.) pp. xvi. + 344. Boyle, P red.— Adventures among the Dyaks of Borneo. 8vo. London, 1865. pp. xii. + 324. Breitenstein, Heinr., Dr .—Aus Borneo. Mitth. d. K.K. Geogr. Ges. in Wien, xxviii. 1885. pp. 193 and 242. Brooke, Chas. ( now His Highness Rajah).— Ten Years in Sarawak. With an Introduction by H. H. The Rajah Sir James Brooke. 2 vols., 8vo. London, 1866. Hints to \ oung Out Station Officers. 7 pp., 8vo. [Sarawak ] British North Borneo Herald.— Sandaken, 1882 et scq. Burbidge, F. \\ ., I'.L.S. 1 lie Gardens of the Sun; ora naturalist’s journal on the mountains and in the forests and the swamps of Borneo and the Sulu Archipelago. London, 1880. 8vo. pp. xx. -f 364. Busk, Geo., F.R.S. —Note on Collection of Bones from Caves in Borneo, referred to in Mr. Everett’s Report. Proc. Roy. Soc. No. 203 ; 1880. pp. 10-12. Chalmers, Wm., Rev., of the Sarawak Mission.— Some Account of the Land Dyaks of Upper Sarawak. Reprinted from the Occasional Papers of St. Augustine’s College, Canterbury. Singapore: Printed at the ^ Mission Press. 4to. pp. 12 No date. See Grant. Chambers, Wm., Bishop.—A Vocabulary of English, Malay, and Sarawak Dyaks. 70 pp., 8vo. Canterbury : Printed at St. Augustine’s College Press. 1861. | [
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00000225.xml | 213 Slaves and Captives. considerable, should the master pay it, the amount is added to the tabusan, for which the slave is already responsible. Should the master be unable or unwilling to pay, the slave is assigned to work for him until the debt is paid off at the rate of $2-50 a month. Slave debtors are unknown. When a freeman becomes hopelessly in debt, he is either imprisoned or assigned to his creditor to work off the debt as above, the creditor providing food and clothing; or the terms of the assignment may be that he sail in his creditor’s pralm (boat) during the whole season—$7-00 a voyage being allowed to and from Kuching, or §i2'oo a voyage to and from Singapore. During the close season the debtor must work in his creditor s house, and ha\e such reductions made off his debt as may be agreed upon by the court. It has happened in a few cases that a relation has paid a man s debt and the man has been assigned to work for his relation until the debt is cleared off; no monthly diminution being allowed, but even in this case the term slave-debtors has not been used.” “ Every transfer of slaves must be made before the court.” (Brooke Low.) “ In the old days, according to the old Dyak laws, people who were careless enough to set a house on fire rendered themselves liable to become slaves to those who had been burnt out, and this may have gone on for two or three generations, so that the grandchildren were slaves by birth. On one occasion the son of an old woman, whilst smoke-drying some fish, fell asleep through weariness. The fire caught the thatch and spiead rapidly tlnough the long Dyak house, melting the people's guns and cracking jars. A neigh bour told the woman what had occurred, and she, forgetful of the altered state of things, at once gathered her children and said to them “ Death is better than slavery,” paddled with them to the Dyak graveyard, where she ate and gave the children to eat tuba root, and only one child survived to tell the story.” (Crossland.) This account may be well supplemented by that of Mr. Witti, as published by Mr. Treacher: “The late Mr. Witti, one of the first officers of the Association, at my request, drew up, in 1881, an interesting report on the system of slavery, in force in the dampassuk district, 011 the west coast, of which the following is a brief summary. Slaves in this district are divided into two classes—those who are slaves in a strict and rigorous sense, and those whose servitude is of a light description. The latter are known as anak mas, and are the children of a slave mother by a free man other than her master. If a female, she is the slave, or anak mas, of her mother’s master, but cannot be sold by him ; if a boy, he is practically free, cannot be sold, and if he does not care to stay with his master, can move about and earn his own living, not sharing his earnings with his master, as is the case in some other districts. In case of actual need, however, his master can call upon him for his services. “ If an anak mas girl marries a freeman, she at once becomes a free woman, but a brihan, or marriage gift, of from two to two and a half pikuls of brass gun—valued at $20 to $25 a pikul—is payable by the bridegroom to the master. “ If she marry a slave, she remains an anak mas, but such cases are very | [
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00000535.xml | Index. ccxxi. Colour ( continued ). Good sense of colour, ii. 277 Nomenclature deficient, ii. 277 Pakatans perhaps colour-blind, ii. 277 Table of colour names, ii. 278 CURIOUS MOUNDS. Added to by every passer by, 357 Added to to prevent sickness, 358 Commemorate a great event, 358 Lie forgotten but heaps still added to, 358 Raised after tabu in consequence of a lie, 357 Raised near scene of murder, 358 DAILY LIFI-:. Aqueducts (panchurs), 361 ; see Habitations Blacksmith's work, 364 Classes, A165 Cotton weaving, 364 Daily life, 359-371, A195-196 Dancing, 359 ; see Religion Domestic animals fed, 363 Domestic quarrels, 85 ; rare, 366 Early rising, 363 Etiquette, 36’, A163 Firewood procured by husband, 363 Gossip, A196 Idleness, 364, 366 Mat making, 365 Meal times, 361, 366 ; preparation, 363 Men's work, 359, 365, A196 Noise in village, 359 Perspective, no notion of, A210 Rice pounding, 82, 359, 362, 364, 366 Sleep interrupted, 360, 361 Social system, A165 Spinning, 364 Vermin, 72, ii. 24 Washing, remarkable, 262, 363 Water carrying, 361, 365; see Habitations Women's work, 360, A196 ; see Women DISPOSAL OF THE DEAD. Affection for the dead, 141, 203 Baiya presents to the dead, 141, 204 ; jewels, A199 Bones of the dead, 143, 144, 147, 150, A174 Burials, posts used in, A210 Camphor embalming [sic], 149, 150 Cave burial, 149, A211 ; see Archaeology Cemeteries, 135 el scq, 204 Coffins, 139,146,147-153, 204, A190-191, 199, 211 ; see Tombs Cremation, 135, 138, 161, A199 Customs, 135, 136, 137, 138 ^ Dead, communing with, A172 Death, 79 Dividing property with spirits of the dead, 209 Dread of the dead, 209, 211 “Drinking the bambu," 209 Disposal of the Dead ( continued). Feasts, see Gawai Final dissolution, 218 Food for the dead, 206 Future life, 71, 141 ; changes in, 217, 218, 219, A174, 200 Gawai Antu Funeral feast, 143, 207, 209, 210 Hades (or Heaven), see Road to; see Sabaian Heads for funeral feasts, 158, 207 Human sacrifices, 141, 145, 157-159. 19°. ii- 2 ° 4 - 216, A199, 205 ; see Human Sacrifices Jars as bone repositories, 150, 151, 152. A174 Kina bain, the Dusun Hades, 220 Legend of Kadawa, the cock fighter, 211 Lying in state, 143, 202 Malays rifling graves, 141, 204 Messages to the dead, 144, 149, 159; pana, 206, 208, 219 Miniature articles at funeral feasts, 258 Mountains inhabited by the souls, 220, A200 Mourning dress, 138 ; putting off, 269, 258 Mungkul, 133 Naggar's funeral, 142 Names not mentioned, ii. 275 Paluban s funeral, 145; Milanau, 146; Dutch B., 160 Pantars guides to heaven, A199 Puas, or lament, ii. 268 Road to Hades, 140, 143, 151, 202-204; House of Bubut Bird “ bridge of fear,” “ Hill of Fire,” 210, 220; difficulties the souls en counter, A200 Sabaian (Heaven), 140, 141, 203, 206, 207, 218, 219, A170 ; see Future Life and Religion Scrmungup, 158 ; see Messages to the Dead Sextons, 136, 137 Spirit slaves wait upon spirit masters, 141, 158 ; ii. 141, A189 Soul boats, 144, 145 Souls, seven ( simungni ), 218 Stone circle, 150 Sumping conveying trophies to the dead, 207 Smgkup, feast of, 130 Tree burial, 149, 152, 205, A200 Tombs, 146, 152, 205 ; see Coffins Wailing at death, 136, 138, 142, 146, 153, 154; before death, 202; professional, 203, 206, 207 ; at feasts, 258 Widows, 130, A182; names, ii. 274 DOMESTIC ANIMALS. Birds, 426 Bees, 427 Beeswax for candles, 379 Cats, 425 Cattle, 422, 425 ; neglected, A163 Dogs, 425; eaten, 390; sacrificed,402,425; tabued, 425 ; antus, 426, A191 ; unknown, A202 ; legend of origin of, A202 ; burial of, A202 ; see Hunting and Legends | [
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00000250.xml | 238 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “ In connection with the consumption of gold in the Brit. North Borneo territory, it may be remarked that none of the savage tribes of this part of Borneo seem ever to have made use of this metal, notwithstanding their intercourse with Malays, and in a less degree with the Chinese, during at least several centuries past. I have never known an instance of a Sea Dyak or Land Dyak, a Kyan or Bakatan, seeking gold on his own account, and manu facturing it into any description of ornament, however rude.” (A. Hart Everett, Jour. Straits Asiatic Soc., No. i, p. 19.) Stone Hammers. (After Van Schelle.) " The stone hammers used are worthy of note; they remind one of prehistoric times. They consist of a flat hard piece of quartz, tightly clasped by pieces of split bamboo, with cross splits of rotan. The end of the bamboo serves as a handle.' (Posewitz, p. 345.) Dr. Posewitz makes the above remarks and gives the two illustrations under the heading "Gold Mining: Digging by the Natives." But I am informed that these hammers are used by the Chinese and not by the natives. Cradle for Washing Gold (? Chinese.) S.E. Borneo. (Leiden Mus.) Diamond-digging. “ I may here take the oppor tunity of introducing a few remarks on diamond working, as carried on by the natives in these Land Dyak districts. When diamonds are worked in the solid earth, or in the bed of the river, a shaft is sunk about 4 feet, for a karangan or bed of pebbles, which, when struck, is generally about 3 feet in thickness. This is called Irnbo, and is what is seen ex posed in the banks of streams; it is useless, and is therefore thrown aside. Below the Imbo is another karangan called Pejal, from 9 feet to 12 feet in thick ness, and in this the diamonds Pejal is very fou rhe are Land Dyak Implement used in Gold Washing. Made of heavy brown wood, painted bright red, with yellow edges and lines. Blade thin and flat. Length, 3ft. 4m.; Width of blade, 2ft. .)Ln, (Bril. Mus.) | [
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00000546.xml | ccxxxii. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Physique ( continued ). Marriage, early, 45, 46 Milanau, 55 Mouth, Land Dyak, 46, 47, 48, 49; Sea Dyak, 51; Kayan, 56; Dusun, 57 Muscles, Land Dyak, 48 ; Sea Dyak, 51, 52 Natural grace, Land Dyak, 48 ; Sea Dyak, 50, 52 ; Dusun, 58 Noses, Land Dyak, 45, 47, 48,49 ; Sea Dyak, 51, 52 ; Kayan, 56, 57 ; Dusun, 58, 63 ; Punans, 18, 19 Odour, 53 Running, 54 Sham fighting, 54 Shin bone protuberance, 57 Skin colour, Land Dyak, 45, 47, 49; Sea Dyak, 50, pride in, 51 ; fairness in interior, 51, 53, 54 ; women darker than men, 55, 57 ; Mil anau, 55, 56 ; Ukit, 57 ; Dusun, 57, 58 ; summary, 62, 63 ; fair in interior, A164 Skull measurements, A240 Teeth, Land Dyak, 46, 48 ; Sea Dyak, 51 ; Ukit, 57; Dusun, 57 Tree climbing, 56, 59 Walking, Land Dyak, 45, 49 ; Sea Dyak, 51 ; Ukit, 57; Dusun, 92 Weights, carrying, Land Dyak, 45,46, 47, 48; 52, 57 . 58 Wrestling, 54 POISONS. Bambu spiculae, ii. 200 Bugau poison plant, ii 199 Fine for poisoning, A187 Powder put in the sirih chalk, ii 199 ; in arrack. ii. 200 ; arsenic, ii. 199 Thumb-nail, poison under, ii 200 PONTIANAK. Pontianak, notes on ethnology of (xii.) RELATIONSHIPS (sec Marriage) RELIGION AND MEDICINE MEN AND FEASTS (see also Legends). Alla faala, 168, 182, A170, 197, 200 Alligators, invoking, 187 Ampatons, A174, 190 Angai, the ruler, A170 Angels (Sansangs), A170 Anthropolatry, 189 Antu, 165; Umots and Minos, 165 ; called upon in sickness, 179; good and bad, 182; invisible, 182 ; as monsters, 183 ; kill people, 183 ; in dreams, 183 ; Girgasi, 183 ; tree spirits, 184, 263; magic charms (ubat), 185 186; oaths (sampa), 184, 240; to nampok, 185 ; cause of sickness, 185 j/change into animals, 186 ; Ribai and Ribut (sea and wind spirits), 201, 203; Sikisar's story, 263; leaf, 287; com- Religion, &c. (continued). muning with, 287 ; laying a storm antu, 287 ; antu tree, 286, A170-172 Auguries: pig sheart, 234, 235,256; pig's entrails, 2 34 '• pig s length, 234 ; pig’s liver, 235 Bambu, as ceremonial knife, 254, ii. 206 Birgamah (touching cure), 83. 245, 251 Basir, see Manang bali. Besant (child invocation), 170 Blessing rice seed, 256 Blood sprinkling, see Sacrifices Borteh (Bilian), 165, 259, 266, 282; impostors, 259; dress, 259; charms, 260; fighting antus, 260, 263 ; office and character of, A174 ; dissolute women, A175 ; lead the souls to heaven, A200 ; excellent women, A200 ; see also Manang Bras Pilut (Rice) 247 Charms, great value of, 238 ; hailstones, 239; stones, 239; tusk, 240; gourd, 240 ; seeds, coral, roots, 240 ; washing water, 240, 241 ; white cloth, 240; rice, 241 ; hawk bells, 241, 245, 248. 250, 253, 254 ; spittle, 241, 251, 260, disagreeable custom, 245 ; heirlooms, 260 ; sickness extractors, 260, 261; manangs, 269, 272; marbles, 273, A172, 200; for houses, A190 Cure, no, no blame, 267, 285; see sickness and Pathology. Creation legends, 299, 300, A170, 171, 201 Dancing, 244 ; sword and war dances, 244, 249, 250; ridiculous, 244; comical measures, 245, 246, 247; poor performances. 247, 248 ; ■'leg” dancing, 249; excitement, 250; unfair dancing, 251 ; drunkenness at, 252; main booloogsi, 252; pole dancing, 252; hard work, 2 53 '• gracefulness, 253; conjuring, 253; a divine service, 262 ; 358, A163 Data patinggi mata-ari (sun), 200 Dead, communing with, A172 Dewata, see Petara Different people different customs, 263 Divination, 190; of sex previous to birth, 176, 177 ; see Auguries and Omens Dreams, confidence in, 231, 233 ; warnings, 231 ■ magic stones presented in, 231; frauds, 231 ; theory of, 232; lawsuit out of, 132; practical sequence to. 232 ; deer preserved, 233 ; concocted, 233; results of bad food attributed to, 233, attention paid to, 233; propitious, 233 ; A172 Dress at feasts, 242, 248, 251, 252. 254, 257 Drunkenness at feasts, 251, 252 Effigies, cures by, 268 Epidemics due to antus, 186 Feasts, 242 ; Land Dyak, 412 ; Kenniah, 415 ; Kayan, 415; of sungkup, 130; nine important ones, A173, 197; Gawai, 143, 207, 209, 210; food wasted at, 421 hire, fence, 273 ; antidote to bad omens, 229 | [
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00000309.xml | Negritoes in Borneo. 297 “ It should be mentioned that this was Captain Brownrigg’s first visit to the Archipelago, and he could scarcely have been aware that any peculiar interest was connected with this information, so that his evidence must be considered satisfactory. I have since searched the published accounts of visitors to the east coast of Borneo, but the only allusion I can find to a people who may be allied to the same race, is contained in the papers of Mr. Dalton, who resided for eleven months on the Coti River, to the south of the Buru, during the years 1827-28. Mr. Dalton’s papers were originally published in the ‘ Singapore Chronicle’ of 1831 : and the following extract is from Mr. Moor’s ‘ Notices of the Indian Archipelago,’ in which they are reprinted “ ‘ Farther towards the north of Borneo are to be found men living absolutely in a state of nature, who neither cultivate the ground nor live in huts ; who neither eat rice nor salt, and who do not associate with each other, but rove about some woods like wild beasts. The sexes meet in the jungle, or the man carries away a woman from some kampong. When the children are old enough to shift for themselves they usually separate, neither one afterwards thinking of the other; at night they sleep under some large tree, the branches of which hang low. On these they fasten the children in a kind of swing ; around the tree they make a fire to keep off the wild beasts and snakes ; they cover themselves with a piece of bark, and in this also they wrap their children; it is soft and warm, but will not keep out the rain. These poor creatures are looked on and treated by the Dyaks as wild beasts; hunting parties of twenty-five and thirty go out and amuse themselves with shooting at the children in the trees with sumpits, the same as monkeys, from which they are not easily distinguished. The meu taken in these excursions are invariably killed, the women commonly spared if young. It is somewhat remarkable that the children of these wild Dyaks cannot be sufficiently tamed to be entrusted with their liberty. Selgie (the Dyak chief of Coti) told me he never recollected an instance when they did not escape to the jungle the very first opportunity, notwithstanding many of them had been kindly treated for years.’ 21 “ It must be remembered that this account, as well as the extract from Valentyn respecting the wild tribes of Ceram, is derived from the information of natives, who avowedly made parties for the express purpose of hunting them, and who are therefore in making them appear as much as possible in the light of wild beasts. Neither of these accounts alludes to the wild tribes as being woolly-headed, but this is a point on which no native is likely to give information, unless the question is expressly put to them. When on the coast of Borneo in 1843, we had a Papuan sailor on board the vessel, who formed one of my boat’s crew, and the peculiarity of his appearance was almost invariably a topic of conversation wherever we went, and if any of the natives we came in contact with had ever seen or heard of a people possessing similar peculiarities, the circumstance was nearly certain to be noticed. “ It is probable that information connected with the existence of this irace in Borneo, which is of considerable ethnographical interest, may be 21 Dalton’s " Notices," p. 49, G.W.E. The term " Dyaks ” should probably read " Kayans." —H.L.R. | [
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00000005.xml | Natives Hltf. THE AND British North Borneo Based chiefly on the MSS. of the late Hugh Brooke Low Sarawak Government Service HENRY LING ROTH AUTHOR OF “ The Aborigines of Tasmania,” “ The Peasantry of Eastern Russia,” &c. WITH A PREFACE BY ANDREW LANG OVER 550 ILLUSTRATIONS In Tw( -Vol II fwtteWblfrtycfc A Vriia LONDON TRUSLOVE & HANSON 143 Oxford Street & 6 Sloane Street 1896 | [
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00000552.xml | THE NATIVES OF SARAWAK AND BRITISH NORTH BORNEO. LIST OF SUBSCRIBERS. HER MAJESTY THE QUEEN (for the Royal Library). His Grace the Duke of Argyll, K.G. Rt. Honble. Lord Amherst of Hackney. Sir Henry \\ . Acland, Bart., K.C.B., Radcliffe Library, Oxford. Sir Adam Hay Anderson, F.R.G.S., Chester. Charles Alken, Esq., Hilldrop Road, N. Basil Anderton, Esq., B.A., Public Libraries, Newcastle-on-Tyne. Jas. Ashton-Guthrie, Esq., M.B., Regent Street, Halifax. Messrs. Asher & Co., London. H.H. Rajah Brooke of Sarawak. H.H. Rannee Brooke of Sarawak. Rt. Honble. Lord Belhaven and Stenton. Ven. Archdeacon Brooke, The Vicarage, Halifax. Colonel Badgley, Exmouth. Mrs. Baines, Elm Royde, Lightcliffe. Henry Balfour, Esq., M.A., Pitt Rivers Collection, University Museum, Oxford. John J. Barlow, Esq., Park Street, Southport. Philip Bearcroft, Esq., Eggleswick School, Settle. M. M. Miles Booty, Esq., Raymond Buildings, Grays Inn. John A. Bright, Esq., One Ash, Rochdale. J. Potter Briscoe, Esq., Free Public Library, Nottingham. D. G. Bruce-Gardyne, Esq., Sloane Street, S.W. Messrs. John & Edward Bumpus, Ltd., Oxford Street, London. Admiral Coote, C.B., College Road, Dulwich. V. Cary-Elwes, Esq., Manor House, Brigg. S. J. Chadwick, Esq., F.S.A., Oxford Road, Dewsbury. Edwin Chapple, Esq., Plymouth. Arthur Chichester, Esq., Youlston, Barnstaple. F. Claudet, Esq., F.C.S., Oakhill Park, Hampstead. John Coles, Esq., F.R.A.S., Altyre Road, Croydon. Merton Russell Cotes, Esq., J.P., F.R.G.S. (Ex-Mayor), East Cliff Hall, Bournemouth. \\ illiam M. Crocker, Esq., Cottenham Lodge, Wimbledon. John Cutcliffe, Esq., F.R.G.S., Heatherside, Bexley. | [
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00000178.xml | 166 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. it was the wiser plan to send him to Sakarang the next morning. He was brought over the twelve miles of road with a long chain attached to his waist, as if he had been a wild animal, and hungry Dyaks were following around, wishing to bribe his keepers, and holding a kind of auction within the unfortunate lovers hearing for his head. The companion, on hearing the Chinaman bluster so loudly^ decamped, and although immediately pursued, could not be found. Poor Achang was left in irons for over a month, and then released. He afterwards became very useful in gardening and other occupations, and was a general favourite. A more innocent youth could scarcely be seen anywhere. He had slept so soundly in consequence of a partial deafness. The march over to Sakarang the day after the event brought grey hairs on his head, although he was not vet nineteen years of age.” 15 (Brooke ii. 93.) . - . , " ^ Dlak can marr >' the daughter of a warrior unless he has previously taken a head or two Neither will one of the great chiefs allow a marriage with one of inferior celebrity. On a proposition being made to wed, it is referred to the Rajah, who calls before him the lover and the father of the r ’ 4 10rmer is asked what number of heads he has taken, the same question is put to the father; if the old man can produce ten heads the young one must have five, as according to Selgie's reasoning y the time the lover is of the age of the girl’s father, he will, in all probability, be likewise in possession of ten. Should the young man not have so many, he must get them before he presumes o take another step in the affair. He then musters a few friends, takes a swift-boat and leaves that part of the country, and will not return until the number is complete (they are often absent three months) To return unsuccessful would expose him to ridicule ever after. Women’s heads will not answer the purpose; they, however, generally bring back with them a few young women and some children, as an acceptable present to the Rajah, and to attend the wife. They wend their way to some unprotected campong, taking advantage of the absence of the young men, and kill the old ones or some poor straggling fishermen ; it makes no difference whose heads they may be, so they do noi belong to the Rajah’s friendly campongs. Having procured the desired number, they paddle quickly back and send immediate intelligence to the intended bride, who puts on all her ornaments and with her father and friends advance to meet the heads ; these are in the first instance alway s placed on a spot about halfway between the dwelling-places of the two partners, and near the Rajah's house. On the approach of the young lady, the lover meets her with a head in each hand, holding them by the hair, these she takes from him and he gets the others if there are sufficient, if not, they have one eaC ' ’ ' ’ '. he y *hen dance round each other with most extravagant gestures, amidst the applause of the Rajah and his people After this ceremony, the Rajah or some warrior of his family must examine the heads to see that they are fresh ; for this purpose they are not allowed to be smoked t " he . 4,ra,n ® 4aken 0,lt ' ' vhlch destroys the smell, but must bring them in a green state in full proof that old heads have not been borrowed for the occasion (I have frequently seen heads which have been cut off a week or more, the smell of which to me was intolerable, but to them nowise offensive.) 1 he family honour of the bride’s father being now satisfied, he asks the Rajah's consent, which is always given (the young women and children taken during the expedition are at this interview presented) A feast is now prepared, at which the young couple eat together, this being concluded, what clothes either of them may have on are taken off, and sitting on the ground, naked, the old women throw over them handsful of paddy, repeating a kind of prayer that the young couple may prove as fruitful as that grain. At night, the bride attends her husband to his dwelling The warrior can take away any inferior man’s wife at pleasure, and is thanked for so doing. A chief who has twenty heads in his possession, will do the same with another who may have only ten, and upwards to the Rajah's family, who can take any woman at pleasure The more heads a man has the braver he is considered, and as the children belong to the husband, he is happy in his future prospects. On the contrary, a man of inferior note to think of the wife of a superior is entirely out 01 the question, perhaps such a circumstance never occurred.” (ibid, 52-54.) “ It is generally supposed that head-hunting had its origin in the fact that no man could court a girl without presenting her with a human head as a token of his valour; but this idea is contra- dicted by every Dyak worthy of confidence, whom I consulted on the matter From the greater mass of the information we gathered on this question.it would seem that this horrible custom is another of | [
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00000207.xml | 195 The Sumpitan. According to this the values have turned out somewhat lower, and with regard to the carbon quantities deviate still more from that of the above-mentioned investi gators. t So much of this antiaris resin which had no action on animals, and which had not been used up in experiments on animals, was extracted for a long time with hot water in order eventually to obtain antiarin. The solution was dried up, and the deposited crystals purified as much as possible by pressure and recrystallisation out of the alcohol. The body possessed the character of a glucoside. The melting-point was ascertained to be 2i8-22o°C, by Dr. Bistrzycki, who also carried out the elemental analysis. As regards the carbon the figures came out too high for antiarin, while as regards hydrogen they agreed approximately. The formula C 11 H-’ 0 O + 2H O requires 7-89 % H, while 8-46 % H were found. In spite of the good agreement of melting-points (220-6° and 218° to 220° C), the substance was still contaminated with small quantities of the antiarin resin, rich in carbon, which I was unable to remove even by further washing of the substance. A second elemental analysis gave too high carbon figures. Nevertheless, we have succeeded in determining the presence of antiarin, in a real Dyak arrow poison —siren poison. The experiments on animals also indicated this. In frogs it showed stopping of the ventricle in systole. Experiment No. 114, 14 May, 1894. A small portion of the antiarin obtained was injected subcuta neously into a pigeon. Vomiting followed in eight minutes, and this was repeated more frequently, then followed dyspnoea, short spasms, and death in 11 minutes. The heart stopped beating. Experiment No. 1 15, 1 5 May, . . 1894. About -005 grammes of antiarin was subcutaneously injected into a rabDit, at n-5 a.m.; at 11-8 the head sank on to the table, at 11-11 clonic spasms, exoph thalmos, and death. In order to determine whether any of the active principle of derris elliptica was present in the resinous portions, I did not omit to let it act several times on fishes, in the form of emulsion, without, however, witnessing any change in their condition of health. Flowers and Leaves of Strychnos (Ifoh), Strychnos tieute. Nat. order: Loganaceae. [Strychnia and Brucia are poisonous alkaloids affecting the spinal cord, &c.] (Ex Blume: Rumphiae, pi. 24). | [
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00000111.xml | 99 Causes of War. Ankaroi alone asks such heavy damages that I up. They make it a condition that I myself shall be present to keep the other party from treachery. I agreed to let Langadoi, the elder of 1 eluan, kno\\ after my return to Nabai have but little hope. What I wonder at is which of the two parties has misrepresented the facts of the case most ?” (ibid, 25th March.) They have their Helens too. Thus Mr. Denison records: “The Si Baddat and Sikong Dyaks had been at war arising out of a Si Bad dat going to Sikong and carrying off a man’s wife, and on her resti tution being demanded it was refused, where upon Sikong took two heads from Si Baddat who retaliated by taking one from Sikong, but peace had now been patched up between these tribes.” (Ch. iii. 32.) “ As the women have so decided a pre ference for the men whose bravery and deeds of arms are notorious, it readily accounts for the mass of the populace being addicted to war. . . War Cap. Made of split bill of the hornbill bird and of part of its skin, claws and feathers, and with argus pheasant feathers. S.E. Borneo. (Leiden Mus.) It may even be doubted whether Europeans might not be found who would take the heads of their dead enemies to gain the smiles and embraces of beauty.” (Mundy ii. 3.) As previously mentioned by Mr. Brooke Low, the women urge the men on to war. (See p. 363.) Very often the cause of war is much the same as amongst ourselves—the mere love of fighting. The following statement by Wickerwork War Cap. S.E. Borneo. Admiral the Hon. H. Keppel goes far to (Leiden Mus.) | [
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00000144.xml | 132 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. “ They have no covering or protection for their thighs or legs, hut leave them as on ordinary occasions.” (Low, p. 180.) “The Borneans, in fighting, wear a quilted jacket or spencer, which reaches over the hips, and from its size has a most unservicelike appearance; the bare legs and arms sticking out from under this puffed-out coat, like the sticks which support the garments of a scarecrow.” (Keppel i. 155.) Spears. “ Among the Land tribes, particularly those of Sadong, each family generally possesses a spear, the haft of which is made of balean wood, and towards the brass plate, which binds the blade into the handle, are carved Borneo Wood Shield. Painted red and decorated with an incised foliated design ; edged with cane. Length, 2iin. (Edinbro' Mus.) rude representations of the human figure in high relief. These stand with their backs to each other, and are from three to five in number : like those on the war-boats of the Sea Dyaks, these figures generally represent indecent attitudes. Their spears are also ornamented with sheets of tin foil, with which the haft of the weapon is covered, and also with the feathers of the argus pheasant and the rhinoceros hornbill, which latter are usually stuck on three little prongs, into which the handle has been cut for that purpose.” (Low, p. 313.) See pp. 107, 108. | [
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00000453.xml | Chalmers' Vocabulary. CXXX1X. English. Dayak. far-sighted (physi- suki cally) farm, a u much farm, to beru much farm, a house on bori farm, an old tebai farms, a small collec- sebubo tion of farms, large collec- ratau tion of farm, a, discontinued, bogag after cutting the jungle fast (quick), see "strongly " fasten (tie) milting ; ngobut (close up) ; bokosh (W) fasten (nail) mabak , masak fasten up by suspend- ngatir mg fat gumu fat (greasy) berinyab father sama fathom, a diipiich fatigued kowiik; mara fawn (as a dog) nanyak feast begawai female dayung feast, funeral man baiya feast, harvest man sawa feather buruch feeble diidut, diich shinonu feel nyam feel (by touch) kfip feel one's way gagap feelings nyam-atin feign, to (to give), see piasa ; ngunur under “strike" fence, a buang fence, to bebuang ferns (used as a pokuch ; baiyam vegetable) fever sungho few nishit; nishu fickle; fickleness bimbang-atin fight with bekai fight against ngirawan fight cocks besabung file, a kikir file teeth, to i bertajar i ngasah fierce rukang; gauk fin ngtsi fill rice-pot for cooking nyukad find dapud finished , obo ; mobo ; kubii ; moko; much fine (thin) unuk finger trinyu fire opui fire a gnn tinyug; mak fire at nimbak firefly bukarup firewood wang; shiru (W) firm; fixed bilk fit ; tegap fish ikyen English. Dayak. fish, to, by tubah fish, to, by hook first (in order) first (time or place) first-born first-fruits, the first-fruits, gather first, at fit flame flee flesh flexible float flock, a (birds, <Xc.) flood,a flood tide flour flow out flower fly, a fly, a dragon fly, a horse, or painted 'fly fly. to flying fox, a foggy follow follower fold, a fold up, to food foot foot (of hill) footprint foolish foolish (mad) foolish (doting) foolishness for (because) forbid forbidden forest forefathers forget forgotten fork, a forked formerly formerly (of old) fornicate fortress Fowl :— cock hen chicken fragment fragrant frequently freed fresh, a, see "flood" nubuch misich sebungash dawn ; diu penuai jangut nyipaan sebungash-bungash-i sedang jireb bu ishin Hat tepuang kaban I pirn obah l obah krambu piin pasang teboduk nyibuuk suat (tura (house) [iug rungu (maggot brccd- I ishet (eggs of rungu) sedanau ! pigiiring (adud (large) mukabur; timirib(W) rungowat kabut tundah ; suah; ngajach ; nudug dingfin siak ngupet man koja koja; sigun inyuk koja bodoh babal-atin sebab nang ; niah ; jaman ; jumba; mapak parich tarun somuk-babai kambut opung-opung garfu; garapu besiikap dawn; jiman diu sarak diu bejerah ; nainyung kota; kubu sink ; siap (Setang) babang dayung anak ungod tfiduch buuch riimak awet merdika | [
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00000240.xml | 228 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. compelled to give way—these assemblies are never riotous, but always conducted in a quiet, grave, and business-like manner.” (Low, p. 289.) Another account is given by Mr. Chalmers of these people : “ I was much amused at a Bechaer, or council, this morning in noticing the same different kinds of character among the Dyaks as among their more civilised brethren. At the Bcchaer all was done in due order, one man speaking after another, and each allowed to have his say uninterrupted. There was the Pengara speaking with all the gravity of age and office ; another old graybeard [sic] illustrating and enforcing his arguments with pieces of pinang placed on the floor, each signifying some person discussed of; one man loud and opinionative, evidently a Dyak Radical; another grave and earnest; and the Orang Kaya dignified and thoughtful, only putting in a word here and there, but that weighty and conclusive. It was truly pleasing to witness their childlike confidence in the government of the Rajah.” (Miss. Field,'1859, P- 85.) “ The Sea Dyak administration of law among themselves supplies man}’ admirable precedents. Unfortunately, their ties of relationship and want of substantial principle, are impediments to the carrying out of justice: at the same time, they are peculiarly alive to the advantages of a just administration, which never fails to sec ure the aid and support of the majorit y. In the event of one tribe commencing war upon another, by killing without provocation, the aggressor would incur a hukum mungkal, or fine of £75, according to custom. In cases of adultery, the husband or wife in fault is lia-ble-ta.be beaten with sticks by the aggrieved parties, on the open ground, as their houses are held sacred. Their system of justice in this case is of a very beneficial character, as the female suffers alike with the male. Petty cases of theft are punished lightly, as well as all other trivial cases, but nobody is allowed to molest his neighbour without incurring a fine. For instance, if a party of people should ever damage the drinking or bathing well of another house, or hack at the sticks on the landing place, they would be mulcted. In quarrels about land, they are supposed only to use sticks, and they fall to in earnest : the most pugnacious keep very barbarous spiked and thorny ones for the express purpose, and many use bark hats and jackets to ward off the blows of these implements. Cases of premeditated murder are very unusual among them, although at one time the attack of one party on another was often attended by death. A few examples of heavy fines, inflicted with a strong hand, have greatly decreased this evil. A chief leading such a party is, in most cases, a man of property, and in the event of one of his followers being killed, he pays a jar worth £9 to the deceased’s parents, or nearest relations.” (Brooke i. 60.) “ There is no doubt, when uninfluenced by prejudice and relationship, the decisions of natives are very sound and sensible. . . . Nothing artificial or extraneous, in the shape of gilt or tinsel, will help to gain the confidence of the natives. They are too matter of fact, and only admire and respect strength in its entirety.” (Rajah Brooke’s Hints, pp. 6 and 7.) “ Punishment is usually by fine, imposed by a council of old men. In cases of murder, retort in kind is allowed and justified ; but, unlike the law of | [
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00000543.xml | Index. ccxxi$. Marriages (continued). Concubinage, A181 Conjugal affection, 129; fidelity, 115 ; devotion, 130 Courtship, 108, 109, no, 118, A179 Cousins considered brothers and sisters, ii. 274 Criminal intercourse, 133 Desertion, 112, 126 Divination, marriage, 202 Divorce, 126, 127, 128, A182; ring, 128 Dreams, 128 Drunkenness at, A180 Early marriages, 45, 46, 1x5 Elopement, 118, A181 Father-in-law, 125, 302 ; wife goes to, 348 Feasts, A180 Gifts and Fines, A180 Girls caged, 121, A199 Heads necesssary for, ii. 142, 163-166, A178; not necessary for, ii. 166 note, A178 High class scandal, 115, 116 Incest, 122 Intercourse unrestrained, 116, 117, 13 2 Intermarriage, 47. 123 Jabu, 116 Jars, 112, 124, 127, 129 Jealousy, 131, 132, 134 Kudi, 116 Love song, 119 Lovers’ troubles, 117. 1x8; lover captured, A181 Male visitors, 109, 110 Matrimonial troubles, 128 Monogamy, 114 Mother-in-law, 112, 126, 3 02 Ngaiap, 118 Nunghup bin, 118 Omens, 127, 128 Parental devotion, 103 Parents-in-law not to be mentioned, 302 ; must not walk before them, 302 Perik , 127 Polyandry, 126 ; a doubtful case, A199 Polygamy, 126, A181 Pride, 118 Prohibited degrees, 122 Relationships, 122 ; counted to remote degree, ii. 274 Residence, 108, 109, 124, 125, 129, 348, A181 Ring divorce, 128 Sacrifices at, A180 > Settlement, 112, 124. 126 Suicide, 115, 116, 117, 118 Taj 11 (tajau ), 124, 127 Wedding dress, 113 Wedlock, a sign of, 114 Widows, 130, A182; widowhood, A182; see Disposal of the Dead Wife of low rank, 80 Woman's property, A182 MAXWELL. Maxwell, F. R. O., tribes of Sarawak, 1-20 MEDICINE MEN (see Religion). MENSURATION. Ages not known, ii. 241 Cloth measurement, ii. 240 Daytime, A153 Distances, ii. 241 ; measured by hair drying, ii. 241 ; by boilings, ii. 241 Enumeration, ii. 240 Knotted string, ii. 103, 290 Lineal measurement, ii. 240 Pig measured, ii. 240 Pleiades, 400 Numerals, favourite, 231, 'i. 241, A99, 100, ioi, 102, 108, 114, 124, 145, 160 Six months' year, ii. 239 Sun-dial, for planting, 400, ii. 239; post, shadow how measured, A209 Time, how referred to, ii. 240, A153 Years not counted, ii. 239 METALLURGY AND MINING., Blacksmiths, ii. 234; work appreciated, ii. 236 ; forges, ii. 236, 237 ; forges common property, A207 Coppersmiths, A163 Diamond digging, ii. 238 Gold in river beds, ii. 237, A207 ; Malaus the only native workers, ii. 237, A163 ; rights, A167 ; methods of mining, A207 ; river raft, A207 Iron, how obtained, ii. 234, 236, 237; smelting, ii. 137 . 2 35 . 2 3 6 . 2 37 ' Ai6 3 Platinum, ii. 239 Stone hammers, ii. 238 MUSIC. Bagpipes (?), ii. 259, A163 Banjoes, ii. 261 Boatmen singing, ii. 265 Character, musical, ii. 264 Chords, ii. 259 Chorus, 115, 249 Drums, ii. 263, A163 Dulcimer, ii. 264 Fiddle, ii. 260, 262 Flutes, ii. 258, A163 Gongs, ii. 263. A163 ; beaten in unisen 263 Guitar, ii. 262, A163 Harps, ii. 260, 261, 262 Jew’s harps, ii. 257 Pentatonic scale, ii. 259, 265 Plaintive chorus, 249 ; music, ii. 265 Reed pipes, ii. 260 Singing, ii. 264 ; extempore, ii. 266 ; improvising rhymes, i. 84 Spirits, to keep off, ii. 264 Zither, ii. 260 | [
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00000493.xml | Schwaner’s Ethnographical Notes. clxxix. the middle Kapuas Murang, and they likewise undertake Ngaijau expeditions to those regions. , , The Ngaijau and Asan expeditions, having already brought so much misery on the natives, and having contributed so much to the depopulation of the country, are beginning, however, to become rarer and rarer, and one is quite justified in hoping that they will entirely cease in the course of a few years. The prevention of these infamous practices has been an important part of my business, assisted by a native chief of Pulu Petak, the Tomonggong of Pahnghan, who accompanied me. I have been fortunate enough to stop many an Asan expedition, to reconcile chiets who were very angry with one another, and to persuade them to contract alliances of eternal friendship for themselves and their people. The good result ol my endeavours in this respect is already evident. Since 1847, the Pan ot Kutai have undertaken no further attack on the Barito river-basin; since that time the inhabitants of the tributary rivers live in undisturbed peace, and only the Slang and Murung people, under the supremacy of the intolerant Tomonggong Surapat, are continually at variance with the warlike Ot Danom. On Marriage. Marriage is generally here the resultant union of love between two persons of The marriages vary according to the age-at which and the manner in which they are contracted. We shall treat of them in five different divisions. 1. Marriages of Children. Children are often engaged to be married, and are even sometimes married. This often takes place at the youthful age of three or five years. Frequently the agreement of the two fathers to marry their children is made on the occasion of feasts in a state of drunkenness, and not seldom such agreements are made before the children are born. This custom proceeds from speculative and egotistical, deep-rooted qualities of the native character. , Blood-friendship, wealth, esteem, long descent, etc., together with the parents fear lest their plans be frustrated afterwards, when the children come to an age of reflection and independence, are also motives for the contraction of marriages at so early an age. After the celebration of the wedding-feasts, these being celebrated in the same way as the marriage of full-grown people, the two children are often, though not always, separated, only to become husband and wife for ever when they have reached the age of puberty. At every opportunity their mutual relation is revealed to them ; besides they frequently meet each other, and it is seen with pleasure, when there arises a certain familiarity, not agreeing with our ideas of morality. Having come to a mature age, the young couple look for solitary places, in the ladangs and woods, and as soon as this is noticed, the parents no longer hesitate to allow them their own fire-place. Often the young wife is already enciente before this measure has been taken. 3. Marriages of Full-grown People. Being beyond the years of infancy, the young people choose their spouses according to their own wishes and feelings; nevertheless they are often guided herein by the wish of their parents. Generally the consent of the parents is required for a lawful marriage. If the parents of one of the parties are content with the match, while those of the other seem to object to it, the consent of the latter may be purchased. If, however, the parents of both parties disapprove of the wishes of their children, these remain unfulfilled. Before a young man makes known his desire to enter the wedded state, he tries to assure himself of the love of the chosen girl; and not before this assurance has been obtained does he proceed to take the further steps necessary for the accomplishment of his design. , . r , . f The parents, being content with the choice of their son, or some of the nearest relations taking their place in that case, go to the parents of the girl, to give them | [
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00000418.xml | A VOCABULARY OF THE KAYAN LANGUAGE OF THE NORTH-WEST OF BORNEO. By R. Burns, Esq. /'rom Logans “Journal of ihe Indian Archipelago.'' The following is a Vocabulary of the dialect spoken in the district of the rivers Bintulu and Rajang and their branches. English. earth sky sea sun moon star light darkness lightning thunder eclipse heat cold cloud rainbow tide-flow fire smoke sparks flame ashes fuel charcoal water river rain current lake dew fog wind storm land country village town island cape point whirl-pool plantation field plane wood jungle sand rock Kayan. tana lim langit kala matin-dow bulan kraning mala lidam kilat balari sowang laso laram lison langi hatong wap apui lison wur mala havo tyon lusong atta hungie usan kasi bawang lipot ap bahoie ovan tana dali dolia dali busang tujol ivak luma tana padit tuan hyt batu English. Kayan. shell 1 seh 1 garden luvo j mountain knalang cave luvong house oma room tilong ! door taman window batave loft parong floor tasu stairs san railing krahan j partition dinding i beam bong boards liap | rafts kaso laths laha thatch apo nails tapak table talam mat brat mattress Into pillow hilan curtains kalabo screen dindingkalab box, trunk pati basket alat plate pigan cup pigan dui knife knoe handle houp pot taring jar goasi torch lutong candle lutong la beeswax la hingit wick wang sieve ilik bucket lima scales, balance tibang hammer tukol anvil taranan file isa gimlet knivo hatchet, axe asey English. Kayan. sharping stone : batu asa chisel pan j ok awl tuel spear bakier crowbar kali hoe weying gold ma iron ; titi steel titi mying magnet titi lakin copper kavat bla brass kavat nymit or tin knymit samha medicine tabar gun pulot rozin lutong camphor kapon opium pune trees pohun root aka trunk batang bark kul branch dahan leaf iton flower, blos pidang som fruit bua orange, lime lavar pine apple orusan mangostin kitong plaintain puteh jack [fruit] badok mango sapam durian dian beetle-nut gahat cocoa-nut knoh kernel, seed wang vegetables tango yams uvi sugar-cane tuvo salt knah pepper lia ginger lia tana oil tilang | [
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00000372.xml | lviii. H. Ling Roth. — Natives of Sarawak , !fl L. 13 ”t3 S kenah keban dara daiah kedau labe Oj bO 0 co a a 23 0 0 2£ D. => C CL p 22 O 2 22 o 2 g IS 4—» o3 '0 o3 23 o3 23 22 G Nrt 1 1 bO 5 C 5-Q -£ g- rt rt 23 2* rt rt rt n3 ^ 2* icS jC O C =*2* 2 e . c rt a v e rt 2 23 :oJ O'? c rt CL 2 0 JH G - 5 03 S pea; C i 2 a) a; a; a; <s ci 'a; ^ c e 2 c 3 -S.JS rt rt 23 23 bO s . G bO rt C t3 5 ’S. ' CL -S S « C rt bt bo’a; £ G 22 J* _ £? bO^ 2 £ ‘ c c rt a3 oJ 23 oj 23 :g,^ :: c a3 0 2 2 > O 03 rt 23 23 bO e a; ’So a; ex c o3 £ G £ «! S “3^J t£ G O jo G 22 O 2 o3 £33? 5^.2 0 ■ -. co 0 * £ 3 < rt jg .H, c Six c G 23 23 c 2 2 23 23 0 22 rt C2 2 w _ 5 £ 03 > '« *5*3 s * -a •d.-a 2 75 2! a; s a to _, o3 rt s 2 g* 23 tC 0 0 f* 33 rt 5 9 5 03 co G 34 Xi 03 CL a; 0) 23 c o 2 o 22 0 >i§ ; to 4-. 0 a; CL. bO—■- 0 co 2 O 22 22 O O U u O 0 u * ■ 0-72 o 22 CO -s'fd- ’S-f- £ s£ <«.o b 0 - — q3 2 22 23 o3 23 G 0 o3 O 03 03 CO >- 0 0 2 -C G C t! .. O 22 0 »-< o 0 co 0 j- O > 2£oJi ^ r-> ^0 C o 23 <i2 0 23 0 22 . 5-2 IS cr 1 a; 0 0 23 22 G O 0 <■" ^-L_C 23 2 -Z < 3 •i cr < o S = 2 £ u rt C r- O bO O "rt rt rt 1-4 5 rt 23 rt 4 X G rt rt , 2 •S c G G CL CL CL CL 0 M U CO rt rt rt rt rt rt rt rt rt rt rt rt rt rt 23 23 23 23 23 23 23 23 23 23 23 23 23 23 2 IS J - w ^ - s bb.^ s rt ^ 0 0 0 0.2.S bo,E G bO G co rt G^ S « ? « | [
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00000148.xml | 136 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. The parang ilang is the Kayan malab (mandau elsewhere), and is preferred to any other side arm by Malays as well as Dyaks. It is the ambition of every Dyak lad to be presented with one of these.” (Brooke Low.) Utap. Sea Dyak Shield. Painted red, ornamented (? strengthened) with strips of cane. Length, 44^11. (Edinbro’ Mus.) “ The isau of the Balaus is a pretty weapon, and I am told that at one time custom required that it should be manufactured only from odd scraps of steel and iron collected at odd times, which were first twisted together, then welded, and afterwards beaten into shape. The handle, of hard wood or of horn, was strengthened and decorated with a number of rings, which were demanded from the inhabitants of the long village house, each family contributing at least one of either brass or silver. The smith is also said to have asked no payment for making an isau.” (F. W. Leggatt.) | [
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00000025.xml | Habitations. 15 left and right of him. Every family must kill a fowl or a pig before the holes can be dug, and the blood must be smeared on the feet and sprinkled on the t £ H o “ : -C < X a u o ■5 rt a . « x X o w H o posts to pacify Pulang Gana, the tutelary deity of the earth. 1 he posts must be planted firmly, for if one were to give way subsequently it would be regarded as a disastrous event and the house would be abandoned. All | [
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00000407.xml | Kanowit, Kyan, Bintulu, Punan and Main Vocabularies. c *3 O 'Cti V_i CX aj -4-* a bx> c fc/> C rt CX rt 0) C/3 rt V- p aj P P JX c p 5 aj a c ^ E O aj -»-» a/p 1 O D -i !/l t/)T3 tUD C rt rt CX O o o i-s &0 tr tuD« c/3 .C c ^ -2 2L-S 3 rt 5 2 S «"c 3 'X : jp a. p _ P rt 3 g c/3 P tJD P O cx cS cx a) tuo , 3 ‘cx.- <x *p 03 o (X 0) *-< S tpo cc -*-* fcf ’C CX’P p p p <U 2 CP ^03 .. u 3 Tjd p £ 'p p 8 g ^ 0) O "P 03 f 1 c .. 3 *2 O Jp tJD xciii. | [
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00000059.xml | Dress in Detail. 49 are bordered with scarlet cloth. There is another kind much worn by the Sakarans, which resembles a waistcoat more than a jacket, being without sleeves. The Ulu Ais manufacture a coarse white jacket striped with blue. Dyak Man’s Jacket. Of woven light brown fibre with pattern painted or printed on, joined in front and at sides, leaving neck and arm holes. (Brit. Mus.) The klambi subang manufactured by the Sarebas is of finer and closer texture than any other, and is in consequence far more expensive. The thread of which it is wrought is procured from the Malays, and is of a red colour. The R VOL. 2 | [
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00000521.xml | Schwaner's Ethnographical Notes. ccvii. have become impoverished. Many come back laden with debts, and others as poor as when they started. The reason that one sees so many married people along the Kahaijan without children is principally to be found in the licentious life which the traders lead on their year-long travels.” (p. 114.) “ Out of superstitious fear the Ot Danums and Ngajus make strangers on their first arrival pay a balas, i.e., a sum of money with which, according to the amount, offerings are made, buffaloes and pigs are cooked, and offered to the spirits to reconcile them to the arrival of the strangers, and to induce them not to withdraw their favours from the natives, to bless the rice crop, and to richly fill the Karangans with pure gold. Such a balas costs a traveller 40 to 100 florins, according to his means and the length of his journey, (p. 77.) Mining. On the Kahaijan River the “whole of the district is covered with gold mines, which consist of square or rectangular, and sometimes also oblong, perpendicular shafts of various depths, according to the depth under the surface at which the gold is found. The shafts are here sunk close to one another, and the gravel is dra^vn out in an irregular manner, so that in the end the shafts issue into one common opening underground, formed through the taking away of the gold-bearing stratum. None of these shafts are in any way shored up by timber, hence it occasionally happens that they fall in, by which the workers sometimes lose their lives. The sinking of the shafts is the work of the men, while the clearing of the gravel and the washing out of the gold is handed over to the women and girls. The shafts first sink through a 4 to 8 and even 10 foot thick layer of yellowish loam, under which the white keisand is found, and which is about | to 2 foot thick, and above all things is richest in gold in the lowest part. Under that is found dorre, gray solid potter’s clay. The gold obtained is washed in the neighbouring river. Of aqueducts the natives have no idea and are therefore only able to extract the gold profitably when it is found near running water, (p. 38.) At the time of the Doctor's visit “ two women were killed through the falling in of a mine and hence the village was made famali to strangers.” (p. 39.) When the gold is in the sand on the bottom of the river bed, in order to get this sand a small raft is made use of which is furnished with an apparatus made out of small tree trunks which has much in common with hinged gridiron. At one end there is a wicker basket (faschine) filled with stones. When the place is reached where gold bearing sand is found the apparatus is sunk with its heaviest end and so serves not only as an anchor but also as a ladder upon which to climb down. With his back leaning against the ladder so as to offer necessary resistance to the current the gold washer steps down, scrapes the sand into flat wooden dishes and then climbs up to wash the gold out of the sand on the raft. He then descends again with the same object. Women also share in this work and it is astonishing how long they are able to stay under water, (p. 74.) The Serawai river and its tributary the Tjeroendong are noted for the purity of the gold found in their neighbourhood. “ The holes which the natives dig are at first not very wide, and only when they are convinced that they have struck the gold bearing sand layer do they enlarge the holes up to 10 to 15 feet square. The depth of the holes varies.” The sides of the holes, which do not seem to be much more than 5 (?) feet deep, are supported by timber. “ they do not dig up more of the sand than is found at the bottom of the hole, for they do not understand the art of making underground galleries, &c.” (p. 178.) In every Kahaijan village there is generally a small smithy for the repair of weapons and of other iron implements; the kampong dwellers and strangers have the right to make free use of it. (p. 20.) Dammar. I found children and women busy collecting dammar which they pick up out of the alluvial deposit, standing up to their breasts in water ( Kahaijan River). Dammar is never found here in pure sand. (p. 27.) | [
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00000304.xml | 292 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. are in daily communication with the natives, to make enquiries, the results of which would be looked forward to with interest. Fig- 4- The Writing on the Bottom of the Chinese Jar, Referred to by Prof, de la Couperie. (See supra. Chap. XXVIII.) The above remarks on writing appeared in the Internationales Archiv. fur Ethnographie, xi. 57, when Dr. H. Kern, of Leiden, kindly added the following note:— “ There can be no doubt that writing in former times was known to the inhabitants of some parts of Borneo, but it is equally true, as it has been remarked by Mr. Ling Roth, that there is no proof of any connection between those people who made use of writing and the present Dayak tribes. The Sanscrit inscrip tions of Kutei are of Hindu origin, of course, and not produced by Dayaks. The in scription on the bottom of the vase published by Dr. A. B. Meyer has quite recently been treated of anew in the splendid publication, “ Die Mangainenschrift von Mindoro, herausgegeben von A. B. Meyer und A. Schadenberg, special bearbeitet von W. Foy ” (Fig. 4). The result is that the characters belong to one of the Philippine alphabets, the Mangain writing of Mindoro. | [
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00000530.xml | ccxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. Muller, S.—Rapport concernant une partie de la cote meredionale et des districts de interieur de Borneo. (Chap. v. of Vol. ii. of Temminck's work). Mundy, Rodney, Capt. R.N.— Narrative of Events in Borneo and Celebes down to the occupation of Labuan. From the Journals of James Brooke, Esq. Together with a Narrative of the operations of H.M.S. Iris. London. 2 vols. 8vo. 1848. North, Marianne.— Recollections of a Happy Life. Edited by Mrs. Symonds. London. 2 vols. 8vo. 1892. Perham, ].,Ven. Archdeacon.— The Song of the Dyak Head Feast, lour. Straits Asiatic Soc., No. 1, p. 123. Dyak Tradition of the Deluge and Consequent Events. ‘bid, No. 3, p. 289. Klieng’s War Raid to the Skies ; a Dyak Myth, ibid, No. 8, p. 263. Sea Dyak Religion, ibid, No. 5, p. 213. ibid, No. 5, p. 287. Petara or Sea Dyak Gods, ibid, No. 4, p. 133. Pfeiffer, Ida.— Meine Zweite Weltreise. 4 pts. small 8vo. Vienna, 1856. 1 igafetta. I he Tirst \ oyage round the World by Magellan. Hakluyt Society’s Publications. Vol. lii. London, 1874. Pr^er, \\ . B. (Resident at Sandakan). —Diary of a Trip up the Kina-Batangan River [London, 1881.] 4to. pp. 14. 0n the Natives of British North Borneo. lour. Anthrop Inst xvi. 1887. p. 229. Ada (Mrs. W. B.)—A Decade in Borneo. 8vo. London, 1894. PP- iv. + 198. Possewitz, Theodor, Dr. Borneo: Its Geology and Mineral Resources. 1 ranslated from the German by Fred. H. Hatch, Ph. D. 8vo London, 1892. pp. xxxii. + 495. Pohlman, W. J.— See Doty, E. Radermacher, J. C. M . Beschrijving van het eiland Borneo. Verhandelingen v.h. Bataviaasch Genoots. d. Kunst on wetens. ii. 1780. Retzius, Anders.— Ethnologische Scriften nach dem Tode des Vervassers gesammelt. 4to. Stockholm, 1864. [pp. 143-144 relate to Borneo.] Si. John, Spencer, Sir, G.C.M.G. (II.M. Consul General intheGt. Island of Borneo) Life in the Forests of the Far East. London, 1862. 2 vols 8vo (1st Ed.) Wild Tribes of the N. W. Coast of Borneo. Trans. Ethnol Soc. 11. 1863. P* 232. St. John, J. G.—Views in Borneo. 4 pts., Roy. 4 to. London, 1847. Sarawak Gazette.— Sarawak, 1870 et seq. Schwaner, C. A. L. M. Dr. —Borneo. Amsterdam. 2 vols. 8vo. 1833-34. Skertchly, Sydney B. J.—On Fire Making in North Borneo. Tour. Anthrop Inst. xix. 1890. p. 445. ’ On some Borneo Traps. Jour. Anthrop. Inst. xx. 1891. p.211. Swaving, C.—Eerste bijdrage tot de kennis derschedels van volkon in den indischen archipel. Natuurkundig Tijdschr. v. Nederl. Indie. xxxi. 7 sene. Deel i. Aflevering 1-3. Tables viii. and xiv. Swettenham, F. A.-Comparative Vocabulary of the Dialects of some of the Wild 1 ribes inhabiting the Malayan Peninsula, Borneo, &c. Tour. Straits Asiatic Soc. No. 3. June, 1880. p. 123. Ta.mat, J—Vocabulary of English, Malay and Melano. 8vo. Sarawak, 1867. I emminck, C. J. Chevalier. Coup d’Oeil General sur les Possessions Neerlandaises dans l’lnde Archipelagique. 3 vols., 8vo. 1842-1849. | [
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00000251.xml | Mensuration. 239 lhard, being made up of a conglomerate of small pebbles, and is worked with a crowbar, it is carefully placed aside, washed in circular wooden trays, and the diamonds separated from the pebbles. Under the Pejal a stratum of boulders or large stones is met with, to which is given the name of Ampan. With this the shaft is abandoned, as no diamonds are found in or below it, but only mud and sand with perhaps a little gold. 1 he size of the shaft varies according to the number of persons working: one man will sink a shaft one fathom square, while a party of four will not be satisfied under anything less than 4 to 5 fathoms. The shaft is driven down the perpendicular, and should water be met with, the diggers work in the water and drive for the Pejal. One way of working, adopted both in the river and on ‘ terra firma, is to sink a shaft till the Pejal is met with, and then drive another at right angles, following the course of the Pejal. This is dug out and brought to the perpendicular shaft, where it is handed up to the surface in baskets.” ' (Denison, ch. vii., p. 71.) “ Diamond digging is not at present carried on in the Sadong river.” (S.G., 1894, p. 98.) MENSURATION. Time. “ The Land Dyaks generally take no count of days, and months, and years; when they do reckon time at all, they do so by what they call the Taun Padi, a period about equal to six of our months. (Chalmers, O. P., p. 7.) “ They make alliances by the rice harvests, and not by years of which they have no knowledge.” (Pfeiffer ii. 93.) “ Sometimes they explain lapse of time by the height of the sun." (Brooke i. 58.) As we have seen (i. 401), the Kenniahs judge of the season for planting by a sort of sun dial. “ The Kayans, and many other races in Borneo, fix the time of the year for planting paddy, by observing the position of the stars, though it is more usual for Kayans to be guided by the sun. In the case of reckoning by the stars they consider that when the Pleiades appears just above the horizon as daylight breaks (five o’clock) that the right time of the year for sowing has arrived. But paddy may be planted and produce a good crop within three months ; the low country people are much later than the hill people, and those who plant swamp paddy even later still. I he Kayans measure the shadow of the sun from a horizontal post at twelve o clock; other shadows cross the large shadow, and the man 111 charge of this sun-dial has various scales on pieces of wood, but these, and the methods of calculation, together with the sun-dial, which is enclosed by a high fence, are all kept a close secret. But I must admit that they are able to reckon by these measurements how long it is to the time of planting, and I have found that they do not vary much one year from another. I hope some day to have all this explained to me. 8 7 Mr. S. Muller states the natives reject platinum as they do not understand how to manipulate it. (ii. 377.) w “ The Dyaks reckon their periods of time by the full moon, half-moon, and new moon. (Bock, p 212.) 11 The Dyaks in general appear to know nothing of numbers above ten, and hence they always give us their reckonings in this way, saying, 'one ten,' or ‘two, three, four, or ‘many tens, as the case may be." (Doty, p 288.) | [
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00000533.xml | CCX1X. Index . Archeology ( continued ). Cave, explorations, ii. 280; not used as sepul tures, ii. 282 ; negative results of explora tions, ii. 284; artistically carved coffins in, A211 Chinese coins, ii. 280 ; pottery, ii. 280 Crockery, ii. 279 Everett's explorations, ii. 280 Figure on sandstone rock, ii. 280 Hindu relics, ii 279, 280 (and note). Human bones in caves, ii. 282 " In the days of the Hindus,” ii. 279 Javanese necklace, 339 ; era. ii. 283 Ornaments of gold, ii. 279, 280, 282 Paving tiles of concrete, ii. 280 Pottery, ii. 2S0 ; Chinese, ii. 280 ; in caves, ii. 282, A211 Stone celt in river bed, ii. 280, 281, 302 ; curved stone, ii. 282 ; celt of doubtful origin, ii. 283 Tumuli containing jars, ii. 286 (note) BOATING. Bandongs (Kalaka fish boats), ii. 248 Bark canoes, ii. 254 Barongs (dug outs), 455 ; ii. 249 Boats, 57, 59, ii. 246; keel laying ceremony, ii. 246; building, 364. ii. 247 ; skill, A163; builders, 47, 76, ii. 252 Bore (river), ii. 252 Kajangs (awnings), ii. 248 Nails not used, ii. 247, 254 Paddles, ii. 248, 249, 250; paddling, 52, 83, 84 Planks, ii. 247, 250, 253 Poling, ii. 254 Seas, rough, ii. 248 ; long voyages on, ii. 249 Sickness boats, 283, 284. A208 Soul boats, 144, 145 Speed, ii. 249, 253 Surf running, ii. 250 Taking to pieces, ii. 248 Tuba tied on ankles, ii. 248 BORNEO. Borneo, extent of (xv.) ; note on British settle ments (xv.) ; tribes of, 37 BROOKE. Brooke, Sir Charles, work done by (xviii.) Brooke, Sir James, high character of (xvi.); reverence for, 65; makes the division of Land and Sea Dyaks, 42 CANNIBALISM. Birth, to feast at, ii. 221 Body eaten, ii. 217, 219 Brain, ii. 218, 221 Children, ii. 220 Children partake, ii. 217 ; do not, 222 Cooking, ii. 219 Courage, to obtain, ii. 145, 218, 220, 222 Cannibalism (continued). Enemies eaten, ii. 127, 220; to strike terror into, ii. 220 Feasts at, ii. 220 Food wanted for, ii. 127, 221 Forehead, ii. 220, 221 Funeral at, ii. 221 Hand, ii. 219, 221 Heart eaten, ii. 217, 220 Knee, ii. 221 Leg muscles, ii. 218 Marriage, to feast at. ii. 221 Palms of hands, ii. 217, 221 Practise denied, ii. 217, 218, 223 Soles of feet, ii. 217 Statements doubtful, ii. 220, 221 Tongue, ii. 218 Women partake, ii. 217 ; do not, 222 CHARACTER. , Affection, 75, 86 ; conjugal, 129 Amiability, 65, 91 Amoking, 95 Amusements, 65, 70, 82, A163; see Childbirth and Daily Life Apathy. 66, 67, 68 Bajaus, 59 Beggars, 65, 69, 83, A163 Bravery, 92. A162 Brooke, Sir James, reverence for, 65 " Characters," 67, 69, 71, 74. 75, 76, 77, 78, 81, 83, 94, 129 Curiosity, 66, 68, 69, 81 Curious questions, 83 Curious reasoning, 80 / Concealment of feelings, 73, A162 Conceit, 71, 91 Conservativeness, 74, 83 Conversion, objection to, 75 ; difficulties, 75 ; Mahomedan, 75 Courage, 83 Cruelty, A162 Curses, 86; fine for, A187 Dancing, see Religion Decency, sense of, 92 Dirt, 93, 366 Disputes through accident, 78; general, 88 ; Murut, 94 Election, 72 Energy, 87, 92, 195 Games, see Amusements Generosity, 67 Gratitude, 65, 74, 95 Greediness, 92 Guests must not come to harm, 95 Hair thrown in fire causes sickness, 288 Head-slapping, A206 Help in sickness, 85 Honesty, 65, 66, 67, 68, 69, 73, 81, 82, 92, 93 Hospitality, 65, 67, 72, 73,86,87, 91,92,94,95,117 | [
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00000454.xml | cxI. H. Ling Roth .—Natives of Sarawak. English. fresh (not salt) friend frizzle frog from froth fry Fruit : — eatable fruits durian mangustine manggo sibau or rambutan small jungle ram butan jack-fruit tampoi langsat papaya plantain naw-palm nipah-palm fruit (full-grown, but unripe) fruit, to bring forth fuel fulfil full fun, make of, or with fungus funnel gain gambir gap (fissure) g’pe (yawn) garden gather together gather (pluck) gather fuel gaze upon gaze upwards generous gentle gently (not roughly) gimlet ginger gird on girl give; grant glad; gladness I glisten,see "twinkle” glory (renown) glory (halo) glory (effulgence) glossy go go (imper.) go (visit) go back (return) -' Dayak. madud dingfin ; dumpu menikur; budukung tukang; beratak ; tegorag; sal so tegurak ! nyirara buah-buah-jijak dean sikuk f muporam sibu pijuan tibudak; nangka tapui lishet : Payang borak inyok nipah; apong tuuch buan wang betiitiik punoh ; gtigiip berubi; patla (W) kulat churut ontong gambir rubang kuab teyah besinfin ; nguruk nyiiked ; nupas; miitfid nuh wang tingah ngigurrah munich; tatich munich nakit grodi riii nfikin anak dayung; gishfi ngyen; jugan raan-atin gaun-atin ginaiyun (very) beragach kumakab jowah shiu tingah nyerinyak odi; di; metak shush odi; shush ponu tudu mori (from far) miiad (from near) motash (from near) (W) English. Dayak. j 1 go back from pari | go down (hill) mun go down (as swelling) kerung goat kambing God Allah Taala gold berowan ; gong (bass) tertawak | gong (medium) gong gong (treble) bunde good paguch ; kena; sigat; romus goods buat; perambut good-natured I munich government prentah | gradually mupok ; mukun ; mutik (W) grasshopper kadich J grain, a (of rice) ni-sirach | grandfather babai 1 grandmother somuk grandchild sukuch ' grass / uduch; pai-pasang 1 piidam ! grate ungosh grate (cocoa-nut) nukur grater (penukur; kukuran t ungosh ! grave, a kubor 1 grease; greasy remak ; berinyab great bails greedy sibut; bedogich ; bidi 1 green grey (hair) [ grey (ash coloured), see "colour" barum berubuk grieved susah-atin ; ngurid grin betujit II grind (by hand) kisar; giling groan nyideing grow up tumbu ij grown up with grass jukut | growl ngiir 1 guard nguan guava buah jambu guess jangka guide, a malim gum putiik gutta percha nyatoh gums samad jipuch gun (cannon) ( miriam i lola pop-gun panah | gun-powder obat bedil gush out menapus; mfirasit (liquids) 1 hades sabayan hair (head) ubok hair (body) buruch half, a raput halve (nyiraput (mire nyinuuch hammer bobah happy senang hand tangan i hand, right tauch | [
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00000354.xml | H. Ling Roth. —Natives of Sarawak , xi. Sla Dvak. Malay (Colloquial). English. Together with Examples of the use o' the word. tela, nela liat telanjai telenga tilanjong terbuka telis telok tilis tilok telu tembrawai telur tern bang tembu sudah tempalong proam tern pap tampar tempelak tempias tempong kampong tempuan tempuan temu, nemu temuai, nemtiai temuda temuku temuda tengah, nengah tengah tenggau pike to see, perceive; tela man! do you see ! di tela art ttya, to be seen (visible from thence), naked. to open, come undone ; breach of a rifle, a window, door. , a cut, wounded, wound, a recess, the recess formed in the bend of a river ; telok sungai, backwater. egg- deserted dwelling, ruins, the site of an old habitation. to finish, be at an end, end, conclude, accomplish, have done ; pechara ltdah tembu, udah badu, the case has been con cluded, brought to an end ; enti tembu tangkau, kadua hginti kadua nyumpit, if the shed has been finished some will fish and some will shoot (blow-pipe); anti tembu rnakai kejang kitai. wait till we have done eating and we will start. ! fling (ship's lead) ; parai di kena tempa- l°ng, it would be death to be hit with the ship’s lead. ! [ he palm of the hand, to slap ; satempap, a handbreadth. i to confront. to beat in (rain), exposed to the storm, cluster (stars), clump (trees), cluster (houses). the passage in a Dyak house from end to end, ihe thorough-fare, to know, understand, to discover, find by accident; nadai temu aku, I do not know ; cnda temu edup, he does not know how to live, visitor, to pay a visit, young jungle. to knot: udah teinuku ka tali, he has knotted the string. to traverse, pass through, go between, follow a beaten path and figuratively to follow a precedent, established cus tom ; anti ai langkang end a tail tengah merau, jalai orang nengah aku, wait for the water to ebb, there is no way through for the boat, go along by me. to use, wear ; kati udah enggau de ? have you done using it ? panjai sirat baka cnda alah enggau, the loincloth is long and so that it cannot be worn. | [
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00000186.xml | 174 H - Ling Roth.— Natives of Sarawak and Brit. N. Borneo. the mud, make off with some one else’s boat and career wildly about the river singing snatches of Murut songs, or ‘ Ko Kuay,’ and finally in many cases landing somewhere, fall into the scrub, and pass the night there. Sometimes instead of an alligator between the poles a huge snake is made in concentric circles with the head in wood in the centre raised about four feet above the body ; the head is ornamented in colors.” (O. F. Ricketts, S.G., No. 348, p. 18.) MENGAP, THE SONG OF THE SEA DYAK HEAD FEAST. 18 By the Venerable Archdeacon J. Perham. The principal ceremonial feasts of Sea Dyaks are connected with three subjects: farming, head-taking, and the dead; and are called by them respectively, Gawe Batu or Gawe Benih, Gawe Pala or Burong, and Gawe Antu ; the Stone or Seed feast, the Head or Bird feast, and the Spirit feast. The first mentioned are two distinct feasts, and not two names of one; hut both refer to the farm. It is with the Gawe Pala or Burong that this paper is concerned. When a house has obtained a human head, a grand feast must be made sooner or later to celebrate the acquisition ; and this is by no means a mere matter of eating and drinking, although there is an excess of the latter, but is a matter of much ceremony, of offerings and of song. The song which is then recited is well-known to differ considerably in form from the ordinary language, and the European who may be able to understand and to speak colloquial Dyak may yet find the “Mengap” (as it is called in Saribus dialect) mostly unintelligible. But I believe the difference is only that between a poetical and prose language. Certain requirements of alliteration and of rhythm and rhyme have to be fulfilled, which, together with native metaphor and most excessive verbosity, are quite sufficient to mystify an uninstructed hearer. Another reason for the difference lies in the fact that the language of the Mengap remains stationary, whilst the ordinary spoken language is continually changing and developing new forms. But the object of this paper is not to discourse about Dyak poetical language, I only attempt to give a sketch of the Mengap of the Head-feast, so that the reader may have some idea of the meaning of what has perhaps sounded to some a mere senseless rigmarole. In Dyak life the sense of the invisible is constantly present and active. Spirits and goblins are to them as real as themselves. And this is specially true of these ceremonial feasts. In the feasts for the dead the spirits of Hades are invoked ; in those connected with farming Pulang Gana, who is supposed to reside somewhere under the ground, is called upon ; and in the Head-feast it is Singalang Burong who is invoked to be present. He may be described as the Mars of Sea Dyak mythology, and is put far away above the skies. But the invocation is not made by the human performer in the manner of a prayer direct to this great being; it takes the form of a story, setting forth how the mythical hero, Kling or Klieng, made a Head-feast and fetched Singalang 18 Jour. Straits Asiat. Soc., No. 2, 1878. | [
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00000258.xml | CHAPTER XXV. BOATING, SWIMMING, RIDING. BOATING. Boats: Plank war boats-Large dimensions—Keel laying ceremony—Method of building—Preservation of planks—Over-landing—Squalls— Bandongs— Kadjangs- Paddles—Long hours—Speed—Distant voyages. Dug-Outs : Bintulu barongs— Unsinkableness - Surf-running— Fishwives’ humour - Muka Regatta—Various descriptions—Method of digging out—The Baram dug-outs-Kanowits-Strength and elasticity. Bark Canoes. Poling: Speed—Expertness— Overcoming rapids—Stirring scenes. SWIMMING. Mermaids—Good swimmers—Stream crossing—Diving. RIDING. Bagu buffaloes Boats. “The Sea Dyak war boats are well constructed and good models, and very fast ; some will hold as many as sixty or seventy men, with two months’ provisions. The keel is flat, with a curve or sheer of hard wood. A long one does not exceed six fathoms, and upon it they will build a boat of eleven fathoms over all. The extra length of planks which overlap, is brought up with a sheer. They caulk the seams with a bark which is plentiful in the jungle. No other fastenings but rattans are used. They paint their boats red and white,—the former is generally an ochre, but occasionally they use a kind of red seed pounded; the white is simply lime, made from sea shells.” (St. John 1. 70.) Sir Jas. Brooke states the red paint to be an ochre mixed with oil. (Mundy i. 303.) Lieut. Marryat describes a fine Lundu war boat “about foity feet long, mounting a gun, and capable of containing forty or fifty men. She was very gaily decorated with paint and feathers. These war prahus have a flat strong roof, from which they fight, although they are wholly exposed to the spears and arrows of the enemy.” (p. 83.) He also men tions a Dyak war boat sufficiently capacious to hold from seventy to eighty men. (p. 64.) At Lundu before “ the Orang Kaya commenced to build his boat, many plates and dishes were carefully laden with rice and other eatables; sirih and pinang (betel) were also placed so that the spirits could partake of these luxuries and satisfy themselves. Besides this, to the people congregated around the place where the boat was about to be built, arrack was served tfm, m. Kayan Figure-head for War Canoe. An luiok aso mythological animal with gibbon in its jaws. (Brooke Low Coll.) Ornament on Bow of Ilanun Pirate Boat. (After Sir Edw. Belcher.) | [
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00000157.xml | Head-Hunting. 145 (p. 93.) Once Sir James Brooke “ recaptured some heads from the mountain of Sing6 and offered them to the relatives of the original owners. They declined, however, taking them, alleging as a reason that it would revive the sorrows of their relations. It was sufficient, they said, that they had been brought from the mountain, and that I might dispose of them. (Mundy i. 33 °-) As we have incidentally seen, the Dyaks are fond of referring to the original owners of the heads, as they hang in their houses: “While in the circular building, a young chief (Meta) seemed to take great pride in answering our interrogatories respecting different skulls which we took down from their hooks: two belonged to chiefs of a tribe who had made a desperate defence , and judging from the incisions on the heads, each of which must have been mortal, it must have been a desperate affair.” (Keppel ii. 37.) Similarly, Mr. Burbidge says of the Dusuns: “ The individuality of the skulls seemed well-known to one old man, who pointed out several to me as having once rested on the shoulders of some of the Chinese settlers. . . . Others were pointed out as the heads of their old foes the Lanun, whom the Dusun people detest, saying that they formerly came up to the hills with the ostensible purpose of trading, but adding, that they really wanted to steal their children as slaves.” (p. 287.) Methods of Decapitation and Preservation. “ The way of cutting off the head varies with the different tribes. They do not always cut it off the same way. The Dyaks and Bakatans have each a different way, and by the manner of it it is known whether it is a pumjong than or a pumjong Bakatan. The Sea Dyaks sever the head at the neck, and so preserve both jaws. (Brooke Low.) Sir Sp. St. John writes me saying he thinks the head is merely chopped off in the quickest manner possible. Mr. Hornaday describes some heads among the Hill Dyaks which had “ been very carelessly taken. . . . They had been split open or slashed across with parangs ; and from some large pieces had been hacked out. One I noticed had a deep slash diagonally across the bridge of the nose.’ (p. 485.) Madame Pfeiffer says: “ They cut off the head so close to the trunk, 4 that one must conclude it is done by an extremely practised hand” (p. 89). She continues: “ Among the men who surrounded me were many who carried at the side the little basket destined to receive a stolen head. It was very neatly plaited, ornamented with shells, and hung about with human hair. Only such Dyaks who have obtained a head are allowed to wear the latter decoration.” (p. 107.) The Sea Dyaks “ scoop out the brains through the nostrils, and hang the head up to dry in the smoke of a wood fire—the fire, in all probability, at which they are cooking their victuals. Sometimes they tear off a bit of the cheek skin and eat it as a charm to make them fearless. They cut off the hair to ornament their sword-hilts and sheaths, &c. If the jaws drop they fasten them up, and if the teeth fall out, or if they extract them, they fill up 4 on the Koti river, according to Mr. Bock (p. 199), the native " finds it more convenient to decapitate his victim below the occiput, leaving the lower jaw attached to the body." t VOL. 2 . | [
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00000481.xml | Schwaner's Ethnographical Notes. clxvii. The original conditions of the inhabitants (before the introduction of the first principles of civilisation among them) and their nomadic manner of life neither ruled by a chief nor by laws, caused the soil to be regarded as public property . an ideal still prevalent now, as may be inferred from the passion for travelling and moving and the removal of entire kampongs, already referred to. A kampong in existence for 10 to 12 years is therefore of rare occurrence. 1 here are various circumstances which cause the removal of a whole community and its re-settlement in another part of the country. Above all are to be mentioned the attacks of hostile iieifrhhours as is the case on the Upper Dusuit and Miming by the 1 an of Kutai, or in the north and north-west of Siang by the Ot and Ot Demon; Kapuas Murung on the other hand being also attacked by the inhabitants o ' Dustin and Sian , etc. Other causes of departure from certain districts are also the frequency of deaths, Sin? of Umber, dammar, rotan, etc., sterility of the fields, discontent and quarrels with the neighbouring kampongs, the prospect of greater advantages else- " he Tt ts C self-evident that with this inclination to a nomadic life, inherent in the character of the people, the conception of landed property could not arise. 1 he desolate and uncultivated woodlands offer a wide field to meet this inclination and that without giving offence to another community, for the extent of the soil and the density of the population are not proportionate to one another. The spot temporarily occupied by a kampong, the space where the native has laid out his fields are the inviolable property of the community or of the.nndividual members so long as it is made use of. As soon as the kampong is eft, however, and the fields are no longer cultivated, any other community is allowed to take possession of them; although the first planters of fruit-trees retain the right of returning every year, in order to gather the ripe fruits. ... • Different from this is the right of property claimed by the communities m certain lagoons and rivers abounding in fish, in sand banks containing gold, etc., which, of course, being taken possession of from the beginning and constituting a ru le the only, but abundant, means of subsistence, are no more abandoned. The first discoverer of a Tangirang (a tree in which bees have made their nes s) hilS Onlyfhose peopled nofhked°who, coming from very remote districts try to settle down anywhere amongst them; such settlement is therefore denied them or at least made difficult for them. The explanation of this, <>*ve , s no o found in the existing ideas about rural property, but in the fear of the^inhabitants having their tranquillity and their welfare disturbed by the unknown strangers. On the Appointment of Chiefs and the Causes of their Election. In the neighbourhood of the capital the chiefs of the single kampongs or communities are appointed with due regard to the wishes of population-at least it should be so-by the Dutch resident. In the interior, on the contra 1 > , y are elected by the members of the community themselves out of their number. Cunning, wealth, valour, honesty, knowledge of the ancestral regu ations. mtegn y and impartiality are qualities by which a man may command claims to the dignity of chiefuinsh^ a ch . e[ the digniiy t0 his first-born son j if however this son is not fit for the post by reason of physical or moral is claimed by some other man eminent for ability and wealth but °i:S t0 see usually a member of the family of the defunct, whom his fellow-villagers like to see ^Nfinstance has ever been heard of that a chief should be deprived of his dignity by the community, however great his injustices and vexations might have been } I/sometimes happens that the people withdraw their confidence and respect on account of injustice and confer them on another more worthy man from whom they expect the management of their concerns; but this man never undertake | [
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00000055.xml | Dress in Detail. 45 lobes of the ears. Some of the interior tribes wear a large round earring either of bone or ivory with a knob of agate in the centre, about three- quarters-of-an-inch long. These have rather a curious appearance and in circumference are about the size of a half-crown. Bead necklaces are much worm by the men, some of them being of considerable value, consisting of large agates ; few wear bracelets or amulets, and these are generally of inferior quality. The women are short and dumpy, and one who is good-looking is very much the exception; they wear the short petticoat, reaching from the waist to the knees; in the lower river most of them wear jackets, in the interior nothing else. They have the same necklaces and earrings as the men, and, in addition, bracelets of beads and strings of beads on the head to as many as six rows; these fit the contour of the head, and if continued to the top of the head would form a cap: the hair is smoothed down and the end is brought up and passed through inside the strings of beads, forming a long loop a little to one side of the head. Brass rings round the waist, so common amongst the Dyaks, are unknown ; the only ornament is a belt of several strings of small beads worn just over the petticoat. (O. F. Ricketts, S.G. No. 347, p. 214.) «• The native women inland wear short sarongs of Lamba cloth, reaching from the waist nearly to their knees, and a profusion of stained rattan coils, brass wire, coloured beads, and other trinkets around their waists, and heavy rings of brass on their legs, or coils of brass wire on their plump and dusky arms.. The younger ones wear a strip of dark cloth across the breast. . . . The hair is often gracefully wreathed up with a string of red or amber coloured beads, sometimes with a strip of the pale yellow nipa leaf, in its young state, and the contrast is very effective.” (Burbidge, p. 156-) DRESS IN DETAIL. Corsets. Regarding the curious corset referred to in the above descriptions, there are several varieties among the various tribes. At Si Panjang (Land Dyaks) the women “ wore brass wire over and mixed with their rotan rambis.” (Denison, ch. v. 56.) The Serins (Land Dyaks) wear the rambi of black and red rotan mixed.” {ibid, ch. vii. 78.) Madame Pfeiffer describes the Land Dyak corset, called raway or sabit, “ as 7 to 9 inches long, and covered with innumerable brass or lead rings and weighing 15 to 20 lbs. (i. 79, 88.) The Rev. W. Chalmers says : “ The stays are made of the bark of some tree, orna mented with brass wire,” and that “ it does not improve their looks, however much it may add to their comfort, as it gives the body somewhat of a barrel-ly appearance.” (Miss. Field, 1859; P- 14^*) ^I r - Hornaday thus describes this garment: “The tinchien is the body ornament of the Ulu Ai and Ngkari women. It is composed of some eight or ten parallel rows of large brass rings long enough to encircle the waist, 1 hey are strung on rattans and connected with one another by a network of cane inside. The ends of the band are furnished with a pair of vertical plates of the same metal, the outer edges of which are curled, the one inwardly, and the other outwardly, so as to catch | [
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00000544.xml | ccxxx. H. Ling Roth. —Natives of Sarawak anil Brit. N. Borneo. NAMES. Additional names, ii. 274 Animals’ names adopted, ii. 275, A208 Birds named according to note, ii. 277 Body names, ii. 273 Change in case of sickness, 288, ii. 275; due to dislike of mentioning the dead, ii. 275 Dislike to mention one’s own name, ii. 275 ; or dead persons, ii. 275 Grandfather and grandmother prefixes, curious results of, ii. 274 Inversion of Malay nomenclature, ii. 274 High sounding titles, ii. 275 Men, of, ii. 273, A114 Parents adopt children’s names, ii. 274 ; due to impatience of distinctions, ii. 274 Prefixes, ii. 273, 274; for widowers, 274; survivors of brothers and sisters, ii. 274; widows, ii. 275 ; children, ii. 275 Relatives insist on change of, ii. 275 Slaves, names changed, ii. 275 Streams, all named, ii. 277 Surnames unknown, ii. 274 Surprise expressed by calling upon grandparents, ii. 276 Villages named after chiefs, ii. 277 Widow, ii. 275 Widower, ii. 274 Women of, ii. 273, A114 NARCOTICS. Arrack, 383, 394 Betel and siri, 51, 86, 100, in, 114, 131, 137, 143, 202, 260, 272, 359, 394 ; carved cases, 394 ; loss of taste due to, 395 ; ii. 39, A193, 196 Cigars, A208 Coconut wine, 393 Drinking, see Food Gomuti palm wine, 393 Oil, an intoxicating, 379 Opium unknown, 395, A196 Palm wine. 393 Quids, A202 Rice beer, 3gi, 392 Siri, sec Betel Spruce beer, 251 Tampoe fruit spirit, 393 Tapioca toddy, 394 Tobacco, 59, 394; cigars, 394; quids, 394; pipes 395 ; hubble-bubbles, 395 ; fairly prepared, 395 ; caladium as substitute, 396 ; 408, A193, 194, 196, 202 NATIVE CUSTOMS (srr Government). NATURAL PRODUCTIONS. •V Bambu, ii. 244; rice stores of, 418 Dammar, ii. 245; sacred piece of, A202; collected in river, A207; used for torches, 379; for coffins, 148 Natural Productions (continued). Gutta, ii. 242 Nibong palm, ii. 4, 244 Nipa palm, ii. 4, 14, 17, 244 Oils, ii. 245 Rotan, ii. 244 Rubber, ii. 244 Tapang tree, 451, 452, ii. 245 NEGRITOES Andamanese carried to Penang, ii. 298 Beccari on, ii. 295 Burmese and Chinese kidnappers of Andaman ese, ii. 298 Dalton's “ wild Dyaks ’’ not Negritoes, ii. 295 ; his statement, ii. 297 Distribution in surrounding countries, ii. 293 Earl on. ii 294 ; woolly haired people, ii. 296 Existence probable but not proved, ii. 301 Flower, no proof given, ii. 295 Gerland on, ii. 294 Giglioli on, ii. 294 Hamy, see Quatrefages and H. Hose on, ii. 294 Junghuhn on, ii 294 Kessel on, ii. 294 Lafond on, ii. 301 Man, E. H., on, ii. 298 Marsden on, ii. 294 Meinecke on, ii. 295 Meyer's review, ii. 293-295 Negrito skull decorated, ii 295 ; origin doubtful, ii. 299 Papuan sailor, ii. 297 ; inhabitants, 296, 298 Pickering on, ii. 294 Quatrefages and Hamy, Negrito skull in Lyons Mus., ii. 295 ; careless statements, ii. 295 Rienzi on, ii. 301 Schwaner on, ii. 294 Van Eysinga on, ii. 298 Waitz on, ii. 294 Walckenaer on, ii. 301 Whitehead on, ii. 294 Zanetti on, ii. 295 PATHOLOGY. Accidents, recovery from, 46 Agues, 289 Albinos, 296, A162 Anthrax, 289 Arrow poison swallowed, 294 Ascites. 289 Bergamali, 83, 245, 251 Bleeding and cupping, 297 Blind people, 131 ; see Opthalmia Cajput oil, 290 Castor oil, 289 Cauterising, 297 Charms, 291 Cholera, 289, 290 ; fearful ravages, 290 | [
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00000393.xml | lxxix Kanowit, Kyan, Bintulu, Punan ami Main Vocabularies. rt rt C/2 Vi rt CD P£ P P jrt rt bCpS X rt Pi G rt rt 3 .£ P5 rt *P a g > *C rt £ p 3 p'p *P G CO rQ ™ <d (XrX o i- o c 'rt "P <d C/2 *P D Vi rt oj c 'rt .3 rt _ ^ c/2 •p bp G 'rt P< rt O bo K . •C rt rt X *■* G G D . •- , ‘, P ft rt :G, 3 ^rt '3 c P <D P (D CO ..— D PP4 'P '5-c c <D O -G P*P PP O 'P p o rt bO u rt Pi P 3 c D P c rt c rt rt P > *P 0) P p g 3 pc. "I" <D ^ P D) o bO ti ^ c c 2 « rt o -5 "3 bOiC tuD_£ '5.15 rt c rt G bo rt ' w G 4-j _b£)^ p ‘p’p'p p<g p p G G rt CD (G P£ P* ^ rt P O O taga uka dikel ame kena no nua bers tapa bala G G rt CD *P £ <d - E3 o bO <d c o tut) *p rt o u <d *P P* Vi rt P3 .5 3 *-> o « £ “ C.SPS2 P cc 0) > aT P< M c j s §5 n 3 tj 3 t; « <? rt a> 3? aT Ji c bj0 C .5 -a . & o « 53 S <y rt e? S — PP rt PP rt U tetJDC c rt rt bb bo tuo c c rt rt *u <u <d <d a) a) a; <d <d <d -p -G rp x ^ ~ rt .P j_ p p* jz x a; ■ • rt o o Pi bo cc. bCPS rt rt .P c rt bo bo tr P -P rt P be bo bo rp rp .5 .S .5 .g .£ ‘o/p’p’p’p’p p rt 3 bC biO ^ C C * •- .5 rt o P P in a) ai .£ .S ’p*p a< p p p p x o *P C rt JH o p p | [
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00000068.xml | 5 ^ H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Mat Seats. The takai bunet, already referred to, is a small mat which is tied round the waist with strings so as to cover the hindquarters and furnish the wearer with a clean portable seat at all times, and at all seasons. The mat is of split cane and woven into an endless variety of patterns and decorated in a variety of ways, use being made of coloured flannel, nassar shells, and European pearl buttons for this purpose. Sometimes a bear’s skin or a pan ther’s skin is cut to the required size and worn in lieu of a cane one, and when this is set off with the requisite bead- work of the country it forms a most handsome ornament to the per son." (Brooke Low.) Mr. Hornaday (p. 392) says the “mats are shield-shaped of many colours, and one was ornamented by a border of cowries sewn on close together all the way round.” The Rajah also mentions them. (i. 302.) “ The Dyaks [? Du- sunsj here all eat monkeys and preserve the skins, which they fasten round their waists, letting the tails hang down behind, so „ - that in the distance Seat AIat of Saribas Dyaks. .1 i i 1*1 *,i Worn to prevent owner sitting upon damp places, thorns, &c. °° k ^ men Wlt 1 ornamented with black, yellow, and white woollen cloths or flan- tails.” (Hatton, Diary, nel and European porcelain buttons. Length, 23m.; width, 14m. jg Mar ) (Edinboro' Mus.) *' | [
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00000449.xml | Chalmers' Vocabulary cxxxv. English. Dayak. English. break popti; butach care of, take break string piitiid care of children, take break stick putah carry break off kadi carry on shoulder break law ngirawan carry as tambok break promise putrid carry in arms breast sudo carve, see "engrave breasts, woman's shishuch cat breath ashung catch breath, out of kdwuk ; paiyah ; Catholic Church joro (W) cave breathe ngashung ceremony, a bridge teboian certain ; certainly bridge, long, built on besowuch centipede posts crossed chafe against bright brightness bringeang chaft chain bring ngah ; toban chamber bring (convey) tud change brittle rapich change (alter) breadth ; broad ramba change (money) broken, so as to be bubiich change (clothes) useless change (name) brother madich change (position of brother, elder kaka body) brother, younger sude channel brethren sude-madich charcoal broom pipis charm, a bruise kudas: butot chase buffet nupap chasm bug ukak cheap bug, flying pungu cheapen bunch aiyan; tundun cheat bundle f moas chew i barun 1 chief of tribe buoyant jangan; tepuang | chief of tribe, second burn mupun ; sigot ; | chief, war nyitungan chief of a house burn (person) raus I child burnt sauu 1 chilis burning place for dear' l tinungan | chisel burner of dead peninu j choke (in eating) burst riiak choose bury |kubur ] church busy ] duch poiyah but piik circumscribed (con- butterfly berumbang fined) button j kanching; obut j circuit, make a buy j mirich i clap by bodah; dah clean by and bye tG || cleanse clear (water) cackle (as a hen) nyitukak clear (affair) (kurungan (large) clever cage j i kariru (small) ; climb call bogan (when near) | close (thickset) call out to matau (when far) 1 close (near) call out 1 nai kiak close (together) call upon ! nishung; tudu | close (together), place calm toduch: saiyah close (confined) candle bian | close to ground cane ui | close up, to cane, a Malacca semfimu closed up canoe 1 orud cloth care for paduli clothes care, take | ingat; jaga || clothes, swaddling Dayak. kingat nyude bebuat giirung kabich puko bushing; ngiau (W) nakap Ekkiisia Katholika tang adat tuntu repipan gingPs aping; budang parik arun; romin (W) besambi berubah tukar besambi kabarui; nean nyiresh adun terigen alor; arong ubu setagan bekuduch; tudak rubang udach tawar mujuk mfipah orang kaya pengara panglima tuah anak sebarang puiit kangun; sitfin mien l ramin Sambayang ’(ramin Allah Taala kutich muning nupap bisig ngushu; ngu ; ngutosh killing juwa bijak |jukuch | pishung; bringut j sindttk | punet I bedindar kutich; sekidun rapat ngobut papot | benang benang j putong bodung | [
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00000327.xml | Sea Dyak, Malay and English Vocabulary. xm. Sea Dyak. giga, ngiga giliek, ngiliek gilieng ginti girau gitang glumbang grah grai grigang, ngngang grunjong guai-guai gunggo Malay (Colloquial). English, Together with Examples of the use of the word. an SO gunchang gulong kail guntang umbak baik kachoh to seek, go in quest of, to look for, search after ; ngiga menoa nyamai, menoa grai, ntenoa chelap, menoa lindap, to look for a comfortable, healthy, cool and pleasant country. ngiliek na pala, to shake the head in token of dissent, to roll, roll up. fish-hook. to stir round (coffee). ! to suspend, hang up. wave (sea), breaker; glumbang raia, enor mous rollers. slack, loose (fit), opposite to tight, well (health); menoa grai, healthy, to trouble, disturb. anting anting ! man’s earrings, singgaut- in a hurry (adv.). singgaut bayang bayang jshadow. iban idong idong iga ikan ikan iku ikur ili ilis impun, limpan, taroh n’gempun inda (?) indai in a indiek, tinjak ngindiek indu prempuan ingat inggap injun, nginjun ingkoh, ningkoh ingat inggap gunchang insak . ingus the laity in contradistinction to manangs, medicine men ; the Dyaks only in contradistinction to one of another race who may be addressed, nose. iga iya enda nernu ! as if he didn’t know. fish. tail. sea-ward, down stream; (opposite to ulu, interior, up stream), to take charge of, care of. even (?) mother. to tread, trample on, step on. female, woman ; orang indu, a woman, women ; indu utai, insect; indu guang, mistress, to remember. to settle (bees), to perch, alight (birds), to shake; nginjun bilik, to shake the room, to cut round, separate from the trunk, detach; ningkoh bandit tupang, to cut away the buttress of a bee tree, mucus from the throat or nostril. | [
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00000337.xml | Sea Dyak, Malay and English Vocabulary. xxiii. Sea Dyak. Malay (Colloquial.) English, Together with Examples of the use of the word. merunsai membuka to unfold, unwrap, take off the wrappers. merurut to slip, slide, to come undone (clothes). mersap sessat astray, to wander astray, lose one’s way. mesai, contr. from tangah size. pe mesai mimit sedikit a little of quantity, slightly (adv.), (adj.), small, little, few ; mimit 'da, nearly ; mimit 'da aku parai, a very little longer and I shall be dead. mi m pi mi m pi to dream. minta minta to ask for, and in a religious sense, to pray for ; minta ari, to pray for dry weather. minyarai a kind of gong. misah tuka to alter. mit kechil small, little in size, young. 1110a muka face, mouth, front. mo-ari pengarak (?) rain-cloud, lowering clouds, storm-cloud, cloudy sky. mrau travel by water (boat), to boat. mri j kasih to give. mubok j bulta | to settle; mubok menoa, to open up a country, be the first to colonize it and settle in it. muda muda young, tender. mudah [ mudah easy. rnudik mudik j to ascend (river). munchol buku a knob. munoh ;bunoh to kill. munsoh musoh enemy, foe. muntang i mintas to cut across (country); ari kanan muntang ka jikang, take a short cut on the right : muntang tanjong, cut across the river bend. munyi murai berbunyi J to sound. | (of paddy) the stage when the corn begins to form. nabau naga nakal nama nama ? nampik nanga |tahan I nama I apa ? muara a snake of mythology; idar sawa tai nabau , the sawa is the excrement of the nabau ; sawa is the python, dragon. ! to endure, suffer; maioh nyatnok aku enda nakal enda bikibong, there are so many mosquitoes I cannot endure being with out a curtain, a name, what ? ! nampik nggau latak, to splutter with mud, pitch mud at. mouth of river. | [
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00000022.xml | 12 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “ The ruai or verandah is in front of the tempuan and is as nearly as possible the same size as the bilieh, from which it differs principally in being open on all sides and without any partition. It is therefore a cooler and more agreeable place and as such is frequented by both sexes for the purposes of conversation, discussion, and indoor pursuits. Female visitors are usually received in the bilieh, but male visitors are invariably received in the ruai and only enter the bilieh when invited to do so to be introduced to the women * and to share the meals. They sleep in the ruai along with the boys and bachelors, and sit there all day when they have nothing better to do, con versing with the head of the family and chewing betel. The floor is carpeted with thick and heavy mats of cane interlaced with narrow strips of beaten bark. T 4 Shingles about 3oin. long and 4in. to 14m. wide, according to splitting power. They are tied on with rotan through a single hole only. (From a sketch by Mr. Crossland.) Diagram to show method of laying on an Undup Shingle Roof. The lowest row A overlaps from left to right; B overlaps from right to left; C overlaps same as A. (From a sketch by Mr. Cross'and.) Over these are spread other mats of thinner and finer texture. There is a small fireplace between this and the next ruai for the men to warm themselves at when they get up, as they usually do, in the chill of the morning, before the sun has risen above the trees; the fire is allowed to go out in the middle of the day, but is revived towards the evening when it is getting dark, but still too early to light the torches . 3 :1 “ As a rule the houses are provided with a couple of sliding doors, and they seldom have more than two openings which serve as windows, whatever the number of occupants. Three or four families, or more, reside together in the same habitation. Internally, the house is divided longi tudinally by a bamboo partition. One of the long compartments so formed serves as a sleeping place for the unmarried youths and men, and as a general living-room for all the occupants; while the other compartment is sub-divided into a series of smaller rooms for the married members of the family and the women. In front of the door of the long room, adjoining the ladder, is often an open platform or balcony of bamboo or wood, which is used for various domestic purposes—drying rice, or laying ' the clothes to dry,’ ” (Bock, p. 197,) | [
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00000411.xml | g Vocabularies of North Bornean Languages. xcvii. be G oj3 E -E ^ 3 "E cxg p ,2 ? ^ d3fi CuO be £; 3«S d d d £ "rt if; 3 *Z G .- x— 2 3 3 3 - ~ - ro w • A •■ beS'o c rt &.E j d.*« a cx^232 3 b 3 E I 3 •^5X2 be o o c bC — G a3 a> befif o ri rt n be tc.G O o E - 3 o '5b EE e xE 5 5 g -5 rt E E E £ 5 = 3 « •7 £ |J E 3 bo q a ¥ p U G •S’S 3 3 x a 3 be be G O ; C3 be o E be be G C 3 3 o o 3 5 rt c ^ s § .b c >/rt G 3*6f 5 c 3 c 3 - -3 1> ■if. 3 P c 3 §.SF 3- 3 C 3 bC ^ g rt d 3 • i I 3 fS £ £ 3 be X X 3 d ^ V- O p E* rt o - q u S ‘ g/i-S 3 ■§ 3> p s S e 3 3 — — <■* G G 3 GC 3 £ s •3 a g* ^ a a>a be 3 G -3 3 .£ 2 £ C 3 3 3 D tC(J 5’^ G 30 3 2 X 3 32 3= 3= Cd o G 3 .-3 >J3 §. «.s^ g a's = tb-g 5 2 § 3•*•§ 3j§ § g.s’ 13 ,£ JH G< 32 32 3 32 32 3 CO - 3 32 32 d32 £ 32 32 <y 3 3 d be be' 32 3 3 - O GO 32 - c ‘ « g ■ Op rt 3 3 : ;5' E 1i be'v 1 C ; c . 3 e 3 j-< &'9rt g<iS . 5"c E «» 3 O .5 a 3 £ 32 -Q 32 c -p 3 XX Q J5 ^ *£ '3 30 .b x O . •—* 0J D <- 3 3 3.0 a | [
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00000272.xml | 26 o H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. by fixing a loose cap of bamboo on the upper end. It is played bv blowing air into the neck of the gourd, or by drawing the breath, according to the effects desired. The Dusun pipes are formed of eight pipes, four short and equal in length, and four long and unequal. Reeds are cut at the lower end in all the pipes, but the fingering is performed on the ends of the four equal short pipes, there being no holes cut in the pipes for this purpose, as in the Kayan instrument.” (Burbidge, p. 178.) Mr. Hose mentions (J.A.I. xxiii. 166) a reed organ ( Kuluri ) amongst the Kayans, and Mr. Whitehead (p. 108) a species of pan pipes fixed in a gourd used by the Djjsuns, while Mr. Hornaday speaks (p. 468) of the “ pleasing clarionet-like notes of the numerous reeds, made like a shepherd’s pipe, which the Sibuyow men, women, and children were so fond of playing upon in concert.” “The serunai is made of a hollow gourd, selaing, with a hole, and is one-stringed (segu cane), and is played with a bow, the string of which is of the same material. The performer sits on the ground and holds the instrument between his toes, the knees bending outward, and the soles of his feet adjoining. The sound is that of a violin played with a bow, and is mournful, wailing, sobbing, heartrending, dis mal and gloomy. The instrument is held slanting, and the sounding cup on the side of the foot, with the stem resting on the left The string must be watered with saliva to sound. The stock and of hardwood ( bilian ). The cup is 12 inches in cir- Tanjong Busoi and Aran. The wooden disc is placed over a Jrtollow pot. The bow is held across it with its arc resting upon it and the string is struck with a wooden plectrum. (Brooke Low Coll.) shoulder, is 2 feet long, Zither. & nat. size. S.E. Borneo. (Leiden Mus.) cumference, and is a gourd shell, called geno-selaing, about the size of a teacup, and with a hole at the bottom. The mouth of it is covered up with a circular dish of soft wood, thin and close-fitting, and the seams cemented | [
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00000270.xml | 258 H. Ling Roth. —Natives 0] Sarawak and Brit. N. Borneo. blood ; girth about 2J inches, fitted with a carved hard-wood stopper. The metal is not fiat, but almost imperceptibly concave.” (Brooke Low.) According to Mr. Hornaday (p. 468) the Sibuyau women had a similar “ instrument, made of a piece of bamboo like a large organ-reed, the tongue of which was made to vibrate sharply by jerking a string attached to one end. The instrument was held all the while firmly against the teeth and the operator breathed forcibly upon the vibrating tongue of the instrument, thereby producing a few harp-like notes.” Mr. Burbidge mentions (p. 178) an “ instrument like the Jew’s harp made of a single strip of bamboo,” and Mr. Whitehead says (p. 108) “ a Dusun boy gave him a very cleverly made Jew’s harp of bamboo.” Mr. Hose tells us the Kayans have the Jew’s harp aping. “ The gulieng is a bamboo pipe, with a plug at the mouth hole, and differs from a whistle in having finger holes, by means of which different tones can be produced. It is blown at the end like a flageolet, and the three finger holes are placed equi-distantly. Four distinct tones are easily obtainable upon it, the lowest when all the finger holes are covered, and the other three by opening the finger holes successively.” (Brooke Low.) ‘‘On the Baram,’ writes Mr. Hose, “we arrived one evening at the house of Aban Lia, and on going inside I found a musician seated in the middle of the verandah surrounded by an audience of about forty persons. The instrument which he was using was a flute ( silingut ) made of bamboo, on which he played not in the usual way with his lips, but through his nose! I he notes produced were softer and clearer than the ordinary flute (ensuling) which is played with the mouth, and the man was certainly a skilful performer. Finding, however, that much of his wind escaped through the other nostril, he tore out the lining of his pocket and blocked the offending outlet with a small plug of rag. He assured me that his nose, which was undoubtedly a musical one, was slightly out of order, as he had only just recovered from an attack of influenza, but that sometimes he was able to move his audience to tears.” (Hose, Geogr. Jour. i. 206.) Mr. Whitehead tells us: “Much to my surprise, our Murut musician took a small ball of tobacco from his girdle and proceeded to plug up one nostril; in the other he placed the pipe, and continued to play as before. The Murut played really well; perhaps the flat open nostrils of this people are well suited for such a performance.” (p. 35.) “ W^aking during the night, I heard some sounds almost as musical as those produced by a bagpipe; it came from a Murut near at hand, who was perhaps serenading his mistress. I examined the instrument he used, and it was very simple to produce so Silingut. Kenniah Nose Flute. 24jin. long (Hose Coll.) | [
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00000271.xml | Music. 259 many notes. Two thin bamboos, about twelve inches long, were fastened very neatly side by side; in one was cut four holes like those in a flute, while the other had a long piece of grass inserted in the lower end. A slight incision was then cut across both towards the upper por tion. The performer thrust this instrument rather deep into his mouth and blew, and then, with the aid of tongue, fingers, and moving the grass, produced some very agree- = able and wild tunes. I watched him for some time ? as he sat by the side of a < flickering fire, but being tired, it at last lulled me to sleep.” (St. John i. 135.) “ The klu rai is a wind in strument, constructed of a number of tubes, placed in a calabash with a long snout which serves as a mouthpiece, and which are thus sounded together ; notes and combi nations of notes or harmony can be produced from it. The finger holes are, some of them, placed laterally, others on the upper surface, and others again on the lower surface.” (Brooke Low.) “ Modifications of the cheng, or calabash pipes, are made both by the Kayans, on the Baram river, and also by the Dusun villagers, near the Kina Balu. There are distinct differ- ences between the instruments as made by each tribe. That from the-Baram.consists of seven pipes ; six arranged in a circle around a long _ central one, all seven being furnished with a free reed at .the base, where they are inserted in a 1 calabash-gourd. Holes are cut in the six outer pipes for fingering ; the central pipe is, however, an open or drone-pipe, the tone being intensified Dyak Engkruri, with seven reeds fitted into a gourd by means of gutta. Some of the notes appear to be FAC F—F octave nearly ; two holes in one reed noteunascer- tainable ; two reeds appear to have no note. Longest reed (one which has no note) to junction with gourd, 3iin.; diam. of gourd, 3fin. (Edinboro' Mus) | [
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00000515.xml | Schwaner’s Ethnographical Notes. cci. combat. With this end in view he let them be informed of his arrival, and gave the herald at the same time one of his tusks so as to give the collected animals an idea of his size and strength, and by this means to strike fear and fright in their breasts in advance. He succeeded in his design so far that fear and desperation filled the assembly, and they were only rescued from their confusion by the cunning of the porcupine, and were thus inspired with fresh courage. It advised them to let the elephant know they were ready to accept his challenge ; at the same time they should send the elephant one of his quills so that the elephant might make a comparison between the hair of the porcupine and his own tusks, and then form an idea how great must be the tusks of the animal who owned the hair. The ruse of the little porcupine had the wished-for result, for the elephant, dreading the strife with so powerful an enemy, turned round and went back from whence he came." As there were no wild elephants in that portion of Borneo, and as most of the inhabitants are not acquainted with the existence of this animal, Dr. Schwaner is inclined to think the legend may have some foundation in the mis-carried invasion of the Hindus, (p. 15.) “ In the Labeho Tampang Kahaijan River there is on the left bank a steep rock about which the following story was told me : Many years ago it happened that the inhabitants of the Lepang, a side stream of the Rungan, found many large pieces of the mighty metal while gold digging. Amongst others they found a nugget, which in size and form completely resembled a hart, and with the shape of the animal it combined its shyness and swiftness. Seeing this tremendous treasure the diggers threw themselves greedily upon it, but before they were ready to grasp the animal it got up, reached with nimble legs the grotto of a rock, and vanished quickly into its dark depths out of the sight of its pursuers. At the same time some natives coming down the Kahaijan observed on the heights above Labeho Tampang a golden hart, which, running swiftly, rushed into the foaming whirlpool. Accord ing to the opinion of the natives this hart was the king of the gold who was fleeing from the Lepang to the Kahaijan, and by that means had brought over a lot of his riches to the banks of this river.” (p. 52.) “ The Ot-danoms call the supreme being Mahadara. He created the earth and all that therein is. In the beginning there was nothing but water, and all endeavours to draw out the dry land remained fruitless, until at last seven Nagas [jars] are taken for a foundation, on to which basis Mahadara threw the earth down out of heaven. As formerly there was nothing but water, now the water and light are suppressed and the universe is overwhelmed with earth. Mahadara stepped down from his seat, and pressed this together into a firm mass, stones, &c.; he formed the mountain ranges and heights, the depths of lakes and seas, the beds of rivers and brooks, so that the water now got its bed in the dry ground. Only after that were men made out of earth, and the rest of creation developed.” “ According to the belief of the Ot Danoms there was once a big deluge on the island, on which occasion many inhabitants lost their lives. But the crown of the Bukit Arai at Mendai, which may be a side pocket of the Kapuas Bohang, remained above water, and was the abode of a small number of people who were able to save themselves in praus until the waters, which had covered the land for three months, had abated, and the ground was dry once more.” “ The Ot-danoms trace their descent from two different ancestors, who came down from heaven in golden ships, followed by their slaves in w'ooden and less costly vessels.” Agriculture. “ At times the ears and stalks of the rice are destroyed by insects, at others there are great swarms of rats through which whole ladangs (households) are eaten up, or the plants are drowned by the high waters. The results of this are famine and general poverty.” (Kahaijan R. p. 21.) “ Here [in Sungei Miri] as well as on the middle and upper Kahaijan the plant ing of ujagong , the most important food of the natives of the Barito and Kapuas Murung in times of rice failure, is completely neglected. In its place we find the | [
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00000511.xml | CXCV11. Schwaner’s Ethnographical Notes. destructive ngaijau expeditions under the command of a certain Marong Kam to Siang and Murung, and only retired to the mountains and woods after their commanders had been murdered. . . , , At their marriages the girl’s free will acts the chief part. The girl chooses her husband and presents him with a kitchen utensil, with a blow pipe, a shield, and a parang. For the rest the nuptial tie is very loose with them, the sexes satisfying their desires as soon as time and opportunity allow it. Their dead are buried in an erect position, in the stems of old “ iron-wood trees the aperture being afterwards so carefully closed up that there is no visible trace left. ’ The tree remains living and the aperture gets overgrown by new bark. A living grave like that is hung with all sorts of talismans, besides the skulls of enemies and the heads of wild boars, deer, monkeys, etc., killed by the deceased during his life. The putting away of the bones into the sandongs, as is the custom with the more civilised tribes, perhaps owes its origin to this custom ; the truth of the opinion, that the manner of life of the ancestors of all the natives was originally quite identical with that of the present Orang Ot, is generally confirmed by°the similarity of still many other customs, though time and circumstances may have changed them in some way or other. . The Ot women have an easy and quick confinement. As soon as the child is born, the mother is placed above a hole, in which are kept burning certain kinds of wood, mixed up with the earth of an ant-hill. The flooding is soon arrested by this treatment, which is repeated several times ; on account of the smoke, the humours are dried up, and the mother so soon regains her forces, as to allow her already on the following day to carry about her child wrapped up in bark, and to resume her usual occupations. , , „ , When the Ot wish to assemble in greater numbers for some purpose, they strike violently on a hollowed stem. The sound produced is heard very far, and following its direction, the dispersed members of the tribe come up to the meeting- The traders also make use of this expedient to gather their customers, in order to exchange with the Ot wax, ropes, blow-pipes, kajang mats and arrow poison, for utensils, lance-points and parangs.’' 1 * The Orang or Olo Ot or Ut carry on the exchange in the well-known manner of Kubu or L„bu of Sumatra and other similar primitive tribes in Celebes and elsewhere. They never show themselves to Europeans; all that is known about them is on hear-say. The Kutai people relate that their Ot do not contract marriages, have no houses, and are hunted and killed by them like the animals of the wood. NOTES. 1 Hat ala is neither Indian nor Dyak, but from the Arabic Allah taala. Hardeland has used this name in his Bible version, and it is strange indeed that hitherto no native name for the highest divinity is known. 2 Tasih Tabanteran Bulan Lumbong Matan Andan, i.e. sea moved by the moon and surrounding the sun. We derive tabanteran from the Javanese banter, and compare this form with the well-known Malay form made with the prefix ter. Matan andan is probably a collateral form of mata-hara In the Malayo-Polynesian languages an inter-changing of r with lingual d is often met with, an It he nasal being put before it is likewise a common occurrence. Only au instead of t remains unclear. Cl. Balinese matan-ahi (sun). See also further on angai instead of angm. 3 Tasik Malambang Bulan Laid Babandan Intan, i.e. sea resembling the moon and containing diamonds (or: surrounded by diamonds). 4 We now arrange the words according to the arrangement in the preceding names : I asiA Kalumbang Bulan Lab'eho Rambang (on another place rampang) Matan andan, t e. the sea surrounded by the moon and more agreeable than the sun. Instead of Kalumbang we read Kalumbung, as before, in the name of the first-mentioned sea. The words Lab'elio rambang are unknown, the former is perhaps the equivalent of the Malay lebih, Jav. luwih, i.e. more, the latter a corruption of ramya (Old Javanese) i.e. agreeable, Malay ramai. The final nasal is also found in the Old Javanese word. 3 Tembon T'elon, elsewhere called a sangsang, is unknown. According to the details given of this being’s functions, one would incline to derive tcmpon from the Jav. tumpu or lamp:, receive, accept ; for Tcmpon Tllon receives and conducts the souls like Mercury. | [
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00000479.xml | clxv. Schwaner's Ethnographical Notes. The Hindus were the first who entered into communication with the wild tribes of Borneo, settled down among them, brought them a certain amount of civilization, regulated their social intercourse, and probably taught them their first religious principles. Many of their actual practices and customs, and some of their ideas on religion and the immortality of the soul after death, bear the undeniable, though not clearly marked, signs of Hindu influence. « On the other hand the Chinese have perhaps a greater influence than the Hindu. As we proceed this opinion will be sufficiently confirmed. Much of their superstitions is but a repetition of Chinese idiosyncrasy, and many branches of their industry point to the fact that they became acquainted with them through the Chinese. At the same time we may observe every day how their customs are changing under the influence of the Mohammedan Malays, how they are learning new ideas and making progress in culture. Along the banks of the Barito, especially,^this influence is very active, and in consequence of this, some rules of the “ adat, to which we shall revert later on, have disappeared from these parts. The Former Condition of the Natives. The earliest ancestors of the present inhabitants of the river-basin had no peculiar form of government divided into different sections. Being on the lowest degree of civilisation, without laws, unaquainted with agriculture or industry of whatever description, only trying to comply with their scanty natural wants, without fixed dwelling-places, living here and there in miserable sheds, always nomadic, covered with rough clothes made of bark, not knowing any difference of rank or class, they were brought under the sway of the young, rising dynasty of Banjarmasin. These princes sent messengers to the remote regions of the interior in order to unite the natives living in small hordes scattered along the banks of the Barito into larger groups, and to persuade them to establish common dwelling-places. They were taught the cultivation of rice, the use of salt, and other agreeable necessaries of life. On the Social System and its Different Classes. By the appointment of chiefs, by the introduction of fixed dwelling-places, and by the contact of foreign civilisation, there arose a gradual distinction of classes, and the following, now still existing, social degrees, proceeded from it. 1. The earliest kampong chiefs with their descendants laid the foundation of the present nobility. They gave orders, they gathered the products of the country, carried on trade, and raised the taxes yearly to be paid to the Sultan. 1 hey ruled the population by their rank and their superior culture, and availed themselves of it in order to attain their own ends. So the idea of submissiveness was soon awakened and inculcated in the people and the distinction of masters and slaves, Orang Bangsawan and Orang Patan arose from it. 2. The Orang Patan, originally the owners and masters of the land, are now serfs. They cultivate ladangs (fields) belonging to them, gather rotan, dammar, etc., and the profit made out of this is their property. On the other hand, they are obliged to obey the orders of the chief without demur, and to come up as soon as their co-operation is required by him for work affecting the whole kampong or fort or for his own profit. In consequence of this the moral and physical condition of the Orang Patan is absolutely dependent on the chief’s will and his benevolence or malevolence ; their welfare and their misery is wholly in his hands. 3. The Orang Mardika are mostly distant relations of the chiefs; they form the pith of the community, are free from debts; often in the possession of a fortune, and only then obliged to do service when required for an enterprise affecting the welfare of the whole community. 4. Orang Budak or insolvent debtors, originating from the Mardika class, are the servants of the chiefs and wealthy Mardikas. I he Patans and others too are allowed to keep Budaks, provided that they are able to pay the amount of their | [
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00000299.xml | Alleged Native Writing in Borneo. 287 punishment of death was denounced against them if they were sold to any one but the Government. Some, he says, were valued as high as £30,000. The Sultan of Brunei was asked if he would take £2,000 for his ; he answered he did not think any offer in the world would tempt him to part with it.” ( ibid i. 300.) It is very curious that nearly ever} - one who has something to say about these old jars states that the Chinese have tried to imitate them and to palm them off as new to the Dyaks, who, however, are not to be deceived. No special reference is made to any particular tribe or occasion. Dr. Schwaner appears to have been the first to make the statement. For illustrations of Jars see supra i. 68 and 427. ALLEGED NATIVE WRITING IN BORNEO. In the Sarawak Gazette, 1894, p. 169, it is reported: “ A rather extraordinary incident happened in this the Limbang] river with an Orang Kaya, Jahun, who lives some way up river. When asked to pay his yearly tax, he sent a message to the Resident with his tanda tangan or signature— which was made by putting his hand in ink and then making its impression on a white sheet of paper—this was then sent with a message that he would willingly come to the fort if he was brought as a prisoner by a policeman, that he would willingly pay the yearly sum, if he was threatened with imprisonment ; this, he said, would then show he was forced to pay and would prevent bad odour with the Brunei government.” Jahun may of course be a Malay, or he may have learnt the method of signing his name from a Malay. Such signing cannot possibly be a native or Dyak method, for the whole circumstance points to introduced materials. But in his “ Beginnings of Writing ” the late Prof, de la Couperie would make us believe that the Dyaks did once understand the art of writing. He states (p. 27) : “ Among the several writings which were used in Borneo two have left interesting relics and survivals. The Dayaks 5 engrave as ornaments some signs which they obviously understand no more. Some bamboo objects exhibited at the India Museum, London, bear these marks. They are coins of Cochinchina. However this may be, these jars appear very ancient and no doubt they are not manufactured at the present day, without which no doubt on account of their high price the Chinese would not fail to speculate in them. Among the Dyaks these jars are bequeathed from father to son like sacred jewels. The high value they place on these objects gives the jars great importance, and even if they are cracked in various parts and that some portion is wanting, or having been broken and are only held together by rotan bands, their price is none the less considerable. The Dyaks distinguish several varieties of jars which have their proper names, and of which the principal are : 1 —The Balanga, a male jar, value from 1,000 to 5,000 florins and over, according to its beauty and its dimensions. A balanga which I measured was 70 c.m. high, 48 c.m. in diameter in the middle, and had an orifice of 24 c m. diameter. On the shoulders were, one on each side, two serpent-shaped dragons with three paws bent under them. 2.—The Hattoe-Halimau, also a male jar, according to the Dyaks worth 500 to 2,000 florins. The two serpents with dragon heads drawn round the jar had four feet 3.—The Pasiran-tiaen, or female jar, and which is only valued at 100 to 300 florins. As for this class of jar, it has much the same dimensions as the two above mentioned ; but as handles it has four geckoes, each with four paws. (S. Muller ii 361.) 5 The name Dyak is here used in its generally but incorrectly accepted application to all natives of Borneo more or less wild | [
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00000069.xml | Dress in Detail. 57 Rain Mats. “ On their backs the (Balow) men and women carry a neat mat basket suspended round the forehead, and when it rains a mat covers the head and the basket, and throws off the rain from their persons.” (Sir Jas. Brooke, Mundy i. 237.) Head Dresses. The Tringus head-dress has already been described. Among the Si Panjangs “the bilian or female doctors or prophetesses wear a strange cover to the burang, or bead head covering. It is of wood, circular, made to fit the top of the burang, and prettily ornamented (inlaid) with tin. A short stick covered with the feathers of the enchalang or horn-bill is stuck in the centre and gives the whole a very curious effect. I have seen this covering to the head-piece in no other tribe.” (Denison, ch. v. p. 56.) The Serin Dyaks also wear the conical head-dress of the Tringus. (ibid, ch. xiii. p. 78.) Mr. Wallace notes the conical hat. (i. p. 107.) “The Lanchang men and women wear a large round hat (see p. 63), fitting tight round the head by a band on which is raised the flat cover about two feet and more in diameter.” (Denison, ch. viii. p. 84.) “ Some wore a small cap of red cloth, ornamented with pearls, shells, and brass leaflets and with a long feather of the beautiful argus bird. Others had a piece of bast tied round their heads like a bandage, the ends of which were frayed out and looked like cocked-up feathers. A man so got up looked very funny: above— all decoration, below—nakedness ! ” (Pfeiffer, p. 88.) Sir Hugh Low (pp. 179, 240) and Mr. Grant (p. 17) also refer to the bark head dress dyed yellow. 8 “ Some of the Ballau young men wear head-dresses composed of the hair of their enemies, dyed red.” (Horsburgh, p. 11.)) “ The Semproh, Sebongoh, and other tribes on the southern branch of the Sarawak river, are fond of ornaments of opaque and very small beads which are worked into very 8 Mr. Bock noticed it among theTanjoeng (p. 131) dyed red, bluie, or yellow. Dyak Conical Cap. Made of closely-interwoven crim son-dyed palm leaf. Wooden plug at the apex (a) into which is fixed a tuft of long white feathers with black stripe. Diam., 7m.; height, 2iin. (Brit. Mus.) | [
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00000316.xml | ii. H. Ling Roth. —Natives of Sarawak. Sea Dyak. ambai ambat, ngambat ambi ambis, also abis ambu amboh ambun ampa a m pit ampoh amput anak anang anaraja anchau andal andau,ngandau anga angat anggap angkabai angkong anjong ansah ansak, ngansak ansang anta anti antu apai Malay (Colloquial). English, Together with Examples of the use of the word. onde ambil habis ' mengakun nappar ru achap anak jangan neraja ampar arap panas sukat bunut antar asah miang nanti hantu bapa mistress, love, keep. to receive, meet, go to meet (one) ; to await one’s arrival; to intercept (hostile sense), to fetch. i finished, all gone, acknowledge, own, claim, adopt, to forge. fog, mist ; casuarina, only because of the resemblance of the foliage of this tree to a fine veil. husk ; ampa padi, paddy husk, to come in for a share, flooded. to sting; d'amput, stung (by bees, wasps, centipedes). child ; anak laki, son ; anak indu, daughter; anak ambu, adopted child ; anak menyadi, brother’s child, i.e. nephew or niece; anak biak, young children ; anak biak is “follower” only when contracted anembiak. don’t ; anang began, don’t bother ; anang guai, don’t hurry, not so fast; anang pia, don’t do so. rainbow. to spread (mats); bcranchau, spread, to believe, trust, to rejoice, a bridge ; to bridge over ; ngandau sungai, to bridge over a river, ravenous (the rabid appetite one gets on recovery from fever). hot, warm ; ai angat, hot water ; tunggu angat, a heavy fine; menoa angat, infected, plague-stricken country. ; to count up, reckon, measurement, horse-mango. : to bring, take, send, convey, to sharpen, whet, to urge. the blossom of palms, reeds, &c. ! gay, fine, handsome; anta bendar menyadi de, how gay, handsome your brother looks, to wait for. a spirit; antu pala, the smoke-dried head of a person killed in war ; enda betuku antu, a deceiving spirit ; antu buyu, antu grasi, names of evil spirits; jai antu, a demon. father ; apai orang, a father of a family. | [
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00000330.xml | XVI H. Ling Roth.— Natives of Sarawak. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. kadua-kadua [ separu-separu 1 some others ; half-half; kadua nginti kadua skeda-skeda [ nyumpit, some are angling, others shoot ing with the blow pipe ; nginti enda lama bulih ikan mengalan, we were not long fishing and we caught a mengalan fish ; nyumpit enda lama bulih jelu jangkit, we were not long shooting and we got a jangkit; kadua uda, kadua bedau, some we have, got, some we have not yet got. kaiang undecided ; agi kaiang , irresolute. kaiau, ngaiau to go on the war-path, make war; a war path, expedition, campaign. kaioh, ngaioh berkaiyuk to paddle. kaiu kayu wood. kak gagah a crow (bird). kaki kaki foot. kala kala ever do, ever have; kala nuan, do you ever, have you ever; enda kala, never; enda kala, never do, never have. kala the scorpion. kalah, ngalah berbalik to turn round, turn on one side, change (also pusing) one’s position, reverse ; kalah kitu, turn round this way, to decline, set, go down (sun), to slope, slant ; bekalah, to change places; de na ngalah ka orang, to want to obtain the superiority over others; to put in the wrong. kalalu telaluk excessive, too far; bangat kalalu, quite too much. kaleman petang dark (night) ; ari nyau kaleman, the day has become very dark, i.e. moonless. kalia mansea of old, ancient, former, of yore, once upon time ; adat kalia, ancient custom ; ari kalia, from old times. kalieng dengan companion ; Samoa kubu kalieng kami, all our followers and companions. kaliti kupak to peel off (skin). kamah kotor dirty. kamaia ? bila ? when ? kamaia kabua dia ? how is the fort getting on ? kamaia nuan datai dia? when did you get there ? kamarau kamarau dry weather, drought, spell of hot weather, the dry monsoon. kamari (ari kamari) kamarin yesterday ; lirnai 'mari, yesterday evening. kambut kandi satchel. kamerieng ngerin tiger fly. karni kita we ; kami tnenoa, we, in contrast to others. k am pong utan old jungle, primeval forest ( kyan tuan, virgin forest). kanan kanan right (distinct from left). | [
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00000153.xml | Head-Hunting. 141 appear to be equally addicted to the practice, there can be little doubt that it is a corruption of its first institution [as a memorial of triumph, ibid, p. 165], unless, as Forrest says [p. 368] of the Ida’an of the north of Borneo, they consider human sacrifice the most pleasing to the divinity, and lose no opportunity of presenting it; but having conversed with the Dyaks frequently respecting this practice, they gave no such reason for it, and merely accounted for it, in their usual method, by saying, that it was the adat ninik, or custom of their ancestors.” (Low, p. 188.) “ The headmen of the village of Serin told me, though I know not what truth to attach to their statement, that when the Land Dyaks first settled in Sarawak territory from Sikong, there were no Sea Dyaks in their proximity, and head-hunting was unknown. It was not until after they had settled some time in various parts of the country, that the Sibuyau Sea Dyaks, in attacking them, taught them the custom of head-taking, which they have never followed so persistently, or with so much ardour, as the Sea Dyaks, for the simple reason that it was not their original custom.” (Denison, ch. vii., p. 78.) “The Serambo Dyaks say, when they first came from Sikong, they only took the hair (the scalp I suppose), but a Peninjauh woman, one Si Tuga, told them it was no use taking hair only, the country was put to shame by this half measure ; why not take the whole head of their enemies?” (Denison, ch. ii. 14.) “ These Dyaks say they will not take a head from a corpse. On this account they obtained few heads during the Chinese insurrection. They tell a story of Tabiah Dyaks, during the insurrection, killing and taking the head of a Chinese whose companions came up afterwards and hurriedly buried the body. Some Sakarran (Sea) Dyaks, who were following the Chinese, perceiv ing the newly-made grave, opened it in hopes of getting the head, and were disappointed for their trouble.” {ibid.) “ The Uru Ais believe that the persons whose heads they take will become their slaves in the next world.” (Brooke Low.) Bishop Chambers speaking to the Banting Dyaks of Heaven in accordance with Christian ideas was once interrupted by one of them to tell him of “ their belief, that the persons whose heads had been taken in this world would in the next become the servants of the warriors who had taken them.” (Miss. Field, 1868, p. 222.) The Ida’an also believe “ That all whom they kill in this world shall attend them as slaves after death. . . . From the same principle they will purchase a slave, guilty of any capital crime, at five-fold his value, that they may be his executioners.” 1 (Dalrymple, p. 42.) See infra, p. 163. 1 “That portion of their creed which obtains the greatest influence over their mode of life, arises from a supposition which they entertain that the owner of every human head which they can procure will serve them in the next world. The system of human sacrifice is, upon this account, carried to so great an extent that it totally surpasses that which is practised by the Battas of Sumatra, or. I believe, by any people yet known. A man cannot marry until he has procured a human head, and he who is in possession of several may be distinguished by his proud and lofty bearing; for the greater number of heads which a man has obtained, the greater will be his rank in the next world ; and this opinion naturally induces his associates to consider him entitled to superior consideration upon earth. A man of consequence cannot be inhumed until a human head has been procured by his friends; and at the conclusion of peace between two tribes, the chief of each presents a prisoner to the other to be sacrifice I on the spot. The chiefs sometimes make excursions of considerable duration for the sole purpose of acquiring heads, in order that they may be assured of having a numerous body of attendants in the next world.” (Earl, p. 266.) | [
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00000204.xml | 192 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. or b° ar d. It is then mixed with the ash or charcoal of poetjoe semamboe, kaijes sitik, kaijtes tjaboet, moeho, kaijes sikap, rattan boetoe, koelit kapoijan and koelit doeko. Before being used it is said to be mixed again with the juice of aker tuba. Different substances are afterwards added to the preparation; thus the sap of moehon or moelw, a water plant (Mai. kladi), is added to the siren sap, or the juice of the gadung (dioscorea hirsuta), used in Malacca, also the juice of the tuba root, and also tobacco water, and the mixture is boiled up (“ gekocht.”) 1 ipoh is considered to be a kind of strychnia, probably Strychnos tieute, and Siren is considered to be Ant,arts toxicaria, while aker tuba, as I have already stated several times, is Derris elliptica. There is also stated to be a sort of a sub-species of siren poison called Mantalat poison, probably named after the kampong Mantalat, which is characterized by the addition of the wing covers of Lytta gigantea. In Borneo it is difficult to get fair quantities of the poison Small bambu cylinders, 6 decimetres long by $ decimetre outside diameter, cost 17 shillings- and much circumspection must be used, as on discovery of a purchase by the natives, the lives of both the purchaser and the salesman are put in danger. 2 The few experiments made with Borneo arrow poison (most probably siren poison) on animals, resulted in disturbance of the respiration, and final death through heart failure. 6 I have received fair quantities of arrow poison I. Brought by Mr. Grabowski, originating from south-east Borneo, called ipo 1, is a brown mass, partly crumbling and partly capable of being cut, mixed with sand. It is soluble in cold water with a yellow colour. The solution had a distinctly alkaline reaction. After acidifying it gave the following reactions- with potassium -ferri- cyanide a slight turbidity, and after a few hours a granular deposit ; with phosphotungstic acid a white precipitate ; with phosphomolybdm acid and picric acid a yellow precipitate; with platinum chloride it gave a crystalline precipitate, at first yellowish-white but afterwards became a reddish brown ; with bi-chloride of mercury a white deposit; and with potassium sulphocyanide at first nothing, then a deposit of small crystalline needles. The test for strychnine with bi-chromate of potassium and sulphuric acid gave at once the characteristic violet coloration. The experiment on animals had at first led to the supposition that we had here to deal with the presence of strychnine. Frogs, after an injection with a Pravaz syringe, of an aqueous solution of -002 grammes of poison, showed, after 6-7 minutes, decided tetanus, which was preceded by increased reflex excitability. It became apparent that an extremity (limb), of which the blood supply was cut off, suffered also from convulsions, but that the limb did not do so if its nervous connection with the spinal cord was cut off. Experiment No. 5, 12 Dec., 1889. A solution of -002 grammes of poison, dissolved in water, was injected into a pigeon subcutaneously. 1 wo minutes after there was strong trembling with wing clapping. After three minutes it fell on its back, opened its beak, and a few tetanic convulsions followed. . ery muscle trembled at the same time. At the end of five minutes the head was raised a little, then fell back and death supervened. The heart stood absolutely still in systole. Experiment No. 6, 12 Dec., 1889. A solution of -005 grammes of 1 From a communication by Mr. J. D. E. Schmeltz, of Leiden. [Dr. L ] 2 Mayer. [Dr. L.] | [
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00000413.xml | A COLLECTION OF FORTY-THREE WORDS IN USE IN TWENTY-FOUR DIFFERENT DISTRICTS Made by the Rev. Chas. Hupe, of the Rheinische Mission. •• Karangan is American Mission at Pontiana; the others I have collected on the West Coast, and others I copied from Brooke in Sarawak.’’ English. Malay. Bugincse. Banjerese. one satu sedi asa two dua dua dua three tiga telo talu four ampat opa, mpa ampat five lima lima lima six anam onong, nam anam seven tudju pitu pitu eight delapan h aru a walu nine sambilan hasera sanga ten sapulu sepulu sapulu man (homo manusia (vcrgleichc mensch, mas, is sapiens) angenonnnen) homo orang tawu orang persona man and laki-laki horo-ani laki-laki husband woman perampuan makonrai bini and wife (wife, bini) (wife, bini) father bapa am be-m a bapa mother ma indo-na uma head kapala u hi kapala eye mat a mata mata ear telihga, dutjuling telinga nose k u pin hidon inga hidong tongue lidah lila ilat tooth Rig' isi gig' hair ram but welua ram blit hand tangan lima tangan dav hari SO hari night malam weni malam sun (eye mata hari mata so matahari of day) moon bulan wulan, bulan star | bintang ulong bitoeng bintang fire api I api 1 a pi water aier 1 wai I banju earth tan ah tana tana good baik , madatjeng baik bad djahat mejak djahat dead mati mate mati big , besar maradja basar little ketjil 1 baitju \ katjil white putih mapute putih black itam ! malotong hirang bird burung manuk burung fowl ( ajam,manok i manuk | ajam pig babi j babi j babi fish | ikan ; baleh iwak Dyak Pulopetak. D. Karangan. D. Sinding and Meratei. idja nyeu ka-ah dua duweu duoh telo taroh taruh apat ampat apat lima rima limot djehawen inum num udju id jo tudju hanja mai maih djulatien pre pri-i sapulu samung smui wo es ist unveramlert aits dent Malaiischen olo na nu-uh hatua dari : bawi (wife, dajung sawa) apang ma indu no takolok mata matun 1 pinding 1 orong nukn 1 djela djura , kasinga djapan balau bok lengii ende tangan i andau lino ndo hamalem sakalupm j matanandau matun anui bulan bulan i bulan bintang taing apui api sepui danum pitu pi-in j petak tana tana bahalap bait madih papa djet ! dja-at matei kubeus ' kabus hai aijuh kurik si-it putih bede [ bebilem senget burung manok manuk manok manok siok bubui pangan lauk • ikei I | [
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00000409.xml | Vocabularies of North Bornean Languages xcv, 5'I Is '2%. c3 7^. 0) 3 3 S a .233 3-S 3 XI 3 3 O •— 3 .. 33 . rt 3 *5 .*3 Id 3 2^ ° 32 a] 3 6 3.2 oJa a _ s 3 E v • •—, (—> Cw ^ aa c-o .X 3 £ o * 3^; rt g|l|.l||^|l 3 .§•§.- C X *§ rt‘3 « h 34 2 c 1 c 3 c I CXI c .9 ; bo 3 J._ — 3§&)S.»g3gEg.I-- .3 g°oi3.ISrt°3'5-jS rt 3 E J3 ftaC3D^ C 3#JI .. = rt a. .2 -x bO 3 cf a-s^tl s 111 : 3 X 3 3 E 3 bc.2 5 a 60 fl 3 > ^ 2 3 cn .S3 O 3 « 2 5 3 u X 33 ^.0 3 X 33 34 c A -d 3 3 -r §1 60 - 3 c O 3 ^ 3 *«/* -3 u a bO bCx U JiiHsS s'§ s.g e I « t|-gt§| i3 g.| ill o pj Hi i|l!. |!| J5 32 32 E-o rt aE 3 3 E £ .n o.^Ex E^ c-o^o^w-2 ^ a o o £. ?s<® J El 3 •a- g il il 141 IiIMlUilillltJ Ill llJlU! ill -> _ bo §.S “ 3 3 tx*_, ,0 . « * 2- ^ d o 3 'S I d'&g^i laitell-g! IS !!4ili!|l-3l^!:s- > l 3ai3rtrtrt‘- rt >' 3 333.2a;rtrt3'^'^^33rtpp3rtp.- : p 3 33 O 3 32 2 -2 34 34 d 3 u 32 O 032 XX34 3 .x,^2 333 u 3 3-4 0,333 3 - 3 +■* 34 ■ ■ -■« .« 3 r|3 §'&G-H = *J bO 34 3 3 OX- bO K . 3 e rt 5 - .2 bC *_. -O . 3 &£§ ■ — 3 " s E '5 bO V 3 34 •3 ^ rt S 3 b'l 3 O V- 3 r3 X X 32 JS is 34 3 32 0.332 2 rt3 P h 5 3 3 x 3 3 3 £ ^ X S)«1iiSs-oS 5£rt>,33i)3.E(Ufln -2 34 34 3 0.3.33 O 033 X 34 ^3 d m'I ..80 2 S S S S 3 « 5 3 3 S SjS 2 5 33 X 34 34 O 3*- 333 E3 O ^ 3 E .2 3 3 2 o-|-s ■J,gg3rtg3-=-S c E Eji acj: t/: > M 0 O r, C3CC >> X * 2 02 c’E S o O 3 3 3 0) 3 *-. O O •, r u u u w l « u '-- - - CJ bO bo be 33 33 33 -3 33 33 33 X - C<« « oJS c u. c/) ^ a/ • « a) o b£>— >3 £ i- 32 3 rt a) X .£ 34 rt 3 3 O O G G G B G 2 a a 2 2 .a> o - G G G c | [
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00000077.xml | Dress in Detail. 65 shave their heads like the Chinese, leaving a patch at the back and two small tufts at the ears.” (Diary, 8 April.) “ The Muruts on the Limbang river, like those seen near the coast, often wear their hair tied in a knot behind, and keep it in its place by a great pin, fashioned something like a spear-head both in size as well as in appearance, which is made, according to the means of the wearer, either of brass or of bamboo.” (St. John ii. go.) Their hair “ is often very gracefully wreathed up with a string of red or amber-coloured beads, sometimes with a strip of the pale yellow nipa leaf in its young state, and the colour contrast is then very effective.” (Burbidge, p. 156.) The Sin Dyaks wore “a head-cloth of common blue calico, fastened on by a plaited rattan, which was passed over the top of the head-cloth and under the chin.” (Hatton, Diary, 18 Mar.) And the Dusuns of Toadilah wear “a black piece of cloth round the head, kept on by a band of red rattans.” (ibid, 31 Mar.) Mr. Witti met some Dusuns who had “sou’-wester” hats “consisting of deer or bear skin, the hair outside.” (Diary, 16 Mar.) Describing the Saghai Dyaks on the S. E. coast of Borneo, Mr. Marryat (p. 79) says they “ are dressed in tigers’ skins and rich cloth, with splendid head dresses made out of monkeys’ skins and the feathers of the Argus pheasant.” Earrings. “ The heavy metal earrings are, I believe, made in moulds, and many are beaten out with hammers: each tribe of the many scores in Sarawak wear different earrings. . . . What few metals the Dyaks possess of gold are bought from Malays and Chinese.” (F. R. O. Maxwell.) “ The grunjong of the Sea Dyaks is worn in the rim of the ear, which is pierced along its entire length to receive the numerous rings of which it is com posed, and it looks uncommonly pretty on the person ; but when it is discon tinued for a time, as it often is, from choice or by necessity, as in mourning for instance, and the holes are plugged Sea Dyak Pair of Earrings (back and front). Composed of penanular brass wires graduated in size and fastened to plaited cords, with loose brass pendants attached at intervals in front. (Edinboro' Mus.) F VOL. 2 . | [
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00000244.xml | 232 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. spoken of by Sir Jas. Brooke: “A trader from the coast, whether Malay or Dyak, when he ascends the river with his small boats, stops at an assigned place, and sends word of his arrival, with a description of his tribe, object, and cargo, to the chief, who orders a party of his people to bring the goods to the village ; and though this may be four or five days’ journey in the interior, it is done without the slightest article being pilfered. The merchant entirely loses sight of his wares, which are carried off by the Kyans, and he is himself guided by a body of the superior members of the tribe. On arriving at the village, a house is allotted for his use, his merchandise is placed carefully in the same habitation, every civility is shown him, and he incurs no expense. After a few days’ residence, he moves his goods to the mansion of the chief, the tiibe assemble, and all the packages are opened. Presents are made to the head men, who likewise have the right according to their precedence of choosing what they please to purchase ; the price is afterwards fixed, and engagements made for payment in bees’ wax, camphor, or birds’ nests. The purchasers then scatter themselves in the woods to seek for these articles, and the merchant remains in his house feeding on the fat of the land for a month or six weeks, when, the engagements being fulfilled, he departs a richer man than he came ; his acquired property being safely carried to his boats by the same people. If he has a large cargo and proposes going farther into the interior, they carry his goods to the boundary of the next tribe, and he returns at the period agreed upon to receive the price of his commodities.” (Mundy i. 263.) Sir Sp. St. John’s account is very similar, but the Kayans “ were seldom very welcome guests at a small village, helping themselves freely to every thing that took their fancy ; but this only occurred, as a Mala}' shrewdly observed, in places where they were feared.” s (i. 124.) “ Many Dusuns go three or four times a month to the tamels, which are generally held in dried-up river-beds. To the tamel they will often make a two days journey, with a few articles of their own manufacture—such as bamboo baskets and hats, bark ropes, and, where they grow it, tobacco. The women are the beasts of burden and on these occasions the men often get drunk and fight.” (Whitehead, p. 107.) On the other hand the Dusuns complained to Mr. Hatton of the Dampas men very much, saying that they stole their goods and swindled them. “The headman showed me a common pinfire revolver, worth about $5,.for which he paid 40 pounds of gutta; also a string of beads, worth about 20 cents, which he had purchased for 8 pounds of gutta. He complained also of the Dampas men’s scales and weights, saying that one pikul of gutta in the Labuk country on arriving at Sandakan weighed two pikuls.” (Hatton’s Diary, 9 Mar.) Mr. Burbidge mentions incidentally (p. 75) that the natives adulterate the gutta. In Sir Sp. St. John’s time the Bajus used to visit the Kiaus. The 3 ‘ It is very important for all travellers to note that the Dyaks as they are at present know nothing as to payment or barter—with regard that is to the common articles of livelihood ; that they therefore, unless they do it from the start without asking, cannot be brought to do what is wanted by means of presents and that they on the contrary find it quite right if one allows one’s people to take as many fowls and as much fruit as one requires. In the same way thev know' nothing about theft and do not hesitate to help themselves to the fruits in your garden or to the tobacco in your hand as much as they are immediately in need of. They never take more.’’ (Hupe, p. 722.) | [
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00000312.xml | 300 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. savages approaching the vessel, and wading through the water. Upon coming within a short distance of the vessel, they discharged several showers of arrows, which severely wounded four of the Chinese. . . . The Burmans gave immediate pursuit in their boat, and after much difficulty captured two of the savages. These were brought to Penang by the Chinese. . . . One of the savages was 4 feet 6 inches, and the other 4 feet 7 inches in height, and each weighed about 76 lbs. They had large paunches, and though they were so small were in good condition. . . “ My father, in a work entitled ‘ Considerations relative to the Malayan Peninsula,' says in a paper on a tribe called ‘ Semangs,’ ‘ There is little doubt that the degenerate inhabitants of the Andaman Islands in the Bay of Bengal are descended from the same parent stock as the Semangs. . . . Again he says of a Semang whom he saw, ‘ This man was at the time of his visit to Penang, when I saw him, about 30 years of age, 4 feet 9 inches in height. His hair was woolly and tufted, his colour a glossy jet black, his lips were thick, his nose flat, and belly very protuberant, resembling exactly two natives of the Andaman Islands who were brought to Prince of Wales’ Islands (i.e., Penang) in the year 1819.’” At the same time he wrote to me : “ I feel sure, however, that the skulls found in Borneo, which differ so widely from those of Dyaks, can have nothing to do with the Andamanese, none of whom, so far as we know, were ever taken beyond Penang and Perak.” But how can we tell to what distance these kidnapped islanders were taken? We have seen Chinese and Burmese pirates visited the Andamans. When the great pirate fleet was destroyed (190 killed or drowned and 31 taken to Sarawak), releasing 390 captives (140 by death only), “ among the captives there were people from ever}' part of the Eastern Archipelago, from Borneo, Celebes, Java, the smaller islands, and the Malayan Peninsula.” (Helms, p. 212.) The wide range of the pirates, who brought their captives to the Sulu slave mart, is referred to by Dr. Guillemard. (op. sit. p. 92.) If Andamanese were carried to the Malay Peninsula, there is every probability of their having been carried further east, and hence possibly to Borneo. On asking M. Ernest Chantre, Director of the Museum des Sciences Naturelles at Lyons, where the skull is deposited, for further information regarding its origin, he wrote to me under date of 24th January, 1894 : “ All that I can tell you over and above what is mentioned in the ‘ Crania Ethnica ’ is that it was obtained more than thirty years ago, as coming from Borneo, but we do not know under what circumstances it was got. In fact, I do not possess a single document about it. I may, however, add that side by side with this engraved skull we possess another one equally small, not engraved, but blackened by smoke. It was purchased about ten years ago from a natural history merchant of the city of Amsterdam, as coming from Borneo.” Further requests for measurements of this second skull failed to elicit any reply. The illustration of this engraved skull shows very characteristic Borneo tracery, and leaving apart the fact that we are not sure from what part of Borneo these engraved skulls are obtained, and also leaving apart the absence of mention by anyone who has seen these engraved skulls hung up by the people who engraved them, we must conclude that this skull must have passed | [
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00000238.xml | 226 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. the ordinary daily labour, in which he rarely has slaves to relieve him of his manual work, as among the Kayans.” (Brooke Low.) “The Serebas and Sakarrans, whose large houses or villages are often placed widely apart, follow different customs. With them, the head of a house is in himself a sort of Orang Kaya, who, adopting the name of his eldest child, assumes the prefix of Apai (Father)—thus, Apai Bakar, the Father of Bakar.” (Grant, p. 5.) “ Upon the conduct of this chief depends the number of families a house contains. If he be brave and upright in his dealings, numbers will settle under him ; if otherwise, he will quickly lose his friends, who will migrate to other houses, and he will sink to the level of an ordinary man.” (Gosp. Miss., i860, p. 37.) And unpopular chiefs are to be met with. “ The ground of complaint appeared to emanate from the Orang Kaya, who loudly stated, evidently meant to reach my ear, that his tribe paid him little or none of the respect and deference due him as chief of the tribe, and that the ringleader was the Pengara. In collecting the birds’ nests, for instance, the first gathering went to the people, the second to the Government, 200 nests of which were his perquisite, of these he had as yet only received 100 nests. The Dyaks also, according to custom, were bound to work five days for him in the year on his farm ; this they refused to do, and led on by the Pengara they disobeyed his orders, and cared little for him or his authority. The Pengara, in an excited but sarcastic tone of voice replied, that Murung knew how to manage his people if he liked, but that instead of looking after his tribe he preferred running about the country, and when the Dyaks wished to work for him he grew angry and abused them, saying he could carry on his own farm without their help.” (Denison, ch. iv. p. 37.) As mentioned above the Land Dyak tribes “ assist the Orang Kaya in making his farms; in fact, it is one of the most lucrative of his perquisites. Mita of Sirambau had pushed his prerogative too far, and had forced his people to make him three farms, and from this and many other reasons, he had ruined his popularity.” (St. John i. 157.) If, however, the chiefs generally are unable to abuse their power and position, as Sir Jas. Brooke found, there must be exceptions to the rule. “ I have noticed that Bindarri Sumpsu is the hereditary lord of Sabuyow, all of whose relations share in his privileges. This claim to authority over the tribe arose from the payment of some debts by the Bindarri’s ancestors, long beyond the memory of the present generation, being since a broken tribe, Part only are at Lundu, the rest dispersed in different places at Sadong. The Lundu people have always resisted any undue exactions or claims ; but those at Sadong, less strong, have been subjected to them. These claims have gradually risen in proportion to the distance of time, the weakness of the Dyaks, and the increased want of principle in the chiefs. At first the Dyaks paid a small stated sum as an acknowledgment of vassalage ; bv degrees, this became an arbitrary and unlimited taxation, and now, to consummate the iniquity, the entire tribes are pronounced slaves, and liable to be disposed of. This fate has attended them in many instances, upwards of thirty having already been sold by the rapacious relations of Bindarri. Not so the Orang | [
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00000164.xml | 152 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. example, Barnard Davis (Tiles. Cran. 1867, fig- 291) describes three engraved skulls, Nos. 1307, 1308, 1411, and one engraved and overlaid (No. 1406, fig. 83) all without mentioning origin and he only mentions the origin of one (fig. 284) overlaid and engraved from Sambas Kapuas, that is west Borneo; Dusseau (Musee Vrolik, 1865, 113) describes two overlaid with tin without stating origin; then Stolpe describes one (Expos. Ethn. Stockholm, 1881, pi. 68) engraved and painted without mentioning origin. Besides the one ornamented with leaves already mentioned as being in the Copenhagen Museum there is one engraved and painted red. In the Catalogen der Antliropolo- gischcn Sammlungen Dentschlands there is mention of only a very few ornamented Borneo skulls: Gottingen (1874, 5°) has one overlaid, origin not mentioned, and Leipzig (1886, 139) has one engraved and one overlaid, origins not indicated. In Ans- land (1867, p. 305 fig. 1) Lungers- hausen illustrates an engraved skull from Sambas on the west coast. Per haps by means of other accounts such as I have not at hand and by means of the style of orna mentation it may be possible to loca lize the origin, for it would be contradict ing the experience of Ethnography were the same sort of decoration to be Dyak Skull in Stockholm Museum. Front view. (From “Crania Ethnica.’’) Dyak Skull in Stockholm Museum. Side view. (From “ Crania Ethnica.”) | [
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00000305.xml | 293 Negritoes in Borneo. “ The characters on the dagger (Fig. 3) are decidedly letters of Indian origin, and, if read from left to right, look like | | may a \ ma \ ya | ma | ma \ mama \ ma \ ya \ ma | . No meaning, unless a cabbalistic one, can be attached to this repetition of two letters. “ Another specimen of writing, a facsimile of which is here published for the first time (see Fig. 5), is found near Sanggau on a slab near the river side. The characters shew a debased type of Indian writing. I am sorry to say that my endeavours to unriddle the contents have been fruitless. The first word of the second line may represent prabhuh, a well-known Sanscrit word, but it is only with diffidence that I propose this reading. Whether the framers of the inscription were ancestors of the present Dayaks at Sanggau, is a question which cannot be settled before one will have found out the language of the monument.” (H. Kern, 16 Febr, 1896.) NEGRITOES IN BORNEO. The question, “ Are there any Negritoes in Borneo ?” is one of great interest, and has been as yet by no means solved. The interest in the question lies in the fact that while in the surrounding countries the existence of Negritoes has been more or less proved, no European has yet met with a Negrito in Borneo. There are plenty of Negritoes in the Philippine Islands (A. B. Meyer, “ Die Philippinen,” II, Negritos; Dresden; fob, 1893). Mr. Alex. Dalrymple says there are none in Palawan, Mr. A. Hart Everett also says he could hear nothing of any Negritoes in that part of Palawan visited by him. They exist in the Malay Peninsula. In Sumatra the Kubus had been considered to have at some remote period intermingled with the Negritoes, while their osteology leans decidedly to the Malays. (Dr. Garson, J. A. I., xiv. 132). In Java and Madura I cannot find that Negritoes are proved to have existed, although the Kalangs are said to be like them. In Sumbawa there is a race of people of whom almost nothing is known. (F. H. H. Guillemard, “ Australasia, ii. 1894, p. 358), but it is not stated they might be Negritoes. “ It is highly probable that a low and primitive race 13 did once inhabit Celebes, but if so, it has, so far as we know, completely disappeared.” (ibid, p. 288.) It was for this reason—namely, widespread surrounding negritic popula tion—that, when at the meeting of the British Association at Oxford in 1894, I pointed out we must suspend our judgment as to the existence of Negritoes in Borneo, I was told probabilities were against me, as Borneo was in the midst of a negritic area. Since then, I find that Dr. A. B. Meyer 11 had come to the same conclusion as I did, arguing from a somewhat different standpoint to that which I took up. He has gone so thoroughly into the matter, that I translate his statement. “ Although for a long time past all authors were of the opinion that the reports of the existence of Negritoes in Borneo were not to be trusted, their 13 Not necessarily negritic—nor is this inferred by Dr. Guillemard. u A. B. Meyer, “Die Philippinem," ii., Negritoes. Dresden fol., 1893, pp. 71-2. | [
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