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00000209.xml | The Sumpitan. l 97 IV. Dusun-Dyak arrow-poison from the State Museum Leiden (iii. Ser. 9x3, No. 6 and No. 8.) Both preparations consisted of black pieces, their solutions produced the same symptoms in warm and cold blooded animals, that is the same symptoms as we have already reported as resulting from antiarin. The isolation of the chemical component parts was obtained by the same methods as above described, the antiaris resin was extracted by 96 0 / alcohol and the antiarin by extraction with hot water from the resinous mass. The products obtained agreed in their chemical behaviour with the antiaris resin and antiarin. The melting point of the latter is 219 0 C. On this opportunity by my several experiments on fishes I endeavoured to ascertain whether derrid was present in these poisons, but I only obtained negative results.” The Tdba Plant (Derris Elliptica). A climbing leguminous plant. (Alter Nath. Wallish: Plant® Asiatic® rariores, pi. 237). | [
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00000282.xml | 2 7° H. Ling Roth.— Natives of Sarawak and Brit. N . Borneo. these are enough to show the final li has a real function to perform, and ought not to be a silent letter. “ I do not know whether a sentimental objection is not sometimes felt against this final h sound as being harsh and uncouth ; but surely such an idea if ever entertained is altogether out of place. Once begin to alter the language to suit our ideas of refinement and we lose the only principle we have to write by; and we moreover incur the charge of ignorance whenever an intelligent native who is able to read sees our writing of his language. But in truth this sound, if not pronounced in an exaggerated way (and the natives do not), is not a particularly rough sound, and not so uncouth as our final tli or sit. But further, in words ending with vowels there is a difference in the pronunciation of the final vowel which cannot be referred simply to a transposition of the accent. These final vowels have two sounds which I can only call a long and a short vowel sound, so that words spelt with exactly the same letters are only distinguished by the quantity given to the final vowel. Thus ngantl means to exchange, but nganti to wait for; petl a box, but peti a pig-trap; main to be ashamed, but main to strike; agil a privy, but agil foolish ; tebn sugar-cane, but tebil a kind of wart or corn on the feet; mangka is a man’s name, but mangka to knock against. The difference between these vowel sounds is not much ; but slight as it is the natives detect its non- observance in a moment. Before I was aware of it I remember arguing against a Dyak that the word for box and pig-trap was exactly the same in sound, thus tacitly making the foolish assumption that I knew his language better than he knew it himself; but I am now convinced that the rule holds good, at least with the vowels a, i and u ; and when it is observed what an amount of meaning hangs upon the right pronunciation the necessity of being acquainted with it will be felt. Some years ago I asked an intelligent native to write down a list of Dyak words. From reading Mission books he had been accustomed to the use of the short mark ; and without any suggestion from me he put the mark over every vowel that required the shortened sound. “ This short quick final vowel sound has sometimes been mistaken for a k sound, and notably in the word Dyak itself. They do not call themselves Orang Dyak, but Orang Dya, or more properly perhaps Daia. So also tama to enter, and belaia to quarrel. Sometimes it has been represented by h, but it is not the sound of that consonant, which moreover is wanted to do its own work. 1 hat it is not the sound either of h or of k will I think appear by the following instances:— “Matci the eye; matd unripe, undressed ; matah to break in two; matak to pull. Gaga means joyful ; gaga make ; gagah great muscular strength. Isa is a man’s name; is a means let be; Isah a woman’s name. Nitl is to skin ; niti to walk over a bridge ; nitih to follow ; nitik to drop as water. Ngall means to dig up; ngali to lie down or rather to lay ourself down; ngalih to turn round or over. “ It is true we make ourselves understood by Dyaks without this attention to h and to long sounding vowels and short sounding vowels, for the context will generally show what we mean, and they will know how to | [
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00000028.xml | H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. or three inches broad. To form attaps, the Dyaks cut off these leaves, and double them over a stick a yard long, making them overlap each other, so as to be impervious to rain. 1 hey then sew or interlace them all firmly with split rattans ; thus forming a sort of leaf-tile, at once strong and light, and well adapted for excluding both sun and rain.” (p. 16.) The natives of Sarawak depend a great deal on the various barks of those trees from which it can be stripped in quantities without splitting. 1 hey house their paddy in the bark of the Inipenit tree, and one good coil or strip can easily hold a ton of paddy; again, they greatly depend on the Ramin tree for covering the tops of the roofs of their houses, as it is perfectly water proof and very durable; the bark of the Bam tree is strong and handy for fastening things together and lasts for several months, thereby dispensing with the use of rattan, which naturally every year grows scarcer in the country, and therefore more expensive.” (S.G. 1894, p. 121.) “The (Milanows) houses were formerly built on posts of hard wood, raised about 40 feet from the ground, for protection against their enemies. Several of these houses still stand, but they are never replaced or rebuilt now, as, under Sarawak rule, peace and order have been restored.” (Crocker, Proc. R. Geogr. S., 1881, p. 199.) But in Sir Sp. St. John’s time the houses were still “ built on lofty posts, or rather whole trunks of trees, as a defence against the Seribas.” (St. John i. 35.) On the way up to Mukah I stopped at Lelac, where are the remains of a long Milanow house. The iron wood posts are still standing, although great forest trees have grown about and among them. Menjanei, one of my Milanow chiefs, who was with me, said that his great grandfather, named Bugad, was the chief of Lelac, and in consequence of the inconstancy of his wife, he called in the aid of the Kyans and destroyed the place, and all his own people who happened to be at home. The ruins are 96 fathoms (672ft.) in length. (Hose, Proc. R. Geogr. Soc., xvii., 1873, p. 133.) Capt. Mundy incidentally refers to the Milanow village of Palo, then recently destroyed by the Kanowits, which, “ like Rejang, is, or rather was, a collection of houses built on the summit of immense piles, forty feet from the ground.” (ii. 124.) On the Limbang river, Sir Sp. St. John finds “ the old posts of the houses are removed ; being of iron wood they will last for a century. In fact, in many of the villages they have them, descended, it is said, from a long line of ancestors, and these they remove with them wherever they may establish themselves. Time and wear have reduced many of them to less than five inches in diameter, the very heart of the tree, now black with age and exposure.” (ii. 32.) As to the Kayan houses on the Baram river, he says : “ Singauding’s house was of a similar construction to those of the Sea Dyaks, . . . with small doors about two feet above the floor, leading into the inner rooms.” (ibid 1. 101.) “ Every Kayan chief of consideration possesses a kind of seat in a huge slab cut out of the buttresses of the tapang tree ; and this seat descends from father to son, till it is polished and black with age. Singauding gave me one, | [
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00000200.xml | i88 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Sumpitan Poison. i real size. S.E. Borneo. (Leiden Mus.) Bambu Box containing Sumpitan Poison. J real size. S.E. Borneo. (Leiden Mus.) bury half the arrow in the flesh, but would not penetrate cloth at a distance of forty yards; the extreme range may be eighty or ninety Packet containing y ar ds.” (ii. 227.) On the Koti river the Kayans “ will strike an object at 40 yards, and will kill a monkey or bird at that distance; when the darts are poisoned, they will throw them 60 yards, as in war, or at some large ferocious animal which they seldom eat.” (Dalton, p. 51.) Mr. Horsburgh gives (p. 38) the wounding distance as 30 yards. The Ukits are said to use the tube with deadly aim. (S.G. 169, p. 54.) A corres pondent at Saratok (Dutch Borneo), writing to the S.G., No. 95, records good aim at 30 paces with a six feet sumpitan, at a target slightly bigger than a man s head. 1 See also Chapter on Hunting and Fish ing; pp. 446, 462. Manufacture of the Poison. The Bakatans told Mr. Crocker that they manufactured the poison thus: “They made incisions in the Epo tree (Upas) and the gutta, which exuded, they cooked over a slow fire on a leaf until it assumed the consistency of soft wax ; when it was required for use they grated the bark of a tree and mixed with it, when it became a potent and deadly poison. Both of those trees they described as being of large growth.” (S.G., No. 123, p. 6.) “ The poison looks like a translucent gum, of a rich brown colour ; and when dipped into water of a temperature of one hundred and fifty degrees, it began to melt immediately; but on being withdrawn and placed over the flame of a lighted candle, it instantly became hard again. . . . The natives say also, that the juice from one kind of creeper is even more virulent than that of the upas.” (St. John ii. 89.) Sir Jas. Brooke also refers to the sap of two sorts of creepers being used to mix with the original poison.” (Keppel ii. 146.) Mr. Brooke Low mentions the juice of the tasam tree, which is dried over the fire until it becomes a hard paste, and is then softened with the juice of an akar, creeper.” Mr. Crossland informs me he was told ’But E T.S. writes to the " Field " newspaper (the date of which I have unfortunately mislaid), saying, from his own information he knew Dyaks to blow their arrows to 150 yards to a certainty, and he would not mind betting on their doing 200 yards. This writer makes other statements which may be equally well doubted. Circular Plate of hard brown wood; attached rolling pin of light wood. Said to be used for preparing sumpitan poison. Poonans at Long Wai. (Brit. Mus.) | [
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00000189.xml | Perham's Song of the Head Feast. 177 reply helped them or not they get to their destination at last; and the Wind Spirit accosts them. Naina siduai agi bepetang, agi malam ? Bangat bepagi belam-lam ? Dini bala bisi ngunja menoa ? Dini antu ti begugu nda jena baka ? “ Why come you while it is still dark, still night ? “ So very early in the dawn of morning ? “ Where is there a hostile army invading the country ? “ Where are there thundering spirits in countless numbers ? ” They assure her they bring no evil tidings ; and they tell her they have been sent to fetch Singalang Burong, and desire her assistance in the matter. Here I may give a specimen of the verbosity of these recitations. Kasulai and Laiang wish to borrow Antu Ribut to, Nyingkau Lang Tabunau Ka Turau baroh remang. Nempalong Singalong Burong Di tuchong Sandong Tenyalang. Nyeru aki Menaul Jugu Ka munggu Nempurong Balang Nanya ka Aki Lang Rimba Ka Lembaba langit Lemengang, Mesan ka aki Lang Buban Di dan Kara Kijang. “ Reach up to Lang Tabunau “ At Turau below the clouds. “ Strike out to Singalang Burong. “ On the top of Sandong Tenyalang, “ Call to grandfather Menaul Jugu “ On Nempurong Balang hill. “ Ask for grandfather Lang Rimba “ At Lembaba in the mysterious heavens. “ Send for grandfather Lang Buban “ On the branch of the Kara Lijang.” These five beings described as living at five different places all refer to Singalang Burong, who is thus called by many names in order to magnify his greatness, to lengthen the story and fill up time. This is a general feature of all “ Mengap.” But to go on with the story : Kasulai and Laiang desire Antu Ribut to take the message on because they would not be able to get through “ pintu langit ” (the door of heaven), whereas she, being wind, would have no difficulty. She could get through the smallest of cracks. At first she objects on the plea of being busy. “ She is busy blowing through the steep valleys cut out like boats, blowing the leaves and scattering the dust.” However at length they prevail upon her, they return and she goes forward : but first she goes up a high tree where she changes her form, drops her personality as a spirit, and becomes natural wind. Upon this everywhere N Vol. 2. | [
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00000032.xml | 22 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Diagram to show Undup method of building the Tanju (platform). A main post; B beam; C cross piece; D joists; E lanties of nibong palm (if rich), of bambu (if poor). (From sketch by Mr. Crossland.) Bungal Ida an (Dustin) house in which we lodged w'as the best I have ever seen among the aborigines : it was boarded with finely-worked planks; the doors were strong and excellently made, with a small opening for the dogs to go in and out; everything looked clean—quite an unusual peculiarity. The flooring of beaten-out bamboos was very neat, and free from all dirt, which I have never before noticed in a Dayak house, where the dogs generally render everything filthy. As this was the cleanest, so I think my friend the Bisayan chief’s house on the Lim- bangwas the dirtiest —to describe its abominations would turn the reader’s stomach.” (St. John i. 248.) “ The dwellings which, near the coast, are generally of atap or thatch made from the leaves of the nipa palm, are here (among the Dusuns) nearly entirely of bamboo, the roof being thatched with atap of cocoanut or the sago palm.” (Burbidge, P- 255-) “The Dusun long house is built like those of the Muruts and Bissayas on the Limbang with the single exception that the floor is not so high above the ground and that the front is open or nearly open while the front of the Murut houses is closed, and besides the doorway there is a narrow opening along the whole length of the building which serves as a window and can be used as a loophole against the enemy when attacked. Nor did I see any stockaded Dusun house in North Borneo. The house is completely built out of neat bambu, the main entrance is at the end of the house. On the left is a verandah roofed over against sun and storm ; on the right are the long rows of chambers for women and married people ; the unmarried have no chambers. Above the property of the inhabitants is stored. ... At the end of the house is a raised platform for visitors. (De Crespigny Berk Zeit. N. F., v. 335.) Elsewhere the same traveller says everything is kept as clean as a new pin.” (Proc. Roy. Geogr. Soc. ii., 1858, 344.) Cuts in Posts For supporting beams, cross pieces, &c. .. the cross piece is left in the round and as B when the cross piece is cut similarly to C. (From a sketch by Mr. F. W. Leggatt.) Cut as A when | [
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00000416.xml | Cll. H. Ling Roth. — Natives of Sarawak . English. D. Budanok. D. Slang. D. Sibugau. n. Tubbia. D. Sabutan. D. Sering, Gugu & Matan. one indi indi sa indi indi indi two dua duo dua duo duo duo three taruk taruk tiga taruk taruk taruk four pat pat am pat pat pat pat five re mo remo lima rema remo rema six anum naum anam an ung naum anaum seven djuh dj u h tudjuh djoh djuh djoh eight mei- mei-i delapan meihi mei-i meii nine pri-i pri-i sambilan pri-i pri-i pri-i ten sinning simong sapulu simong simong simong man (homo sapiens) homo persona) man and husband dari ( husb dyah) dyah laki dari (husb , dyah) dyah dyah woman sawan dyong indo dyong dyung dyong and wife father sama sama apei sama sama sama mother sindo sindo indi sindo sindo sindo head bak biik kapala bak bak bak eye buttoh buttoh mata buttoh buttoh buttoh ear kadjit kadjit punding kadjit kapin kadjit nose undong undong idong nong nung nung tongue djeha djeha delah irha irha irha tooth djepu djepo gig> djepoh djepoh djepo hair ubok book biik burok book book hand day ungnu ungnu ari ungnu ungnu gnu night ungner karim narom malam karom narom narom sun (eye buttanuh buttanuh matiari buttanuh buttanuh buttanuh of day) moon buran buran buran buran buran buran star bitang bitang bintu bitang bitang fire apui apui api apui apui apui water pi-in pi-in ai pi-in pi-in pi-in earth tana tana tana tana tana tana good kanna kanna bad as panat kunna munni bad drap drap djai raap rap dead kabos kabos mati kabos kaboi kabos big little ba-as sjuh ba-as tji-it besi ba-as soak ba-as so-oh white budah budah putih budah budah budah black singut singut tjilum singut bi-i singut bird manuk manuk manuk manuk manuk manuk fowl siok siok siok siok siap siok P'g pangan pangan babi eioh da-ung eioh fish ikian kian lauk kian ikian ikian | [
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00000131.xml | Surprises. IT 9 records a very similar case: “The invading force of tattooed warriors was, however, too numerous to be long withstood, and the piles being eventually either hacked to pieces or burnt down, the lofty buildings fell with a crash to the ground, when, with the exception of a few able-bodied men, who may have Kenniah Shield. (Edinbro' Mus.) escaped to the jungle, the whole tribe was made captive and carried away in triumph to Kanowit. The young and lovely of the women were, of course, the greatest prizes.” {ibid ii. 124.) So Sir Sp. St. John relates of the cutting off of the Orang Kaya Kiei, with his family, in a farmhouse at the foot of the Ladan range, by Kayans : “The Kayans set fire to the rice stalks under the | [
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00000275.xml | Music. 263 ^ — c- / to this Mr. Burbidge had referred (p. 50) to a Kadyan “ native-made violin on a European model, a curious kind of native banjo made of a single joint of a large bamboo, a triangle, or its music rather, being represented by two or three steel hatched heads, which were laid across laths on the floor, and beaten in time with a bit of iron. The music so produced was of a rather melancholy description.” “ On arriving at Kroo, music from a variety of gongs and drums, beaten in regular time, saluted our ears.” (Grant, p. 13.) . . . “ The Dyaks possess gongs of all sizes from the deep-sounding tdwak-tawak, ' _ . _ . which is used for signals in war- A Maloh (Dutch Tribe) Tengkuang v b „. or Wooden Drum (? Gong) with fare, and can be heard miles on, Drum Sticks. ^o the diminutive channang. (Brooke LOW Coll., ^ ^ ^ them by Mala ys, w ho import them from Java. Another musical instrument is likewise imported from that country, it is a box containing a set of six or eight small gongs of different sizes. In beating the gongs and gundangs, or tom toms, a regular time is kept.” (ibid, p. 5.) “ The Malay gong, which the Lundu Dyaks also make use of, is like the Javanese, thick with a broad rim, and very different from the gong of the Chinese. Instead of the clanging noise of the latter, it gives out a muffled sound of a deep tone. The gong and tom-tom are used by the Dyaks and Malays in war, and for signals at night, and the Dyaks procure them from the Malays. I said that the music struck up, for, rude as the instruments were, they modulate the sound, and keep time so admirably, that it was anything but inharmonious.” (Marryat, p. 84.) “ The gongs struck up,” writes Mr. Chalmers, not unmusically, but somewhat monotonously. From their mode of striking them, they form no bad imitation of some English country church bells." (Miss. Held, 1859, p. 80.) “ The Sea Dyak gendang is a wooden drum, shaped like pn ho ur glass, one end covered with parchment, which can be tightened or slackened at pleasure, by means of cords; it is not beaten with drumsticks, but is struck with the fingers. ... The Sea Dyak krumong is made of narrow slabs of wood or stone, which upon percussion with a wooden hammer produce a series of tones similar to those obtained on an harmonicon.” (Brooke Low.) “ The Kyans also have gongs ( tetawak ) and drums (gendang). (Hose, J. A. I., xxiii., 166.) “ Wooden drums, formed of hollow tree-trunks, and having goat or deer skin tightly stretched over the ends, are common, and of various sizes. 1 he old war-drums were made thus ; but this instrument is now nearly obsolete, 0 Drum, Gendang Made of hollowed palm wood, the upper end covered with a piece of monkey skin stretched and lashed on with cane. Muruts of Upper Labuk River. (Edinbro Mus.) | [
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00000343.xml | Sea Dyak, Malay and English Vocabulary. xxix. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. # pendai tepian, jilatong wharf. pendiau abode, place of residence. pendieng telinga ear ; lubang pendieng, orifice of the ear ; anang tikup lubang pendieng, don’t close the orifice of the ear; tinsa pendieng, ear-drops. penebal thickness. penedat blantan a cudgel, bludgeon, staff, truncheon. peneka nafsu wish, pleasure, desire. penelap kindness, good-nature. penembu habis end, finish, conclusion, completion. penemu bijak sana knowledge, understanding. pengabang an invited guest at a feast. pengamat truth, genuineness. pengapus extinction, exhaustion,end, finish ; pengapus menoa, throughout the country; pengapus ai, throughout the river; pengapus ulu, throughout the highlands. pengaroh a charm. pengawa kreja work, business, occupation. pengeraja source of wealth, means of subsistence, means : aku nadai jai ati enggau laut enggau China iya anjong pengeraja kitai, I have no ill feeling against the Malays and Chinese, they bring us wealth. pengerang secondary jungle, which must be cut down with the biliong and not the duku. penggau pake to wear, use; anang di penggau, don’t wear it. Penggi, menggi to own, possess, to appropriate; sapa menggi? who owns this? pengiong vedette, picket ; pengiong bala, advance guard, scout; prau pengiong, reconnoitring boat. pengki firm, as opposed to lemi, soft ; pengki isi, firm flesh. penglantang leisure, ease, convenience. pengorang korang deficiency. pengrieng kuat strength, hardness. pengrujak pengantar a ramrod. penguan succour, reinforcements, pursuit. penindok bilik tidor bed-room, bed-stead. peninggi height. peninjau vice, prospect. penti, bepenti forbidden, proscribed, tabu-ed, tabu. penuai umor age, how old ? penudah dudi last. penuduk krusi seat, chair. penyadi condition ; kati baka penyadi padi hita faun tu ? what is the condition of your padi this year ? nama penyadi tua ? what is to become of us two ? penyalah ka salahan fault, crime, offence, misdemeanour. | [
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00000134.xml | 122 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. shield and sword : but assistance coming to his enemy, Tujong received the fatal blow ; before, however, the fallen man could be decapitated, a musket- shot fired by Tujong’s party passed through the shield, and entered the body Kayan Shield. From Koti River. Length, 55^in. (Edinbro’ Mus.) of the man who had come to Abong Apong’s assistance, making him likewise bite the dust. Kalong, the eldest of the three, who was in rear of his | [
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00000046.xml | 36 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. “Among the Muruts the bark is peeled off a tree in broad strips and is very united and flexible; it is then hammered all over with a heavy wooden instrument, which has a flat surface on one side cut in deep cross lines like a file; this breaks up the harder tissues of the bark and reduces it to a very pliant, though by no means united, texture. The bark being full of rents and Dyak Woven Blanket. The warp threads on the right dyed light green and red before putting on the loom. The cloth itself is dyed a dark brick red. To prevent the edges fraying a double chain stitch in alternate green and white thread is run along the bottom. The whole blanket is made by sewing on to it a similar piece of cloth with same pattern, but left handed, giving a total width of about 35m. ; length, 6ft. 6in. (Leggatt Coll.) | [
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00000065.xml | Dress in Detail. 53 side. It is manufactured from their own cotton fabric, which is first partially dyed and then worked into a variety of patterns to which the most fanciful names are given. The bidang worn in mourning is stained a deep indigo blue, and is called kain baloi. A lighter shade is worn out of mourning, especially by the Ulu Ais, and is often adorned by them with small cowries or pearl buttons, and fringed with grunongs or little tinkling bells. (Brooke Low.) “ The Kayan women’s frock covering is more capacious in drapery than those used by the Dyaks.” (Brooke ii. 225.) RE-O ;•* BROW Border of the Sarebas Woman's Petticoat. Illustrated on opposite page “ The dress of the Kayan women is a cloth reaching from the hips to the anklies, tied at the hips, but open all down one side, leaving room for them to walk easily. They wear a string of beads round the waist.” (Hose, J.A.l. xxiii. 167.) . Of the Ida’an young women’s petticoats Sir Sp. St. John says . “ They were larger than usual, a practice that might have been followed with advantage by their elders.” (i. 248.) Mr Witti remarks on the scantiness of the petticoats of some Mount Duliit Dusuns—“ regular female kilts, which do not incommode them in climbing steep hill-sides or ascending a ladder.” (Diary, 16 Mar.) Among the Adang Muruts the “ petticoats are of the shortest, sometimes not eight inches broad, and are scarcely decent.” (St. John 11. 115.) “ A few of the young girls have petticoats composed entirely of beads on a groundwork of cloth or perhaps bark. (ibid, ii. 129.) | [
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00000038.xml | 28 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. such slender makeshifts for bridges, and, being barefoot, are as sure-footed as goats.” (p. 60.) Undup Bambu Design. (Crossland Coll.) Design on Bambc Box. This design is made the reverse way to those below; the black portions still represent the natural outer skin of the bambu. (Amsterdam Mus.) Leaf wrapped round dragons' blood. I real size. S.E Borneo. (Leiden Mus.) ▼ 3*3 ***z*zv* Designs on Bambu Boxes. £ real size. (Crossland Coll.) For method of engraving, see p. 241. | [
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00000456.xml | cxlii H. Ling Roth .—Natives of Sarawak En S lish - Dayak. English. how large ? howl (as dog) humble hungry hunt hurricane husband hymn hypocrisy hypocrite, to act as I idol, an (image) if ignorant ill-will impudent in in jungle incite incur Indian-rubber individually industrious infant infect; infectious inflated ingenuity inheritance inoculate instead of interior of a country interrogative affix interrupt (talk) interest (of money) interval of rest be tween the stages of farm-work inundation invest with name or office invite iron iron-wood irresolution is is not island itchy itself, by (not mixed with others) Interjections :— expressing surprise expressing pain mutiki kaong; kieung tukun • temungiin seburuk ; pilai (\V) ngashu; tiidak ribut; sobak-ribut bonuch pujian bujuk mujuk aku berhala kamui babal; bawa geraka duch biun munguch darum abong tarun ngajak dog putuk Gemuan sekfishin-kushin gugach anak-pira sawit merufip akal pusaka sungkit ganti; besambi sijfi kah nyiribur anak penunguch fpi'in ubah I p'iin apuch dvyuch bekadun; bergelar ngajak besi tails bimbang-atin ogi meting; doi (W) puloh tl shidaru aruch ; ade adi; adoh jack-fruit jacket jammed jar (large) jar (small) jar (high) jar (pitcher) ; f tebudak ‘ 1nangka jipo; sekindang j serupot (bonda ; lipang | (iron ; mando j (blane tajo; jabir | buyong jaw jealous Jesus Christ Jew Jew's harp jingle join together joint joists of flooring joke judge, to Judgment, Day of judgment of God, a jump over jump down jump up jungle jungle (old) jungle (young) jungle (low grassy) just (man) just (thing) just ? is it (or fair ?) just come just now (past) just now (future) jut out from keep (take care of) keep alive keep (put by) key kick forwards kick backwards kill kind; kindness kindle kindled kiss kite (bird) Kling, a (native ol South India) knee kneel knife (large) knife (small) knock at knock off know know (person) know, do not known, make knot, a ) knot, to J ladder (Malay) ladder (Dyak) laden, over- (boat) laden, over- (person) lake lame Dayak. riiang mishv; monyash (W) Isa Almesih orang Jehudi trfiing; setubiung jawiin tubu bukuch turang geraggar berubi; patla (W) hukum anu kiamat tulah melompat ; merukid ; menyakir (as frog) ; metaran stabung; nyungung menanjong tarun tiiuch ; tufin ; tufin randam (trees, large) miirah; tebai ! kupai tunggun betul; patut pas Snap ! moran menug tvjach; jach ' tc ' nogang ingat; jaga ; nguan kudip kingat; shitah j kunchi ngikak nigah sift; nyoo (W) f tatich; munich I (masi (merciful) tung sfikiit chium bouch tambe ubak karub sedikang; bekunyug buko [ (W) sindah | gutog tampir J puan; (redah) kunyet iintah; duch puan agach muku tengah ajan tungoch sarad gunggur-gunggur dunu I f nijoug (bojang (limping) | [
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00000078.xml | 66 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. with wooden pegs 11 to keep them open, the cartilage looks hideously ugly and disfigured by slits and sores. The rings are of brass, and smallest at the top, gradually increasing in size until they reach the bottom. A very great many are worn in each ear by the young and vain—as many as twenty holes by the Dyak Brass Earring. Furnished with aiglettes. Real size. Weight, ijoz. (Leggatt Coll.) young men—while elderly men are content with fewer. The variety worn by the Ulu Ai and Ngkari are strung with white cowries, which are kept in 11 S. Muller met with plugs 2-3in. in diameter; the women do not wear them quite so large, but embellish them with thin plates of gold in front, (ii. 352.) The Punans asked Mr. Bock for his empty cartridge cases to put through their ears.gS(p. 74.) | [
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00000198.xml | i86 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. hemispherical base of very light wood, so as to afford a surface for the breath to act upon. The point is cut sharp.” (Horsburgh, p. 38.) Mr. Brooke Low describes the darts as “ made Sumpitan Arrows with Pith Butts. (Brit. Mus.) of the palm called apieng,” while Sir Sp. St. John describes those in use by the Adang Muruts as “slips of wood, tipped with spear-shaped heads cut out of bamboo.” (ii. 89.) Wooden Bodkin with Brass Pin. Used for making the butts, from sago palm midribs, for blowpipe arrows (see text). Length, 8Jin. (Edinbro' Mus.) On the Mambakut River the “ arrows are nine inches long, of tough wood, not thicker than moderate-sized wire, very neatly made, and generally barbed with sharpened fish bones .... and in order to give greater velocity to the arrow, the head of it is made to fit exactly to the size of the tube, and is formed of a sort of pith, or of very soft wood.” (Mundy ii. 226.) According to Mr. Whitehead (p. 75) the “darts are made from the stem of a palm-leaf—as hard as the tough nebong fibre—which is cut into slender strips, tapering into a needle-like point and nearly a foot in length. The resistance to the air is obtained by piercing a small piece of dried pith (from a species of mountain sago- palm) on a brass needle, which is fixed in the centre of a small length of rattan, pre viously pared to fit the barrel; then by paring the pith towards the needle a neat little cone is formed, already pierced exactly in the centre, the base of which, being the same Bambu Quiver (S.E. Coast). Bands on upper portion are dark brown and yellow rotan. The two ends of the quiver painted dark crim son. The belt hook is of iron. (Brit. Mus.) Bambu Quiver. Cover appears to have been inset with gutta at one time. Length, with cover on, 13m.; length, without cover, iofin; weight, complete with 27 darts, 13^02. (Oxford Mus.) * | [
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00000108.xml | CHAPTER XX. WAR AND WEAPONS. WAR : Causes of War— General causes—Feuds—Old quarrels—Tribute—Reprisals—Nabai's feud Helens Women an incentive—Love ol robbery under arms—'To ease a sore heart’ Debts Chivalry War Expeditions —Formidable character—Announcing an expedition—The spear token Preparations Women’s precautions while men away—The start—No hurry Result of delay Time no value—A grand sight—Camping places—Precautions—Explorations— War council Traders decoyed — Retaliation—Crossing war paths— War Alarms—Defences— Pagars Tactics of the invaded —Hiding treasures —Fires—Steep hills— Cheveaux de frise— Ambushes— Luring on the enemy—Ambuscades—Dressing up as friends—Flank movements— Ranjaus Stray invaders Surprises — The Sauhs' annihilation — Prowling attacks — Dusuns versus Lanuns Attacks at dawn—Kanowits’ methods—Burnt chillies—Fight with Steele and Fox s murderers Attacks in absence of men—Breach of hospitality—Allies killed faute de rnieux — Homeric Combats Fights for the slain — Saving heads — Guarding relations — Desperate hand- to-hand encounters Chivalry Excitement of Warfare — Mad with excitement — Quarrels amongst parties to an expedition — No mutilations — All is spoil in warfare —Original Dread of Firearms— Mr. Dalton's notes on war. WEAPONS: General War Costume —Sea Dyaks — Helmets-Jackets—Thighs unprotected— Kayans Accoutrements— Spears— Lances—Wood javelins— Swords— Hill Dyaks — Sea Dyaks Parang fedang Parang nabur—Parang ilatig —Good steel—Good smiths — Shields —Method of using—Bows and Arrows— Mr. Skertchly's remark—Undup children—Mr. Earl’s Statement- Testimony of an old Dutch soldier—Dr. Lewin’s authority. WAR. The Causes of War. It may be observed that their causes for war, as well as its progress and termination, are exactly the same as those of other people. They dispute about the limits of their respective lands; about theft committed by one tribe upon another; about occasional murders; the crossing each other on the war path ; and about a thousand other subjects. ... In short, there is nothing new in their feelings, or in their mode of shewing them ; no trait remarkable for cruelty ; no head-hunting for the sake of head-hunting. They act precisely on the same impulses as other wild men : war arises from passion or interest; peace from defeat or fear. As friends, they are faithful, just, and honest ; as nenues, blood thirst\ and cunning, patient on the war-path, and enduring fatigue, hunger, and want of sleep, with cheerfulness and resolution." (Keppel *• 3 01 > 3°4-) According to Mr. Dalton (p. 9 ) : “ The Daya are, generally speaking, peaceable ; the petty feuds among themselves may be traced to the horrid custom of ornamenting their houses with human skulls, procured by way-laying individuals of a different tribe, and to decorating their children with the teeth; or to disputes about particular tracts of forests.” Old feuds are a fruitful source of the wars and quarrels of the present day. “ The | [
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00000242.xml | 230 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. belonged in common to him and his wife during the lifetime of the latter. I found upon inquiry that she might have made a will in favour of her husband or others, either in writing or verbally before witnesses, but this not having been done, had there been no relatives at all to claim inheritance of her share of the property, it would have gone to the state, and the husband, even under such circumstances, could claim nothing. 1 he 1 uahs say that this has been the custom from time immemorial.” The natives, in spite of their wars and feuds and disputes, governed themselves better than the Malays governed them. In 1850, the nephew of the then Sultan, with his whole party, was killed by some Bisavas when dunning them for an imaginary debt. There was in the time of the Bruni nominal control a system in this country called serra, or serra dagang, or forced trade, but it is carried on in the neighbourhood of the capital to an extent unknown elsewhere. Every noble of any influence that thinks proper goes to a tribe with some cloth, and calling the chief, orders him to divide it among his tribe; he then demands as its price from twenty to a hundred times its value. He does not expect to get the whole at once, but it enables him to dun the tribe for years after. Not content with taking their goods for these imaginary debts, they constantly seize their young children and carry them off as slaves. The tribe who killed the Sultan s nephew had actually paid their serra to thirty-three different nobles that year, and had been literally stripped of all their food, before, giving way to passion, they destroyed the whole party above referred to.” (St. John ii. 46.) Mr. Denison relates a very similar story of Malay misgovernment. W hilst Pangeran Anak Chuchu (whose property the Meri district is) was proceeding from Sarawak to Brunei in his schooner, he met with head-winds, and brought up in the Meri river; and, finding this a good opportunity for replenishing his exchequer, levied a tax of 20 pikuls. The people had to borrow these, and in borrowing had to pay for them 60 pikuls of gutta, or in other words had to pay $2,400 for a forced loan of $1,500. The Pangeran carried away plunder from the unfortunate natives to the extent of $9,000, leaving the population so deeply in debt that it will take them years to recover themselves.” (Jour. Straits Asiatic Soc., No. 10, 177.) Babukid is a Land Dyak mode of defiance, and appears to have been first mentioned by Sir Jas. Brooke. “ I find it is appealed to as a final judgment in disputes about property, and usually occurs in families when the right to land and fruit trees comes to be discussed. Each party then sallies forth in search of a head; if one only succeed, his claim is acknowledged; if both succeed, the property continues common to both. It is on these occasions that the Dyaks are dangerous, and perhaps an European, whose inheritance depended on the issue, would not be very scrupulous as to the means of success. It must be understood, however, that the individuals do not go alone, but a party accompanies each, or they may send a party without being present. The loss of life is not heavy from this cause, and it is-chiefly resorted to by the Singe and the Sows, and is about as rational as our trials by combat. (Mundy i. 33*0 If would seem to have more the character of | [
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00000048.xml | Beginning at the left the thread in the hem at the bottom comes out in front at o, goes in at ft, out at oo, then back in again at the first it, out at the second oo, and in at the second it, and so on. Seam of a Dusun Coat. Made with native thread. The coat is of coarse palm leaf (?) fibre, the sleeves of European (?) woven cotton. It is hemmed with European tape inordinary European style Seam on a very rude thick bark jacket fron Kina Balu " SEAM T Seam on the side of the same coat, sewn with two threads. tap Indigo Thread run through a Dusun bark coat to strengthen it. A ^ ,• Seam on a Rejang River Dyak coat. Seam of a bark jacket in which Joining of a piece of loin cloth of the Rejang River Dyaks. the back is made in two pieces From the top downwards on the surface the thread comes out at From Long Bleh. o and goes in at i, then out at oo and in at second i, out again at same oo and in at ii, out at o and in at ii again, and so on. 4- <- ■2* -3- «C* i '' . , Kh * 2 * •2- v Strengthening Threads of a bark coat made into a pattern of little crosses. Double Thread Seam on a bark cloth ; also ornamental double thread running through without seam. From Long B16h. Seam on a Rejang Seam of a Dusun shroud. The ends of the Seam on a Dyak cloth coat River Dyak coat. cloth are overlaid and first one end a sewn and then the other end b by separate native thread. Note.— All the above examples I have taken from articles in the British Museum. Mr. Crossland informs me the Undups make a true needle out of thin brass wire. | [
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00000133.xml | Homeric Combats. 121 Kanowit was well guarded, a Sakarang chief with fifty war boats arrived at a village of Pakatan Dayaks, his allies ; he took the men as his guides to attack some Punans, who, however, escaped ; mortified at this result he killed the guides, and on his return carried off all the women and children as captives. There is also the record of the treacherous way in which the Kayans possessed themselves of a Murut village in the Blait country. Some captured Muruts were sent as deserters into the village and at the end of six months they let the Kayans in at night. Their heads were also taken by the Kayans. {ibid.) Homeric Combats. “The great object in their combats is to obtain as many of the heads of the party opposed as possible; and if they succeed in their surprise of the town or village, the heads of the women and children are equally carried off as trophies. But there is great difficulty in obtaining a head, for the moment that a man falls every effort is made by his own party to carry off the body, and prevent the enemy from obtaining such a trophy. If the attacking party are completely victorious, they finish their work of destruction by setting fire to all the houses, and cutting down all the cocoa-nut trees ; after which they return home in triumph with their spoil.” (Marryat, p. 18.) This is confirmed by Mr. Brooke Low : “ In fighting, the warriors cluster round their chiefs and are indifferent to the fate of the others so long as the chiefs escape with life and limb. Similarly relatives cluster together, preferring to entrust their lives to the tender mercies of one another, rather than to a stranger; a relative would bestride his fallen kinsman and protect his body from mutilation, when a stranger might decline the combat and leave him to his fate. They carry away the dead and wounded when possible ; the former they bury, but, if hurried, often so imperfectly that the enemy scent them out, dig them up and carry away the heads. When unable to carry away the dead, they have sometimes severed the head from the trunk and carried it away with them to bury in the forest, rather than let the treasure fall into the hands of the enemy.” During a skirmish on the Sarebas river, “ Janting, with a son-in-law on each hand, advanced, followed by his people, and opposed the party with drawn swords ; one of his sons cut down his man, decapitated him, and Janting himself had come in contact with another, when his other son-in-law fell with two spear wounds, and would have lost his head, if his father had not most opportunely dealt a terrific blow at his adversary, and then stood guard over his wounded relation, while the enemy had time to make off, fighting indiscriminately with our people.” (Brooke i. 275.) Admiral Keppel gives a graphic account of such hand to hand encounters : “ Three brothers were advancing through the jungle in the usual single file, the second leading, when a tiger-like spring from the bush was made on poor Bunsie, and he was cut down. His slayer was the redoubtable Dyak chief, Lingire himself, near to whose residence the flotilla were advancing. A fierce and desperate struggle ensued between the youngest, Tujong, and a Malay, named Abong Apong; he was son-in-law to the Laksimana of Paku, the chief who led the late recent severe foray at Sadong. Each combatant was armed with | [
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00000127.xml | Ambushes. ii5 prevent any others from pursuing ; they are very simple but dangerous obstacles to those who have bare feet.” (ii. 188.) “Occasionally the ranjaus are poisoned.” (Crossland.) Dopong Dagger. Used at funeral feast, Tiwah. S.E. Borneo. (Leiden Mus.) Dagger. Said to come from S.E. Borneo. (Leiden Mus.) SWORD-SHEATH BELT Knot (?) (Brooke Low Coll.) | [
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00000458.xml | cxliv. H. Ling Roth.— Natives of Sarawak. English. Dayak. English. maggot urud mispronounced maize jagong miss (aim) make nai mist malice f tuas; boji mistake, to 1 munam atin grobah Kireang mix malicious Malay, a mock (tease) man, a (dayah; naan mock (abuse) l nyaa (W) modest man, a (male) mankind Manner of Action : dari manusla kumunft moment, a monkey (long-tailed) monkey (short-tailed) in this manner in that manner mangustine or mango kamuti; sekunu | monkey see "fruit” monkey (orang-utan) many or much bogii; aduch money many ? how kiang ki; mukudu monsoon, rainy many, too tfikod 1 monsoon, hot marbles guli month, a mark, a tanda Moon :— mark (trace) arok new Marry :— full betroth biumbai quarters marry a wife sowan third day after full marry a husband bunan , more (quantity) marshy ground (ruboch ; tanah rabak t tanah padak more (comparison) morning mat (fine) umok morning, this mat bumban; idash morning, to-morrow mat (coarse) kasa mortar (for paddy) matted bekarut moss; mossy matter (pus) penunah moth matter (business) (tudu kayuch Itudu punganang mother mouldy mattress tilam mountain meaning arli mouse measure measure (length) )' nukud ; nakar mouth mouth of river measuring-line penukud mouthful, a meddle with (nambang (interfere) move (shift) ( tuma (touch) move (stir) medicine uri move about (neuter) | much, see "many” mediator pengusach meet bedapfid mud melon semangka mud (on river's banks) | melt ririch muddy (water) mend nai kena ; nupung (anything broken) muddy (ground) mention nyobut musquito mercy 1 masi musquito curtains mercy upon, have ) muscle merchant dayah berdagang must merely mina; perchoma mustard (plant) messenger penyuruch; dah middle; midst baat; raput nail, a ) middling; moderately moa nail, a wooden, or l 1 midwife penuding peg J milk j uh-shishuch nail (human) mill, hand miscarry (child) kisaran ruus naked mischief; mischance genaka; geraka name, a mischievous gauk name, to miser bidi ; bedogich name, have, of misfortune, see "mis- name, take, of chance ’ ’ narrow j Dayak. skinden ashet abun sabuch begaur f niipat I naiya (by imitating) , ngamun; mangu mungush; dasah ni-kidap; ni-giro oyung kiad fbuduch terpiu I bojig maias wang jaiyah roga ni-buran buran buran bfiuch buran turak bulan kudung buran bubuk dinge robich; pauch isban j u-i-jach sepagi-ishan-ishan lishong rimut sebunut sindu bekurat darfid babu bobah nunguch ni-sikaum beringar terigen ; begiring begugoch tawang; jijub pantei karuch f tare; mameak (tawang (deep) prungang kelambu kuku tuntu sabi pasak siruch; silun (W) f setabet (woman) l setagor (man) ad fin bekadun biun adftn kambat adun | [
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0.8774999976... | 688279961 | id | 1 | Truslove & Hanson | London | 1896 | The natives of Sarawak and British North Borneo | Roth, Henry Ling |
00000009.xml | A Rkjang River Dyak House. (From a photograph by Mr. Lambert, of Singapore.) A tap papnn — shingle roof. A tap apong —palm leaf roof. A Slabit for carry ing back loads; behind it the frame on which the women stretch their yarn for tying in the patterns by the process of saving, and after wards brushing on the dye. Thin drum, with fish trap (ensenga) behind it; further to the right a rice basket, and in the background a heap of palm leaf for atap. Mother Father seated on seated on woven mat cloth. iesuve Belle attire ; head dress of beads threaded on brass wire (?), brass aigrettes, small pieces of coloured cloth; whole dress hidden by festoons of beads, &c. woven cloth; corset ornamented with sheet brass ; armlets of larn-e shells. Scuppet for excavating bnlang —Wooden trough for post holes. catching rain water (?) | [
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00000392.xml | lxxviii H. Ling Roth.— Natives of Sarawak i jD 03 o £ > 03 *03 33 > 44 (Si '13 32 o rt .-*3 > g os bO c o3 2 | 4 S 03 03 C ex 44 a ex 3 3 CTJ tj c 03 £ ■— o CX bO c 03 c ctf ex bO c o ~ 0 ) bO* c - bo bO C _ c o rt O £ > ^ ' 3 oj bO be c 05 £ cS 44 03 ^ ex ex o •g e~, cS .3 ( g;§ §^.^'§ii«13S = C S) >C33 4J CX44 44 C C C c 3 bO C Q, $ 5 .bO *3 £ 33 o bO C P .h fl) —■ -3 _. *3 34 05 _5 0) c -X ca c - r oJ 4J 3 42 32 CX 03 bOvi) rt 3 fc£) 03 §* s 3 . EL, •*-» W 03 C 3 03 0 ) C/3 34 03 03 o S £ 3> 03 03 .2 QJ CX43 CO c/3 44 O 3 3 +3 03 -n C o3 'Z5 44 03 ex.s bo^ c : o c bo- 03 ' C/3 > * to | 3 ' o.S O-.'T 34 U 03 3 O c/3 bO ‘ ~ ^ C 03 03 34 <U ** (Si 3 ' IS s _ 2 ^o 03 •*"' -3 .S - o 5 o *3 CX 33 o IH o 33 0 ) 44 03 32 bO 3 O O 3 3 03 bo TO 0 ) 3 t£> o ^ 2 u o3 03 i- b rO ex £ c/3 03 8.2 - 4 -* 3 Jc G U C Si c 3 ^03 T 3 03 bO u 4 -* J-l of r 2 V-> c/) O 33 0 ^ T 3 O 33 u ■ 3 o 3 <-3 CO o 3 CO +J CX 03 U 03 ID 3 cxg C/3 " o3 £3 k ~-..£ 4= 3 < a ” T U bO £ 30 34 SS°3 ctf o3 rt ctf ex ex CX 0^ 03 ex bo 3 ■' o3 3 o3 o3 C u r3 TO TO bO bO -2^ 9 03 03 03 03 03 03 03 03 cxcxcxcxcxcxcxcx bO 3 03 5 CX 03 . J 2 £ 03 03 CX CX c n -*-' 3 C 44 3 o3 3 3 03 03 CX CX _ to—* 3 s W C £ 2 3 «j 3 03 03 4-.rt'Uairt<i) r .2rrt.c rt T 3 -a bo be be -0 .5 ft o cccnccciccc 03 03 03 03 03 03 03 03 03 03 ao.fta.fta.aaap. | [
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00000478.xml | clxiv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. Tatuing may be considered as in general use among all the tribes, though the character and the quantity of figures and lines pricked in the skin are not always the same. Tribes. The natives of the river basin are divided into the following tribes: !•— Orang Ngaju, along the lower Barito and the lower and middle course of the Kapuas, 2. — Ot Danom, along the upper Kapuas, 3. — Orang Dusun, along the middle course of the Barito, 4. —Orang Mcnyaan and Lawangan, along the Karau and Patai rivers, 5-— Tabayan, Anga, Nyamet and Boroi, along the Teweh river, 6. — Orang Murung, and 7. —Orang Siyang, in the districts of the same names, 8. — Olo Ut, in the northern and eastern interfluvial mountains. The beauty of their bodily appearance and the adroitness and strength of the natives is the greater the farther they live in the interior. The light complexion and light colour of the eyes also increase in the same proportion. Of the alleged existence of Papuas living in the interior, with a dark skin and curly hair, as is related, especially by English writers, and considered as the proper aborigines of the island, I never discovered a trace, and I can, according to my personal experience, state with certainty, that their existence is an unfounded tale. The few Papuas, met with in the north-eastern part of the island, are originally New Guinea Papuas, dragged away and brought to Borneo by Sulu pirates. The influence generally exercised by the Sulus in these parts of the island, even in modern times, is sufficiently known. Whether the present inhabitants of Borneo are the true aborigines of the island, is an undecided question. The existing traditions, however, rather tend to the conclusion that they are not; for according to the tales of the natives their ancestors arrived here in a golden ship and took possession of the islands, whose chief mountain tops were the Buntang, Kaminti'ng, and Raya. Far in the interior of the country one often sees the picture of a ship of a queer form, drawn with charcoal or red paint on the doors of houses, belonging to natives who never in their lives could have seen the sea or even a lake. Whence the ancestors came, which were the characteristics of the population they met on the islands, and whether these islands were inhabited or not at that time, history cannot tell. Anyhow, this first colonisation dates from the remote time of the second geological period of the great island ; to those times in which the summits of the mountains still rose as separate islands above the sea level, forming an archipelago united in an immense whole by alluvion in the third geological period. The tales of the natives about the former state of their island corroborate this assertion, the exactness of their opinions on this point being moreover confirmed by the geological phenomena. Let us now pay due attention to the river-basin in general and the manners and usages of its inhabitants. The “Adat.” (Inherited Custom.) The inhabitants of the river-basin, as mentioned before, all have the same history, the same manners and customs, only a trifle altered by local circumstances, leading also to another manner of life and therefore partially to another way of thinking, and, with respect to social intercourse, leading to different regulations. In all their ideas and institutions, however, there is traceable one common spirit, forming the basis of their social existence. The contact with foreigners, where occurring most frequently in former times and now, has contributed much to the alteration of ancient usages and to the introduction of new laws. An important influence was exercised in this respect by the Hindus, by the Chinese, and, in modern times, by the Malays. | [
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0.84333330... | 688279961 | en | 1 | Truslove & Hanson | London | 1896 | The natives of Sarawak and British North Borneo | Roth, Henry Ling |
00000199.xml | The Sumpitan. 187 size as the rattan, exactly fits the barrel. In this cone the heavier end of the shaft is fixed. . . . War-arrows differ from sporting arrows by having a loose barbed point attached, either of tin or bamboo ; this point is besmeared with poison, and when shot home would remain in the wound with most of the poison.” The arrows are “ carried in very neatly carved bamboo cases.” (St. John ii. 89.) When the Kyans face an enemy the quiver at the side is open; “and, whether advancing or retreating, they fire the poisoned missiles with great rapidity and precision : some hold four spare arrows between the fingers of the hand which grasps the sumpitan, whilst others take their side-case.” (Sir Jas. Brooke; Mundy i. 260.) “The quiver for these arrows is really curious, beautifully made from the large bamboo, and besides, the darts usually contain a variety of amulets or charms, in the shape of pebbles, bones, and odd pieces of wood, with the skins of monkeys.” (ibid, ii. 227.) Mr. White- head also speaks of the “ neatly made bamboo case, with a prong at the side for fixing in the chawat, and ornamented with rattan plaits.” (p. 76.) Shooting. “ In advancing, the sumpitan is car ried at the mouth and elevated, and they will discharge at least five arrows to one compared with a musket. Beyond a distance of twenty yards they [the Kayans do not shoot with certainty, from the lightness of the arrow, but I have frequently seen them practise at the above-named range, and they usually struck near the centre of the crown, none of the arrows being more than an inch or two from each other. On a calm da}' the utmost range may be a hundred yards.” (Sir Jas. Brooke, Mundy i. 261.) Capt. Mundy says : “ At twenty yards distance, the barb meeting the bare skin, would Bambu Quiver. The small tassel at the side is made of strings of variously coloured glass beads, with a canine tooth in the middle. On the same side as this tassel, that is opposite the belt attachment, there is a thin square strip of bambu which is fastened in its place by all the bands of plaited cane passing over it. The bottom of the quiver is formed by the natural joint. The cover is likewise formed by the natural joint; on the top is the flattened spiral of a shell (conus) em bedded in gutta, surrounded by two inches of small shells (nassa). Three equi-distant thin square strips of bambu are found attached between the two bands of plaited rattan. On the free string from the belt attachment are strung a series of graduated opaque turquoise blue beads, and at the end is a small gourd with a wooden plug. In the midst of the bead tassel on the plug is a small brass hawk bell. Total length, including cover, I5§in.; length of quiver only, 13m. ; weight, including gourd and 24 darts, barely 14 oz. (Oxford Mus.) | [
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00000094.xml | 82 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. the importation of small looking-glasses by ourselves giving a fresh impetus to these hair-jerkers. One old man here had a long grey beard and was the only bearded Dusun I ever saw.” (Whitehead, p. 105.) Mr. Von. Donop writes : “ I notice the Dusun men very seldom have any hair on their face. Mr. Witti tells me they are very proud of it if they have any.” 1 (Diary, 28 May.) 1 " I never saw a nearer approach to a beard among the men than a few scattered hairs over the chin and upper lip.” (Earl, p. 258.) Trophy. Dyak and Kayan Weapons. (By Mr. B. N. Vigors, Illus. Loud. News, 10 Nov., 1849.) | [
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00000267.xml | Swimming. 255 of which is accomplished at very considerable risk; the volume of water dashing over the rocks, and rising in waves 5 or 6 feet high, makes it appear impossible for a boat to pass. The ‘ dugout,’ however, is tied fore and aft with rattans, and dragged through the middle of the rapids by one half of the men, the others remaining in the boat to work with poles. The noise is deafening, each man shouting at the top of his voice; and after pulling the boat for about an hour, the head of the rapid is reached, and immediately those on the rocks jump into the boat and begin paddling with all their might into some backwater for fear of being carried back over the rapid. For a moment the ‘ dugout ’ scarcely moves, but at last their united efforts tell, and the boat begins slowly to make way to the nearest bank. Occasionally the current is too strong for them, and feeling themselves carried back, they jump overboard, holding on to the boat with one hand, while with the other they grasp any rock or bush that the)’ can clutch, thus arresting the boat. One of the party then takes a turn with the rattan around the rock, and so makes it fast until they can start again. Sometimes there is nothing to catch hold of, and then, seeing it hopeless to fight against the stream, everyone turns round in the boat, and seizing their paddles and poles, they allow the vessel to shoot over the fall into the seething waters below. The sensation is undoubtedly singular, but it does not last long. The boat is bumped about in all directions, and carried on at a tremendous rate for a few seconds, the water leaping in on either side and the men kicking it out continually with one foot. The moment they are over, the vessel quietly' glides round to the nearest back water, and once more vou draw jour breath freely. Having thus escaped, they smoke a cigarette before making another attempt to drag up the boat. (Geogr. Jour. i. 196.) Sir Charles Brooke had frequent experience of poling, and found the small Dyak boats well adapted for this kind of work, “ merely consisting of a few thin planks tied into a keel of hard wood. They twist and twirl as they are propelled by long poles, and on meeting any great difficulty the boat’s crew jump out and lift them over. . . . Our men worked wonderfully, and some of the attitudes of the crews as they jumped over the rapids were very striking. Ever}' muscle was distended, every pole was planted together to hold the boat still and steady until the time came for another spring, and another five feet were gained.” (ii. 172.) Elsewhere he states: “ It is a stirring scene to behold this performance, by men who have been all their lives at such work.' (ibid, i. 240.) Swimming. Lieut. Marryat describes the swimming of a Lundu girl in the following enthusiastic terms : “ She swam like a frog and with her long hair streaming in the water behind her came pretty well up to our ideas of a mermaid. ’ (p. 75.) Mr. Wallace speaks of a Land Dyak girl 10 or 12 years old who swam beautifully, (i. 102.) “ The Sea Dyaks seem to acquire naturally the art of swimming, being taken to the river regularly from infancy and dipped and floated on the water.” (Leggatt.) “ They are fond of the water and both swim and dive well. They swim hand over hand like dogs. 1 hey | [
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00000076.xml | 64 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Among the Tinagas Dusuns (Mamaguns) Mr. Witti noticed “the splendid heads of hair among the male population. Their hair is mostly three feet long and is worn tied up in a knot behind when at work or on the tramp, but when at ease it is loosened. It is a curious sight to see a number of men combing each other’s hair and forming a chain in doing so. But their hair is by no means so thick as to support the theory of an improvement of the Dusun race by a mixture of Chinese blood.” (Diary, 24 May.) Speaking of the same people, he says: “No vanity whatever about the girls; the)- are smutty-faced and toozle-headed. We yesterday passed a number of rustic damsels whose hair was quite carroty from neglect.” (Diary, 29 Nov.) Sir Sp. St.John mentions that among some Ida’an he met with “the young girls had the front of the head shaved, after the manner of the Chinese.” (i. 249.) At Niasame, writing likewise of the Dusuns, Mr. Hatton says: “They Kayan Head-dress. Baram River, (Hose Coll.) | [
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00000170.xml | 158 H. Ling Roth. — Natives o) Sarawak and Brit. N. Borneo. Some of the Dusuns do not preserve the heads of their enemies. (De Crespigny, Proc. R. Geogr. S. ii. 348.) The Bakatans and Ukits s donot value heads (Brooke i. 74), hut will take them out of revenge. (St. John ii. 66 .) Strange Collections. In connection with this mania for human head collecting, these people also occasionally add that of an animal to their store. Mr. Hornaday found the skull of a young orang utan amongst the human heads, (p. 485.) Sir Sp. St. John mentions, amongst a hatch of heads, “the skull of a bear killed during a head-hunting expedition.” (i. 157.) Mr. Witti, in the Langsat country, remarks: Curious that in sifting the human heads I came on the skull of a sun-bear (ursus tnalayanus )” (Diary, 26 May); and at Tambunan, “ In most villages the skulls of monkies are preserved ; in others, those of deer or P’S® > ,n many, only the lower jaws of deer, the carapaces of land tortoises, the bladders of goats, and the drum-sticks of fowls.” (Diary, 29 Nov.) Mr. Whitehead enumerates the skulls of monkeys, deer, pigs, rats, &c., &c. (p. 109.) In 1869, Mr. A. Hart Everett, at a Singge village says: “ I lit upon a veritable tiger’s skull, preserved in one of the head-houses (panggah). It was kept with other skulls of the tree-tiger, bear, muntjac deer, &c., in certain very ancient sacred dishes, placed among the beams of the roof, and just over the fire-place. It was so browned and discoloured by soot and dirt, and the Dyaks were so averse to my touching it, that I was unable to decide whether it was a fossil or a recent skull.” They said it came in a dream to them, and had no recollection of its first arrival. “ The dish on which it lay was of a boat-like form, and was of camphor-wood, and quite rotten. On a second visit I made an attempt to purchase it, but the people were so horrified at the idea of its removal, that I reluctantly desisted. The chief of the village declared that, in consequence of my having moved the skull on my last visit, the Dyaks had been afflicted by heavy rains, which had damaged their farms; that once, when a Dyak accidentally broke a piece of the bone, he had been at once struck dead with lightning; that its removal would bring about the death of all the Singghi Dyaks, and so forth. Afterwards the Rajah of Sarawak kindly endeavoured to persuade the Dyaks to part with it to him ; but they begged that he would demand anything rather than this skull, and he therefore did not push the request.” 8 9 (Jour. Straits Asiatic Soc., No. 5. p. 159.) Property in Heads. Property in the heads seems to vary in different tribes. “ When two or more tribes of Land Dyaks combine to attack another tribe, and one head only is obtained, it is divided, so that each may have a part; in honour of this moiety, all the same ceremonies are observed, as if they had a whole head.” 8 The Bukkits do not go head-hunting. (Bock, p 244.) Among the heads is a small bowl, carefully tied up with cord. On enquiring its use and meaning we were told that it is a challenge from a rival Dyak Kampong of the Mempawa region. This seems to be an emblem chosen by common consent, as a warning for any village receiving it, to look out for their heads.” (Doty, p. 300.) | [
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00000414.xml | c, H. Ling Roth .—Natives of Sarawak English. D. Kajan. D. Sau. D. Bulan. D. Meri. D. Lundu. D. Bintulu. one dji indi ! siti si djia two dua dua dua duveh ba three tello tar u h tigah tellau telau four ampat pah ampat pat pat five lima remo j lima lima lima six anum anum ' anam nom nom seven tudjak djuh j tudjuh tudjoh tudjoh eight saija moi 1 delapan madeh madeh nine petan pri-i sambilan supei supi ten ptllo simohong sapulu pulo plu an man (homo sapiens) homo persona man and daha dari laki lakei (hits- kneah manei (Inis- husband band, ideh) irtwtf.bubok) woman do indu (wife, dyung tarei dvung red du and wife bini) father tamei sama apei tarn a tama mother inei indo indei tina tina head kuhong bak palla uho bak ulau eye mata button mata mata boton mata ear pendiang telinga kedjit telinga nose urong indong idong singota nong urong tongue dela djillah ihra tooth nipun djepon gigi nipon djapon nipon hair bok bok bok fok bok bok hand uwau tangan langon tudjoh tangan agum day dau ungnu ari allau dau night dahalum narom mallom dillom kolom sun (eye mata dau buttanuh mata ari mata dollo bitarnanu mata dau of day) moon bulan bulan bulan tukka buran bulan star pandau fatak bitang fire apui opui api igon apue djara water dan urn pi-in ai feh pe-in ba earth tana tana tana tana tana tana good pagu badas djia dijar bad dji-i djahas dead mati kobos mati matei misso big bisi adjar little met disi white budah burak putei mapo black singut tjilum metom itam bird manok bj urong manuk do-ut si jau fowl manok ahal siok pig sijioh djani bah a pangan bakas fish masek ikan ikan futah kaen djeing | [
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00000342.xml | xxviii. H. Ling Roth. — Natives of Sarawak. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. t pedil, medil I tahan ! to detain ; kapa de medil ka utai aku ? why do you detain my goods ? pedua bhagi to divide. pejulok to nick-name. pekat pesan order, command. pelaba, nglaba jangka to guess, surmise, conjecture; enda aku nemu pelaba , I cannot venture to make a guess ; aku pelaba ngapa, a mere guess, surmise ; enti nemu pelaba, if one might \ enture to guess. pelieng,melieng gulong to wind round; melieng ai, to follow the windings of the river ; aku nggai bepelieng, I don’t want to go a round about way ; umai aku pelieng urnai iya ; my farm goes round about his farm. pelimping pesaghi having angles ; pelimping , four angles— square. pelulong to surround, encircle, to beat into a ring (deer, &c.). pemadu end, in order of time ; pemadu rumah, end of houses, last house. pemai pesaka inheritance, heritage, that which one brings. pemakai makan food. pemanah elok, chanteh beauty. pemandi bathing-place. pemangah asperity, fierceness, ferocity. pemanggai a rest, a shelf. pemanjai panjong length. pemanyak baniak quantity, number. pemarai kamatian manner of death or cause of death. pemedis ka-sakitan illness. pemegai pegang a handle, thing to hold by. pementi a tabu. pemerap pemelok girth. pemesa besar quantity ; pemesa ai pemesa arak, how much water, how much arak ? pemesa nuan tungga iya? how much do you fine him ? pemesai size (sub ). pemidick nasib fortune, luck. pemintas pintas a short cut, a cut across. pemrat kabratan weight. pemuput kipas a fan. penabin demmum sickness. penagang a stopper, preventive ; penagang ari, some thing to prevent the rain. penama nama name. penapat benar-benar as well as one is able; dua ari mudik penapat ingat, remember with might and main, in two days we go up river. penatai asal origin. penawan harpoon, barbed javelin, fish-spear. | [
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00000231.xml | Cannibalism. 219 over again, with the utmost clearness, how much they had seen, and how much heard. There was such perfect good faith and simplicity in their stories as to carry conviction of their truth. “ The three men were named Kusu, Gajah, and Rinong ; and stated as follows: “ ‘ We are of the tribe of Sibaru ; which is likewise the name of a branch of the Kapuas River. The tribe of Sibaru contains 2,000 (or even more) fighting men (tikaman) and is under the government of Pangeran Kuning, who resides at Santang, a Malay town on the Kapuas. \\ e have none of us been up to the interior of the Kapuas, where the Kayans live, but they often come down to Santang where we meet them. The Kayans are quite independent, very numerous and powerful: they are governed by their own Rajahs, whom they call Takuan. Some of these Kayan tribes are cannibals (makan manusia); it is generally reported, and we know it to be true. “ ‘ Pangeran Kuning of Santang was at war a few years ago with Pangeran Mahomed of Suwite (Suwight), a Malay town situated on the Kapuas, between Santang and Salimbow. A large force was collected to attack Suwite. There were Malays (Laut) of Santang and Sakadow, and the Dyaks of Sibaru, Samaruang, Dassar, and of other tribes ; and besides all these, was a party of about fifty Kayans. \\ e never heard the particular name of this Kayan tribe, for we did not mix with them, nor did we under stand their language. Suwite was not taken, but a few detached houses were captured, and one man of the enemy was killed in the assault. “ ‘ Kusu saw these Kayans run small spits of iron, from eight inches to a foot long, into the fieshy parts of the dead men’s legs and arms, from the elbow to the shoulder, and from above the ankle beneath the calf to the knee-joint; and they sliced off the flesh with their swords, and put it into baskets. They carry these spits, as we all saw, in a case under the scabbard of their swords. They prize heads in the same way as the Dyaks. They took all the flesh off the body, leaving only the big bones, and carried it to their boats, and we all saw them broil (panggang) and afterwards eat it. They ate it with great relish, and it smelt, while cooking, like hog’s flesh. It was not we alone that saw them eat this, but the whole force (balla) saw it. “ ‘ Men say that many of these interior tribes of Kayans eat human flesh— that of their enemies; most, however, they say, do not, and all of them are represented to be good people and very hospitable; and we never heard that they ate any other than the flesh of their enemies. It made us sick to see them, and we were afraid (takut), horrified. “ ‘ This was not the only time we have seen men eat human flesh. The Dyaks of Jangkang are likewise cannibals. They live somewhere between Sangow and Sadong, on a branch of the Sangow River, called Sakiam. The Jangkangs had been out attacking the Ungkias tribe ; and after the excursion they came to our village with several baskets of human flesh, for they had killed two men. They cooked and ate this outside our house, but it had been broiled (panggang) before. I knew it to be human flesh, for I saw one of them turning the hand (with the fingers) of a dead man at the fire; and we saw them eat this hand on the bank of the river, close to our house. We talked to them about it, and they did not make any secret of it. | [
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00000184.xml | 172 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. supposed to have become a member During the drinking the dancing generally commences; this is performed with the recently-acquired heads suspended from the persons of the actors, who move up and down the verandah with a slow step, and corresponding movements of their out stretched arms, uttering occasionally a yell, which rises fierce and shrill above the discordant noises of the gongs, chanangs, and tortewaks, to which the dances move. Another amusement at these festivals is carried on by two persons standing or walking with a theatrical air and peculiar step, and with canes in their hands, reciting to each other in a rude extempore verse, the heroic deeds of their fathers and their ancestors, to which, if they live under a Malayan government, and the prince has any share in their affections, they add his memorable achievements and exploits. I heard them once, in this interesting manner, recount the whole of the events of the Seniawan war, the arrival of Mr. Brooke, &c.” (Low, pp. 206-208.) An account of a Banting Dyak Head Reception is given by Mrs. Chambers: “Janting, the chief man of the house, and six others united to give the feast to the heads of their enemies obtained in the late insurrection. Some days before the men of the house were busy seeking for poles of sufficient length, called tras, to be raised as trophies. The second morning of the feast, when found, they were placed on the tango or uncovered verandah. . . . On the tango opposite each door of the donors of the feast, a pig was laid bound to the lanta ; the old manang marked each with yellow, and then he and some old woman stepped backwards and forwards over the pig, the first seven times, the second six, and so on ; piggy was then fed with cakes and rice, which he greedily devoured, all-unconscious that his life was to be sacrificed the next morning at the elevation of the tras ; a procession was then formed, headed by the Orang Kaya, each man first dipped his feet in water, then took a sword in his right hand, a bunch of leaves in his left, and walked up and down the tango, giving the pigs a kick every time they passed ; one or two indulged in a Dyak yell, and hit them rather hard, which the pigs resented by struggling and grunting very energetically. A long procession of women, each carrying a small basin of rice, which she scattered to the right and left as she passed, headed by the old manang and a drummer, walked three times up and down the house. We received our share of rice. One of the women who came to see me a few days after, said she was so ‘ shy,’ she did not look about, and did not know we were there. The next morning the tras were raised, and the pigs killed, which was notified by the firing of a gun. The women who do not belong to the house go home before sunset, but the men remain, and generally drink arrack till their senses are quite gone. . . . For weeks after, the women went from house to house in procession, carrying a head with them, singing or rather chanting in a loud monotonous tone, and demanding a plate at the door of every house they visited.” (Gosp. Miss., 1858, pp. 65-73.) Sir Sp. St. John says of the Land Dyak head feast : “ The head feast is the great day of the young bachelors. The head-house and village are decorated with green boughs, and the heads to be feasted are brought out from their very airy position, being hung from one of the beams. ... An | [
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00000061.xml | H. LING ROTH. NATIVES OF SARAWAK AND BRIT. NORTH BORNEO. PATTERN ALONG BACK RIM OF SEA-DYAK WOMAN S JACKET; WORKED ON ENGLISH RED CLOTH. (LEGGATT COLL:). BORDER DOWN FRONT OF THE SAME JACKET. | [
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00000276.xml | 264 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. being to a great extent replaced by metal gongs, of native manufacture certainly; but doubtless the idea was copied from the Chinese. Nearly every trading prahu or boat carries one of these gongs; and the Muruts are very fond of such music, and keep up an incessant din on these instruments at their festivals. Sets of eight or ten small such are often fixed in a rattan and bamboo frame, and beaten with two sticks, dulcimer fashion ; and I have seen similar contrivances formed of iron bars ; and even strips of dry hard bamboo wood in the Sulu isles, the scale in this case being similar to our own. It is very uncommon to hear performers playing in concert, unless in the case of gong-beating; indeed, music is at a low ebb throughout the island.” (Burbidge, p. 179.) As we approach the coast the Dusuns become a tribe musical in brass; the instruments being supplied from Brunei, by way of Patatan. At Mukab the bell-metal pans are going all day long. People further inland have bamboo instruments instead. (W itti, Diary, 25 Mar.) “ Among the Dusuns gongs and tomtoms of course take part in all festivities.” (Whitehead, p. 108.) As night came on the Dusuns struck up a strange kind of music on metal tambourines. A mysterious rhythm and tune was apparent in it, and when I asked if this was main-main ( i.e ., larking), they said no, but that a man was sick, and they must play all night to keep away evil spirits.” (Hatton, p. 163.) The Musical Character of the People. Mr. Hornaday says (p. 468): “ The only amusements I saw among the Sibuy aus were of a musical character. The people of Gumbong’s village, with whom I lived at the head of the Sibuyau, were decidedly musical, and scarcely an evening passed without a performance of some kind.” Sir Chas. Brooke writes of the Kayans (ii. 301.): “ There is no doubt they possess a much more correct idea of music than any other natives I have met, and the small guitar they play and dance to is monotonous, but possesses harmony, and is fingered and played correctly on two or three strings.” Mr. Hose considers that the Kayans are “ a very musical race.” (J.A.I., xxiii. 166.) Mr. Whitehead (p. 109), after enumerating the Dusun instruments, adds. The performance on all these instruments is, however, feeble.” ^ Singin g. “ When the Hill_Dyaks sing, which they rarely do, it is in a low and plaintive voice; but as I did not sufficiently understand the Dyak language, I could never learn anything respecting the composition of their songs. I never heard them but at night, when most of the inhabitants of the village w'ere asleep. They do not practise vocal music at any of their festivals.” (Low, p. 312.) When Mr. Grant left Kroo he wrote (p. 13) : “We departed amidst the sound of gongs and the music of the old ladies, w'ho were sitting in a circle singing a most melancholy chant in four notes. I do not suppose, how'ever, they meant it to be melancholy, but it certainly was, and reminded me of the wail of dying people. All these old women were Borich or female doctors.” | [
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00000175.xml | Head-Hunting. 163 “ During the famine in Sooloo, in 1879, a great many slaves and captives were taken over to Booloongan and there sold, and in most cases the purcha sers cut off their heads for that reason. The number of slaves and kidnapped people so taken over was estimated at 4,000.” (Pryer, J.A.I. xvi. 233.) Mr. Hatton speaks of a captive at Sinorant being killed for the sake of his head. “ The unfortunate was a slave of Datu Serikaya, of Tandu Batu, in the Labuk. This man was sold to Degadong, the Dusun chief, of Tanaorunn, for gutta, paddy, and a gong. Degadong, getting tired of his slave, sold him to some travelling men of Sinorant, who took him home to their village and made him work in the fields. He tried to escape, and so the savages took his head ; and his skull, still white, hangs in the house, on a line with those which were taken ten years ago.” (Diary, 11 April.) “ A hundred years ago, it was reported that the Ida’an were in the habit of purchasing Christian slaves of the pirates, in order to put them to death for the sake of their heads. If it were ever true, I believe it is not so now, as we never noticed dried skulls in any of their houses, except at Tamparuli; and if they had been given to any such practice, the Bajus, who never missed an opportunity to malign them, would have mentioned the subject to us.” (St. John i. 345.) Mr. Burbidge was once told “ that a party had been out head hunting for a fortnight, but had failed to pounce upon any Murut of another tribe ; so to end the suspense they had seized one of their own slaves, who had in some way offended them, and had made a scapegoat of him.” (p. 65.) Women’s Influence. From all accounts there can be little doubt that one of the chief incentives to getting heads is the desire to please the women. It may not always have been so and there may be and probably is the natural bloodthirsti ness of the animal in man to account for a great deal of the head taking. Mrs. McDougall relates an old Sakaran legend which says that the daughter of their great ancestor “who resides in heaven, near the Evening Star, refused to marry until her betrothed brought her a present worth her acceptance. The man went into the jungle and killed a deer, which he presented to her; but the fair lady turned away in disdain. He went again, and returned with a mias, the great monkey [sic] who haunts the forest; but this present was not more to her taste. Then, in a fit of despair, the lover went abroad, and killed the first man that he met, and throwing his victim’s head at the maiden’s feet, he exclaimed at the cruelty she had made him guilty of; but, to his surprise, she smiled, and said, that now he had discovered the only gift worthy of herself.” (p. 64.) As is the nature of legends this one is of course only an after-explanation. Sir James Brooke writes of the Sintah’s collection of heads: “ The heads were clearly stated to be the heads of enemies : they would take no others. If a white man, the helpless portion of the community may be accidently made victims, I am convinced that the practice is not general, the women and children being more frequently retained as slaves. (Earl, p. 268.) Noticing some men guarding women in the fields, Mr. Doty (p. 289) remarks: " This brought to our minds the remarks of some writer, that the Dyaks are very careful to defend their females, hence in their system of head-taking, the heads of females are more highly valued than those of the men, inasmuch as it requires more artifice and bravery to obtain them. | [
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00000266.xml | 254 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. and the wood requires to be peculiarly tough to stand the hacking in the centre. When the hollowing out is done, a bow and stern-piece are fastened with rattans: they have not a nail in them ; two light planks are also tied on to the top, and then they are complete. Some have much speed, and are capable of carrying from forty to seventy men, with a month’s provision aboard. They are adapted for passing the rapids and other impediments, but twist and twirl to a great extent in being hauled over difficult places. Although they are buoyant in the falls, they are extremely heavy, and can stand an extraordinary amount of bumping about. The thickness of the wood is not less than three inches in man}' parts. The crews are able to use a long, sweeping stroke with their paddles, which could not be managed in shorter boats.” (ii. 243, 261.) Bark Canoes. “ To make a bark canoe the native simply goes to the nearest stringy bark tree, chops a circle round it at its base, and another circle 7 or 8 feet from the ground ; he then makes a longitudinal cut on each side, and strips off as much bark as is required. The ends are sewn up carefully and daubed up with clay, the sides being kept in position by cross-pieces. The steering is performed with one or two greatly developed fixed paddles.” (Brooke Low.) Poling. On shallow streams paddles cannot be used, and the Sebongoh Dyaks propel “ their boats with long canes of bamboo, which they use more adroitly than any other tribes I have visited ; the women are equally expert with the men.” (Low, p. 400.) “ Each canoe contained but two Dayaks and one passenger. Our canoes were small, drawing but a few inches of water, and were managed by two Dayaks, one standing at the stem, the other at the stern : with long bamboos in their hands, they impelled us forward at a great pace.” (i. 135.) On the Sekyam river “ we were the whole afternoon poling our way down stream, floating over or through the rapids, having repeatedly to stop and re-arrange and bind together our bamboo craft, which was at last so shattered and broken, by contact with stones and boulders, that to this day it is a mystery to me how we managed to cling to it. The skill of these Dyaks which alone saved us from a complete collapse, was beautiful to witness. The strain on the muscles of these poor fellows—as now they poled us over a rapid, now pushed us with their utmost strength from some huge boulder against which the current was forcing us apparently to utter destruction—was great in the extreme. With a turn of the bamboo pole they would send us through a pool of boiling, seething water, past a rock here, over a stone there, and then balancing the long bamboos across their chests, they would pause for an instant as the frail, trembling craft, quivering in every joint, glided swiftly over the rapid into the smooth, fast, flowing stream beyond.” (Denison, ch. v., p. 55.) A lively account of poling under difficulties is given by Mr. Hose: “ Giham Tipang, on the Baram, is a particularly dangerous rapid, the passing | [
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00000545.xml | Index. ccxxxi. Pathology ( continued). Colds, 58 Consumption, 295 Diarrhoea, 289 Dreams, 291 Dysentery, 290 Elephantiasis, 289, 295 Fevers, 53 289, 294 Goitre, 47, 289, 295 Gonorhoea, 289 Healing wounds, 296 Honey cure, 290 Ichthyosis, 289 ; see Kurap Inoculation, 292 ; fear of, 292; efficacy, 292 ; not submitted to, 293 Insanity, 296 ; parricide to save from shame of, 296 Kurap (skin disease), 45, 46, 47 . 2 89 . 2 94 '• native cure, 294 ; wide spread, 294 '■ due to insanitary conditions, 294 Leeches, 298 Leprosy, 289, 295 Onion cure, 290 Opthalmia, 131, 289, 295 ; eyelashes extracted, 296 ; fire smoke, 296 Otitis, 289 Pepper cure, 290 Plantains, 290 Rubbing, 289, 291 Russian influenza, 289, 293 Scab, 289 Scrofula, 289, 295 Setons, 297 Skin disease, see Kurap Snake bites, 298 Small pox, 289; extreme fatalicy, 290; fear of, 291, 292, 293 ; inoculation, 291, 292 ; an evil spirit, 291, 293 ; spread by pigs, 293 Spices, 289 Spittle. 291, 297, 298 Sprinkling, 289 Syphilis, 289, 295 Tabu, 289 Tetter, 289 Threadworms, 289 Touching cure, 83, 245, 251 Ulcers, 289 Vaccination, see Inoculation Washing, 289 Water from sacred jars, 290 PEACE. Agreements, ii. 203 Balancing head accounts, ii. 202 Bambu ceremonial knife, ii. 206 "Biting opponents’ sword blades, ii. 204 Blood brotherhoods, blood-drinking at, ii. 205; blood smoking at, ii. 206, 207, A189 Breast stroking, ii. 205 Brotherhoods, ii. 205-208 X 6 y S Peace (continued). Cutting a pig in two, ii. 203, 204 Drinking, ii. 206 Eating salt, ii. 205 Exchange of knives, ii. 205 Fines at, 89 Gold dust, ii. 204 Human sacrifices, ii. 204, 205, A188, 189, 205 Jars, ii. 203, 204, 205 Mediation of a third party, ii. 203 Oath keeping, ii. 208, A188 Paying for, 70 Rotan cutting, ii. 208, A189 Sacrifices, ii. 203, 204, 206, 207, 208 Salt eating, ii. 205 Slaves handed over, 94; sacrificed, ii. 204, 205, A188, 205 -Sword biting, ii. 204 ; stroking with, ii. 205 Treachery of Ivayans, ii. 207 Trees stripped at peace-making, ii. 202 PERHAM. Perham, The Ven. Archdeacon. Papers on Petara or Sea Dyak Gods, 168 ; Klieng s War Raid to the Skies, 311; Mengap, the Song of the Sea Dyak Head Feast, ii. 174 PHYSIQUE. Activity, 52, 54, 55, 57, 58, 59 . Al6z Age, 60 Ankles, 49 ; Sea Dyak, 51 Arms, 49 Cheek bones, 45, 48, 49 Chest, 49 Child, ugly, 52 Dusun, 57 Endurance, 53, 56, 77 Eyelid double, 57, 63 Eyes, 46, 47. 48. 49 * Sea Dyak, 5b 53 . 55 • Milanau, 55; Kayan, 56, 57; Ukit, 57; Dusun, 57, 58 ; Bajau, 59 Face, 47 Family, numerous, 52, 59, 104 Feet, 45 General physique, see Tribes Hair, 45, 46, 47. 48. 49 1 Sea Dyak, 50 ; pride in, 51. 52. 54 - Kayan, 56, 87; Dusun, 58; Murut, 59 ; Bajau, 59, 63, 91, 113 ; lank and curly, A162 Hands, 45 ; Sea Dyak, 51 Head, shape, 47 Height, 46, 48, 49: Sea Dyak, 52, 53, 54 ; Mil anau, 55, 56 : Kayan, 56, 57 ; summary, 60, 61; A162 Intermarriage, 47 Jumping, 54 Knees, Land Dyak, 49 ; Sea Dyak, 51 Legs, Land Dyak, 49 : Sea Dyak, 52 Manner easy, 45, 46 | [
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00000080.xml | Ulu Ayer and Sarebas Brass Earring Pendants. (Crossland Coll.) Sea Dyak Ear Ornament (?) (Brooke Low Coll.) Ear Ornament (?) (Brooke Low Coll.) '41 Ear Ornament. (Brooke Low Coll.) Worn in the lobe. $ real size. From Long Wai. (Brit. Mus.) (of canines), with gutta knobs. (Hose Coll.) Kayan Ear Rim Pegs (Teeth). From Fort Kapit, Rejang River. (Brit. Mus.) Ear Pendant. (Brooke Low Coll,) Ear-lobe Pldg. 3jin. diam. Bejaju, S.E. Borneo. (Leiden Mus.) Worn by Long Gelat Chieftain. (Brooke Low Coll.) Udang bito. (hornbill imita tion.) Worn in ear by Kayan chief. (Brooke Low Coll.) Ear Peg (?) (Brooke Low Coll.) | [
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00000110.xml | 9 8 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. others ; the usual way being for a small party to go and fire into an enemy’s house, trusting to chance that they may kill some one, and then they return home more or less satisfied; they sometimes lie in wait in jungle to make their attack on an enemy if their omens are good, and on these occasions they sometimes get a head, though more often from some woman or child who happens to be working in a paddy field. They are not particular as to whether they kill the individual who made the last attack on them, anyone in the same house, or living on the same stream, will equally satisfy them, thus compli cating the cases.” (Ricketts, S.G. No. 347, p. 213.) Of a Dusun feud, Mr. Witti writes : “ Nabai has a feud with Peluan, the adjacent district south-west, and that is what makes Jeludin [the Nabai chief so miserable. Thus I learnt the account there is running between Nabai and Peluan. Killed by Nabai, 16 people, of which 6 men, 3 women, 2 children ; Nabai paid blood-money for five people and a half, Peluan for two. Peluan, therefore, appears debited with eight dead and a half. The chronological mark here is worthily selected, it is formed by the smallpox epidemic. To himself, I explained he could no longer receive from Peluan a slave for the purpose of sacrificing it in amends for the murder of Ah Hok, a Chinaman, who last year went trading in Peluan, after having lived a while in Jeludin’s house. Jeludin was in that matter offered a slave-woman, a short time ago, but he sent her back on the ground that she was not young enough. What business has this Jeludin to try and get his blood-thirstiness quenched on account of an outsider who went to Peluan, as the man went up the Kimanis entirely at his own risk ? And then, Ah Hok’s death was brought about in retaliation for a Peluan mother and two children, who were murdered by Jeludin, with his own hands, in his own village.” (Diary, 19th Mar.) Of this same feud he writes two days later : Having to act as intermediary in bloody feuds like these would be repulsive if it were not for the sake of an experiment. I do not pretend to say for the sake of peace, for these tribes have so few mutual interests, that peace between them will ultimately have to be the object of rigorous measures on the part of the Government. But it will be a source of some interest if we succeed in accomplishing our round from one tribe to the other, each of which threatens to blowpipe, shoot, and behead anybody who may come from the opposite camp. To-day, the Dyak Ankaroi complained that two years ago Jeludin and party carried off his wife and two little children (girls) whilst he (Ankaroi) was absent from home. At Petikang, Jeludin put all three to death in that cruel manner called ambirus (making a spirit). Ankaroi and his friends offered Jeludin all they had to ransom those captives, but in vain. On that Ankaroi took an oath not to touch any woman until he shall have killed Jeludin. I now quite under stand why my ex-officio friend is in such an awful funk, notwithstanding the long odds on the side of Nabai. But how can I decently ask the bereaved party how much he would take in cloth, brass, salt, jars, and cattle to make it up ? I had much sooner express my sympathy with Ankaroi by giving him a Henry- Winchester, latest model. As it is, the Peluan people understood me so far correctly, that they asked me to bring about a meeting with Jeludin, for the purpose of estimating the amount of blood-money, should Jeludin wish to pay | [
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00000024.xml | X 14 Oi'' H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “ The sadau or loft is used to stow away the baskets and agricultural instruments during the season they are not in use. The paddy is stowed away here in tubs of bark and also the seed for next year’s farm. Young women often sleep here and so do the young men and boys who are unprovided with curtains when the mosqui toes and sandflies are troublesome down below. They burn a fragrant bark to keep off the mos quitoes. “ Whenever it is deemed expedient by the Sea Dyaks to shift from one locality to another, or to abandon an old habitation in favour of a new one, a general meeting is convened to consider the proposition and the desirability of the measure is fully discussed. If a move be decided upon a few experienced men are deputed to select a site and to report on its adaptability . 4 If there be no reason to be dissatisfied with the choice, others are sent to hear whether the birds they venerate are for it or against it. Three days in succession they visit the spot and if the bird omens be favourable they proceed to work at once, and on the following morning the men turn out in a body with axes and choppers to hew down the jungle which is then left to dry. Another general meeting is thereupon convened to determine the question of the tuan or chief tainship, the measurement of the timbers, and the sequence of the rooms. It is customary to place the richest people in the centre of the village that they may exercise hospitality to all comers, and the boldest at either extremity so that they may defend the approaches if called upon to do so. The next move is to appoint an evening for the people to meet at the site of the new village. The ground is then cleared and measured out and pegs are put in where the posts are to stand. A piece of bamboo is then stuck in the ground, filled with water and the aperture covered with leaves, a spear and a shield are placed beside it, and the whole is surrounded by a rail. The rail is to protect the bamboo from being upset by wild animals and the weapons are to warn strangers not to touch it. Folded over A stkT 30 to 3, If the j e is ™ uch evaporation by the morning the place is are strung on a stick with considered hot and unhealthy and is abandoned. Half- rotan, c ^® y ^”8 a ^ ken that a-dozen people or so remain to keep watch and beat their tomtoms all night to frighten away evil spirits. Their friends return early in the morning and if all is well they set to and dig the holes, commencing with the chief’s quarters and working simultaneously to 4 Suitability consists in rising ground, nearness to a good supply of water and of firewood. (Crossland, Miss. Life, 1887, p. 162.) Diagram to show how the sticks of nipa thatch are tied on to the roof. (Sketch by Mr. Crossland.) " When the roof is completed the ridge is closed by bending over it sheets of bark, which are kept down by long horizontal pegs driven through the bark beneath the ridge. At intervals also logs of wood tied at top are placed astride the ridge to keep the bark in its position.” (Front a sketch by F. W. Leggatt.) | [
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00000237.xml | Government. 225 “ The Orang Kaya does not appear to possess the slightest arbitrary- power; the office is not hereditary, and the person filling it is generally chosen on account of the wisdom and ability he displays in the councils of the tribe, and which appear to fit him for the duties of their representative, in all their relations with their Malayan masters, or with the neighbouring villages. The only real advantage which accrues to the chief of a tribe, besides the standing and consideration his title gives him amongst his people, is the assistance he receives in his agricultural operations, the whole people combining to construct and take care of one large farm yearly for his benefit, the produce of which he receives. But in many tribes, this institution is neglected, and has dwindled into occasional assistance, when the chief chooses to demand it, on the land cultivated by his family.” (Low, p. 228.) “ The Government of the Dyaks seems to be administered more by general consent than from any authority lodged in the chief. His power, indeed, is one of persuasion, and depends upon his personal ability, nor can he in any way coerce his people to obedience. Amongst the Hill Dyaks the laws are based on the same principle.” (Sir Jas. Brooke 1. 211.) “ The chief never decides himself in capital crimes, but calls a council of the elders, and consults them as to the judgment or punishment to be inflicted." (Bishop McDougall, T.E.S. ii. 26.) So also among the Kayans, as related by the Rajah, when a chief allowed his people to commit some murders. His words are: “ I felt very angry with Balang, who had been so true a friend to us in other ways, and imposed a fine of twelve rusa jars {£120) on him as an example, to prevent such an abominable practice getting foot among Dyak tribes. This was the heaviest fine that could be imposed. He paid it down ; and on my meeting him a short time after, he said, ‘ Tuah, you know it was not my heart that was in fault; but I could not govern my people, who did this deed when I was away.” (ii. 305-) Otherwise the “ Kayan and Kenmah chiefs are much looked up to by their followers, and have great power over the people; they are usually very intelligent and well-behaved men, and have the manners of gentlemen rather than of savages. 1 (Hose, J.A.I., xxviii. 171.) , , Some of the Dusuns visited by Sir Sp. St. John paid no “ tribute, thoug many chiefs on the coast call them their people; but it is merely nominal, no one daring to oppress them. Each village is a separate government, and almost each house independent. They have no established chiefs, but follow the councils of the old men to whom they are related. (i. 375-) “ This chief of a house Tuah is usually much harder worked than his followers, as he has his judicial and political duties to attend, over and abo\e 1 " The Rajah of the country of Waagoo has seventy chiefs under him, all of whom are likewise called Rajahs. Sedgen has fifty, whilst Selgie has more than one hundred and forty. The la ter chief is by far the most powerful in this part of Borneo; he possesses an immense extent of country, over which he exercises the most despotic control. Selgie calculates the people under h.s sway at 150,000 ; they are under strict command, and divided into three classes, one of which does nothing but fabricate arms, such as mandows, spears, shields, sumfits, and darts; another attends to the culture of paddy, making war-dresses, and articles of ornament for the women; the third is compose of the finest men, selected for war; these are marked in a particular manner, and have great privi leges over all other.” (Dalton, p. 48.) Q VOL. 2. | [
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00000333.xml | Sea Dyak, Malay and English Vocabulary. xix. Ska Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. krimpak maringka fragment, piece of brass or earthenware. kroh karoh muddy (water). krubong skull. krukoh krukoh scrub (one year’s growth ; kyan bale, first year’s growth after harvest). kuan > wrist; ntesai kuan, as big as the wrist. kubal India-rubber. kudi, ngudi, jai, 1 binchi cursed, to hate, detest; kudi aku meda, I rosak hate to see it. kukok,ngkukoki kokok a cock’s crow, to crow. kukut kuku claws, nails. kumbai, panggil to think, fancy, imagine, suppose, to call; ngumbai orang ngumbai nuan, someone is calling you. kunye gigit to chew, bite, swallow, masticate, chaw up (dogs). kusi, ngusi kupak to skin, flay, peel; menoa nyau kusi, the country is worn out, worked out. kusieng kluang bat. kusil, ngusil getil, ngetil to pick (flowers or leaves, &c.). laban owing to; anti ai langkang nadai jalai ineratt laban bah, wait till the water is shallow, there is no road for the boat owing to the freshet. labang putch white; tnanok labang, white fowl; lang labang, white kite. laboh jatoh to fall. labong dultar head-covering, cap. ladong selabit a pack-basket. lagi ila by-and-bye, presently. laia 1 bichara quarrel, dispute, case ; laia empa ukue, a frivolous dispute; emparu laia, adjust a dispute. laja lajah a sumpit dart. laki laki husband, man, male. lali trim a to receive, accept, harbour. laloh lebih more, over, in excess. lama lama long (time). lancham, nglancham j to point (a pencil, stake). landai rata i inclined only very slightly. landiek pannai clever, ready; landiek bejaku, to speak fluently ; to be a dab at talking. lang menaul a kite or kestrel. langgai the long tail feathers of a bird (manok, tagai) as opposed to pumpun, the shorter tail feathers of a bird. langgu a pendant; langgu tingga, ear-pendants. langkang | kring shallow, dried up ; ai langkang, low water. langkau !dango hut; langkau umai, farm house. | [
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00000100.xml | 88 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. single war expedition. The Kenniah women do not tattoo their thighs and legs as much as the Kayans, but they usually have their feet and hands and forearms thus ornamented. The men have designs on the underside of the forearm and sometimes on the thigh, and different races are characterised by different designs.” 1 (Hose, J.A.I. 166.) “ Sorne of the Kanowit men are curiously tatooed ; a kind of pattern covers their breast and shoulders, and sometimes extends to their knees, having much the appearance of scale-armour. Others have their chins ornamented to resemble beards, an appendage denied them by nature.” (St John i. 39.) Tatu Marks sent me by the Rev. F. W. Leggatt. 1 and 2, Trong, ornament on breast; 3, Trong, on arm or breast; 4, ornament on throat; 5, Trong, on breast or arm; 6, no information given; 7, Entadu, on breast ; 8, Kala, scorpion on arm or breast. (Nos. 2, 3, 4, 5 and 6 were copied from life by Mr. Leggatt himself on the Sakaran river; Nos. i, 7, 8 were drawn for him.) Mr. De Windt describes some Kanowits as being all tatued “ from head to foot with most intricate patterns, and others representing birds, beasts, fishes, etc.: while round the face and throat the marks were made in imitation of a beard, an ornament which none of the tribes yet met with in Borneo pos sess. . . . Jok was tattooed from head to foot so thickly as to cause his body to look at a distance of a light blue colour, but a very small portion of his face around the nose and eyes, being left au naturel.” (p. 68.) Sir James Brooke speaks of a Kanowit chief “ profusely tatooed all overthe body.” (Mundyii. 123.) (See supra illustration of tatued Kanowit chief, p. 29, vol. 1.) “ The Kalabits have long lines right down the arm from the biceps to the hand.” (Hose, J.A.I. xxiii. 169.) “The Bakatans tattoo their faces and chests to such an extent that only a small portion of the skin of those parts is free from it." (ibid, p. 167.) They tattoo themselves from head to Lieut. De Crespigny also says: “ foot in the most beautiful manner.” (Proc. Roy. Geogr. Soc., 1873, p. 133.) Oi these same people Sir Charles Brooke says the lower parts of cheeks “ instead of being clothed with whiskers were tattooed ; this ornament passed round the chin.’ (ii. 302.) Mr. W. M. Crocker likewise says: “The Bakatans are 1 The Hon. Capt. Keppel describes a native from the Koti River (Dutch Borneo) a Kayan prisoner, as follows: “The lines, correctly and even elegantly laid in, of a blue colour extended from the throat to his feet." (i. 87.) | [
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00000295.xml | A rchcBology. 283 (earthenware, however, and the use of iron and gold point to a very modern (date indeed for the people who left these signs of their presence and hence the subject, though curious to a local geologist, does not call for any detailed Stone Implement. Said by a London dealer to have come from Borneo, but of very doubtful origin. (Drawn by Dr. W. C. Pleyte Wzn, Ethnograph. Mus., Amsterdam). iremarks here. It is very possible that the remains date no farther back than tthe Hindu-Javanese occupation of Borneo, when this part of the island with IPontianak and Banjar were tributary to Majapahit, or they may be of Chinese corigin—in either case quite recent.” | [
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00000420.xml | cvi. H. Ling Roth.— -Natives uf Sarawak. English. Kayan. English. Kayan. English. Kayan. beginning aring bold lakin lost pabat end bya J bright mala low liva year i doman i broad brang mad billing month bulan cheap 'yang many liba day dow clever haman meagre nywang day-light dow mala , course kudal merciful limer mid-day dow nagrang cold 1 laram middle tahang morning pisol crooked kowi might likap night malam customary barik ! modest hv mid-night malam kag- 1 dark lidam more la'an rang dead 1 niatei mournful lumo to-morrow jima , deaf niadang naked loang tua yesterday dow dahalam deep dalam narrow jali last night malam daha- defective | hang hang near jilang lam { defiled lumi neat diva to-morrow jima pisol | difficult baval { new m aring morning | dilatory padara next jilang day after to- duji | distant su nimble ipat morrow drunk mavok noble sayu dumb hamang noisy nyom dry magang numerous liba easy malai old aya Pronouns. empty gohang | open ovar enough tami j outward tawa i akui equal pia pale nuwang thou.you ika even pad it passionate laso kanip lie, she, it hia evil jak past lain we ita expect haman perfect lim savu ye, you ika false kalok plain lani they da’a fast kiga polite hv who hey fat munang poor jak which nono feeble kangan prettv diva what none few ok proper marong my, mine akui hipon first aring pungent hanit they, thine ika hipon fit tinang putrid muvok his, hers, its hia hipon foolish ombak quick ipat ours ita hipon free jitua rapid kasi yours ika hipon future bya raw ata theirs da’a hipon glad ikam ready ouna this ini good saya red bla that iti great aya rich kaya all lim guilty hala right marong every lim lim handsome diya ripe sak either ini iri hard mying rough patong some bali heavy bahat round bilong other dap high bo rusty liigan anyone tilana ji hollow goang same pia such as this nonana hot laso scarlet bla such as that notika hungry lou shallow nivo ignorant magave sharp knat — improper diyan tinang short bek indigent jak sick prah Adjectives. innocent diyam hala silent milo tua kind t igam sincere lan acid sam knotty buki slack liko aged aya languid iy slanting alan alike pia large aya slow dara alive murip late dara small ok bad jak lazy duya smooth jilura bald lasang left maving soft lima bashful hy less korang sorry mahal beautiful diya level padit spotted kalong becoming marong light knyan straight tuto bent kowi little kahang strong ley black pi tarn living murip sweet may blind pisak long aru swift kiga | [
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00000246.xml | 2.34 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. were considered well off, possessing plenty of tawaks-tawaks, chanangs, jars, etc., and boasting a splendid peal of gongs.” 4 (Denison, ch. vi., p. 65.) The Bukars wealth is shown by the great amount of silver coins and ornaments they possess, “ sheaths of swords and parangs being covered with this metal, while silver coins were worn round the edge of the petticoat, and mixed with sabits of the same metal round the waists and loins of the women.” (Denison, ch. viii., p. 84.) “ The returns for their rice and gutta, the Sozongan Dusuns hoard up in the darkest recesses of the bush, consisting of brass in every conceivable shape,—that is the only thing their heart is set on.” (Witti, 19 May.) “ Some of the things the natives of Brit. North Borneo buy are most expensive, sixty and seventy dollars is frequently given for a single sarong. Men of industrious habits can easily be overburdened with the quantity of goods they can acquire. Up the Labuk, where large earthenware jars are what the people most covet, I have seen some of the family residences crammed full, top and bottom, and hung up, to the roof with these rather cumbrous evidences of wealth. It may be said, generally, that whatever they want they buy, fromabundle of tobacco to a gold hiked creese [Malay sword. ] Amongst most of the tribes, brassware of various kinds used to be much valued, a great deal on account of the facility with which it could be hidden in the forest, or even in mud at the bottom of rivers.” Collecting parties found these hidden articles. (W. B. Pryer, J.A.I. xvi. 235.) “ When Mr. Low was at Kiau in 1851, beads and brass wire were very much sought after. When we came last April, the people cared nothing for beads, and very little for cloth ; their hearts were set on brass wire. We, however, distributed a good deal of cloth, at reasonable rates, in exchange for food and services rendered. We now 1858 found that even brass wire, except of a very large size, was despised, and cloth eagerly desired.” (i. 320.) MINING. Iron. “ Most Land Dyaks understand sufficient blacksmithery to make their own swords and axes—the latter are small, and, by turning them in their handles, can be used as adzes ; they cut down the largest trees with these little tools, which shows that they are not bad steel.” 5 (Grant, p. 91.) 4 A row of gongs of various sizes is referred to as a sign of wealth by a correspondent of the S.G. (No 102) at Pulau Majang in Dutch Borneo. 6 " The iron which is obtained in the interior is said to be valued by many of the wilder Dyaks even more than gold ; indeed the latter is only sought for as a means of procuring foreign articles for which they have acquired a taste. The iron must either be excellent quality, or the Dyaks must have discovered a method of tempering it, which sets at defiance the competition of more civilised nations. I have heard of musket barrels having been cut in two by a single blow of their swords together with other tales illustrative of their wonderful temper ; and from what I have personally witnessed, I am inclined to give perfect credence to them. To test the capabilities of these weapons I cut a twopenny nail in two and although the temper of the one employed was considered as rather inferior, the edge was not in the least turned. (Earl, p. 264.) “ Crimata, a town situated to the southerly end of the Island ot Borneo, sends to Bantam a great deal of iron.” (A Collection of Voyages undertaken by the Dutch East India Company. Translated. London, W. Freeman & Co., 8“ 1703, p. 197.) | [
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00000191.xml | Perham’s Song of the Head Feast. 179 buttresses of the trees and against the logs in the way, and comes tumbling, trembling, and bruised to the house of his mistress, Sudan Berinjan Bungkong Dara Tiong Menyelong, which is the poetical name of Singalang Burong’s wife. He falls down exhausted on the verandah and faints away. His mistress laments over her faithful slave; but after a time he revives, and they ask him what frightened him so dreadfully, suggesting it may have been the rush of the flood tide, or the waves of the sea. No, he says, he has fought with enemies at sea, and striven with waves, but never heard anything so awesome before. Singalang Burong himself now appears on the scene, and being at a loss to account for the fright simply calls Bujang Pedang a liar, and a prating coward. Whilst they are engaged in discussion Antu Ribut arrives, and striking violently against the house shakes it to its foundations. Bujang Pedang recognizes the sound and tells them it was that he heard under the “ sebang ” bushes. The trees of the jungle bend to the tempest, cocoanut and sago trees are broken in two, pinang trees fall, and various fruit trees die by the stroke of the wind ; but it makes other fruit trees suddenly put forth abundant fruit. Muput Antu Ribut unggai badu badu. Mangka ka buah unggai leju leju. “ The Wind Spirit blows and will not cease, cease, “ Strikes against the fruit trees and will not weary, weary.” Everybody becomes suddenly cold and great consternation prevails. Singalang Burong himself is roused, and demands in loud angry tones who has broken any “ pemali” (taboo), and so brought a plague of wind and rain upon the country. He declares he will sell them, or fight them, or punish them whoever they may be. He then resorts to certain charms to charm away the evil, such as burning some tuba root and other things. In the meantime Antu Ribut herself goes up to the house, but at the top of the ladder she stops short. She is afraid of Singalang Burong whom she sees in full war-costume, with arms complete and his war-charms tied round his waist; and going down the ladder again she goes round to the back of the house, and slips through the window in the roof into the room where Singalang Burong’s wife sits at her weaving. Suddenly all her weaving materials are seen flying in all directions, she herself is frightened and takes refuge behind a post ; but when she has recovered her presence of mind and collected her scattered articles, it dawns upon her (how does not appear) that this Wind is a messenger from the lower world, bringing an announcement that “men are killing the white spotted pig.” Now she entertains Antu Ribut in the style of a great chief, and calls to her husband ; but he heeds not, Nda nyaut sa-leka mukut, Nda nimbas sa-leka bras. “ Does not answer a grain of bran, “ Does not reply a grain of rice,” | [
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00000104.xml | 9 2 H. Ling Roth. — Natives of Sarawak and Brit.N. Borneo. then down the upper arms ; here the two parallel broad stripes end, and the fore-end, on its inner side, shows a number of narrow stripes. These latter are more numerous if the man-slayer be at the same time well-to-do.” (Diary, Nov. igth.) And again : “ It struck me that nearly all the men of Tamalan are tatooed, even mere lads. They are marked on breast, shoulders, and arms, the same as our friends of Upper Sugut. But, while with those tatooing distinguishes the hero of an inter-tribal war, here at Tamalan it signifies something very different. When remarking about these signs of prowess, they at once said their custom was different from the people of Bundo, Kagasingan, Lansat, Morali, &c.; and then we heard a tale which betrays a horrible side of the Dusun character, although they spoke with glee, like little children talking about their sport, and they laughed good-humouredly to our cross questions about slowly extracting blood from their victims, or preserving their heads, &c. This costumbre del paes consists in the following :—When they had been damaged in their plantations and other property by the Sulus, they kill every Suluman they can get hold of. The Mahomedan chiefs, in order to keep the river open, then used to reconcile them by giving the aggrieved community some slave to dispose of; this is done by tying the slave up and spearing him through the thorax, which accomplished, the men in the village each take a cut at the quivering body. Whoever does this has a right to tattoo himself. They after wards bury the dead, without retaining the skull, for the Sulu chiefs do not wish them to do that! They assure us they are not the same tribe who are reported as catching the blood of such victims in small bamboos, on purpose to sprinkle it over their fields ; but they are certainly the same people of which the Danoa men, pointing to E.S.E., said, ‘Don’t go there! they are bad. (Diary, 30 May.) Mr. Hatton remarks of some Sin Dyaks (? Dusuns): “ They are painted and tattooed in a peculiar way” (Diary, 18 Mar.), and he adds they are “tatooed with blue all down the arms, breasts, and legs.” ( ibid.) I he Muruts appear all to tatu. The Adang Murut women, met by Sir Sp. St. John, were tatued about the arms and legs. (ii. 115.) “The Muruts here are much tatooed. Those men who have fought, or have gone on bold or risky expeditions, are tattooed from the shoulders to the pit of the stomach, and all down the arms—three parallel stripes to the wrists. A headman, or rather a sometime headman of Senendan, had two square tatoo marks on his back. 1 his was because he ran away in a fight, and showed his back to the enemy. Another and braver chief was elected in his place.” (Hatton, 6th April.) . . . Of the Ghanaghana men “ scarcely a man of them was untatooed.” (ibid, 10th April.) Describing the Murut women, Mr. Whitehead remarks : “ Several Muruts were tattooed on their chests or thighs. Whilst busy drawing a peculiar tattoo, the Murut caught my eye and immediately covered the mark over. I he tattoo was a peculiar one, resembling a three-legged dog with a crocodile s head, one leg being turned over the back as if the animal was going to scratch its ear. The reason the Murut gave for not allowing me to sketch this mark was that his wife was expecting a child, and he was afraid of my eye affecting her.” (pp. 70, 73.) | [
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00000253.xml | Mensuration. 241 The Dusuns have no “ idea of time, beyond the return of the seasons, and they know not even their own age.” (De Crespigny, Proc. R. Geogr. Soc. ii., 1858, p. 347.) The Ida’an “are even ignorant of high numbers, and therefore when they go to war, being very numerous, they do not count their numbers by thousands, but by trees. They choose a large tree, and each man as he passes gives it a stroke with his weapon, when the tree falls they count one; they who follow pick out another in like manner.” (Dalrymple, This may be hardly true at the present day, as nearly all tribes can count well up into the hundreds. See Append. Vocabs., C halmers’ p. 145, and Swettenham’s p. 140. According to the latter vocabulary, the Punans can count up to 100 and more, while the Bakatans ( i.e ., probably the same people) can only count up to ten. More evidence is wanted. See supra Age, i. 60. Distance. “ One of the most difficult things in this world is to find out from a [Land] Dyak the distance between one place and another. He always answers that question by saying Takot kabura, or Takot kabula, which means, ‘ I am afraid of speaking untruly’; and to remedy this evil, they are apt to fall into the very error they would avoid. If the road is far, you will be told it is very far ; if short, very short ; and so on. d heir ways of reckoning, too, are original. You are told you have gone one, or so many divisions, and have so many more to go ; or that you will have to eat rice so many times between such and such a place ; or that if you leave a place with the sun in that quarter (pointing with the finger), it will be in such a quarter by the time you arrive at the place you are bound for. You are occasionally told you are so many cookings (or boilings) of rice from your destination (a cooking of rice may be reckoned thirty or forty minutes, but the cook will be better able to inform the reader on that point); or if near, that you can hear a gong from it; or if very near that you can hear the cocks crow from it. Then you are either jau (far),;a-« (very far), or jau-u-u (awfully far) from the place. On the present occasion our distance was, sci bagi sudah , sa bagi balum (one half completed, one half yet to do) ; so down the mountain we scrambled, and at the bottom came to another branch of the Sarawak water, called the Ayer Tebiak.” (Grant, p. 29.) “As the Dvaks have no notion of dividing time into hours, their methods of reckoning distances are rather original. The most common way is to call a place a day or half a day’s journey, or to point to a certain place in the heavens and say they can reach their destination when the sun is there, or to call a village so many boils distant. A boil of rice may be reckoned at half an hour. (Chalmers, Miss. Tield, 1859, p. 136.) Among the Sea Dyaks 1 “ Short distances are described b} arriving at such a place before the hair has had time to dry, or by the time for cooking one, two, or three pots of rice, as the distance may happen to be.” R VOL. 2. | [
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00000457.xml | Chalmers' Vocabulary. cxliii. English. Dayak. lament over muas lamp plitalampo land tanah land, a (country) rfiich land, dry (not sea) deyuch land round and be budag tween houses and villages land round a whole rimbang village land near houses, hard pftkan and cleared of grass land at, to singgah; ngesah landing-place pangkalan language peminyu j baas ; aiyuch (W) tebonv; sindu-i (very )| large - pundor (in volume) j bidor (i disproportion- l ately large ); baf-r last bfitach ; than lasting tiigoch ; kukoh last night singomi lath lantei laugh tawfich lavish pruang lazy sorut lead (metal) timah leaf (tree) dawun leaf, a (of anything) ni-kridean leak leaky j siret lean (adj.) manyuch ; maiyuch lean back or against menyanich learn belajar learned bisa leather kurit; unyit leave (forsake) tingge; tiigan left (remaining) kidiim leaven ; leavened ragi : beragi leech, land remit tfik leech, water remotah lend minjam lengthen out kasawich lengthways tfmggftn less korang let be ; let alone ; biar; isah-i let go ruach let go (a string) | pasan let down j bishor level , rabak lick ngyarek lid tutiip; gudug lie | kadong liar, a dayah kiidong /guring lie down j J sekunyong) (on j sekudang j back) \ Ueging (on side) lie down (on face) seputib lie on top of marvt life ) life, principle of j ashung lift up i mokat; tunduk lift up tambok (for pro beranyuk ceeding on journey English. lift up in arms light, the light (adj ) light, to (fire) light upon, to lightning like as like to like as if lime lime, a (fruit) line, a lining lip litany litter (dust, &c.) little (bulk) little (short) little (quantity) live lizard, smali house load (gun) ) load (ship) J lock lodge loins long long time, a long time ago, a long as, as long for, to (one ab sent) long for, to (certain kinds of food) loose (not tight) loose (not tense) loose (not coherent) loose (not fast) look at look upwards look in a wrong direc tion looking-glass loop, a lose lose way louse louse (of fowls) loud loud (voice) love love, to love-bird, a low (in height) low (voice) lucky lull child ((by danglin asleep ((by singing: lump together lust lust after, to mad Dayak. samot; taten jowah jangan tung map kijat nimun; kaya ka nimun; mun minyam binyuch rimu didi turap bibich litani ronash ; supok shiit; shu ; iso (W) purdk nishit; shiit; nishu ; arok (very) udip titek ngisi kunchi numpang kupong omu; rambung (tall) tui much tui setudun; tian jabiing krangas (tiindor I gushdsh ( clothes) kerung; micish; reniik gushosh ; ragoch teguge; kiitok tingah ngigurah begayang cheremin sepakut segarong manyap gutich kudftb benah dor (rindu ka atin-awang (raan ngah tigvsh rapat; puriik unuk; rundeng budik betuach ) nyandd samun meruku lipong gila | [
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00000341.xml | Sea Dyak, Malay and English Vocabulary. XXVll. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. pampul, gengam to clutch in one’s hands; pampul pala, mampul to clutch at the head. panchur water-fall, a channel, drain. pandam bukut to hit with the fist, beat with the palm of the hand. panga simpang branch (tree, river). pangan sahabat kinsman, clansman, comrade, fellow to a pair. panggal bantal pillow ; any horizontal support. panggau katil bedstead. pangka, to strike severely. manka pangkal scrub, young jungle. pangkang, to live near, in neighbourhood of; nggai mangkang aku mangkang kubu, I will not live near the fort; adu ka lembaian kajang barang ka mangkang, arrange the horizontal side support of the kajang whoever is nearest; enda kala bebuah sakumbang kami bipangkang, it never fruited as long as we lived there. pangkong, tuku, gual to strike. mankong long. panjai panjang panjong, triak to shout, scream, yell, whoop; a yell, &c. manjong pass by. pansa, mansa lalu pansap, mansap sirap to slice off, scrape oft. pansut, mansut kaluar to emerge from, come out of, issue from, exude. pantang, lantak to drive in (nail), to prick, to puncture, sting ; pantang nyatnok, mosquito pricks ; auak iya pantang, let it bite you. pantok, mantok gigit to dart at, shoot out (snakes), the young shoots of various plants, young leaves not yet opened out. pantu rhumbia wild sago tree. pantup kena to hit, overtake, strike, knock against, come into contact with. papal, mapal to clip off, to pare off. parai mati to die, dead ; parai nyaua, dead of the breath ; parai antu, dead of the spirit; parai nyabong, dead with regard to cock fighting. pati simpang branch (river, tree). patok patok beak (of bird); patok kctieng, clitoris. patong patong knee. paung a shoot, a cutting for planting; paung mulong, sago cutting. peda, meda meliat to see pedis sakit to hurt, sore ; pedis prut, stomach-ache. | [
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00000318.xml | iv. H. Ling Roth .—Natives of Sarawak. Sea Dyak. bagas bai, mai baia baiam bajai baka bakun bala bali baliek, maliek balu banchak bandau bangat bangkis bangkit bangkong bansu bantai ban tun barieng baroh baroh basieng batang batak batu batu batu pegai Malay (Colloquial). English, Together with Examples of the use of the word. kuat always, continually, often; rather zealous to be always doing a thing; bagas tindok, constantly sleeping ; de bagas mabuk, aku jarang, you are always getting tipsy, I rarely. bawa to bring. buaya (alligator) crocodile, to pet, to play with. some winged animal of Dyak mythology. rupa like, like to; baka ka udah, as formerly. dudun to have a bosom friend. bala expeditionary force, a war party ; pengiong bala, advance guard. ubah to change, alter, alter in appearance, color; bali moa, to change one’s appearance. malik to look at, look towards. balu widowed, widow, widower; indu bala, a widow ; laki balu, a widower. tikam to throw, to thrust. biawak a large lizard. brapa very, exceedingly ; aula bangat tnansau, not particularly ripe; kali naan bangat manchal bakatu, how is it that you are so very mischievous like this? bangat Mala, quite too much. prau papan a plank boat. banghit scented flower. prau bertimbo a boat with a single plank fastened into the dugout at the water line. puas, biase perpetually, accustomed. pungga to expose to view; bantai utai, unpack things. chabut to pull out, root out, pull out by the roots, to weed ; bantun balu inata, to pull out the eyelashes, to roll along. rendah short (stature), low (hills). bawa baroh, low, with prefix di (by) below, under; di bar ok bukit, under below the hill, at foot of; bukit baroh, low hill. tupai pinang squirrel (smallest kind). batang batang indu, main stream; in the first sense batang means the trunk of a tree, the stem ; batang, name, own name, proper name, real name, family name, i.e. stem. tarik to drag. batu stone, rock, stone. security, a pledge for something in pawn. | [
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00000358.xml | xliv. H. Ling Roth. —Natives of Sarawak. Ska Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. uji chob to try, test, prove : alau nji, come and try. ukai buka denial, it is not ;■ ukai benama maioh, he has not got many names. ukoi asu dog. ular ular snake. ulieng kamudi rudder, helm. ulih dapat to be able to, to get at ; enda ulih-ulih, absolutely unable. ulit, ngulit ulu mourning, to throw into mourning. ul u interior (opposed to ilt), up river, up country. umai uma a farm [paddy). umang mi skin poor. umbok ugut, pejal to urge, press, importune, to force, compel, oblige. u m pan umpan bait. undai 11 dang sessar shrimp, prawn. undur ilir to descend (river). unggoi spleen. ungkup bhagian share, division, portion, lot. unjor bujor to stretch out (legs, &c.) ; lengthways (opposed to mebintang) ; alongside. unsai simbur, siram to splash, splutter, syringe, sprinkle, to water flowers. unus bracelets of fine black fibre worn round the calf of the leg or upper arm. uong riam rapid, water fall. upa umbut the cabbage of a palm. upah gaji reward, wages, bribe ; to bribe. upun pith of a dart. utai barang, ano a thing, things. utap bark canoe. | [
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00000179.xml | Head-Hunting. 167 Reception of Heads. “The heads are taken, but after being used at the feast are not valued. Some of the divisions on the coast, after obtaining the head of an enemy, exhibit it in a public place, where the women, dressed in their best clothes, repeat incantations, and walk past in procession ; each one taps the head with a piece of wood. After this ceremony it is thrown away.’ (Brooke 1. 74.) “ Although the Millanows do not preserve the heads of their enemies, a young warrior will occasionally bear home such a trophy with the same sort ot pleasure with which a young fox-hunter takes home his first brush. On this occasion, a juvenile aspirant to love and glory, who had accompanied the expedition and wished to display a prize he had won, was met on anding by the women, who had already spied the relic from their elevated platform on the bank. They descended to meet it with a stick in each hand, and began to plav on the unfortunate head, as if it had been a tomtom. After this perform ance, each in turn rushed into the river, as if to cleanse herself from the pollution. Although these gentle creatures did not strike with any violence, it was as much as the young hero could do to prevent his trophy from being pommelled into a jelly.’’ (Keppel Meander i. 171.) Exceptionally curious treatment of heads is mentioned by Madame Pfeiffer: “As they handled the heads they spat in their faces, and the boys banged them and spat on the ground. On this occasion, the otherwise quiet and peaceful faces of the Dyaks, became strongly expressive of savageness, (p. 8 9 .) in As a comment on this Mr. Crossland tells me he has seen women, when a head was brought in, kiss it, bite it, and put food in its mouth. the fruits of the religious superstition which has given birth to so many other monstrosities of the kind Thus, for example, when a Dyak takes a head he is only fulfilling a vow he made under some difficult or important circumstance ; and consequently the unhappy victim unexpectedly attacked.n a forest, or during an excursion, or while at work in the fields, and falling under the blows of a fanatical assassin, is offered by him to the manes of some recently deceased parent, or to the spirit o the superstition to which he attributes the re-establishment of h,s health or .he success of an enterprise, or of a long journey. What does it matter to the murderer that he attains h,s end by an act of bravery and an open attack, or by treachery and foul play ? Equally what does it matter to him that the being he sacrifices is a young man or an old man, a middle-aged woman or a young girl or even an infant. He has promised his divinities one or more heads he owes them these, and without any remorse he brings them in triumph to his village. . . . The head is placed on a ma in the middle of the habitation, and the bilians, as well as the majority of the men who are present at the ceremony, dance around it with diabolical contortions. The conqueror receives exaggerated praises on the valour he has displayed, which do not fail to excite to the highest degree the jealousy of others, and decides them only too easily to merit as soon as possible, by similar means, sum ar flattering distinctions." (S. Muller ii. 364, 365, 366.) >« "It really appears the Dayak character is made up of extremes. As we see them at their homes, .hey are mild, gentle, and given to hospitality, but when they exchange their domestic habits for those of the warrior, their greatest delight seems to be to revel in human blood, and their greatest honor to ornament their dwellings with human heads, which are the trophies of their inhuman barbarity. Shocking as it may appear they carry about with them tokens of the number of persons they have killed This they effect by inserting locks of human hair corresponding to the number of persons decapitated, in the sheath of their war knife, which is always attached to their persons, when from home. We fell in with a man this evening just returned from h.s labor, with a basket in which he had carried out the necessaries for the day, and to which was fastened a lock o human hair. The lock was ten inches or a foot long. He informed us that it was a token of h.s having cut off a head during the past year " (Doty, p. 288-9.) | [
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00000183.xml | War Dance of the Lundu Dvaks. (From the plate in Admiral the Hon. Sir H. Keppel's “Voyage of the Dido.”] | [
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00000314.xml | 302 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. pre-historic occupation of the island is still wanting, and with it necessarily any trace of Negrito occupation. The existence of the Negrito in Borneo in the past or in the present has yet to be proved. Section of the stone implement found by Mr A. Hart Everett. | [
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00000119.xml | With barbed iron point and shaft of dark red wood carved at intervals into bands of zigzag ornaments, above which are tufts of hair ; the butt has peacock's feathers tied on with vegetable fibre. Total length, 8iin. (Edinbro' Mus.) UTjJ Spear. Total length, 8ft. 8in. (Brit. Mus.) | [
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00000345.xml | Sea Dyak, Malay and English Vocabulary. xxxi. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. pukat, sarong, cobweb, lit. the spider’s nest. empelawa empelawa to go home, go back, return, to restore, make restitution. pulai, mulai balik, pulang pulau pulau island, jungle which has a clearing round it. to cut off, dissever (head from trunk). pumpong, mum pong the short tail feathers of a bird ( manok, tajai, kinyalang) as opposed to langgai, the long ditto. pumpun pun reason, why ; pun dgi aim ha, all the more reason I should desire it. punas punas sterile, barren (animal or vegetable). pungkang korangan to run short of, be in want of; kami enda kala pungkang gararn, we are never short of salt. pungga, pungga batang, to cut a way through. mungga froth, foam ; a tax. pupu bueh pupus habiskan to finish. puput, muput muput to fan, breathe upon, blow upon, be blown upon ; aku nyamai, puput ka ribut, I am comfortable when I am fanned by the wind. putieng ujong end, edge; putieng rambut, p. biliong, p. rumah, the point of the beard, the edge of the axe, the end of the house. rabun sebun dim sight, blindness. raga pagar fence. ragum janggut beard; forceps, pincers. raia bright, festal, large ; buah raia, plentiful fruit season; pasang raia, king tides ; jalai raia, well cleared roads, i.e. bright roads. raja kaia rich, well-born, free-born, king royal. rambai cock's comb ; minta manok, enti bujang barn tumboh rambai, ask for a fowl, if it is a young cock, its comb will be just appearing; anti inda darn, antilaki tumboh rambai, if it is a young hen, we call dara, if a cock the comb appears ; also a species of fruit. rambau uaktu what time: sarambau, of the same age; sarambau enggo aku, my contemporary. ram pas rampas j to despoil, sack, pillage, loot. rampu timun cucumber. randau akar creeper, parasite. randau conversation, talk, conference, discussion, chat; nadai utai ka randau, nothing to talk about. | [
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00000334.xml | XX H. Ling Roth. — Natives of Sarawak, Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. lanji a basket of a certain size ; sa lanji bran, a lanjut lanjar package of rice. 1 distended (breasts). lansiek trus clear (sight). lan tang senang free from trouble; leisure, convenient, comfortable. lapang padang an opening, open space. Jari lari to run away, escape, to take off, away; lari ka jari d'e, to take your hand away ; lari ka labong, off with you, &c. latak latak mud, muddy. lauang, pintu door. laun lainbat 1 long (time), late (opposite to early). laut malayu | the sea; the Malay word for sea is laut; the Malays came from the sea and were therefore called by the Dayaks orang laut. lebu leboh nasib jahat 1 unsuccessful, without success, in vain, to no purpose, fruitless, disappointed. 1 point of time, when, to let go, drop hold of. leka, meleka lepas leka bighi sa leka jako, a single word, a seed, grain ; lelak lelah sa leka (one seed) ; leka plum, a bullet, tired. lelang menahun to sojourn, wander. lelang to wander away, stray ; nyangka iya lelang, it may wander away, to roam. lemai lebah-hari evening. lemai-mari bangsa yesterday evening. leman customs, rites, details. lembaian malas wall plate ; lembaian langit, centre beam ; lembaian rumah, wall plate of house; lembaian kajang, support of kajang. lembau disinclined, to have no inclination for, lemi lemout indisposed. soft, weak, feeble. lempong ringan light (weight). lempuang abong-abong lung. lengan lengan the arm, lower arm, fore-arm ; mesai buah lengis lengan, as large as the biceps. smooth, without irregularities; paraiambis, all dead ; parai lengis, all dead smoothed out. lengkiang sword-rack. lepong swell. lesong lesong mortar in which rice is pounded. limpang, to turn aside, wander from the direct path, nglimpang take a wrong turning ; Samoa jako tuan aku nggai nglimpang, I will not go beyond lindap lindang what the tuan says. shady, sheltered; menoa lindap, shady lingkau district. a species of corn known as “Job’s tears.” | [
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00000169.xml | Head-Hunting. 157 Mr. Collingwood’s description is very much like the last one. (p. 237.) The comfort offered by the head house is attested by Mr. Wallace, who describes it as “a circular building attached to most Dyak villages, and serving as a lodging for strangers, the place for trade, the sleeping-room of . the unmarried youths, and general council chamber. It is elevated on lofty posts, has a large fire-place in the middle, and windows in the roof all round, and forms a very pleasant and comfortable abode. (i. 103.) Mr. Denison mahes frequent references to these head houses, and mentions variations in their size, build, cleanliness, and comfort. “At Grogo the head house was clean but surrounded by filth and refuse, (ch. iii., p. 24.) Among the Aups it was insecure, he dared not enter it. (ch. iii., p. 33.) At T ringas it was small and dirty; it was not round but irregular, but it had the fire-place in the centre, (ch. iv., p. 39.) At Si Badat the two head houses are constructed with higher roofs, not round, but irre gular in shape, small and dirty, (ch. v., p.46.) At Sign it was remarkably lofty and steep; it was new, clean, and comfortable, (ch. vii., p. 73.) At Jinan it was in “ good order, square in shape (the first of the kind I had yet met with), constructed of planking, with split bamboo floor and a narrow ve randah on two sides.” (ch.viii.,p. 83.) At Lanchang there “are four head houses ; some of these panggas are circular in shape not large, but, with a very high steep pitched roof, the upper portion of which is perpendi cular and made of attaps, and the lower part of planking. The head house, however, in which I stayed was large square and parallelogram shaped, and perhaps twelve feet from the ground with a low pitched roof. The walls were constructed of planking, and instead of the roof being made to be raised as is the case with the Land Dyak house in general, narrow doors were introduced at irregular distances. There were six of these besides the entrance door, and they opened on a small narrow verandah of split bamboo (lantis) two feet broad which ran round the whole building. The floor was made of lantis, there was as usual a cooking place in the centre of the room and a few raised sleeping places.” (ch. viii., p. 83.) “The head house [at Mungo Babi] which I occupied was clean, and differently constructed from that of Lanchang, being circular in shape, with the perpendicular straight pitched roof, and windows as usual of attaps which could be raised or lowered at pleasure.” (ch. viii., p. 84.) The Dusuns would appear to have head houses, for Mr. Burbidge speaks of a “little flat topped hut which served as a head house.” (p. 287.) Pangah, or Land Dyak Head House. (After Sir Hugh Low, p.281.) | [
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00000302.xml | 2go H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. IV I In the Museum at Leiden there are a few good examples of designs, from the so-called Dyaklands in South Eastern Borneo, but there is no correspon dence between these and the writings discovered at Koutie (Fig. 2) and decyphered by that eminent orientalist Dr. Kern, nor with the marks on the Chinese jar, nor with the writing (?) on the dagger from South Eastern Borneo of which I submit a facsimile (Fig. 3). 13 If, however, we speak of writing in its broad anthropological sense of a general means of ocular communication of thought, we shall find the natives have some such methods. Mr. F. R. O. Maxwell, late chief Resident of the Raja of Sarawak, writes me: “ Dyak and Kayan chiefs, when sending for their followers, use a spear, and should it be fora war expedi tion, a piece of red cloth is attached. I know of no nearer approach to writing. They mark days by knots in a piece of cord or rattan. Thus in sending to people to come in a certain number of days, say 30, they will send a piece of cord with 30 knots in it and the recipient cuts off one each day, and when the last knot is gone, he has to present himself. I have used this plan often and it is the only way I could keep Dyaks punctual.” In Mr. Brooke Low’s notes I find he mentions : “ The natives have a kind of symbolic mode of communication by temuku tali, a knotted string.” In his Limbang Journal Sir Spencer St. John relates that at the mouth of the Salindong his party came upon a Kayan resting-piace where he found marks, which proved that one party had returned. “In the hut was picked up a woman’s jacket, with a small net, left behind in the hurry of departure, so it is probable they captured her while fishing on the banks of some rivulet. Though certain they had obtained captives, opinions were divided on the subject of heads. I could find no traces, and old Japer agreed with me that it was un certain ; but it would only be accidentally that we could have discovered indications. They have left a mark, however, to show their countrymen that they had been up the Salindong: it was a long pole, ornamented with three tufts pointing up that stream. The three tufts were supposed by many to show that they had obtained three heads orcap- There were evidently two parties out.” (ii. 68.) pL m IS Fig- 3- tives; it might mean either. 12 [With respect to the handle and its form this dagger is especially different from the well known ancient Javanese daggers, being made with the handle all in one piece of iron. The ornamentation of one side is partly the same as that on another dagger blade from Bandjermassin, also in the Museum at Leiden. J. D. E. Schmeltz.] | [
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00000324.xml | X. H. Ling Roth .—Natives of Sarawak. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. dilah lidah tongue; dilah tanah, a tongue of land, promontory. dingah hear; fame, distinction, reputation. dini ? mana ? where ? begimana ? how ? dini-dini di mana-mana wherever, however. diri self, oneself. dudi | after, behind; dudi ari, some other time, some other day. duduk dudak to sit, sit down. dugau parang tebas to be idle, have nothing to do, idle about; puas dugau-dugau, tired of doing nothing; unemployed, without anything to do, purposeless. duku chopping sword. dulu dahulu adverb of place or time, before. empa to eat. empai belum not yet. empalai kabun kitchen, garden. empang blatt. emparu putus to adjust, arrange, settle; emparu laia, adjust a difference, settle a case. empasa ubi bandong tapioca. empedu empeddu gall-bladder. empekak cluck of a hen after laying an egg. empeleman mote, an insect which gets into your eyes, also dust getting into the eyes is called empeleman. empran padang a plain. empu, ngempu to own; owner ; aku empu , mine. empurau semah a kind of fish. enchekak chepak to throttle. nyekak tida enda not; enda me 'tu , not if I know it; enda alah, not able. endor tempat place ; dini endor kita bulih ila ? where are we likely to get some by and bye ? Kati endor iya enda lekat ka ginto ? how did it manage not to stick on the hook ? Utai pandok nadai endor iya enda angat, things cooked have no place but to be hot. enggai tida mau will not, won’t, to be unwilling. enggau dengan connective conjunction, with, and; also as verb, to use, to wear. enggi pun note of possession; enggi sapa, whose; enggi iya, his; enggi sapa langkau nyin ? whose is that shed ? enggikami kita-pun ours. (see enggi) engkah barangkali perhaps, may be. | [
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00000529.xml | ccxv. Bibliography. Keppel, Hy. Hon. Capt., R.N.—A Visit to the Indian Archipelago in H.M.S. Meander, with portions of the private journal of Sir Jas. Brooke, K.C.B. 2 vols., 8vo. London, 1853. Kessel, O. von'. —Ueber die Volkstamme Borneo’s. Zeitschr. f. Allgem. Erdkunde. New Series iii. 1857. Kukenthal, W. Prof. —Forschungsreise in den Molukken und in Borneo. 4to., pp. xii. + 321. Frankfurt a.M. [Beautifully Illustrated.] Labuan, Bishop of. — See MacDougall. Langenhoff, J. J. Abbe.— In the nth Seance of Congres International des Orientalistes, 1st Sess. Paris, 1873. I., pp. 502, 505, et seq. [The Author (p 513) throws doubt on Madame Pfeifter's travels, but brings no evidence to support his doubt He says Ip. 505) he was the first to get to the centre of the island, ignoring Schwaner, Horner. Henrici, Muller, &c He says (ibid) he left from the Dutch establishment from the east and from the west, but does not say how far he got. His statements must be accepted with caution.] Leyden, Dr. — See Moore. Little, R. M. Report on a Journey from Tuaran to Kiau and ascent of Kinabalu Mountain. Journ. Straits Asiat. Soc., No. 19 (1888), p. 1. Lobschied. W. Rev.— The Religion of the Dayaks. Collected and translated by . . . 8vo. Hongkong, 1866. 3rd ed. pp. 12+12. -ffoGAU,]. R F.R.S. —The Journal of the Indian Archipelago and Eastern Asia. Singapore. 8vo. 1847-62. Low, Brooke.— Catalogue of the Brooke-Low Collection in Borneo. 13pp. 8vo. Kuching, Sarawak. Printed at the Sarawak Gazette Office by D. J. J. Rodriguez. Low, Hugh Sir, K.C.B. —Sarawak, its Inhabitants and Productions. 8vo. London, 1848. pp. xxiv. + 416. McDougall, F. F., Bishop of Labuan.—On the Wild Tribes of the N.W. Coast of Borneo. Trans. Ethnol. Soc. ii., 1863. p. 24. Mrs. —Sketches of our Life at Sarawak. 8vo. Lond., 1882. Martin, R. Biddulph, M.A. —Exhibition of a Fire Syringe from Borneo. Jour. Anthrop. Inst., xx. 1891. p. 331. Marryat, Frank, Midshipman H.M.S. Samarang. —Borneo and the Indian Archi pelago. 4to. London, 1848. pp. viii. + 232. Meyer A. B. Uber Kiinstlich Deformirte Schadel von Borneo und Mindanao. Leipzig and Dresden. 1881. 4J0., pp. 36. Uber die Namen Papua, Dajak, and Alfuren. 8vo., p. 18. Wien, 1882. Mehnert, Ernst, M.D. —Catalog der Anthropologishen Sammlung des Anato- mischen Instituts der Universitat Strassburg i. E. Brunswick, 1893. 4to. pp. 119. _ . Miklucho-Maclay, N. von. —Uber die Kunstliche perforatio penis bei den Dajaks auf Borneo. Perforatio glandis penis bei den Dajaks auf Borneo und analoge Sitten auf Celebes und auf Java. Zeitschr. f Ethnologie. Berlin, 1876. p. 22. Moore, J. Ii.—Notices of the Indian Archipelago and adjacent countries. 4to. Singapore, 1837, and Appendix, 18... Contains: John Dalton’s various papers on Borneo, especially the Essay on the Dyaks of Borneo, pp. 40-54 ; Dr. Leyden’s Sketch of Borneo in Appendix, P- 93 1 J- Hunt’s Sketch of Borneo, or Pulo Kalamanton, commu nicated in 1812 to Sir T. S. Raffles. Montano, J.. Dr. —Etude sur les cranes Boughis et Dayaks, du Museum d'Hist. Nat. Paris. 1878. 8vo. pp. 71. Motley, James, and Dillwyn, Lewis Llewelyn. —Contributions to the Natural History of Labuan and the Adjacent Coasts of Borneo. 8vo. London, 1854. | [
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00000177.xml | Head-Hunting. 165 and stayed with them for a few months. One day their hosts started on a head-hunting expedition, and invited seven of their guests to accompany them: the latter never returned, having all been killed by the Kayans themselves. Why or wherefore it is impossible to tell, but it is supposed that having failed in their head-hunt, and being ashamed to return to their women 14 without these trophies, they had fallen upon their guests. (St. John i. 42.) It must not be supposed that head hunters are always successful. A Kayan, one of a party of several hundred, returned half starved and reported he was the only survivor, (ibid, i. it8.) “ One young fellow of about eighteen years old had been brought over from Saribus Fort in chains. He was now in irons here. His account was as follows, and it portrays the matrimonial preliminaries required by Dyak ladies His name was Achang, he said ; he had been living on Sadok since his house was burnt down on the lower ground. Many had then retired there, and were living in the midst of considerable drawbacks and difficulties, as water was scarce, and all the necessaries for household purposes were far away on the lower ground. Then he had been of late enamoured of a damsel younger than himself, and had been refused, in consequence of his never having proved himself a warrior in cooking a head. She said, ‘ Why don t you go to the Saribus Fort, and there take the head of Bakir (the Dyak chief), or even that of the Tuan Hassan (Mr. Watson), and then I will deign to think of you and your desires with some degree of interest.’ The young man after this rebuke agreed, with another lad of his own age and inexperience, to set off for the purpose required, and after the preparatory proceeding of dreams, birds, missing their road, and many other hindrances, he reached the vicinity of the fort, and very sensibly arranged with his companion that it would be desirable to find shelter in a Chinaman’s house, under the plea of wishing to purchase some of his goods. They were kindly received, and ate their meal in peace with the Chinaman, and retired in the evening, with the intention of taking the Chinaman’s head, instead of the Tuan Hassan s or Bakir s, as the first, i well cooked, would pass off for anybody else’s. At midnight they agreed to strike the blow,—the time came, and the inhabitants were aroused by the piteous howls of the owner of the house. People rushed to the place, which was only twenty yards from the fort, and before five minutes were over, fifty people were on the spot, finding the poor Chinaman with his face gashed all down one side. The young fellow’s companion had done this. Achang himself was still fast asleep, in total ignorance of what had taken place. He was now aroused, pulled neck and crop into the fort, and placed in chains. They wished to cut him down then and there, which he really deserved, but 14 Mr Earl refers on two occasions (pp. 2G6 and 267) to the necessity of obtaining a head to grace marriage. ■■ The more heads a man has cut off. the more he is respected, and a young man cannot marry until he can produce heads procured by himself; nor can the corpse of a person of rank be inhumed until a fresh head be acquired by the nearest kin. Should he be of high rank great rejoicings take place on his return from a successful expedition ; the heads, which probably still bleed are seized by the women, who rush into the water, dip the heads and anoint themselves with the ensanguined water which drops from the skulls. A man of great consideration may have fifty or sixty skulls suspended in his premises. It has been known that two years have expired before a young man could be married, or in other words, before he could procure a skull (Dalton, p. 9.) | [
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00000128.xml | it6 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “With lelahs or brass guns, muskets, spears, &c., they will keep their strongholds, while parties will go sneaking about the jungle in search of stray enemies : and when they have successfully resisted an attack, and see the enemy retreating, they will harass his rear, securing as many heads as possible to take home as trophies.” (Grant, p. 92.) Kenniah Shield. From Sarawak. Length, 48Jin (Edinbro 1 Mus.) Surprises. On one occasion the Sauhs had driven off the Sarebas and Sakarans, their hereditary enemies, and were in grand spirits at this their victory—a victory never before achieved against these foes. “ But their joy was short-lived; | [
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00000146.xml | 134 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. The shaft is occasionally carved, but more often plain. I have one in my collection with six or seven brass rings, indicating the number of warpaths made by its owner.” (Brooke Low.) Swords. “The swords of the Hill tribes differ from those of the Sea Dyaks in having no wooden handle ; this part of the weapon being of iron, and a mere continuation of the blade. The handle of this weapon and its sheath are SMALL fLAT BAST DyaK SHIELD. Painted dark-red and blacked ; with cane rim. Wooden handle at back and carved slip of wood along the middle of the front Length, 23m. ; width, gjin. (Brit. Mus.) ornamented with hair, instead of with the feathers of the argus pheasant. But this is put on sparingly, and in small tufts only at the extremities. The sheath is always stained red, and very rarely carved, and if such decoration e attempted, it amounts to nothing better than mere scratching.” 8 (Low, p. 313.) See pp. i. 399; ii. IIO) m, nj. consists' of lnnnaf n f"™? *7 u ^ made ° f ver y finel y P laited rattan : ‘he buckle or fastening mSle of the hornhill ^ ' ° Ugh Which i$ paSSed a piece of she11 ' or the "PPer fasTenedltlh?:t^ A ^ ^ ° f a huma " «-»• | [
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00000013.xml | Habitations. 3 in the house I was describing; in other houses I found only one fire-place to the left of the door, the piyu being on the right." (ibid, ch. iii. p. 39.) ‘ ‘ At Stang there was a house like that of the Sibuyaus. The house is some go feet in length with 8 doors, and stands about 4 feet from the ground. There is a verandah in front 24 feet broad running the whole length of the building and behind this is another verandah 15 feet in breadth. 1 his latter is covered by the roof which slopes down to within 3 or 4 feet of the tanju, anid is supported by a split bamboo wall. Behind the outer verandah is a passage feet in breadth, running parallel the whole way with the verandah, teTmi nating at each end in a wooden door, and into this passage the 8 doors of the house all open. Between this passage (which is the thoroughfare through the house) and the inner verandah, firewood, etc., is stored, and light is admitted by the roof being made to rise and fall in the usual Land Dyak manner. The roof slopes down at the rear of the building as low as it does in front, while the side walls constructed of attaps come down as low as 4 feet from the ground. The rooms are small and there is a door of co mmunication between each of these, so that there is no difficulty in passing from one room to another. The whole of the front verandah is surrounded by a split bamboo fence 5 feet high, erected to keep out fowls and protect the children from falling over. This (and one a little smaller at Sigu) is the best Land Dyak house I have seen and it should be taken as a pattern by all our Land Dyak tribes.” (ibid, ch. vii. 74.) “ While on the subject of the village I may here mention that some of the Simpoke houses are constructed differently from those of the Stangs, etc., many of the houses are detached, and have no front verandahs, and are built higher from the ground. (ibid, ch. vii. 76.) “ The houses of the Lanchang Dyaks and in fact of the whole Bukar tribe stand in blocks some 160 feet in length, raised about four feet from the ground. The roof slopes down at the back of the house till it reaches and rests on a boarded wall three feet high, the roof opening over every room forms the windows, admitting light and air in the Land Dyak fashion. In front, the roof is the same, and rests on a boarded wall or partition which encloses the inner verandah twelve feet broad, and outside of this there is ancther verandah or platform, ten feet broad, generally a foot or two lower do wn. The bamboos of which these are constructed are most slovenly and loosely placed and the whole building has in fact a most forlorn and wretched appearance. In some of the rows or blocks, in front of every door a portion of the roof is continued over the outer verandah to form a small fowl-house or coop, but this is not universal. The Bukars are the only Dyaks I have met who feed their pigs in the verandahs; this is done in the lower verandah. Thie interior of a house is divided into three compartments fifteen feet in breadth. The first compartment entered from the door has a fire-place on each side with a passage between into the next compartment, which may be saiid to be in the same room, there being nothing to mark the separation but a thick bamboo joist in the floor. This second compartment, which is used as the sleeping or lounging place, is about twelve feet in length. In the third compartment, also twelve feet long, are stored the household goods—jars, gums, swords, charms, gongs, baskets, cloths, etc., etc., and here under the | [
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00000286.xml | 274 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Sindu —Mother) is prefixed; and when they attain to middle age, this name is frequently put aside for another, to which the word Bai (contracted from Babai —Grandfather) or Milk (contracted from Sonnlk— Grandmother) is prefixed; thus, the chief man of this village (Kuap), when a bov, rejoiced in the body-name of Se Mara ; when he became a young man he became Ma-Kari (the father of Kari), and now he is called Bai-Kinyum (the grand father of Kinyum). Among a people who have no surnames, and among whom age is the great title to honour and respect, this custom would seem natural enough, did they get the names of Ma or Nil, Bai or Milk from their own children and grandchildren respectively, as do the Malays, with whom, e.g., the name Pa Ismail means that the man who bears it has a son of the name of Ismail. It may be observed of this custom, that, should the eldest child be dead, or lost, having become a slave to the enemies of the tribe, the parent is called after the next surviving one, or the next in seniority which remains with him. Thus Pa Jaguen was called Pa Belal until his daughter Jaguen was restored to him from Sakarran slavery. (Low, p. 197.) Dyak impatience for names of honour, however, is too great to be regulated by the ordinary course of nature ; little boys and girls are dignified by the coveted titles of Ma and Nil, and the way they manage to bestow and receive them is this : the children of the elder brothers and sisters of a family are entitled to take the names—with Ma or Nil prefixed—of the children of their parents’ younger brothers and sisters ; e.g., suppose the case of two brothers, the elder named Tingut, and the younger Sugu. Tingut marries, and has a son named Si Rida; Sugu also marries, and has a son, whom he calls Narik; upon this Si Rida loses his body-name and becomes Ma-Narik, the father of Narik, although he is really his cousin, and he himself still quite a child. In case a person has no uncles or aunts (younger than his own parents) from whose children he may become a Ma, then he has to wait till he has a child of his own, and from its name he gains at length the long-desired distinction. “Bat and Milk (Grandfather of, and Grandmother of) are titles adopted, either when the persons who assume them have a grandchild of their own, or when their elder or younger brothers or sisters are beforehand with them in this respect, and have a spare grandchild whose name they may make their own with these honourable epithets prefixed. Thus, in the case supposed above, Sugu might become Bai, from one of Tingut's grand-children, or Tingut Bai from one of Sugu's. Among the Land Dyaks, relationships are counted up to exceedingly remote degrees, and the words kaka (elder brother or sister), sude (younger brother, &c.), and palunggar (cousin), are commonly so used as to mean any relatives, from a brother or sister who has sprung from common parents, down to cousins in the third and fourth degree." On the Barum River: “ When a child is born, tbe father and mother sink their own identity, and adopt the name of their offspring. Supposing a man named fan becomes the parent of a son to whom he gives the name of Lahing, the former would no longer be called Jau, but Taman Lahing, father of Lahing. If his child were to die, he would be called Ozong Lahing, or Ozong Jaw, if his wife dies, he adds the prefix A ban (widower) to his name ; if a brother or sister, Boi, and is called Boi Lahing. Should he | [
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00000480.xml | clxvi. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. debts. The Budaks have no property whatever, they receive food and clothes from their masters, and may regain their freedom and independence by paying off their debts; after the death of a Budak his unpaid debts however pass to his descendants, these remaining in the same condition as their father until the debts are paid off. 5. The Orang Abdi are bought and remain slaves for ever; they are unfortunate people carried away from the coasts of Java, Madura, Bali, Celebes, etc., and imported from Kutai, Tanah Bumbu, etc. The shameful practice of piracy and slave-trade was nearly suppressed after Aji Jawa’s death by the energetic measures of the Dutch Government along the eastern coast, and so the importation of Orang Abdi to the interior has ceased; so this class of people has almost entirely vanished since then. The Orang Abdi is a slave deprived of all human rights, and, when not fit for labour, he is slaughtered on solemn occasions. 6. The Orang Tangkapan are prisoners of war, mostly women and girls, in all respects on a par with the Orang Abdi. 7. Another division of the inhabitants of a kampong consists of the Orang Tamoi, guests or strangers, temporarily staying somewhere, usually for carrying on trade. If the kampong is a benteng (fortress), they live for the greater part outside, but they are obliged to obey the orders of the chiefs as long as they are staying there. Strangers often become by marriage permanent members of the kampong community. The density of the population, forming a community, depends on numerous accidental circumstances. 7 hus the fertility of the soil, the more or less favorable situation of the kampong itself for trade or defence, the wealth, high descent and mild government of the chiefs all largely contribute to its welfare. System of Government in the Kampong Communities. The conditions mentioned below exist in every kampong; for every kampong forms an independent and separate unit. Only in those regions which have been divided by the Dutch Government into defined districts have the kampongs been united into a whole and put under the authority of a district chief. This chief, however, only confers with the kampong chiefs of his district when necessary on account of public works ordered by the Government affecting the whole district. His authority is always very limited and the separate kampong chiefs care little for his regulations and orders. Every kampong is ruled by a single chief. The community itself, however, is divided into several sub-divisions, the number of which is proportionate to the number of houses, each of these being inhabited by several families. The oldest person, or another distinguished by ability and goodwill, takes care of the concerns of all the inmates of such a house; only having recourse to the kampong chief when the contending parties do not agree with the decision of this authority. In the latter case the matter is decided by the kampong chief in co-deliberation with a council, composed of the oldest members of the community ( Mandirs ). On Alliances and on the Relations between the separate Kampongs. Alliances of separate kampong-chiefs and communities, in order to attain a common aim, never take place except in case of war. Only when there is a danger threatening several communities do they unite. A conflict between single kampongs hardly ever occurs. If however it does take place, the friendly chiefs of the neighbouring kampongs join in order to examine the cause of the trouble and deliberate thereon, then the matter gets settled in a friendly way or the party found guilty is condemned to a fine. Landed Property. Real landed property, protected by right and laws, does not exist; neither the communities nor their members ever possess such a property. | [
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00000448.xml | CXXX1V, H. Ling Roth. —Natives of Sarawak English. Dayak. belch beloved below bell bell, hawk belt bend betel-nut tang nyirot ribo; sogan loching grunung shishut nai rikog bai karas brass stand, on which ; di dau [(W) betel-nut is placed betray betroth betrothed between, interval between, enter bird bite bite (peck) bite (peck), mark of bitter black Blacksmith :— smithy smithy, go to forge iron red-hot iron fire-place anvil hammer shafts of bellows blow bellows wind box tubes of wind box blaze bless blessing blight (paddy) blind blood blot out blow blow pipe, see “sum- pi tan " blow nose blue, see "colour” blunt blunt (notched) blunted (point) boat 1 boat, small j Body, Human :— head forehead cheeks eye eye-brow eye-lash nose nostrils mouth teeth tongue lips chin juah biiimbai umbai baat; usach ngiisach manuk koiit ngingut berun pait singut; sungot (W) pandai boran odi ng-ambang moba masak dinding dasan bobah tuba muput putan jupen begirod ; bejireb ngyen berkat berkat bangas i kerak i komeat (of one eye) deyah ngutosh pooch jupen suan taj u riibang papii orud puriing ; gfman ; tibu ubak aru panding ; pOup betuch buruch kiining buruch kirat unugn rubang unugn boba jipuch; jipon (W) jura (bibich ; bibin (W) 1 I tukuk (upper lip) seraka English. Dayak. | Body, Human - coni. jaw ear face hair (head) hair (body) neck throat windpipe side shoulder breast belly waist; loins navel back bottom arm (whole) arm, shoulder to elbow arm, elbow to wrist elbow hand fingers nails thumb wrist knuckles thigh calf leg or foot knee ancle sole or palm heel boil boil rice boil, a boiling bolt, a ; bolt, to bone book- born, be born, first born, last bore (in river) bore, place in which to await the bore, to borrow bosom bother (trouble) bottle bottom (of a thing) | boundary bow (of boat) bow (head) box boy brain branch (of tree) branch, forked brave brass bread raang kojit jihvin ubok buruch t lingo gang-gong kor tigang kowin sudd tain kupong poshid ; pisod (W) punok kiinang hireling pupung brungo sukuch tangan trinyu siruch ; silun (W) sindu-trinyu brungo buku tangan i punch bites koja; poon (W ubak karub buku siok pura tiga tanuk; riimu (water) tanuk priikis didich ; ngigurak obut; ngobut tulang kitab jadi penuai sebushu benah benahan girik; ti'ibuk mite minjam pukd owang-owang; kakiich seriipak ; jabul (W) koja; kiinang baat ubak mutu peti anak dari; gishu atuk dahan sokap pogan ; berasap ; tutiid (fearless) tambaga roti | [
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00000050.xml | 40 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “ The women of the above mentioned tribes wear a necklace of two or more strings round the neck, red, yellow, and black coloured beads being used. On festive occasions this becomes a heavy mass of bead-work, as it is worn in many coils. Round the arms, between the shoulders and elbow, armlets are worn, made of the red wood of the heart of the tapang tree, which becomes hard on exposure to the atmosphere. Brass rings cover the lower portion of the arm from the wrist to the elbow, but never above it. The dress is a sarong or waist-cloth called the janunu made of coarse cloth generally of Sea Dyak manufacture, and brass rings are worn on the legs below the knees. Round the waist hanging loose over the loins partially covering the jammu, are coils of split rotan fastened together by small brass rings; these coils of rotan are called rainbi (uberi by the Sennah Dyaks) and are made of the rotan padina stained black, which colour is the only one in use amongst these tribes. Bands of small fine brass chains some three inches in breadth ( sabit ) are worn round the loins mixed with the rainbi, and at feasts silver coins are worn on the edge of the jammu, and as a kind of belt round the loins. I must not forget to mention that the jammu is fastened round the waist by a string of rotan, or twisted lengths of the ijuk fibre from the No palm or other substance. This string is worn loosely next to the skin, round the waist, the jammu is drawn round to the hip and then folded back across the body, the string is then pulled over it and this keeps the cloth in its proper place and position round the waist, (ibid, ch. iii. p. 26.) “ I now come to describe the dress of the women of the Tringus tribe, and in describing them I include also the Gumbang women and those of the other tribes I am about to visit, who all wear nearly the same attire. The body is naked to the waist; below this is worn a short jammu or waistcloth, generally of a dark dirty-blue colour, with frequently a red border or edging! On great occasions, and even in general wear, silver coins are often fixed to the end of the edging. The rambi of thin narrow split bamboo is worn in four or five coils round the waist, and is stained red and not black as with other tribes. 1 his is allowed to hang loosely over the loins, and mixed with it are very fine brass chains called sabit, which are worn in coils to a thickness of three or four inches. The ankles are ornamented with brass rings, which are also worn above the knee, between the wrist and elbow, and above the latter nearly to the armpit. Bracelets of the kima shell, which when long worn resemble ivory without its yellow tinge, are in constant use; sometimes as many as four of these bracelets (besides the brass ones), are worn on each arm, say two below and two above the elbow. The neck is graced with thick coils of red or black beads. Unlike the other Dyak tribes I had visited, the women of which went bare-headed, these Dyaks and the Gumbangs wore a peculiar and fantastic head covering made of beads, strung perpendicularly on a circular wire frame, about eight inches high, made to fit the head at its base, but tapering upwards to the top (which is open) to about one half the circumference of its base. When worn by the priestesses, or bilian as they are called, these head-dresses are closed at the top, when they are often surmounted with a tuft of feathers or hair. 1 he beads are always of the same colour, viz.: red, yellow, black, and white. These curious head coverings are | [
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00000040.xml | II. Ling Roth. Natives of Sarawak and Brit. N. Borneo. 3o pattern is seen depicted. In a similar manner the red and yellow colours are applied, and thus the whole web is dyed of the required pattern. The weft is of one uniform colour, generally brown.” (Horsburgh, p. 43.) Dusun Loom. (Brit. Mus.) Of the Sea Dyaks Mr. Thos. S. Chapman writes : “ At present there are only two kinds of looms, the tumpoh, at which the weaver sits on the floor and uses the hands only; and the tenjak, at which the weaver sits on a bench, and uses hands and feet, the latter working treadles. The cloths are | [
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00000070.xml | 58 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. pretty head-dresses. This ornament is made of the strung beads of various colours, disposed in broad transverse bands: they are about four or five inches in breadth, and open at the top, so that they resemble a broad fillet.” 0 (Low, p. 241.) The labong, or head-dress, is a piece of cloth a yard or two in length and wound round the head in the style of a turban, but so disposed that one end stands up straight from the forehead. But there are various ways of wearing, binding, coiling, &c., whereby one tribe may be distinguished from another. A white labong is frequently the sign of mourning. Saffron and orange are favourite colours among the Lamanaks and Ngkaris; black prevails among the Sarebas settled in Kajulan. The Ulu Ais affect shawl patterns and buntas, and the Sakarans of Gutabai use Javanese handkerchiefs edged with scarlet and yellow. By others, young as well as old, a kind of cap called selapok is much worn. It is made of plaited rush or cane, sometimes coloured and sometimes plain, as well as coarse or fine; and is shaped either to fit closely to the skull or to resemble an ordinary square cap. (See p. 60.) Fillets or head-bands of the same material and variable quality are also worn with an open crown and bordered with scarlet cloth. The Kinahs wear bark cloth round their caps (as we wear crape round our hats) to show they are in mourning.” (Brooke Low.) It is I think of the Sarawak Dyaks that Mr. Marryat writes: “ Their hair fell down their backs, and nearly reached their middle : it was prevented from falling over the face by a fillet of grass, which was ornamented with mountain flowers.” (p. 11.) Silver Hairpin. Baram River. (Peek Coll.) I he Sea Dyak women make no attempt to part their hair but push it over the forehead and gather it into a knot at the back of the head—a plain or fancy one as the occasion may warrant. They use no oil of their own manufacture, but all who are able to afford the luxury may obtain it from the Malays. The hair is not so long as it might be, and is frequently cut short during dangerous illness. The circumstances of their lives are not favourable to a luxuriant growth. They have in common with the men their full share of exposure to all weathers, together with hard work out of doors as well as in doors. Flowers are worn in the hair as ornaments—red and green being the favourite colours. The balong is a chaplet of odoriferous berries worn by marriageable girls. The hair is straight and black and is kept cut rather short by both sexes, but if permitted would grow to a great length. . . "The chiefs adorn their heads with the feathers of large birds, which are stuck erect in a bandage encircling the head, in a manner precisely similar to that adopted by the aboriginal natives of South America. The chiefs of a friendly tribe, which visited Sambas in 1833, were all thus decorated." (Earl, pp. 258, 262.) | [
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00000123.xml | •*3 x G rt X 0 ) > U a w 5 < X Q Made entirely of steel, flat handle, with cross-guard covered with tinfoil and brass ; sheath of red wood, carved. Length of blade, 2ft. 4$in.; length of sheath, 2ft. 8£in. ? Kapuas River. (Brit. Mus.) | [
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00000008.xml | IV. Contents. APPENDICES. • I. Vocabularies. Sea Dyak, Malay, by H. Brooke Low ... ... ... ... j. Rejang River Dialect, by H. Brooke Low ... ... ... ... x lv. Malay, Kanowit, Kyan, Bintulu, Punan, Matu, by H. Brooke Low xlvii. Malay, Brunei, Bisaya, Murut Padass, Murut Trusan, Dali Dusum, Malanau, by C. de Crespigny ... ... ... xciv. A Collection of 43 words in 24 different Districts, by Rev. C. Hupe... xcix; Collection of nine words in eight dialects, by Ch. Hose ... ... c ;jj Kayan, by R. Burns ... .., ... c j v Sadong, Lara, Sibuyau, by'Sir Sp. St. John ... ... c j x Sabayau, Lara, Salakau, and Lundu, by Rev. W. Gomez ... cx j v Sea Dyak (and Bugau), Malau, by Mr. Brereton cxv ; Milanau, Kayan, Pakatan, by Sir Sp. St. John ...- cx j x Ida’an, Bisaya, Adang (Murut), by Sir Sp. St. John cxxiv. Lanun, by Sir Sp. St. John Sarawak Dyak, by Rev. W. Chalmers cxxxii. Iranun, Dusun, Bulud Opie, Sulus, Kians, Punans, Melano, Bukutan, Land Dyaks, Balaus c j v ji II. Ethnographical Notes Translated from Dr. Schwaner’s “ Borneo 1. The Barito River Basin ... 11. The Kahaijan River Basin Notes from Mrs. Pryer’s “A Decade in Borneo” ,, ,, Prof. Kukenthal’s “ Forschungsreise ” ... Note on Burials clxi. cxcix. ccviii. ccix. .ccxi. III. Note on Skull Measurements ccxi. IV. Bibliography INDEX List of Subscribers ... .. ccxii. ...ccxviii. ccxxxviii. | [
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00000339.xml | Sea Dyak, Malay and English Vocabulary. xxv. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. ngeraiap to crawl (baby) on hands and knees. ngerantam garu to rebuke, reprimand, forbid. ngerara melarang to scratch (with nails, claws). ngerejang masok to penetrate ; ambi-ai nggo ngerejang lubang sumpit, fetch some water with which to wash through the sumpit. ngetu berhenti to wait, stop. ngiar buru to compel, cause, excite, urge, press, drive, to scatter ; ngiar ka iyapulai, urge him to go away. ngidup idup to keep alive, provide for, to nurse (a sick person) ; ngidup ka nyatia , to save life. ngili ai hilir to descend a river. ngimbai to lie alongside, side by side. ngimbi kasih to give. nginjun gregar to tread heavily, shake with one’s stamp ; nginjun bilik, to shake the room. nginsah ngail to drag (a person by the heels). nginti to angle. ngipe lempah to boil. ngosong agar to arrive at, to visit ; enggai aku ngosong de, I will not visit you. ngramak garu to scratch (nails). ngranggar (a melanggar to collide with. corruption from Malay) ngrembang to hold on to grass or trees in descending a hill. ngrimbas to graze (of a bullet grazing one’s flesh). ngoyum to fester. nguang presca to reconnoitre, explore, to pursue. nguiyo (root to suck. kuiyo, the cheeks) ngundan to follow behind, to be according to ; ngundan tajau, to come after a jar. ngutap kulit to bark (a tree). niang ramula late (deceased). ninyok to pry, peep through. nuan kita, kau you (singular number). nubai) menuba to tuba, see tubai. nuba | nelap kind. nusok to string ; nusok inarik, to string beads ; nusok engkrimok, to string leaves together, to thread, stitch. nya itu that there ; bri nya ka aku, give that to me ; anang ngaga nya, don’t do that; an nya, from there. nyadi jadi to create. nyamai nyaman nice, pleasant, agreeable, comfortable. | [
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00000471.xml | Swettenham'$ Vocabularies. clvii. VOCABULARIES Collected through the efforts of the Hon. F. A. Swettenham, and published in No. 5 of the Journal of Straits Branch Royal Asiatic Society. 1 £- 2 VS 111 ^ «"o u- = U ■r. _3 S fc 2 a iso 5 Si * a x = S-n 2 213 i*J £ So *1 «§ c 1 £■•* 3 — J5 r- -3 ^3 I. el ||! HQ “ ; s c /2 u O S •o «5 = J£ J SI 5 / 3-* ’JS T3 'JS c rt C rt 3 be c m be ct -£ ■a3|sg5J1|g-E«-- 8*1 § S.-S2 2UE ez22. TO p e f-.- * rt.s« rt .2 3 Sx 3 X be a c ^ x ^ x c be _ c X c rt rt £ d rt rt s rt rj 'z: JD x O O I •§-3.S .fa I Sill*!! . C ^ X — X < t" n X 3 .S.o.S.slgS a: to 3 2 . •- . S 1 to s c x *- 2 3 x 55 v S, £ 3 •£* 3.2 t« p ^ 5 s o o 6 6 -c c hr 0 to if be _ x: aex: !gll-gl||| S13-s rt.S rt .Q T3 — 3 2 E -C .O O.X 1 -C - o o £ 3 rf 3 ai) o. ■p « *3 5 .5 is .2 » ^3 c - TO 5 X cJ2 c rt -3 £•£ 0^3 £PC-'TOEe3eX"--rr.nd - .3 ai _3 -3 3 X w C - rt s: x . c r£ -c be be s J 5 - *- cftE., 3 c t *P rt rt rt to — n n x: .1 rf 1 : d - II s 2/2 H S’ O . «3-3X = H • £ nJ Z 2 < o M u -X < U- ^ 4) . r =-j “N -'H’pT .. 41 - Jx §~ 2&ii r i-2 >N c o £x S 5 “S(3 ja “£■- <->~7 . t 4)J 2 8‘«5 3 to o T3 3 a rt TO d c J 3 -3 £ tf n» re Jj 73 5^ Ji d 3 n r ; ”rt ^ g 1 c <3 6C^ ;-a II 1| S.a 2 -c — - d E c a •jS ^ ^ „3 5 O O o rt to --£ d c u.'u^ c d , 3'N3'v'£ c £ 5 c.S - ^ d p p; = f s.E I g I S- TO TO d •— rt —> C 0 ^ to be &Q c/3 £ 3 5 c o TO o 3 „ H _L to -j— w bee x -e — /ri"3'35c — dSaj • 0/3 — i E 5. x /= rt « c ° 2 S rf = c o o E - 2 E rt rt .2 5 O.C be- g 3 J = os « g. Ej 5 .E 5 -6 'E = o ic g 33 rt 3 rt 3 •- 3 — •- X C -1C ^3 c a « o c xi — n d^ d 2 S rt HD 3 C rt rt 1-i-a TO 2 3 'fr C ^ .3 ^ ^ _ "O ^ glf-s^sooll-s-gjl : O 3 TO ^ : sc d x ax .x i 3 -X C O T3 c fl’S vTO £ V- 41 __ iro ; P ... >il) - a £ x c u x: c o d o S S S S v R »s-t 3 rt x x: J3 X 3 I 1 <u _ a; c bi-5 to o c o | [
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00000467.xml | Chalmers' Vocabulary. cliii. English. Dayak. English. Dayak. that (ajech ; inn ; itla (W) kamuti ; sekilnil ; (inich (distant) (W) sekuti.—Keiyuch, that, in order parang thus ■ u-kowang (used re- thatch ilau dundantly at the thatch, to tipan ilau dose of a sentence) thatch, repair nyurat ramin thvme, wild bunga piitung then (at that time) ngunft; amt ati tick (of beasts) 1 kutid ; rekineas (red) then (after that) mokd ati 1 Hgi (large) then, and then (therefore ; ex- rasu jau ; garang tick (of fowls) I kudub (white) l rekineas (red) pletive) tickle bekitik thence sonu tide, flood- piin pasang Theological Terms tide, ebb piin surud used in Borneo tide, paddle against bersukul Mission : — tidings agach baptize; baptism baptisa tie mil fing ; ngobut (close charity masi up) ; bokosh (W) Christian Kristian tie two or more things begagit elect, to mien together Eucharist Yukaris tie limbs muak faith sabach tight tarik grace kurnla; berkat tight (dress) tilkild hope harap timber kayuch infidel dayah kapir time, times (implying sidah Person of Godhead Zat repetition as once, religion agama twice, three times) repentance sesal-atin time (opportunity) s htiput redeem sacrament nubosn sacramen time, the (season) 1 bang; anu tong i kaban sacrifice sambileh madin save ngven seramat time, present madin ati Saviour Penubosh (jiman madin salvation seramat time of, at the jiman; turap; sarak sanctify bodah kudus time, that, at the kaban; tika Trinity Triniti (when) there dinii; diginti; digijech time, at that (then) ngfinii; anu ati therefore sebab ati time, some future sekambuch tepagi thick tebar; tebar niikung a short time ago.t.r., perajach thick (close) pishung a few days ago thief dayah penoku a short time ago, i.c., tejach thin ride a few minutes ago thing, a kayuch a long time ago sarak diu; jiman jach thing, any tfidfi kayuch in former times nun jach think kira; pikir ; jangka ! Time of Day :— thirsty bodiich ashung about 7 or 8 a.m. mun dowan this (ati; iti; itich (W) about 9 or to a.m. nyengah (anil; inoch (W) about it a.m. repuan thither i kamanii noon nunung repuan (kamfijech (distant) about 2 p.m. kumbeang thorns roja about 3 or 4 p.m. turup kumbeang thread tarich benang tired jerah; kowfik; marah throat gunggong beriruk (of speaking) throttle ngukak; nyiap ka; di; as (daan di through tomus; berambus eiyuch, tell him) through, pass SO to sa ; as (ngyen sa-i through between two trusan tingah, let him see rivers, a passage it) throw shing; shfau toad sduch throw out or away taran ; saat tobacco bako throw a spear jokad tobacco, Chinese bako saun throw up throw down samot padn tobacco, Java bako Jawa bako dagang throw about in dis- mengare sama-samach order together bersama; naipowiin thumb 1 sindu tungan . (in large numbers) thunder | dudu to-day anu ati | [
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00000087.xml | Dress in Detail. 75 The following is a list of Sea Dyak ornaments for neck, arm, and leg wear drawn up by Mr. Brooke Low : “A simpai lengan is an armlet, or as it is literally translated, a loop for the arm. It is worn above the elbow-joint and is often of dark wood or carved ivory, but the kind most generally in use is formed from the base of the cone of the Kima shell (Conus Guratensis), and is grooved on its upper surface. The cavity is filled up with resinous substance, and studded with the scarlet seed of the Michelia or with a few Nassar shells. It is a most becoming ornament, but extremely expensive—a pair of the largest and best costing £ 6 . Occasionally two are worn on each arm, but this is considered bad taste and is discouraged. “ Rangki are the same as shell armlets already described under the name of simpai lengan, and are worn by the women. They are only worn upon especial occasions, and form part of the full dress of a woman of fashion. As they are far smaller in size, and not so well finished, they are less costly than those worn by the men. Some eight or nine, however, are worn upon each arm, the more the better in their opinion. “ The tumpa or bracelets worn alike by men and women are of three descriptions, and are called tumpa gelang, tumpa bala, and tumpa units respec tively. The first are of brass, the second of ivory, and the last of plaited fibre. The two first consist of some sixty close-fitting rings commencing at the wrist and reaching half way up the arm ; a few in the former are made to hang loose on the back of the hand and being engraved are styled tengkelai. “The tumpa bala, or tumpa godieng as they are also called, have been adopted by the Sea Dyaks within the last few years from the Tetaks and Segaus ; they are now made in china and gold in Bornean bazaars. The Sarebas and Sakaran women have their arms “adorned with bracelets of silver very neatly made, being formed of thin plates of a broad and convex shape, so that they stand out from the arm ; they have the patterns stamped upon them from the inside, and wear them from the wrist up to the elbow, eight or nine in number ; they do not, like the women of some other tribes, wear brass wire above the elbow-joint.' (Low, p. 181.) The Undups have silver “ bracelets, reaching from the wrist to the elbow, nine in number, cost about eight dollars, nearly two pounds. I weighed a set the other day, and found there was three-and-a-half dollars’ worth of silver. Those who cannot afford to buy silver, buy brass rings, fifty in number, for each arm, and some sixty ; these cost nearly six dollars.” (Crossland, Miss. Life, 1865, p. 655.) ] “ The tumpa units are only worn by young people too poor to afford any other kind ; they are merely rings of plaited gomuti palm fibre worn in heavy masses on the wrist. [Sir Hugh Low' considered the arm, leg, and necklets, made of the gomuti palm fibre with its deep black and neat appearance, more pleasing to the European eye than the brass or bead articles, (p. 41.) ] “ Kongkong rekong signifies ‘collar for the throat.’ Necklaces of European beads are worn by the young of both sexes; the ends are furnished with tassels of minute beads or bats’ fangs- They are worn loose round the throat, and | [
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00000248.xml | 236 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. The Sea Dyak “ blacksmith, with the exception of the manang, or doctor, is the only person in the village whose time is solely occupied by a profession or trade. If the blacksmith of a village be celebrated for the goodness of his work, he is not only employed in the manufacture of the arms and instruments necessary for his tribe, but those made by him sell for higher prices than those of his neighbours, and he is sure of plenty of employment and considerable profit. The smith’s shop is always a little apart from the houses of the village, to prevent accidents from the fire; the bellows precisely resemble those of the Malays, the two bamboos, or hollow trees : a stone is generally the anvil, but when a heavy piece of iron can be obtained it is preferred. His instruments are all of his own making, and rude in their construction; the vessel in which the water for cooling his work is held is a block of wood hollowed out.” (Low, p. 209.) A different description of the Sibuyau bellows is given by Sir Jas. Brooke: “ The Dyaks, as is well known, are famous for the manufacture of iron. The forge here is of the simplest construction, and formed by two hollow trees, each about seven feet high, placed upright, side by side, in the ground ; from the lower extremity of these, two pipes of bamboo are led through a clay-bank three inches thick, into a charcoal fire ; a man is perched at the top of the trees, and pumps with two pistons (the suckers of which are made of cocks’ feathers), which being raised and depressed alternately, blow a regular stream of air into the fire.” (Keppel i. p. 65.) According to Bishop McDougall: “They construct a blast of bamboos, and by means of a lever work three or four of their cane cylinders at a time ; with these they blow on the iron ore, which is broken up into * nublets,’ or small pieces, and put on a hearth until the fire renders it soft, not melted. In the first state the iron has become malleable and capable of being worked into swords.” (T.E.S. ii. 29.) Sir Chas. Brooke is of opinion “ that the iron smelted in the interior of Rejang is second to none for making arms.” (i. p. 50.) The richest specimens of iron ore come “ from the Upper Rejang. The Kayan tribes inhabiting this district smelt their own iron, using charcoal only, in their own rude furnaces, and the steel they manufacture is preferred to that of European make.” (A. Hart Everett, Jour. Straits Asiatic Soc., No. 1, p. 20.) “ Commonly at every Kayan village there is a place for smelting iron, in all the process of which the community mutually partake. Covered by a shed, the rude furnace consists of a circular pit formed in the ground, three feet deep, and about four feet in diameter. Previous to the smelting process the ore is roasted and broken into small pieces. The coals (charcoal) in the furnace being set fire to and well kindled, the prepared ore is then placed on the top with alternate layers of coals. The ventilators used consist of wooden tubes, ten to twelve in number, about six feet long and placed vertically round the furnace. The bore of each is about seven inches in diameter, the pistons to correspond are framed of cloth or soft bark. Attached to the piston rods are others of considerable length, to which weights are made fast and balanced on the cross beams of the shed. By this contrivance the pistons | [
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00000336.xml | xxii. Sea Dvak. mandieng mangah manok mansang mansau manyi mar marik mata matang mata panas mau mauieng mebintang' meda mekang melepu mengalan menggi, enggi mengkang menoa mentas mentudi menya, contr. from maya nya menyade, made menyaua mepan merarau merenieng merinsah merong meruan H. Ling Roth. —Natives of Sarawak. Malay (Colloquial). English, Together with Examples of the use of the word. ; tampak prominent, showy, attractive ; mandieng jako, ostentatious talk. marah hot-tempered, quick-tempered, passion ate, fierce, vindictive. aiyam fowl ; manok sabong, game-cock, fighting- cock, champion. surong to go ahead, commence, advance, move forwards ; ai mansang, to rise, of water ; aycr naik, opposed to surut, to fall; mansang bumai, commencement of farm ing ; orang or anak biak mansang bharu, the rising generation, ripe (fruit, &c.), red (colour). masak lanyi bee ; ai manyi, honey. mahal (?) difficult, opposite to tnuda; expensive. manit bead mata eye ; lansiek mata, clear sight ; rabun mata, dim sight ; tajam mata, keen sight, to continue to, persist, keep on; iya matang minta, he keeps on asking. mata hari sun. marak api nggai mau, the fire will not burn. benkok crooked. malintang cross ways (opposed to unjor, length ways). meliat to see, perceive, observe. alang insufficient, not worth while ; mekang ari, not enough time. timbul to float, buoyant, a kind of fish. | akun to own, to belong to. lasting, still. kekal negri country, region, district, place, home, abode ; isi menoa orang menoa, the people of the country are ; kami menoa, we in contrast to others, kind. dudi to be behind, follow behind. dulu kamari before (time) ; some time ago. | beradik brother, sister ; anak menyade, nephew or niece. to take breath ; sakali menyaua, a single breath. pakaian,sinjata, costume, equipment, accoutrement ; nyelai pekakas mepan, a different costume, to make a mid-day meal, to dine. , ningok to peep at, peep over, to look at. suffering, uncomfortable, unpleasant, tire some. l susah, sakit kawang to howl (dog). ! kekal lasting, still. | [
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00000086.xml | Armlets. (Brooke Low Coll.) Simpai Dyak Man’s Bracelet. Of hard black wood. Inside diam., 3jin. ; weight, 6$oz (Peek Coll.) Kadayan Bracelet. 2j|in. diam. ; weight, ifoz. Copper, with three silver wires running round. (Joint shown in illustration). Baram River. (Peek Coll.) K £ Hawk's Bell on Kayan Necklace. Gelang. (The second and fourth ring appear to be made of European prepared metal). Baram River. (Peek Coll.) Simpai Dyak Boy’s Bracelet. Tinfoil inlaid, dark wood (like that of a palm). Internal diam., 2jin. ; weight, ijoz. (Peek Coll.) (Peek Coll.) Dammar seam, inlaid with cowries. (Brooke Low Coll.) Porcelain Armlet. (Canterbury Mus.) Knee Ring. (Brooke Low Coll.) | [
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00000321.xml | Sea Dyak, Malay and English Vocabulary. Sea Dyak. Malay (Colloquial.) berimbai jersindi berinsor surut berintai lerikut berumpak belumba berupai nampak beruran lapar besagu tikam k’atas besai besar besatup bertemu, berjumpah besibil telesse besudi besundang tuka betah lama betangkai gumpul betauing turut betelai bebisik betemu beterangau bertriah betingik bertingkar betis betis betu lukus betuju tentu (tuju, to point towards) betuku tentu betunga berjumpa, bertemu betusi bebisik also betusoi bidai klasa bidiek bilik bilik bisa bisa bisi ada bla sama sama-sama English, Together with Examples of the use of the word. to lie alongside, to decrease. in sequence, in order, in line, to run a boat race. visible ; bangat enda berupai, hardly visible, starvation, famine, hunger, scarcity, to raise up, to throw up, toss up; besagu ringka, to throw up the football, large, big, great. to encounter, meet, clash, come into con tact, collision with; sidaiya niudik kami undur besatup tengah ai, they were going up river and we were going down river when we collided in mid-stream, to resemble in sound, to rhyme, to undergo the hot-water ordeal, to exchange gifts ; besundang ka, tnunoh ani enggai, I will exchange gifts (as a token of friendship), but I will not kill a pig (for sacrifice). of time, long; ahu enda betah nuan, I can not be with you long, to bunch, to ear (corn); jako betangkai, endless talk. to accompany, hang on to, follow one about; kali nuan, lain betauing iya ? how about you, are you going to follow him about ? to whisper. I to meet. | cry out. j to wrangle. | the calf of the leg. | scalded, burnt. j unauthenticated; rita enda betuju, the rela tions or narratives do not agree. j certain, sure, trustworthy; enda betuku antu, a lying spirit. I to turn towards, to meet, have an inter view with, j to narrate. a rattan and bark mat (large sized), fortunate, successful, lucky, room, apartment. poisonous (sting, bite), potent, telling, effective: jako aku bisa, my words are cutting. to be, is there ? there is, to have, alike, equally, equal, even; bla pemnggi, 1 same height. | [
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00000056.xml | 4 6 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. one another, and effectively lock in the bod}’. The rings (with the exception of every alternate one, which is an ordinary finger-ring), are long and broad, and rudely engraved a variety of patterns. These rings cost eight shillings a string, and a complete set of ten would cost five pounds. Chain Band, tali muloitg. Of antique pattern; worn over the rawai. (Brooke Low Coll.) Ring of a rawai made of rotan with fine brass wound round. (Canterbury Mus.) Sinawir. Brass Hoop and Silver Coins. Worn on top of the rawai. (Brooke Low Coll.) Front of Woman's Girdle. With brass clasp, and made of brass rings strung on rotan. W. Borneo. [(Leiden Mus.) Girdle of glass and shell beads, called entelo. Worn hanging on to the end of the rawai. (See pp. 51, 55.) (Brooke Low Coll.) | [
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00000438.xml | cxxiv. H. Ling Roth.— Natives of Sarawak. DAYAK LANGUAGES.— Continued. —Languages of Northern Borneo. be> 3 SPQ A 3 a- .fl O a. 3 « rt (/) •a s .3 be rt c 3 O 1 I rt — 3 — c a = .“ a S = § 3 rt rt — rt JS 3 ’rt rf C/2 rt J3 nJ . Ju ' 3 a’a . .3 : £ I rt.Sf’S 5 = E ? re 3 ‘U -* be.3 S' 3 - 3 3 ?„ rt rt — 3 - rt rf rt 5 be 2 5 S-g* £ a be §•* c '5 be •£ J rt 3 rt >’ wwni-'UHjrt 3 bca33 5 ^ ,2 be “•r. rt £ 2f-* 'S-e-S O „ £ .3 « »i! “ S „ rt„ e ■s| 5! -lEl!»g|glg§1ls11J.§lS^ « aEoStctertu cu o t Ji cn j= S “- u k o S ^ be— x —- C- u -2 : O £■£• be c rt ^ « O rt 3 ~ C/5 'C 2 3 E o 3 J: rt rt .C = O T3 S|g-sll 3 5 2 3 0) a> ■*-• ** 1? C- C- C- s JS a i u 3 tn rt 3 ns O rt CS 02 rt £ -Q rt rt o ~Z rt S J’ w 02 O - ^ 3 ° . J e-s 3 O !/j c«oc’03 C ! ; rt 2c 5 o o O i 3 3 - .5 D-Q-3w rt « ' ’S O O "J rt ri 2 ’5. b rt 3 3 rt S rt J f " 3 O* A 3 ^ 3 ni .g g ® Tj ? . .. u 3 rt 3 3 C/2 C/5 *j C/2 r O .Q X3 3 «-s so a a 3.5 ^ bec2 2 c be-* 2 c a> 55 c _ - 0£ <3 'So ST <5 3 3 . <U X « > > be 3 3 ft) o a; ja >,T3 3 § -£ rt | [
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00000227.xml | Human Sacrifices. 21 5 “ Infidel slaves, of both sexes, are compulsorily converted to Muhammad anism, and circumsized, and even though they should recover theii freedom, they seldom relapse.” (Treacher, Jour. Straits Asiatic Society, No. 21, p. 88.) “ Mr. W. B. Pryer, speaking for the East Coast, informed me that theie were only a few slaves in the interior, mostly Sulus who had been kidnapped and sold up the rivers. Among the Sulus of the coast, the relation was rather that of follower and lord than of slave and master. When he first settled at Sandakan, he could not get men to work for him for wages, they deemed it degrading to do so, but they said they would work for him if he would buy them ! Sulu, under Spanish influence, and Bulungan, in Dutch Borneo, were the chief slave markets, but the Spanish and Dutch are gradually suppressing this traffic, (ibid, p. 90.) HUMAN SACRIFICES. We have seen above that human sacrifices used to take place at the burials, peace makings of the different tribes, and that captives and slaves were killed for the sake of their heads. (See i. 157, 163, 204.) “ Human sacrifices were common among the Milanos previous to the cession of the country to Sir James Brooke. At Rejang \illage, a young virgin was buried alive under the main post of a house. (Denison, Join. Straits Asiatic Soc., No. 10, p. 182.) They are described as a cruelly disposed people, and are in the habit of putting their enemies to death by horrible and barbarous tortures. (Brooke i. 74.) Of these people it is more circumstantially “ stated that at the erection of the largest house, a deep hole was dug to receive the first post, which was then suspended over it; a slave girl was placed in the excavation, and at a signal the lashings were cut, and the enormous timber descended, crushing the girl to death. It was a sacrifice to the spirits. I once saw a more quiet imitation of the same ceremony. The chief of the Quop Dayaks was about to erect a flag-staff near his house : the excavation was made, and the timber secured, but a chicken only was thrown in and crushed by the descending flag-staff.” (St. John i. 35 ) The same writer says : “ Not many years ago, Rentap, the pirate chief, who formerly resided in a stronghold on the summit of the Sadok mountain, took a Sakarang lad prisoner. Although one ot lus own race, he determined on putting him to death, remarking ‘ It has been our custom heretofore to examine the heart of a pig, but now we will examine a human one.’ The unfortunate boy was dragged about for some time by the hair of his head, and then put to death and his heart examined. (Brooke i. 64.) According to His Highness, the Kayans used to treat their captives very badly. “On one occasion seven captives were tortured by slow degrees to death.” (ibid, ii. 271.) “On another occasion eleven captives were divided out among Yonghang’s followers, and were carried, on their way up the river, into every house, where they were received with delight, and tortured by the women. On arriving at Yonghang’s abode, one of them named Boyong was singled out to be a victim in the sacrifice for Yonghang’s son, who had lately departed this life. Boyong was to be buried | [
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00000035.xml | Habitations. 25 house that is 250 to 300 feet long containing about 30 doors is the largest built and is the exception, generally being half that size ; the plan is much the same as those of other tribes, one half length ways being divided into rooms for the families, the other half forming a verandah but closed in, a space being left all along the wall about a foot wide for lights; this can be closed by a plank which slides over the aperture. The roof is generally too low for a European to walk under upright and the floor requires treading with caution, though the Muruts themselves stump over it as if it was solid brick. (S. G., No. 347, p. 214.) It will have been observed that by far the larger portion of the natives live in long houses where by means of their large numbers the people are better placed for withstanding attacks. As Sir Sp. St. John remarks of Pangalan Tarap, that much harassed village : “ The detached house system, so progressive with security, does not answer in a country exposed to periodical incursions.” (ii. 29.) It seems, however, to have been the opinion once that the life in these long houses was better than that in detached ones. Thus Bishop Chambers wrote in 1859: “I am persuaded that this social and communal life has had a great influence in preserving the people from barbarism ; and that the consequent shame of doing anything condemned by their code of morality exercises a very powerful influence in preserving them from acts of fraud, baseness and cruelty.’ (Miss. Field, 1859, p. 58.) ... , But a more intimate knowledge of this life in the long houses has not confirmed the Bishop’s opinion. As a Batang Lupar correspondent of the “ Sarawak Gazette ” put it as recently as 1894 (p. 67) : “ The practice of herding together in long houses prevents mental and moral improvement and hinders advance in gardening and planting and agricultural development generally.” “ The Land Dyaks carry their paths straight over the mountains, irre spective of height or difficulty of ascent, the idea of making a detour round the base never seems to have struck them.” (Chalmers O.P., p. 5 -) “ 1 he object of the paths, until recently, has seldom been to connect the villages, and render communication between them easy, but this has generally been fortuitously brought about by the paths leading to the farms of the neighbour ing tribes meeting each other.” “All the paths of the Land Dyaks are formed of the stems of trees, raised two feet above the ground, on supports placed under them. Sometimes larger trees are employed, but the usual size is about three inches in diameter; the bark from the upper surface, as they lie in their horizontal position, together with a portion of the wood, is cut off, so as to leave a flat rough surface for the foot of the wayfarer ; in good roads, and where bamboos are abundant, these canes are employed, two large ones laid parallel with each other, forming the breadth of the path; but as bamboos more readily decay than the wood of which the more common path is made, these, though much preferable when new, and in dry weather, are more troublesome when old and decaying, or from the slippery surface of the bamboo on rainy days.” (Low, p. 285, &c.) | [
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00000483.xml | clxix. Schwaner’s Ethnographical Notes. hameruan is taken between his teeth by the Mandir, who signifies by this act, that the hardness of the iron is emblematic of the iron firmness of the justice, with which he promises to accomplish his task. In order to complete the legally [sic] fixed number of persons, each party has still to designate its Mandir Jenyanang, usually chosen from amongst the nearest relations. The Mandir Jenyanangs are present at the deliberation as a kind of mute witnesses, in^ order to be able to report afterwards whether the sentence given by the Mandirs is just and impartial. The elections being arranged and the day fixed for the inquiry (bitjar a) having arrived, the Mandirs assemble in a Balai or shed, erected especially for this business in a remote spot in the forest. Anyone not elected to the assembly is not allowed to approach the Balai, even the interested parties, not being authorised to take part in the deliberations, are removed with their kamanangans, in opposite directions, to solitary places on the woody banks of the river. .... Affairs of any importance are never treated without eating, drinking, and smoking. The parties have therefore to pay the Amber Amak, amounting to 2—10 guilders for each party, and the saki, amounting to the same sum, before anything can be done. . The former is to buy tobacco, sirih, gambir, etc., for the members ot the assembly, the latter for procuring food for them, consisting of rice, fowls, fish, etc. . After these preparations the members of the assembly give their votes as to whether they agree with the constitution of the assembly, or to lay their objections to any members whom they do not consider fit to take part in the deliberations. Whether the objections are well founded or not, they are decided by a majority of votes, and then another Mandir may have to be elected instead. The assembly being finally declared in order, each of the contending parties has to deliver up its gadai, to be kept provisionally by the assembly. The amount of this is double the value of the matter in dispute. It serves as a pledge of submission to the sentence to be given, and represents the sum to be forfeited by the loser to the winner. Not before then does the enquiry begin. The Loangs of both parties are sent, in order to make inquiries as to the plaint and the defence and communicate these to the assembly ; this necessitates much going to and fro, and takes up several days before the Mandirs declare that they fully understand the case, and order the parties to be brought before them, one by one, never together, in order to hear the plaint and defence from their own lips, this formality serving at the same time as a test of the truthfulness of the Loangs’ reports. As a proof that none of the parties has anything more to declare and intends to stick to his deposition made before the Mandirs, they give the denda wait to the assembly, a sum of money varying according to the circumstances from 4 to 10 guilders, to be paid back after the decision, provided that they have really persevered in their assertions ; if they have not succeeded and have attempted to deny or to alter their depositions, this sum is forfeited and kept: by the Mandirs. The parties being removed again, the deliberations on the case commence. Then in the first place the Loangs have to give their opinions; afterwards the Mandirs declare theirs. As long as they have not yet made up their minds to a unanimous decision, the discussion continues, and is also often carried on for several days. Finally, all agreeing and having given the verdict, this is communicated by the Loangs to the interested parties, who have to submit to the decision of the Mandirs without protest. Not unfrequently it occurs in spite of protracted deliberations that the Mandirs cannot agree; this is considered a proof that the real condition of the case cannot be cleared up entirely. Then they are obliged to have recourse to one of the usual ordeals or judgments of the gods. There is no obligation on the part of the various communities for the mutual extradition of criminals. | [
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