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00000233.xml | Cannibalism. 221 the hand.” Later on (p. 515) he says: “I knew J was risking myself among cannibal peoples.” It may be true that the Abbe got amongst cannibals, but he brings forward no evidence whatsoever, and, under the circumstances, his statements cannot be accepted. Then we have Mr. Dalton’s statement about the Kayans: “Many of Selgie’s tribe are cannibals; some will not eat human flesh, whilst others refuse to do so except on particular occasions, as a birth, a marriage, or funeral.” (p. 49.) He also states that on war expeditions, when food was wanted, a follower was killed and eaten. See supra, foot note, i. 127. Sir Hugh Low, writing in the forties, says of the Kayans: “They are not, as they have been hastily stigmatised, cannibals; nor does any race practicing the horrid custom of feeding on the bodies of their own species, exist on the island.” (p.336.) Of these Kayans Sir Chas. Brooke writes: “This tribe are cowardly, untruthful, and treacherous, and are capable of committing many horrors, but the gravest attached to the Kayans, I feel confident, is without foundation, namely, that of cannibalism. For, during the expedition of 1863, there was no sign of it, and I had abundant opportunities of making strict enquiries in the very heart of the country. Many reports of this description are spread by the enemies of a people to degrade them in the estimation of Europeans. . . . Such reports are purely fabulous, and I do not believe any tribes are cannibals in this part of Borneo, although stories go far to lead one to a contrary belief. For instance, some Malays told me, only a short while ago, that on an expedition against the Engkayas, who live on a tributary of the Kapuas, and are under the Dutch jurisdiction, they met with pieces of bamboo, which these people had thrown away in alarm ; these hollow canes were filled with human flesh, used as provisions. I regret that I am unable, positively, to contradict such statements ; but it is my firm conviction canni balism is not practised on any part of the island of Borneo.” (i. pp. 74, 55.) Captain Mundy, in reply to enquiries made of the Malays, was told that only the Pakatans were suspected of being cannibals, (i. 209.) Mr. Carl Bock, in Eastern Borneo, “noticed that the other Dyak tribes did not go near the 'firings during their stay at Moeara Pahou, not disguising their fear of them, and their disgust at their cannibal practices. . . . Among the visitors was an old priestess, who gave full details concerning the religious beliefs, &c., of the tribe. This information was elicited by the Boegis] kapitan, and interpreted by him to a Malay writer, who took down the statements on the spot. These statements have since been translated for me. . . . This priestess, in the course of conversation, told me—holding out her hand—that the palms were considered the best eating. Then she pointed to the knee, and again to the forehead, using the Malay word bai, bai (good, good), each time to indicate that the brains, and the flesh on the knees of a human being, are also considered delicacies by the members of her tribe. ... At that very time, as he [i.e., a cannibal chief] sat conversing with me through my interpreter, and I sketched his portrait, he had fresh upon his head the blood of no less than seventy victims, men, women, and children, whom he and his followers had just slaughtered, and whose hands and brains he had eaten. . . . The Bahou Trings, again, | [
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00000245.xml | Trade. 233 Kiaus bullied the Bajus and now the latter “seldom visit these distant villagers, who are thus compelled to take their own produce to the coast, to be cajoled or plundered in their turn, which is one of the reasons why cloth and iron are so rare among them." (i. 312.) Although the Sea Dvaks “are said to be more acute than Malays, so that even the Chinese tind they cannot cheat them after the first year. . . . the Malays sometimes make good bargains with them by using soft and flattering language, but the Dayaks often repent of being so wheedled and will claim justice before the courts.” (ibid, i. 71.) “The Kayans in the Baram appear, from all I can learn, to be very unsophisticated in matters of trade, and their ignorance and simplicity are taken advantage of by a lot of Malays for their own ends, who cheat and swindle these aborigines to their hearts’ content. The Malays, however, all tell the same story, namely, that it is easy to humbug the Kayans, but dangerous to bully them; they barely acknowledge the rule of the Sultan, if the)' do so at all, which appears very doubtful.” (Denison, Jour. Straits Asiatic Soc., No. 10, p. 178.) “The Sarawak Malay can as a rule get on very fairly well with the Land Dvaks, better, perhaps, than he can with Sea Dyaks up coast; he can pijal, that is he can force his wares upon those who really have no real use for them or who are not particular!)' in want of the goods hawked by the Malay pedlar, and whilst the Dyak is turning over his mind as to whether he will purchase or not, the seller sits patiently by smoking and singing the praises of his wares; a Land Dyak usually takes a considerable time in forming his mind in making a purchase, but time is of no particular object to either party, and the bargain completed, and the pedlar having obtained the customary cent, per cent., he packs up his baggage and departs to the next house or village as the case may be. But the present Malay system of trading with the Land Dyaks is rotten to the core. Dyak bintings or villages are perpetually being visited, and the commonest articles of trade thrust upon the Dyaks at exhorbitant rates, which they could purchase ever so much cheaper at any of the numerous Chinese shops scattered throughout the river, and which are easily accessible in a day’s journey even from the remotest Dyak habitation; such commodities as waist-cloths ( chawats) and petticoats ( jamos ), trimmed with a little common Turkey red cloth, are sold previous to the rice harvest, to be repaid in paddy at many times their respective values, nor does it end here, the purchaser being expected to deliver his payment to the house of the Malay merchant, entailing, perhaps, a long journey on foot, or miles of boat travelling; and again, he is expected to fully provide for those traders stopping in his house such necessaries as rice, firewood, provisions, and the like, which he does without the slightest grumbling.” (S.G., 1894, p. 98.) “ Wealth is not so much the accumulation of cash, as the possession of gongs, brass guns, and jars; and if a chief is deprived of his wealth, he is also deprived of his power, and the people losing faith in him look out for another who owns ‘thousands.’” (Grant, p. 24.) So Mr. Chalmers states: “The wealth of a family is generally estimated by the number of gongs, jars, cups, pigs, fowls, and fruit-trees it possesses.” (O.P., p. 1.) The Sennah tribe | [
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00000279.xml | CHAPTER XXVII. LANGUAGE, NAMES, COLOURS. LANGUAGE. Land Dyak Affinities with other natives' language —Prefixes—Examples of Sentah—The Puas or Lament—Malay stock. Sea Dyak : The letter A—Vowel endings— Phonetic spelling—Malay words — Dialectical differences—Malay and Hindu influences Changes, how brought about. Kayan. Milanau. Dusun : Peculiarities—Different from Lanun and Baju. NAMES AND TITLES. Land Dyak names—Change of names—Adoption of children's names— Prefixes—Change due to fear of illness—Totem (?) names—High-sounding titles—Ejaculations— Names of places. COLOURS. Good colour sense—Poor nomenclature—Not colour blind—Table of colour names. LANGUAGE. Land Dyak. The following account of the language of the Land Dyaks by the Rev. W. Chalmers is taken from that scarce little volume of the late Mr. C. T. C. Grant: “ Each tribe has its peculiarities of words, idiom, and pronunciation, but still the dialect of all the tribes of the two branches of the Sarawak river is substantially the same, and the dialect of several of the Sambas tribes, as well as that of the Land Dyaks of the river Sadong, are closely allied to it. Indeed, I think it can hardly be doubted, that the dialects of all the Dyak tribes throughout Borneo are varieties of one primitive language: their grammatical construction is formed on one model; and though some of them have far greater flexibility, and are more highly developed than others (as, for example, that of the Olo Ngadjo or Dyaks of Southern Borneo ), 1 yet in all the dialects with which I have met—some fourteen or fifteen—there is, in many instances, a radical connection which is plainly traceable. “ In common with all its kindred of the Malayan family of languages, Sarawak-Dyak is rich in derivative words, which are formed by adding certain prefixes to the primitive words, each of which prefixes have a peculiar value and signification. “ Thus— Pi, Peng, &c., denote the agent or instrument: as Kadong, to lie; Pengadong, a liar ; Pang, to speak; Pungamng, a word; usach, betwixt; Pcngusach, a mediator. “ Bi, Bcr, &c., denote the quality of possession, and verbs intransitive: as uri, medicine ; beruri, one having medicine—a doctor; umbai, a betrothed ; biumbai, to be betrothed. 1 With regard to New Testament in this language Mr. Chalmers writes: " It seems to me to have no connection with that of the Land Dyaks, but I do trace a connection with that of the Sea Dyaks.” (Occas. Papers, p 9 ) Is Mr. Chalmers referring to Mr Hardeland's version? See also supra, i. 7, Mr. F. R. O. Maxwell’s remark on the Land Dyak language. | [
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00000102.xml | go H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. profusely tattooed even to the hands and face, the latter probably intended to resemble a beard.” (S.G., No. 123, p. 5.) “ The more primitive branches of the Malanaus practise tattooing, variously arranged in their different countries : some are nearly covered, others merely have anklets, bracelets, or necklaces, with a star or two on their breasts. 1 he further removed they are from civilisation, the more thickly are they generally found to be tattooed.” (Brooke i. 73.) After Mr. Hose’s very distinct statement, “the Punansdonot tatoo” (J.A.I. xxiii. 167.), it seems strange to hear Mr. De Windt’s account of tatued Punans: “ Mrs. Lat and her two fair daughters. We found these (unlike the Kayans) tattooed over the face as well as body, and each wore the short skirt of the Kanowit. . . . On re-seating ourselves in the ruai, L. happened to notice the intricate and really beautiful tattooing on the body of one of the younger men. The latter, seeing this, asked us through our interpreter if we should care to be operated upon in a similar manner, this being considered a great honour to a guest; and no sooner had we accepted the offer than an old woman made her appearance armed with the necessary implements, and with the aid of a pair of very blunt needles, and a peculiar species of dye obtained from a tree, succeeded, after a good hour’s work, in embellishing us,—L. with a ring on each shoulder (the sign manual of the tribe), and myself with a bird, whose genus it would puzzle most naturalists to determine, but which was popularly supposed among the Poonans to represent a hornbill, on the arm. Strange to say, neither L.’s punctures nor mine showed the slightest signs of inflammation afterwards, and the figures are far more distinct than they would be had Indian ink or gunpowder been used.” (p. 86.) Among the Ida’an Sir Sp. St. John saw men with “a tattooed band, two inches broad, stretched in an arc fi'om each shoulder, meeting on their stomachs, then turning off to their hips; and some of them had a tattooed band extending from the shoulder to the hand.” (i. 249, 374.) Lieut. De Crespigny says : “The only parties among them who tattoo are those who have killed an enemy. The tattoo is invariably a broad band from the navel up to each shoulder, where it ends abruptly. A smaller band is carried down each arm, and a stripe drawn transversely across it for each enemy slain. I am happy to say I saw but few men tattooed, but one young fellow had no less than 37 stripes across his arms. Upon my enquiring where he had been so fortunate, he pointed towards the river Labuk.” (Proc. R. Geogr. Soc. ii., p. 348.) According to Mr. Whitehead (p. 106): “ Some of the men are slightly tattooed with a few parallel short lines on the forearm.” Writing of these people Mr. Witti says: “ There is nothing new about the Tolungun men, except that they tatoo themselves. The effect produced is quite the same as frequently seen on a stripped ‘ Jack.’ I told our self-pricked friends here that white men do the same thing, for this and that reason— though I am not aware really of any reason at all; however, I thus learnt that tatooing here distinguishes the men who have slain a foe in an inter-tribal war. There are five such warriors in the three houses of Bundo. The ornament begins below the stomach and rises to the shoulders, like the skirt of a coat, | [
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00000063.xml | Dress in Detail. 5i Petticoats. The Land Dyaks woman’s petticoat or “ bidang is of the size and shape of a kilt. A belt holds it round the waist, and it descends to the knee.” (Grant, p. 17.) “ Silver coins are freely worn round the edges of the jammu (petticoat) of the Sering and Simpoke women.” (Denison, ch. vi. p. 76.) End of a Piece of Cloth to show how they arrange their colours. (Brit. Mas.) Pattern on Undup Woman’s P eTTICOAT. (Crossland Coll.) 1 V; i ‘4 n V v 1 1 1 <»i b 1 1 . | 1 : ■ *r « : "'W ! *! ■ 1 1 % 1 ' » m 4 ?! ;W, $j 1 1*3 ' vr« i , > i .j If;; .1 1 (j ' t mi 1 ) U 1 s f. I w 4 %! ^ ‘' s. ‘ I The Rev. Mr. Horsburgh relates : “ On one occasion I saw the daughters of several Sakarran chiefs clothed in loose dresses composed of shells, beads, and polished stones, arranged with great care and considerable taste. The dress, which was very becoming, hung as low as the knee, and as the young ladies walked along, the stones of which it was com posed rung upon each other like the chime of distant bells. These dresses are very expensive, costing some seventy or eighty reals a-piece (about £12), and are therefore not common.” (p. 11.) “ In the wealthier Undup tribes the women wear round their petticoats strings of silver coin, the united value of which, in many cases, will amount to above £10 To an European fresh arrived the dress looks scanty ; but, when he lives amongst them and has seen their walks and their work, he cannot but admit that It is admirably adapted to their condition.” (Crossland, Miss. Life 1865, P- 6 55 -) “The Sea Dyak bidang is a short petticoat reaching from the waist to the knee, and is kept in its place by being folded over in front and tucked in on one F. ; «^o 'leuov'UM Rejang River Dyak Cloth. (Brit. Mus.) | [
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00000249.xml | 237 M ining. are moved up and down, and a constant blast produced, which is led by cla\ pipes from the orifice at the bottom of each tube into the furnace. In the smelting operation there is no flux used with the ore, which yields about seventy per cent, of iron. To make iron either hard or soft as may be required, different sorts of wood are made use of. (Burns, Jour. Ind. Arch, iii I5 x.) “ In a Kinah village the smithy is in a central situation. The Kinahs smelt their own ore and manufacture their own iron ware. I watched the operation and procured a few samples of the metal. I here is nothing peculiar to describe ; there were an anvil, a couple of hammers, and a pair of twyers as usual, a charcoal furnace, a quantity of impure ore, and the usual primitive bellows. These people temper their own ore with a fragment of European ironware, when they can get it. (Brooke Low.) “ As before stated, the Kayans and Kenniahs for years smelted theii own iron, and the weapons made of that steel retain their value to the piesent day. They are great blacksmiths and skilful engravers on metal, some of their work bearing the closest examination. Their forge is an ingenious, if laborious, contrivance, consisting of several large bamboos into each of which a piston worked by hand forces the air; this is conducted by means of other bamboo tubes into one, the end of which forms as it were the mouth of the bellows, and in which a considerably accumulated pressure of air is obtained. The anvil is likewise ingenious, being provided with many points and small holes by means of which the smith is enabled to bend and work his iron.” (Hose J.A.I. xxiii. 161.) Sir Sp. St. John procured a packet of the iron the Kayans use in smelting , “it appeared like a mass of rough, twisted ropes, and is, I think, called meteoric iron-stone. They use, also, two other kinds. . . . Thair iron ore appears to be easily melted. " (i. 113, 122.) Gold. “ In times of drought, styled by the natives K dinar ow, or Tempo Segah, the bed of the upper Sadong is searched and scraped for gold, generally with success ; of course tlie longer the spell of fine weather the better the results. Sadong gold is of splendid quality, and second to none found in Sarawak, excepting, perhaps, that found at Marup, yclept Mas Skrang. (S.G., 1894, p. 98.) “ Near the very sources of the Kapuas live the Malau Dayaks,who are workers in gold and brass, and it is very singular that members of this tribe can wander safely through the villages of the head-hunting Seribas and Sakarang, and are never molested.” (St. John i. 31.) 6 The material most used is the argillaceous spherosiderite, which, as already mentioned, is often present in the coal-bearing beds. Usually it is taken from the most accessible spots in the river beds. In these places the ore has been more or less subject to a chemical change, i.e. the clay-iron-stone is, in part, converted into argillaceous brown iron-ore, and is then rendered more easily workable. (Possewitz, p. 432.) On the Doesun river Mr. Muller speaks of villages almost exclusively inhabited by iron smiths, such as Troesan, Siekan Laloenianw, Roedjej, Panoeatawan. The reason being that the metal which they work is extracted close by the villages in the very bed of the Doesun when its waters are low, and principally along the right bank of the river near the affluence of the little Soengi Patakej. The metal is found spread in the mud of the river in masses of 5, 10 and even 100 pounds weight and more. (ii. 359.) | [
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00000228.xml | 2l6 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. alive under a Salong (a large wooden pillar) early the succeeding morning. Boyong, however, and one of the others, managed to effect their escape that night, ran into the jungle, and found their way, after twenty days’ wandering, to the foot of the first rapids. . . . Boyong is now living, and shows the marks about his body where he was tortured by the Kayans. . . . The remaining men were all strangled by the Kayans.” (ibid, ii. 272.) “ The Kayans strenuously deny the practice [of human sacrifice] at the present day, but it would seem to have been prevalent amongst them formerly, especially on the occasion of the King or principal chief taking possession of a newly-built house, and also on the occasion of his death. They acknowledge that an instance of this most revolting custom took place about two years ago 1847] on the occasion of the chief Batu Dian taking possession of his new house. The victim was a Malay slave girl brought from the coast for the avowed purpose, and sold to the chief by a man who was also a Malay. It is said to be contrary to the Kayan custom to sell or sacrifice one of their own nation. In the case alluded to the unfortunate victim was bled to death, the blood was taken and sprinkled on the pillars and under the house, but the body was thrown into the river.” (Burns, Jour. Ind. Arch. iii. 145.) Sir Chas. Brooke tells us: “It is a Kayan custom, named ‘Jahuin,’ when captives are brought to any enemy’s country, that one should suffer death, to bring prosperity and abolish the curse of the enemy in their lands. The deed is generally performed by women, who torture with sticks, &c.” (ii. 304.) “ As for the presence of women at religious ceremonies, here at the swinging ceremonies they are always present, and also when feasts are held in honour of the padi spnits. So far as I had power of observing, women do not become spectators of human sacrifices, even though the victim be a woman. The Muruts never sacrifice one of their own people, but either captuie an individual of a hostile tribe, or send to a friendly tribe to purchase a slave for the purpose. The Dusuns do not sacrifice human beings, even when they build their houses.” 7 (Denison, Jour. Straits Asiatic Soc., No. 10, p. 184.) Capt. Forrest, however, writing in 1780, says (p. 368): “In this north part of Borneo, is the high mountain of Keeneebaloo, near which, and upon 7 Mr. Hupd writes the following (pp. 330-331 footnote) referring to the still (though secretly) practiced human offerings : " The missionary Huperts writing on 26 October, 1842 (see Barm. Missionsblatt, No. 7, 1848) about this, says: ‘ A clandestine sort of murder still exists here amongst the Dyaks [sic] in the interior, and still many sacrifices are offered to the devil, but secretly, and excepting the Dyaks hardly anyone knows anything about them. They still slaughter the fairly- aged slaves, whom they take into the interior without their knowing what is to come; they dig a deep hole, and place the poor man bound in it, when they chop off his head and hang up the skull in their huts. I have this information from the mouth of two Dyaks, especially from the mouth of a 35 year old Dyak who now works at the mission station here ; his name is Andang and he fled to us, with which fact his master must need out of fear be satisfied, for the masters are much afraid especially as regards the Dutch Government when such shameful deeds become known. A widow slaughters one or more slaves in order that her husband should have servants in the spirit world. Only a short time ago a Dyak named Tondau killed twenty such slaves.’ ” See supra, ii. 163 and 204. | [
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00000037.xml | Habitations. 2 7 description, being simply a series of steps or pieces of wood placed zig-zag along the sides of the hill, like ladders, and occasionally perpendicularly. We counted no less than 2,476 of these steps, some of which were the roots of trees, and I may describe my progress as an eternal getting upstairs.” (ch. iii., p. 31.) There are many bridges, and they “ are generally very picturesque. They are made where the river is narrow, and where two trees, one on each side, overhang the stream. Amid the branches of one is placed a long thick bamboo, which reaches to the branches of the tree on the other side ; but if it prove too short, two bamboos are lashed together with rattans and creepers. This is the footway. Next, long thin bamboos are suspended from the upper branches of the trees, the lower ends being tied to the footway before made, and fixed crosswise below it. Rattans and creepers are also brought into requisition, to strengthen and steady the bridge ; these are the suspenders. Another bamboo is tied along the suspending bamboos, on each side the footway, to serve for railings. The general appearance of this primitive bridge, with a rapid stream running under it, is very pretty, especially as the banks of the rivers are in general beautifully lined with trees and masses of rock. By a sloping ladder of the usual description, the bridge is connected with the banks on each side of the stream, but the whole thing is more picturesque to the eye than safe for the person of the novice in jungle travelling.” (Grant, p. 33 -) Mr. Denison speaks of a bridge amongst the Grogo Dyaks “which was constructed of jungle woo'd and bamboo and was 138 feet in length and most skilfully put together, (ch. iii. p. 28.) Mr. Wallace says “ some of these bridges were several hundred feet long and fifty or sixty high 1 he bridge is partly suspended and partly supported by diagonal struts from the banks, so as to avoid placing posts in the stream itself, which would be liable to be carried away by floods.” (i. 114 and 122.) Sir Hugh Low describes the bridges (p. 286) and Sir Sp. St. John remarks on their lightness and elegance and also on t heir apparent flimsiness (i. 139). Mr. Burbidge complains that “ the only bridges across the streams were formed of a single tree-trunk, often a very slen der one not perfectly straight, so that when a particular part of it was reached in one’s journey across, it had a treacherous knack of turning round and landing one in muddy water up to the neck. The natives are used to Sea Dvak Abode and Bridge. (Sir Chas. Brooke’s “ Ten Years," i. 220.) | [
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00000460.xml | cxlvi. H. Ling Roth. —Natives of Sarawak. English. paddy-farm on high dry land painful pale palm (of hand) pan (iron) pan (earthen) parallel pardon parasite (plant) pare off sharp edges of split rotan pare off split bamboos part, a pass (be current) pass away pass over pass beneath pass on pass by pass before pass through pass, come to ( evcnire) past past tense, sign of passenger, go as a passionate (choleric) pat patch patient pay peace peace, be at peck, to peep at pelt pen penitent pepper perforated perhaps perish perspiration perspire pestle (for pounding paddy) petticoat phlegm pick up pick (gather) pickle, to pickled flesh, fruit, or fish pickles picture piece, a (part) pierce (stab) pierce through pig (domestic) pig (wild) pigeon pigeon, wild pile in layers pilfer pillow Dayak. umtich padi pide puchat purah tangan kuali belanga tunggun ampun ; maap bukach paid | nguus utung-ni laku manyap langkah; kabang nyerap rasu nfinan ; rowan budawfi so tuk; jadi much mungam much numpang; tambang boji nutot nupung madud-atin bayer damai; selamat berdamai; senang nukuk ngireng nabur kfilam sesal lada tubfit kudu—indin ; kftdu rusak udaas mudaas aruch jomuch ak J mit; shun (nukuk (as fowls) nupaas; nyuked betubach; nubach (tubach (fruit) duiit (fisli anil flesh) (bekashum (fruit) gambar; tegundo ni-pire numuk; tubuk nguto aiyo pongan achang; merpati punai berapich ; beturap prikesh bantal English. Dayak. pipe iserubok (bambu) (supak (W) pin utosh pinch, to kujet pinch, take a unyut pith umbud pitiful si ut pity upon, have i nyibara place (put) nikun ; nah place down nah place upright mejfig place upright in juman ground place, a yun ; kah plain (clear) jowah plain, a tanah rabak plait (braid) nyerat plane, a kutam plate ' jaru ; pinggen i tapak [small) planking udah; asu (W) plant, to perun plant paddy, make noruk holes in which to plantain borak play (amuse oneself) mofvh-moah play (jest with) berubi; patia (W) pleasant (scent) rumak pleasant (taste) sidi pleased riian pledge (promise) naam pluck, to nyuked pocket kundi; putir (a bag) point towards point out / point, a tubun pointed rushing pointed bamboo stuck tuka in the ground as a means of defence poison rachun poisoned ; poisonous bisa poke kujok; ngikir pole, when stuck up-\ turus right intheground, [ or post, a I tukang polish bodah nyirinyak pond dunu poor seburfik; butak ; kuta- chariita; charfita; ruga(W); papa(W) populous powun possess (hold) digung possess (have) biun possessive case, sign of dupu posts of a house see also " pole " pot pot-bellied potatoes, sweet pouch of monkey poultice rods; tugu (W) pumuud (short) penakap (long) pumunus (of gable) priuk; ternang bushung setira kuni tubi mameak | [
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00000172.xml | 160 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. people, a day’s journey off, “ collect the crania of their enemies. That is to say, whatsoever cranium they can get hold of somehow, providing it was procured by violent death. Thus, such a skull might be stolen and yet genuine.” In trying to make a settlement between Jeludin and the Peluans (see supra., vol. i. p. 98) Mr. Witti found that the latter would not count as against themselves heads obtained on head hunting excursions, but only those of people who had been making peaceful visits, &c. In fact “the sporting head hunter bags what he can get, his declared friends alone excepted.” (Diary, 25 Mar.) The cowardly method in which heads were taken is illustrated by many an anecdote. Admiral Keppel, when a Dyak was naming the individuals to whom the heads originally belonged, says, “ the skulls, the account of which our informant appeared to dwell on with the greatest delight, were those which were taken while the owners were asleep-—cunning with them being the perfection of warfare.” (ii. 37.) “ Here are a couple of extracts from Mr. Hatton’s Diary : “Only seven days ago a head was taken at a tree bridge over a torrent. A Dampas man was walking over a felled tree (which in this country' always constitutes a bridge), when four Sogolitan men set on him, pushed him down the steep bank and jumping down after him took his hand and head and made away. I saw the victim’s head and his hand in a house not far from the scene of the murder. (18 March.) ... A great many people have left owing to a fright of the Muruts, who made a raid here about seven months ago. The people from Lebu came down on Danao at night and firing a volley from their sumpitans into the sleeping house, they' rushed in, took seven heads from one house and three from another, one a woman’s. During the fight one of the Lebu men fell, and his head still new, hangs in the Danao house. The method of attack of these Muruts and indeed of all the tribes, is cowardly' in the extreme. It ought to be called head stealing not head hunting. They wait in the bush watching the house all day, and about 3 o’clock in the morning, when every one is asleep, they enter the house, take as many heads as possible and decamp at full speed.” (11 April.) The following treacherous head murder 12 is related by Sir Chas. Brooke: “ A party of five Malays, three men and two women, left Sakarang to go to Saribus for the purpose of meeting some of their relations. Thus they met a boat's crew of Dyaks while in Saribus, and spoke together, saying they were traders, and they were also seeking for fish. When the Malays were leaving Saribus to return, the Dyak boat followed in their wake, entered this river together, and on the following day proceeded to carry out their sly and murderous design. In the morning they offered their swords for sale, and sold or exchanged one, permitting the Malays to make an exceedingly 12 " A year after my arrival on the coast, the entire population of Slaku, a town situated a few miles distant from the mouth of the Sambas river, was cut off during a night attack by a powerful tribe of wild Dyaks from the north-west coast; and although the town, which was occupied chiefly by Chinese, contained large quantities of rich merchandize, they were contented with the iron and trifles, with which, together with the heads of their victims, they departed unmolested to their homes." (Earl, p. 269.) | [
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00000463.xml | Chalmers' Vocabulary. cxlix. English. Dayak. ruin, fall into ( rubuch; serukob i patub; bigas run bu run away mubu run after tiidak run away, make to pibu; kashig; kushig rust tegar rustling-noise, a garfish sago 1 sago-palm ) sago, raw lemanta saliva rujah; royang (W) salt garo salt (briny) pide salvation seramat salver, brass talam same ni-mun same (in height or berikud length) sand pasir sand-fly bills; korap (W) sands pasir sarong, a(Malay cloth) kain tajong; sarong Satan Umiit Shetan satiated bisoch satiate bodah puas satisfied, see • ‘ appeased ’ ’ nang; dnan say saying, a punganang saying suninang scab tubu scabbard sibfing; duong (W) scald rails scales (fish) sisi(k) scales (balance) kuti scar arit scissors gunting scold boji (rekara scorpion (liung otich (W) scrape ngikid; ngiich scrape (dirt oft feet) ngutosh; ngireg scrape out leavings garas scratch oneself gaiyu ; dodash (vV) scratch (score) garag scratch with nails geraiat scribble berirfi scum jurak; tegurak scurf runuk scurvy bagi search (jiroch ; siroch (karik (W) sea laut secretly bechukan secure (firm) tegap; tetap security for, be ngarun see kirich see (behold) tingah seed (corn) bine seed (of plants) ruang seek, see "search" seize upon nakap sell juah send pait English. sense senseless (in a faint) separate (divide off) separate (part from) separately (by itself) servant servant (hired) set (sun) settle (a business) settled shade, to shadow shake (be unsteady) shake (active) shake (shiver) shake up shake out (as clothes) shake off shallow shame shame to, give sharp sharpen shave shaven (head) sheath, see “ scabbard" sheet (of bed) sheep shells (land) shell, cocoa-nut shelf shepherd shield, a shield, to, see “shade ” shine shining ship shiver, see “shake" shoes shoot, to shoot of plant, young shop shore up with posts, to shore shore, go on short short cut, make a shorten shoulder, see “body " 1 shout show show (point out) shut, to shut up, be shut up (enclose) Dayak. akal rnijup bebaat bu shidaru butak gag' murut sibfmg-i bodah tunggun tunggun gerindung ; baup | sengangi (sebambla (W) begugoch : beguyut nugoch; ngunyang kamutfil kushok (ngamui; ngumob (ngumbar tfipich boduch; dadas; tubus munguch; dasah < ngyen munguch \ pemunguch roja ngasah begumbak betundfi putong biri-biri I brukong [large) \ brukyeng [small) tapurung; boru (W) panggo gombala peningin nyirinyak bringeang kapal sibongkoja; kaus(W) timbak (shok I \ tij uk [of tree) kadei nukang . deyuch I maad deyuch (kubii ; purok | \kodfi (W) mutash kosigut (ngyrais ngab [at getting a j ( head) (ngah tingah (ngyen tingah tiju I ngishugn; tuup lngobut tuup kurung; nyikapung | [
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00000296.xml | 284 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. “ The general result of the exploration may be summed up as follows :— The existence of ossiferous caves in Borneo has been proved, and at the same time the existence of man in the island with the Fauna, whose remains are entombed in these caves. But, both from the recent nature of this fauna, and from the fact that the race of men whose remains are associated with it had already reached an advanced stage of civilization, the discovery has in no way aided the solution of those problems for the unravelling of which it was originally promoted. No light has been thrown on the origin of the human race—the history of the development of the fauna characterising the Indo-Malayan sub-region has not been advanced—nor virtually, has any evidence been obtained towards showing what races of men inhabited Borneo previously to the immigration of the various tribes of Malayan stock which now people the Island.” (Proc. Roy. Soc., No. 203, 1880, pp. 6, 7.) JARS. Of the Sea Dyak jars Sir Spencer St. John says : “ There are many kinds of sacred jars. The best known are the Gusi, the Rusa, and the Naga, all most probably of Chinese origin. The Gusi, the most valuable of the three, is of a green colour, about eighteen inches high, and is, from its medicinal properties, exceedingly sought after. One fetched at Tawaran the price of £400 to be paid in produce ; the vendor has for the last ten years been receiving the price, which according to his own account, has not yet been paid, though probably he has received fifty per cent, over the amount agreed on from his ignorant customer. They are most numerous in the south of Borneo. The Naga is a jar two feet in height, and ornamented with Chinese figures of dragons ; they are not worth above seven or eight pounds. While the Rusa is covered with what the native artist considers a representation of some kind of deer; it is worth from fifteen to sixteen pounds.” (i. 27-28.) Of the Land Dyak jars Mr. Grant (p. 94) says similarly : “ These jars of supposed antiquity vary in value according to the marks or designs on them—the Rusa (deer) is sometimes worth $35, the Naga (dragon) $70, the Ningkah $150, and the Gusi still more.” “ Ten jars and tempayans of various kinds were brought into the Batang Lupar via Lubok Antu during March, 1894. Amongst these were two Gusi jars for which it was stated the owners had paid $500 and $800 respectively. The owner of the latter asked $1200 for it here.” (D. J. S. Bailey, S.G., 1894, p. 72.) “ Every Dyak tribe possesses some jars (tajows), according to their riches and importance. They are large brown-coloured jars, with handles at the sides, and sometimes figures of dragons on them. No one would suppose, from their appearance, that they were worth more than the common earthen water-pots we use in our bath-houses, but to the Dyaks they have the value of remote antiquity. They say their ancestors bequeathed them to them as the property of the tribe, therefore they never part with them, except by exchange for similar ones, as tokens of amity with other tribes.” (Mrs. McDougall, p. 141.) | [
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00000306.xml | 294 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. existence has lately been repeatedly asserted. Pickering (‘ U.S. Explor. Exp.,’ 1848, ix. 174) notices especially their absence, and Waitz—Gerland (‘ Anthr.,’ 1865, v. 47) express themselves as follows : ‘ Older reports have mentioned Papuans which were said to have been found in tHe interior of Borneo, but W. Earl 15 remarks very correctly (‘East Seas,’ 1836, 256) that no traveller has himself seen them, Kessel 1 ' also only heard Malay traders speak of them (‘ Z. f. a. Erdk. N.F. iii. 379), and Marsden (* Misc.’ 37) only mentions that a small Borneo chief spoke of woolly-haired Tammans in the interim , on the other hand, Schwaner (‘ Borneo,’ 18531 i. 64) assures us particularly that with the exception of the Papuans 17 introduced into the north-east of the country, there are no others. Later on Earl (‘ Races Ind. Arch.,' 1853, 146) found the existence of Papuans in the interior of Borneo somewhat more probable but still without sufficient foundation in fact. Lari’s account in question is held to be credible by others, but it is practically a matter of individual opinion whether one believes it or not. It mentions that a ship’s captain stranded in 1844 on the north coast of Borneo, at the Berau or Kuran rivers, once met, fifty miles inland, at the foot of Mount Tabur, 17 curly headed small men ornamented with cicatrices, or at least so the man himself told him (Earl), and his evidence must be considered satisfactory. Everything else which Earl brings forward is calculated to weaken rather than to strengthen the case. The district in question has certainly not often been travelled over, but now that north Borneo has been traversed several times, and even Mount Kinibalu has been several times ascended, and no traces of Negritoes 18 have anywhere been found, one must very strongly doubt the credibility of the statement of a ship’s captain. Junghuhn (‘Battalander,’ 1847, i. 220, note) considers it unimaginable that anyone could have over looked such a specialised race with woolly hair and black skin in Borneo. Everett, who possesses a profound knowledge of north-west Borneo, leaves the reader in the dark as to whether lie believes the statement of the captain or not, nevertheless he seems to be more on the side of the doubters. ( Nature, 1880, xxi. 588.) Giglioli (“ Viaggio Magenta,” 1875, 253) believes the statement, and adds : “ Beccari found no trace of Negritoes in Borneo, ‘ cioe vide indegeni coi capelli crespi.'” Unfortunately Giglioli 10 Earl only says that no Dyak whom he met had seen them, notwithstanding that the natives assert their existence , but as they also assert the existence of tailed people, they must not be believed.—A. B. M, 16 Kessel says that in the interior, “ namely, in the north-east," they cultivate the soil. This statement is perfectly incredible.—A. B. M. 17 These are Papuans from New Guinea, whom the Sulus have brought home as slaves from their widespread piratical expeditions, or whom they have purchased elsewhere, as, for instance, in the Moluccas. Schwaner says, the few Papuans which were met in the north-east of Borneo come from the fatherland of the Papuans, and have been carried off by the Sulu pirates." He adds also, " that the local traditions there speak against the existence of Negritoes.” — A. B. M. 18 See example Whitehead (" Expl. Kina Balu,” 1893); compare Latham (" Essays," i860 ) 192). Treacher (" J. Str. Br. R. As. Soc„" 1890, No 1, p. 101), says, " There are no Negritoes in Borneo. Hose (“Journ Anthrop. Inst.," 1893, xxiii., p. 156) considers the Punans, "the nomadic tribes found at the head waters of all ihe big rivers in central Borneo," as the real aborigines. (P- 1 57 ) '■ " I have no doubt in my mind that this wandering race of people are the aboriginals of the country." The Punans are real Malays.—A. B. M. | [
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00000212.xml | 200 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. practice. Sherif Sahib, and many others who visited that country, died suddenly, and the Malays assert it was from poison ; but of this I have no proof.” (St. John i. 30.) Referring to this statement, Mr. Burbidge remarks (p. 66) : “The nature of the poison used is not exactly known, but it is very generally supposed to e a peculiail} iiritating fibre or spiculce derived from some species of amboo, the effect of which is to cause a chronic state of sickness and depression, followed by death. Whatever it may be, it is a mechanical rather than a chemical irritant.” Referring to the murder of a headman in j 886 Mr. F. O. Ricketts writes : Orang Kay a Abai and his followers are what are known as main Muruts. Abai has always been overbearing and defiant and consequently has been at enmity with most of the other inhabitants of the river, he also bears the character of being a poisoner, and it is said that many have met their death at his hand in that manner.” Eight years later the same Resident reports: “ There is one tribe of Muruts which originally inhabited a small locality near the source of the Trusan, but few of them left; there are one or two houses in the lower river; these are known as the Main Muruts and bear a bad character, the others eing a raid of them ; they have the reputation of being adepts in the art of poisoning and one of their ways of administering it is in arrack in the 0 owing manner: it is the usual custom in Muruts’houses for the hosts to drink first, this they do, but in handing the arrack to the person they want to pcHson they slide the thumb into the liquor, the poison being secreted under t e thumb nail; how far this is true it is impossible to saj—most Muruts are under the impression that it is done. The poison acts slowly, as the victim it is said does not die for some days. Many believe that they can be poisoned at a istance by charms at the hands of this tribe and consequently keep aloof—even those who are on fairly good terms with them avoid having much ° W1 ^ them. Personal experience has shown that there is something 1 erent about these people, who seem reserved and indisposed to become friendly.” (S.G., No. 347, p. 214.) Tools used in the preparation of Ipoh Poison in the Malay Peninsula. Spatdlas partially covered with Ipoh Poison. The smallest is used to spread the poison on to the arrow tip, and the next size to ladle the sap from the bambu trough and spread it on the largest spatulas. Batang Padang. (L. Wray, Kew Mus.) | [
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00000325.xml | Sea Dyak, Malay and English Vocabulary. xi. Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. engkah si m pan to put, place, set, deposit. engkabalu widowhood; empai tembu engkabalu , the period of widowhood is not completed. engkaiyu lauk, saior relish, condiment (vegetable or animal food as an accompaniment to rice). engkalubang a pit-fall (hole with calthrops). engkasak ngrebat to writhe, wriggle, struggle with, offer resistance to. engkelulut insect, a diminutive fly; getah engkelulut, the wax deposited by a fly. engkila jaga to watch, scout, spy ; aku engkila siduai, I was watching them both. engklait wild gambir. engklaiyu to fade, to lose colour, tarnish. engklis ' miniak nioh cocoa-nut oil. engkraju tembaga copper. engku aku pun (empu) mine, contr. from enggi aku, see enggi. engkukok the crowing of a cock. engkuleh rimah dahan tiger-cat. enjok to give. ensana ari dulu (hari) day before yesterday. ensanos dahulu ensapa siapa pun whose, contr. from enggi sapa. ensera cherita legend, fable, myth, story. Snsepi cheri to taste, feel, be conscious of, aware of; or sepi Snsepi asi, taste what it is like; Snsepi diri parai, I feel as though I were dead. Mensiang luasi to clear, to prune; mensiang tapang, to prune the bee tree; mensiang jalai, to clear the road of grass, &c.; siang, clear light; ben- or men-siang, to make clear, to cause to be light. ensilip padam to go out (of life or sun), to fade away. ensuroh surok to crouch ; ensuroh baroh batang, to creep under the log; jako ensuroh, humble, submissive language. entekai pumpkin. entekok bengok goitre. entelah a riddle, conundrum, enigma. entemu tumeric. 6nti jgkalau if; Snti benama, if it should be so. entighis 1 source of a river. entran batang shaft; entran sangkoh, spear-shaft. entun, ngentun tarck, ulur j to pull, haul, launch; entun prau, to launch the boat. gadai | pelehan | gadai-gadai, softly, slowly, gently, gradu ally. gaga suka 1 glad, pleased, delighted ; gaga penapat ati aku, I am truly delighted. | [
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00000520.xml | CCV1. H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. weeks for the moment when the barrier should be cut through, so to be able to proceed on their journey.* “ From what we have just mentioned it will be seen that in the Katingan districts the dignity of a chief does not depend upon popular election but is hereditary. Should a district fall to a woman on account of the want of male heirs, then the husband of the woman is made chief, an arrangement which shows that no female chieftainship is tolerated.” (p. 95.) But Niai Balau, a Kahaijan of great courage and determination, who led her people, nrandau in hand, to victory, was a chieftainess. (p. 54.) “ Murder was punished with a fine of 2,000 florins, paid to the family of the murdered man, and a blood feud often supervened.” When the matter was ended, slaves were exchanged, and peace made. (Melandui district, p. 168.) “ An important occupation of the free Ot Danurns, which occasionally requires the exertion of all their mental powers, is the so-called singer. It consists in the renewal of old undetermined law suits, of lapsed debts, unfulfilled obligations, &c., which mostly descend from the time of their ancestors, with the object, but occasion ally without well-founded reasons, of robbing others of part or of the whole of their property, and to enrich themselves thereby. The wealth of great grandfathers is thus thrown away among the great grandsons. The singer is chiefly a case of memory, and often requires a very thorough knowledge of the genealogical trees of different families and of their circumstances, but also considerable skill in argument. If a defendant does not possess these qualities, or perhaps in not so great a degree as the plaintiff, then he generally loses the case, and must satisfy the demands of his opponent. The custom of the singer is for many the source of great wealth, but at the cost of others, who have thereby lost their property and freedom. The collecting of newer debts, of interest in arrears, of fines, &c., can be brought under the singer institution.” (p. 81.) “ Another very funny custom of the Ot-Danoms is that, during serious conver sation, they repeatedly slap the back of their heads with the flat of the hand, in order as it were to knock out the thoughts. This custom is very wide-spread, and appears to be contagious, for several of my comrades shared it.” (p. 137.) Property. On the Katingan River “ The land is divided amongst a few rich and powerful families, and is looked upon by these as hereditary property. The origin of this the people are not able to explain properly ; they are satisfied with the saying that their ancestors were already the possessors, as it is, however, demonstrable that various great families at present, who call themselves proprietors of the land, originally did not come from the Katingan watershed, but from another place, more especially from the Upper Kahaijan River, we may not without well-founded reasons consider that their present pretensions have followed upon a provisional usurpation which was supported originally by the riches and the renown of the new comers, and so brought about the present result. These indeed are the only conditions which force the poorer classes of the people with irresistible power into slavish subjection.” (p. 147.) At Tundan, on the Kahaijan River the Doctor speaks of the “ Tomonggong (chief) possessing 45 costly jars ( blangas ), which may be collectively valued at 15,000 florins, which possession makes him the richest native in the island.” (p. 61.) Trade. “ I may repeat once more that most Ot Danum natives, in spite of their appetite for trade, do not possess the ability for carrying it on with profit; they have not suffi cient sense for speculation or calculation, nor method in their affairs, nor quickness in their undertakings. Time is not taken into account in their travels. Only slowly do they learn to set up their wares and to demand the proper price for them. Hence very few return home with any profit to theii families, who in the meanwhile * At the new moon, in the Melanhui District, there is one day pamali (tabu), and at the full of the moon there are three days tabu, during which no work must be done, and not even a " singer " undertaken, (p. 168.) | [
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00000195.xml | i83 Per ham’s Song of the Head Feast. “ That which heaves and rolls, “ Is the mouth of Kalaka ; “ The country of Malana with many wives.” Soon after this they come to the path which leads them to the house of Kline As the whole of the performance is directed to the fetching and coming of Singalang Burong, naturally great effects follow upon his arrival, and such are described. As soon as he enters the house the paddy chests suddenly become filled, and any holes in wall or roof close themselves up, for he brings with him no lack of medicines and charms. His power over the sick and old is miraculous. “ Old men having spoken with grandfather Lang become young again :-The dumb begin to stammer out speech. The blind see, the lame walk limpingly. Women with child are delivered of children as big as frogs.” At a certain point the performer goes to the doorway of the house, and pretends to receive him with great honour, waving the sacrificial fowl over him. Singalang Burong is said to have the white hair of old age, but the face of a youth. , , . „ Now follows .the closing scene of the ceremony called bedenjang. I he performer goes along the house, beginning with the head man, touches each person in it, and pronounces an invocation upon him. In this he is supposed to personate Singalang Burong and his sons-in-law, who are believed to be the real actors. Singalang Burong himself “ nenjangs" the headmen, and his sons-in-law, the birds, bless the rest. The touch of the human performer, and the accompanying invocation are thought to effect a communication between these bird spirits from the skies, and each individual being. The great bird- chief and his dependants come from above to give men their charms and their blessings. Upon the men the performer invokes physical strength and bravery in war; and upon the women, luck with paddy, cleverness in Dyak feminine accomplishments, and beauty in form and complexion. This ceremonv being over, the women go to Singalang Burong (in the house of Kling, according to the Mengap) with “ tuak ” and make him drunk. When in a state of insensibility his turban drops off, and out of it falls the head which was procured as above related. Its appearance creates a great stir in the house, and Lulong and Kumang come out of the room and take it. After leaving charms and medicines behind him, and asking for things in return, Singalang Burong and his company go back to the skies. At the feast they make certain erections at regular intervals along the verandah of the house, called “ pandong ,” on which are hung their war-charms, and swords, and spears, &c. In singing the performer goes round these and alon 0- the “ ruai” The recitation takes a whole night to complete; it begins about 6 p.m. in the evening, and ends about 9 or 10 a.m. in the morning. The killing of a pig and examining the liver is the last act of the ceremony. In Balau Dyak the word “ Mengap” is equivalent to “Singing” or reciting in any distinctive tone, and is applied to Dyak song or Christian worship: but in Saribus dialect it is applied to certain kinds of ceremonial songs only. | [
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00000484.xml | clxx. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Religion.* .. is rather difficult to give a well connected and developed account of the re lgious ideas of the natives. They are very complicated and are made still more tr nC f*r ■ • e £ r ? a *- number of superstitions. So much, however, is certain, that they believe m a single Supreme Being, who gave the first impulse to the creation °, a existing things, and to whose incessant influence the preservation of order in t e universe has to be ascribed. They also believe in the soul’s existence after death. . , ^J) e ir G°d) named Hatalla? is surrounded by a number of angels, inhabiting with him the highest heaven on the lake Tasih Tabanteram Bulan Laut Lumbung Mat an Andan? 6 Next to the first heaven is the second on the lake Tasik Malambang Bulan Laut Babandan Intan, inhabited, besides by some demi-gods, by angels of a somewhat inferior class. i '—15 the heaven on the Labeho Rambang Matan Adan Tasih Kalum- bang Bulan. I his is likewise inhabited by very powerful angels, of which the most prominent is called Tempon Telon. 5 Here, too, the souls of the dead have their dwelling place. The fourth heaven is situated round the lake Laut Bohawang. 6 Here lives, among other superior beings, also the Sangsang 7 of the Biliaus? The fifth heaven is on the lake Tasik Bulan? and is inhabited by Nyaring Dumpang hnyeng. y ° Next to this is the earth. Under the earth is the abode of Kalo'e Tatngal Tusseh, 10 to whose care the plants are entrusted. All these heavens are inhabited by a great many Sangsangs (angels), who partly took part in the creation of the earth, and partly remain in continual contact with man, exercismg their influence on his destiny, bringing happiness or misfortune, etc. , he air is filled with innumerable Hantus 11 (spirits). Every object has its special Hantu guarding it, and trying to defend it from dangers. These Hantus c 2? e .y confer illness and misfortunes on mankind, and consequently frequent offerings are made to them and to the powerful Sangsangs, the Supreme God, the original source of all good, being neglected. The Sangsangs are represented as perfectly formed beautiful beings in human shape, brilliantly attired and covered with splendid ornaments ; the Hantus are described as gigantic monsters with flaming and sparkling eyes, with long, clawed fingers, and covered with shaggy, black hair, etc. bh e ^ eaS crea ^ on °f the earth are not wholly identical in the different P ar ^ s iwr i 6 river basin. In those parts where the natives have had more intercourse with Mahommedans, additional Islamitic conceptions are traceable. Farther in the interior, however, there are only two systems of belief. According to the former of the two systems, the first thing that existed was the water, m which the NagaBusai , 12 a monstrous snake, moved about, shining with brilliant colours and adorned with a diamond crown. Its head was as big as the earth, and Hatalla having poured out earth on it, the continent rose above the waters as an island, resting on the head of the Naga. Rallying Atala " descended to the young earth and found there seven eggs made oi earth, of which he took up two, seeing in one a man and in the other a woman, but both haying the appearance of dead human bodies. Rallying Atala then went back to the Creator in order to ask him for the breath which was still wanting. In the meantime the Sangsang Angai u descended to the earth, and breathed the breath . • . explanation of the true or at least very probable meaning of the mythological names fi.ll I? h . e ?’ W . 6 have added some notes at the end of this P art of the account of Borneo. A “ ' Jr . xa , ct tre atment of this exceedingly important subject was at the time impossible, the necessary information for it not being at hand .—The Editors oj Dr. Scinvancr's Papers. | [
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00000243.xml | Trade. 231 ;an ordeal. At the village of Laochang, on the Samaharan river, there were .owing to Malay intrigues, five Orang Kayas, and ,n consequence there was much auarrelline “ One proposed that, to settle the matter, the> should sally out into the neighbouring countries, and the first who should1 bring; home a head should be declared victor, and have the case (leaded in .his favour. It 'was their ancient custom.” (St. John i. 223.) Compare bunkit, 1. 7 °- TRADE. The natives’ ideas of trade are primitive. “ Two old Dyaks were heard discussing the advantages of sago planting, ‘ Ah said the one Ap , supposing the whole country were planted how cheap sago wouldbe - the ^ a£ would hardly repay us for working and filling it. ‘ Yes replied * he ° thei | • then how cheaply we could live and so we would eat the sago and sell all our rice.’ ” (S.G., No. 183, p. 109.) When His Highness presented Sandown, a Sakaran chief, with a rupee the man asked him the use of it and whether it would purchase padi. A ve > ew years later this man was an active trader and gamed cons,de able riches . . . But generally speaking “ a Dyak has no conception of the use of a circulating medium. He may be seen wandering m Ae Bamr xu a ball of beeswax in his hand for days together^ .becaugto^ find anybody willing to take it for the exact article he requires I h> a. tide may be not more than a tenth the value of the beeswax, but he would “ he for money and then buy what he wants. From the first, he had the particular article in his mind's eye, and worked for the identical a o beeswax with which and nothing else to purchase it. (Brooke 14 °.*5 ■> Sir Sp. St. John found the Sea Dyaks “exceedingly quick 111 commercia transactions; 2 and most of then, who did not know the value of a^ece of money six years ago 'circa 1856 are now active tradeis. (1. 7 • _ , are keener traders'than the Land Dyaks {ibid, i. 208), and Lieut. Marryat found the Lundu Dyaks always ready for barter, (p. 78.) 1 he proximity to and the influence "exercised by, Brunei where a debased iron medium of exchange wasTn p. 113) would have made it likely that the natwes >u ugh k ”°T ° f t * xTcMne^lo Isfhav. hid - and understood or appreciated it. 1 he Chinese, 100, the coast nations at least might be supposed to have seen this medlU " 1 , f “ Prior to the cession of the Baram district to Sarawak by the Sultan ol Brunei, money was not used, and the trade consisted of merely an exchange of jungle produce for cotton goods, grey shirting, turkey red and yellow cloth The district has now been under Sarawak rule for ten years, and ,n consequence of the enormous increase of trade, the current dollars and cents have found their way far into the interior, so that even the Punans know the purchasing power of dollars, and it is common now to see the dollar com o, necklaces worn by children.” (Hose, J.A.I. xxm. 161.) The method of trading with the Kayans seems to have been pecul ar bu it must probably be considered Malay rather than native Bornean. It - Mr. Ear. .ong since pointed out that freedo. of said he, " they are greatly addicted to commerce, and spare no pai f manufacture for which they have acquired a taste. (p 2 / 2 ) | [
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00000496.xml | clxxxii.* H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Divorce. t orces se ldom occur ; they may take place, however, when by frequent acts of adultery, esteem and love are gone, or when on account of other peculiar causes a mutual aversion has arisen. In this case, those persons who were present at the wedding declare the marriage to be dissolved. The Belako and all the possessions acquired during marriage remain the property of the wife. Divorce may also take place when a man has several wives who are not able to live in peace with one another. In this case the fine fixed before marriage is not paid. The contrary occurs when a divorce takes place without well founded reasons. If the wife be right she retains the Belako and part of the fortune, the husband being, moreover, bound to pay her the fine fixed for arbitrary divorce. If however, the wife give cause for complaint, she loses the Belako, and besides her right to a part of the fortune acquired in common, having, moreover, to pay the aforesaid fine to the husband. If there are children, the party giving cause is considered as dead, and the fortune is disposed of according to the succession-laws. On the other hand, the children are free to choose whether they will stay with the father or with the mother. Every proposal of divorce has to be brought before a council of Mandirs, who, after having tried in vain with all their might to reconcile the parties, give their decision on the divorce and settle the conditions on which it may come about. Divorce from bed and board is unknown. \\ hen a man remains absent for years without letting his existence or abode be known, or without sending money for the support of his family, a right to divorce is afforded on his return home afterwards ; he is obliged to pay off the debts contracted by his wife during his absence, even if he be compelled to give up his freedom in order to acquire the necessary money. If a wife have committed adultery during the absence of her husband, the latter has the right to claim a sum of 100—200 guilders from her betrayer, and may either keep his wife or get divorced from her , in the latter case she has to pay back the Belako. In some cases the husband even has the right to kill the betrayer. If one of the married couple be reduced to the condition of a Budak, neither of them has the right of divorce, but both have to become Budaks with their children. The running away with a woman is called manungkon. In this case the woman remains with the man who eloped with her, but restores the Belako to her former husband, the other being bound to pay her a fine of ioo to 500 guilders. (Hokkam.) ., a husband or a wife die the survivor is not allowed to contract a new marriage 4 °. . f unera l feast has been duly celebrated. The time of mourning lasts until this is held , during this period the widower is called boyo and the widow halo. The Laws of Inheritance. On the death of a wife, her husband remains in the house of his father-in-law until he has celebrated the Dewa-feast. The Belako becomes the property of the deceased s father, who, after paying the expenses for the feast, divides the rest of the acquired fortune with the widower. The husband dying, the widow retains the Belako and half of the fortune remaining after the Dewa-feast, the other half going to the deceased’s father-in-law. 1 he surviving children receive after their mother’s death all that which the lather of the deceased woman would have got had they not survived, the widower receiving the legal portion already mentioned. Minors remain with their father ; but those who have already attained their majority are free to choose between their father s house and that of their grandfather by the mother’s side. , j t * le father dies, the whole fortune remains with the mother, in trust for the children. The children born by a second marriage inherit all the goods acquired during this second marriage, and the mother’s Belako besides. The children by the | [
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00000300.xml | 288 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. apparently the survival of an alphabetical writing anciently known there and afterwards forgotten. We find a similar writing on an earthenware vase from the same island belonging to the Ethnographical Museum of Dresden. 6 This vase, as far as I can remember from a sketch communicated to me by Mr. A. W. Franks "Sir Wollaston Franks], is ornamented with two figures of the Chinese dragon, but not Chinese make. Dr. Kern has published some inscriptions found at Koutei in the same island, which are written in the character of Eastern India, the Vengi Chalukya in Kalinga, the same that was carried to Cambodia, to Western Java and elsewhere. . . .” 7 Further on Prof, de la Couperie continues (p. 131) : “ On a former writing of Borneo, 8 the Chinese records of 977 a.d. give the following information. It is about a letter written by the native King, Hiangta of Puni (Western coast of Borneo), to the Chinese ruler. The letter was enclosed in different small sealed, and it was not written on Chinese paper, but on very thin bark of a tree; it was glossy, slightly green, and somewhat broader than one inch, and rolled up so tightly that it could be taken within the hand. The characters in which it was written were small and had to be read horizontally. 9 In an appreciative review of the Professor’s book in the Athenaeum (No. 3518, March 30, 1895) it is said the author shows that the history of writing “ is by no means one of progress only, from no writing to pictures, from pictures to phonetics, but that he has discovered not a few instances of graphic systems impeded or decayed, where adverse conditions, such as want of intelligence or want of use, caused the higher thing to degenerate—the honest attempt to write decaying into pictures or charms, and showing in one more department of the world’s history a case of failure in the struggle for life. His examples from the Ai'nos, Lolos, and Dyaks seem certain enough ; his argument that Chinese writing is another example is not so convincing. . . .” The reviewer’s conclusion about the Dyaks (so called) is true enough when the late Professor’s statements only are taken into consideration, but unfortunately the facts on which the Professor’s statements are based are not Fig. 1. bags, which were what looked like several feet Ions 6 I was acquainted with this inscription through a facsimile sent to my learned friends Col. H. Yule and Pr. R. Rost by Dr. A. B. Meyer, Keeper of the Museum. This writing is not without some apparent connection with one of the writings of Sumatra. . . . [D.L.C.J 7 Over de opschriften uit Koetei in verband met de geschiedenis van het schrift in den Indischen Archipel. 8vo. Amsterdam, 1882, p. 18.—Also K. F. Holle, Tabel van Oud- en Nieuw- Indische Alphabetten Bijdrage tot de palaeographie van Nederlandsch Indie (800, Batavia 1882). No 80-1 [D.L.C.l 8 The vase and its inscription mentioned above is published in the splendid work of Dr. A. B. Meyer, Alterthiimer aus dem ostindischen Archipel (Leipzig, 1884, fob), p. 7 and pi. XI. fig. 4. [D.L.C.] 9 W. P. Groeneveldt, Notes on the Malay Archipelago and Malacca, compiled from Chinese Sources, p. 109. [D.L.C.] | [
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00000536.xml | ccxxii. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Domestic Animals ( continued ). Goats, 425 Pigs, 424 Poultry, 426 DRESS AND FASHIONABLE DEFORMITY. Armlets, ii. 39, 40, 41, 44, 45, 71-76, A193 Artocarpus cloth, ii. 35, 37 Bambu corsets, ii. 42; fibre dress, At93 Bark or bast cloth, ii. 35, 37, 50, 53 Beads in dress, 140, ii. 39, 40, 41, 44, 45, 46, 53, 65 ; varieties preferred, ii. 71 ; necklace, ii 71, 72 ; old and valuable, ii. 76, 282 Beards, 63, ii. 81; tale as to Bukar's beards, 3 (note) Belt of beads, ii. 44, 45 (see hip-lace), A194 Blankets, ii. 35, 36 Brass chains, ii. 40, 42, 46, 47 Brass wire, ii 45, 76 (see Corsets) Breast cloth, ii. 44 ; A193, 194 Bridal dress, 113 ; drowning through weight, ii. 42, A204 Buttons, substitute for, ii. 32 ; 42 Caps, see Head Dress Chawats (waist cloths), ii. 35, 37, 39, 41, 44, 54; as a tribal distinction, 55 China armlets, ii. 74 Cicatrices, ii. 80 Circumcision, ii. 80 Colours, ii. 29, 35, 37, 55 Combs, ii. 59, 63 ; men combing hair, 64 Copper rings, ii. 47, 67; teeth plates, A194 Corsets, ii. 40, 41, 42, 43, 44, 45 ; weight of, 45 ; clasps, 46 ; how removed, 47, A193 Cotton weaving, 364 ; gin, ii. 31 Dandies, 59 Deformation, no, 99; of head, ii. 70 Depilation, ii. 81 Drowning through heavy ornaments, ii. 42, A 204 Dyeing, ii. 29, 35, 37, 50 Earrings, ii. 39, 41, 42, 45 ; manufacture, 65, 71; gold and silver, 69, 70 Ear mutilations, 55. 57, ii. 66, 67, 68, 69. 70, 81; A193, 194 Ear plugs, ii. 44. 66, 68, 70, 71 ; A193, 204 Embroidery, ii. 50 Eyebrows, shaving, ii. 44, 81 Eyelashes, pulled out, 81, 296 Feathers, ii. 44 ; in head-dress, 57 Finger rings, ii. 42 Flowers in hair, ii 43. 62 Girdles, see Belts, Hip lace Girl's dress, ii. 42 Gold ear ornaments, ii. 70 ; armlets, ii. 75 ; buttons, ii. 42 Hair, cutting, ii 58 ; length of, ii. 58, 59, 62, 63, 64 - Dress and Fashionable Deformity ( continued ). Hairdressing see Head-dress Hairpins, ii 44, 58, 59, 65 1 Hawkbells, ii. 74 Head deformations, ii. 79 Head-dresses, ii. 39. 40, 41, 44, 57, 59, 60, 61, 62, 63, 64, 65 ; in mourning, 58 ; A193, 194 Head shaving, ii. 59, 62, 63, 64, 81 Hip lace, ii. 51, 55 ; see Belts Knife, ii. 39 Jackets, ii. 40, 42, 48; like waistcoats, ii. 49 ; making, 31, 32. 37 Lumba cloth, ii. 35, 37, 45 Land Dyaks, 49 Lead rings, ii. 45, 69, 70 Leglets, ii. 40, 41, 42, 44, 45, 71-76; A193 Lintong, see Corsets Looms, ii. 30 Love of finery, ii. 41 Mat seats (tail-flap), 5, ii. 55, 56 I Mourning petticoats, ii. 53 ; head-dress, ii. 58 Moustachios, 59 i Necklets, ii. 39, 40, 41, 44, 45, 71, 76 Petticoats, 29, 40, 42, 45; how suspended, ii. 40, 51 ; in mourning, ii. 53 ; open at side, A193, 194 Poison-coated trinkets, ii. 71 Polished stones, ii. 51 ! Rotan corsets, ii. 42 Sacred flower, ii. 43 ; see Agriculture Saladan, see Corsets Screws in ear buttons, ii. 69 j Sea Dyak, 55 Seams, hems, See., ii. 38 Sexual mutilations, ii. 80 Shells, ii. 41, 47, 51, 71, 72, 73, 74, 75 Silver coins,"ii. 46, 51 ; teeth plates, A192 | Silver, ear ornaments, ii. 70 ; chains, ii. 71 ; armlets, ii. 75 Silversmiths, 69 Spinning wheel, ii. 31 Tapang wood armlets, ii. 71 j Tail-flaps (mat seat), 5, ii. 55, 56 Teeth, filing, ii. 44, 77, 78, 79; drilling, 77, 78: blackening, 78 ; plates, 78, 79, A192, 194 ; ground down, A192 Teeth of animals, ii. 39; as ear ornaments, 67, 68, 69, 73 ; A193 Thread and fibres, ii. 31, 37 Tin rings, ii. 47 Tribal badges, ii. 32, 33, 34 ; chawats as, ii. 55 Want of vanity, ii. 93 I Weaving, ii. 29, 31, 39 Weight of ornaments, ii. 42, A204 DYAK (THE WORD) Bampfylde's view, 39 Sir Jas. Brooke on, 39 ; his division of the people into Land and Sea Dyaks, 42 | [
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00000319.xml | Sea Dyakj Malay and English Vocabulary. v. Sea Dyak. Malay (Colloquial). bauh panjang baum bebakoh b&bas berpakat bersahabat ketas bedau bedega bedingah beduan rnasih balum katcho beduru berbunyi bedus beg, begau begadai kambieng bego besik begaiang begelis begitang beguai beguang bergantong gopo singgaut gampang bejako bejalai bejali bejamah bekalieng bekalih bertutur berjalan berpinjam bertangkap bersain | pusing bekarong 1 sindir bekau 1 bekas bekejang ! berangkat bekindu 1 berdiang belaboh jatoh belaki belala berlaki rindu or suka English, Together with Examples of the use of the word. tall (vegetation), long (hair); to grow up; babas kami (nyau) bank, our farm land (brush) has grown up; awak ha buah, let it grow long. to confer, deliberate, consult, take counsel, to become friends. to pull to pieces, take apart; b&bas rttmah, pull to pieces the house, still, yet, more, not yet. bracken. famous, celebrated. to worry, annoy, tease, vex, bother, trouble, persecute; beduan dm, worry one’s self, to roar (a beast of prey), rumble ; prut aku beduru, my stomach rumbles, goat. to set up a hue and cry. slowly, cautiously, gently ; bejako begadai, to speak in a low tone. I pierced ; maio-indu iambi di pasar begaiang idong, many of the Tamil women in the bazaar are pierced through their noses, to run a foot-race, to hang, to be in a hurry used with reference to a married couple; laki beguang bini, the husband follows the wife to her people, to talk, converse with, talk to. to walk, to lend. to fight, to have a rough tumble, to accompany, associate with, to turn round, from side to side, change one’s position, posture, to be enclosed in a case; jako bekarong, disguised speech. a vestige, remains, trail; bekau kaki, foot print. to leave (one place for another), to start ; anti tembu nya bekejang, wait until you have done and we will start, to warm one’s self in the sun or before a fire. to let fall, to drop; belaboh wong, to shoot the rapids ; belaboh nugal, to commence sowing, to take a husband. inclined, pleased ; agi belala bejako enggau de, still pleased to converse with you; agi belala na nuan, continue to like you. | [
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00000058.xml | 4® H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. her head.” They will not part with these corsets. Mr. Hornaday gives a similar account of the method of taking them off. (p. 450.) Jackets. “ Land Dyak jackets, or bajus, whether the fighting padded ones, or the ordinary ones, are without sleeves, the shoulder, however, being so cut that it sticks out like the scales of an epaulette.” (Grant, p. 17.) Among the Sea Dyaks, “ the klambi, or jacket, is manufactured from yarn spun from their own cotton. There are several kinds of these, but the one known as the klambi burong is considered the best. In all of them the sleeves are open in the armpit, and the pieces sewn together with twine. The edges Man’s Jacket. Open in front. Made of three pieces of peculiarly-woven (?) cloth of brown cord, laced together at the edges. Lappets to fall like epaulets over the shoulders, their lower ends slashed, and beneath them are smaller lappets of cotton originally red and blue. Length, 4 ft. tin. (Brit. Mus.) | [
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00000313.xml | 30i Negritoes in Borneo. through the hands of Borneo people. But this by no means proves that the skull originally came from Borneo. So much for the artificial evidence. If the skull is so identical with that of Andamanese, as I understand MM. Quatrefages and Hamy appear to think—but which, as seen above, Ur. A. B. Meyer doubts—then it may have been introduced. If, on the other hand, further independent examination should show it to be only generally similar, then it may possibly be indigenous. It may also be accepted as a fact that if the skull can be proved to have been brought from far inland, we shall have good evidence that Negritoes exist or existed in Borneo. We have seen above how MM. Quatrefages and Hamy have distorted Mr. Dalton's statement, and inis-read that of Bishop McDougall. They further quote M. Domeny de Rienzi and Captain Gabriel Lafond. M. Rienzi writes (Oceanic, p. 258): “ As to the Endamens or Aetas, with woolly hair and sooty colour, hardly any are met with now in Kalemantan," although, originally, they inhabited this island, whence they spread over the rest of Malaysia. The Papuans have overcome them, &c., &c.’ This is, of course, merely a statement without any proof. Captain Lafond (Bull. Soc. Geogr., 2nd Ser. V. 1836) says (p. 174) that the negro race exists in Borneo, and then adds (on p. 175): “As to Borneo, I did not see any black inhabitants, although I touched its shores twice. But while at Macassar I heard men worthy of credence speak of the existence of blacks in that great island, who lived in the mountains.” Previously to this, however (p. 154)’ h e quotes M. Walckenaer (Monde maritime, ch. xv.), who, he says, asserts that “the existence of the maritime negro race in Borneo has been already pointed out.” I have not been able to refer to M. Walckenaer’s book. In Professor Sir William Flower’s “Catalogue, Royal College of Surgeons” (London, 1879, p. 125), he thus remarks on skull No. 745: “ A cranium said to be that of a Dyak It presents more Melanesian than Malay characters, and may be of Papuan origin, as Papuans are often taken to Borneo as slaves. It will be observed, Sir William Flower does not jump to the conclusion that Papuans are indigenous to Borneo. In this enquiry no reference is made to the presence of the Negrito in prehistoric times. If, as now appears to be generally believed, the negro family, like the rest of mankind, had its origin in the Indo-African continent (Keane’s “ Ethnology,” pp. 229, 242), it may be probable that Negritoes once existed in Borneo. On the other hand, Borneo is comparatively new. It consisted originally of a few islands, which were later on joined together, and ultimately took on a shape very similar to that of Celebes now, the larger portion of the present form of Borneo being recent geologically—tertiary and post-tertiary. (See Posewitz.) 24 As one island it probably did not exist at the time of the disappearance of the Indo-African continent. The only stone implement found so far is the neolithic one found by Mr. A. Hart Everett. (J.A.I. i., P.E.S., p. 39), but others may yet be found. The evidence of a 23 Old name for Island of Borneo. 24 “ Borneo; its Geology and Mineral Resources.” Lond., 1892. pp. 259-260. | [
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00000122.xml | no H. I -•ing Roth. — A r atives of Sarawak and Brit. N. Borneo. basket with a durian fruit in it. ‘Oh,’ said 1 , ‘then you expect to get the head of an enemy if the dream is true.’ ‘ I shall,’ said he, ‘what was your dream, Tuan ?’ ” (Miss. Life, 1867, p. 70.) Defences. When describing the houses we referred to the palisading: “ The fortifications of the Land Dyak villages consist principally of a strong palisading of bamboo stakes, or sometimes of hard wood, which are strengthened and fastened together by split bamboos being woven amongst the perpendicular posts, the ends of which, sharpened to points, project outwards in all directions, presenting an impassable barrier of spikes, like chevaux-de-frise, to the invader. This pagar or fence, is about six feet high, and surrounds all the village, in accessible positions : two gates are made in it, over each of which the worked spikes are carried, and when the entrance is shut, it presents an uniform appearance with the remainder of the fence.” (Low, p. 285.) “ Once Lang Endang, with his Sakarang and Balau party, returned without success : they found the enemy had collected in force with a strong pagar (fence) around them on the top of a steep mountain called Katimong, situated between Kanowit and Katibas.” (S.G., No. 21.) “The waterside, the landing-places, and the approaches to the village, are all spiked, and also the foot of the ladder, and they dig pit-falls in the pathway. Their valuables they conceal in the adjoining forest, or in the vicinity of their farms. The moment the enemy appears the sound of the tawah begs to announce their condition to their neighbours, and to summon them to their assistance. If they are heard help is sure to arrive instanter. If they feel confident of their ability to repel the enemy, they keep their women at home ; but if there is any doubt about the matter, they conceal them with their treasures on the hills and flee into the forest to rejoin them at a rendezvous when resistance becomes hopeless.” (Brooke Low.) On one of his great expeditions Sir Charles Brooke writes : “ Although the enemy ran off in haste, they had time to hide many things, but our Dyaks allowed no leaf to pass unturned ; at a place where I had been sitting and bathing for hours to-day along with hundreds of Malays I was surprised to Parang. (Brit. Mus.) | [
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00000174.xml | 162 H. Ling Roth .—Natives of Sarawak and Brit. N. Borneo. permission to do so, according to the custom which had been in vogue previous to the country coming into our possession. On inquiring of the young chief if such had really taken place, he said, ‘ Oh yes ; my brother killed them and took their heads while they were fishing a little way below our house. He evidently looked on it as a natural consequence, because their heads were required for a Kayan holiday, as wild deer’s flesh might be required to satisfy hunger. There was no use in lecturing or reasoning, and I was not in a position to command, so the matter was permitted to rest.” (ii. 223.) “ In t 857 > when all the Europeans were making their escape from the Chinese, who attacked and occupied Sarawak, the bishop collected the women and children and non-combatants, and embarked them on board a native craft to sail away to another river where there was a mission-station. It was a dreadful night, and all the poor creatures were huddled together below vainly endeavouring to keep themselves dry, as the deck, being native fashion, was made only of matting and laths, and leaked throughout. The closeness and steam below, during the night, were most trying; but there was besides a horrid stench, which the bishop’s wife and others said they could not possibly endure any longer ; so as soon as ever the vessel was brought to in smooth water, a search was made; and a Chinaman’s head was found beneath the place where Mrs. McDougall and her children were sitting: it was in a Dyak basket or Tambuk, and it plainly belonged to a young Dyak who was on board the boat. On being questioned about it, he proudly said it was his, and that he procured it in the ‘finest way possible .’ He was prowling about the fort at Sarawak, which the Chinese had taken and occupied, and while they were in it and had myself in their hands there, he went into one of the rooms, lately occupied by the English commander of the fort, and saw a Chinese admiring his own face in a broken looking-glass hanging on the wall. The man did not see him ; but his bare neck and stooping head were in so tempting a posture for decapitation, that the Dyak could not resist the temptation, he whipped out his sword, smote off the head at one blow, popped the coveted trophy into his basket, and walked away through the Chinese outside, while the headless trunk of their comrade was yet quivering on the floor of the inner room.” (Bishop McDougall, T.E.S., ii. 30.) Mr. Witti mentions two heads being taken from children. (Diary, 24 Nov.) The Sibuyaus showed Sir Jas. Brooke several heads, but they said they only took heads of women when enemies. (Keppel i. 86.) Mr. Whitehead relates that he once saw “ a small wooden model, resembling somewhat the shape of a man, which I at first took to be a Murut household idol; but when I enquired of our host what this peculiar model really was, they answered that it was the model of a child which they had killed on one of their expeditions, but, as the skull would not keep, they carved out this as memento of their bravery. (p. 70.) Elsewhere (p. 76) he again refers to dummy wooden skulls among these people.' 3 It is said that some of the tribes consider the heads of women and children to be more valuable than those of the men, but this is merely hearsay ; and though perhaps, on some occasions, | [
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00000298.xml | 286 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. I believe that the Dyaks never acquire any possession without a sacrifice being offeied, and though a small fowl may not seem much to give in the eyes of Europeans, to Dyaks it is a great gift.’’ (Gosp. Miss., 1871, p. 165.) The old Datu of Tamparuli is the proud possessor of a famed sacred jar. It was a Gusi, and was originally given by a Malau chief in the interior of the Kapuas to a Pakdtan Dayak, converted, however, to Islam, and named Japar. He sold it to a Bornean trader for nearly two tons of brass guns, or £230, who brought it to the Tawaran to resell it, nominallv for £400, really for nearly £700. No money passes on these occasions, it is all reckoned in brass guns or goods, and the old Datu was paying for his in rice. He possesses another jar, however, to which he attaches an almost fabulous value; it is about two feet in height, and is of a dark olive green. He fills both the jars with water, and adds flowers and herbs to retail to all the surrounding people who may be suffering from any illness. Perhaps, however, the most remark able jai in Borneo is the one possessed by the present Sultan of Brunei, as it not only has all the valuable properties of the other sacred vases, but speaks. As the Sultan told this with a grave face and evident belief in the truth of what he was relating, we listened to the story with great interest. He said, the night before his first wife died, it moaned sorrowfully, and on every occasion of impending misfortune it utters the same melancholy sounds. I have sufficient faith in his word to endeavour to seek an explanation of this (if true) remarkable phenomenon, and perhaps it may arise from the wind blowing over its mouth, which may be of some peculiar shape, and cause sounds like those of an ^Eolian harp. I should have asked to see it, had it not been always kept in the women’s apartments. As a rule, it is covered over with gold-embroidered brocade, and seldom exposed, except when about to be consulted. This may account for its only producing sounds at certain times. I have heard that in former days the Muruts and Bisayas used to come with presents to the Sultan, and obtain in return a little water from this sacred jar, with which to besprinkle their fields to ensure good crops. In looking over Carletti’s Voyage, I find he mentions taking some sacred jars from the Philippine Islands to Japan, 4 which were so prized there that the Mr. Earl gives a curious account of the origin of these jars : " The relics of an ancient people are also to be met with in the inland parts of the west coast, and although the information I was enabled to collect concerning them was extremely vague I came to the conclusion that they were a race distinct from the Hindus of near Banjar Massin These relics consist merely of tumuli, in which are sometimes found small earthen jars, and being supposed by the Dyaks to be connected in some manner with the ashes of their forefathers, are in all probability graves. The jars are very scarce, and are so highly valued by their possessors on account of their supposed oracular powers, that the offer of a sum equal to five hundred pounds sterling has been refused for one of them. The jars are consulted by their owners before they undertake any expedition, and they believe it will be prosperous or the contrary according to the sound produced, probably by water being poured into it. I much regretted being unable to inspect one of these vessels, as their materials and manufacture might possibly throw some light upon the relation which the natives of Borneo bear to some other parts of India.” (Earl, pp. 274-5 ) " The principal luxury of the Dyaks consists in the possession of a sort of large earthenware jar which they assert to have come from the Kingdom of Modjopahit, in the island of Java, but which seemed to me of Chinese manufacture. What confirms me in my opinion is the resemblance I have found between certain figures of dragons with long tails with which these jars are ornamented and the very similar figures as regards form and attitude which are seen on ancient | [
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00000136.xml | 124 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. combat. The challenge was immediately accepted by Kalong: wading on shore, he was soon engaged in mortal strife with his enemy, whom he shortly slew. The younger brother, Tujong, was to be seen standing in the water, ready to take up the combat, should Kalong have been worsted.” (Meander i. 166.) Excitement of Warfare. During the Kujulan expedition, “ when one party thought they had met the enemy, the other part of the force was perfectly mad, throwing off their covering, arranging their arms, and making the most fearful noise.” (Brooke h 173-) During the great Kayan expedition the same intrepid commander writes : “ We were now close on the rear of the leaders, who were legion, and their din and murmuring were audible for many miles, like an immense swarm of bees.” {ibid i. 293.) On another expedition : “ There was a motley group of some hundreds of Dyaks congregated on all sides of my abode, dressed in war costume, and vociferating at the top of their voices, declaring that they would rest with their forefathers, or die, rather than not have the blood of the enemy. Their spitting and spluttering of vengeance was astonishing.” {ibid i. 351.) But the Dyaks do not always agree on these expeditions, and are apt to fall out over the booty. Sir. Chas. Brooke writes : “ On reaching our force I found our Dyaks were fighting among themselves, and disputing over the head of an enemy. They were making a fearful commotion, the boats drifting across each other, and men standing with drawn swords in their hands. I saw there was little time to lose, so rushed down the mud bank to the dingy, and shoved into the midst of this promiscuous melee. Janting was the leader, vociferating in true Dyak fashion with the utmost exasperation. His temper was hot enough to drive him to commit any mischief when once aroused. I closed with his boat, placed my hand on his shoulder, spoke a few quiet words, asking him not to cast disgrace on the whole of the force bv fighting with his own friends. He at once silently slunk inside his boat, the sounds died away, and peace was restored; but such rows are exceedingly dangerous and unpleasant. No Malay attempted to interfere, and it w'as only by knowing the man that I was able to succeed without resorting to severity', when one drop of blood might have led I don’t know where.” (i. 277.) They do not appear to mutilate their enemies on the warpath, but Admiral Keppel says he “ saw one body, afterwards, without its head, in which each 8 When the chiefs engage hand to hand, they, after the spirit of chivalry, throw these (shields) away ; after skirmishing with the sumpit they usually come to close quarters ; what the chiefs principally aim at is a surprise, but the adverse party knowing his enemy is in the field, always provides against this, and as one side is as cunning as the other, they usually in the end come to open blows ; their personal combats are dreadful; they have no idea of fear, and fight until they are cut to pieces; indeed their astonishing strength, agility and peculiar method of taking care of themselves, are such that I am firmly of opinion a good European swordsman would stand little chance with them, man to man, as, except at their arms, he could not get a cut at them. The temper of the steel with which they make their mandows is such that a powerful man is not required to cut through a musket barrel at a single blow. The Diaks, in fighting, always strike and seldom thrust: indeed their mandow is not calculated for it, but the small sword would be useless against them as it would not penetrate the thick skin in front, over which, about the navel, they attach a very large shell (Dalton, p. 50.) | [
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00000193.xml | Per ham’s Song of the Head Feast. 181 Arriving there they approach warily and listen clandestinely to what is going on inside ; and they hear Nising’s wife trying to sing a child to sleep. She carries it up and down the house, points out the fowls and pigs, &c., yet the child refuses to stop crying much to the mother’s anger. “ How u cry,” the child says. “ I have had a bad dream, wherein I thought I was bitten by a snake, which struck me in the side, and I was cut through below the heart.” “ If so,” answers the mother, “ it signifies your life will not be a long one.” “ Soon will your neck be stuck in the mud bank. “ Soon will your head be inclosed in rotan-sega. “ Soon will your mouth eat the cotton threads." “ For this shadows forth that you are to be the spouse of Beragai’s 24 spear”- and much more in the same strain, but I will return to this again. After hearing this singing they go up into the house and make their request. Nising refuses to give them any of the ornaments, upon which they resort to stratagem They get him to drink “ tuak ” until he becomes insensible, when they snatch this precious jewel from his turban. Soon after N.sing recovers, and finding out what has been done, he blusters and strikes about wishing o kill right and left; but at length they pacify him, telling him the precious ornament is wanted to take to a Gawe in the lower world, upon which he assents to their taking it away, saying that he has many more where hat came from. They start off homewards and come to their waiting father-in-law, and deliver the “ precious jewel ” into the hands of his daughter, Dara Inchin Tem Now this ornament, on account of which so much trouble and delay is undergone, is nothing else than a human head, either a mass of putnfying fles r, or a blackened charred skull. The high price and value of this ghastly trophy in Dyak estimation is marked by the many epithets which describe it, the trouble of obtaining it, and the being for whom it was sought, no less a person than the daughter of the great Singalang Burong. It shows how a Dyak woman of quality esteems the possession of it. This is that which shall ma e Dara Inchin more spendidly attired than her compeers Lulong and Kumang, themselves the ideal of Dyak feminine beauty. And, moreover the story is a distinct assertion of that which has often been said, viz., that the women are at the bottom, the prime movers of head-taking in many instances, and should they not be with the example of this story before them • The meaning and application of the woman singing a child to sleep 11 Nising’s house is the imprecation of a fearful curse on their enemies. The child which is carried up and down the house is simply metaphorical for a human head, which in the Gawe is carried about the house, and through the curse of death is invoked upon its surviving associates. In the vvords 1 have quoted above their life is prayed to be short their necks to rot in the mud, their mouths to be triumphed over and mocked, and then heads. ^ ^ hung up in the conquerors’ houses as trophies of victoi). 23 This refers to cotton which in the feast is tied round the head. The name of a bird. [J.P.] [JP-I | [
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00000160.xml | 148 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. by me. By engraved I do not mean superficial incisions which may follow the outlines of the painted ornaments, but I mean patterns deeply carved in the bone. In the above-named catalogue it says: ‘ Kapala Gatong, skulls which are hung up in the houses for ever as trophies; they are mostly ornamented and overlaid with lead. The grass [wanting] fastened to the sides is called daun gernang ; with regard to its signification I only know that Left Moiety of Cranium of Native Batta. East coast of Borneo. Orbits filled with gum, in which are stuck a large cowrie in the centre with small ones radiating round it. Skull of Young Male Batta. From E. coast of Borneo. (Van Kessel Coll., No. 740, in Mus. Roy. College of Surgeons, London). (No. 739, Van Kessel Coll., Mus. Roy. College of Surgeons, London). Skull. From east coast of Borneo. Roughly incised ; wooden blackened teeth. (No 736, Van Kessel C°H. in Mus, Roy. College pf Surgeons). | [
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00000534.xml | ccxx. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Character ( continued ). Humour, .83 Ignorance, 74 / Imitativeness, 80 Indecent language, 86, 92 Indifference to others' suffering, 92, 94 Internal satisfaction, 287, 355 ; communing with dead, A172 Klakar, 77 Lanuns, 59 Laughter, 71, 72, 75, 81, 83, 85, 93 Learning to read and write, 69, 91 Looking-glasses, 71, 91, 93 Lover and the chignon, 84 Lying, 87, 92 Memory, aids to, 77, 356 ; 84 Mental capacity, 65, 68, 69,133, A163; stationary on arrival at puberty, 83 Miraculous, fondness for the, 85 Modesty, 133 Morals, 66, 68, 76, 94, 117, 131, 132, 133, A162, 163, 173 ; low state of, A199 Murders, 88, 89, 100 Numbers, favourite, 231 Oratory, 71, 78 Pantuns (riddles), 70, 368 Peace, paying for, 70 Politeness, 68, 69, 74, 81, 82, 92 Progress, 65 ; disappointing, 70 ; capacity for, 73, 80, 82 ; when young, 83 ; Dusuns, 91 ; Muruts, 94 Repartee, 80 Rhyming, 84; see Music: Singing School, 82 Shyness, 48, 50, 69, 81 Smallpox, funny scene after, 81 Sociability, 364 Sports and games, 54, 65, 104 Stone-throwing, 72 Suicide, 218 Sympathetic help, in childbirth, 98; in war, ii. 104 Tabu, to mention health, 288 ; to praise food, 288 Talkativeness, 52, 65 Temper, 67, 77, 80, 82, 85, 128, 288 Temperateness, 76 Theft, 86, 90, 92, 93 Treachery, Kayans, 87 ; Muruts, 94 Ulit, see Tabu Vaunting or bunkit, 70 Vocabulary making, 71, 93 Weeping, unknown, A162; at funerals (see Dis posal of the Dead) White man, first visit of, 66, 68, 81, 82,-92, 249, ii. 206 ; not wanted, if. 100 ■ Wit, 83, 86 Women, characteristics of, 85, 92 Women, strange objection between men and, 75 . 76. 141 CHILDBIRTH AND CHILDREN. Abortion, see Slaves Adoption, 102 Amusements, cat's cradle, 366 ; prisoner's base, 366; trial of strength, 367; leg swinging, 367 ; natural concert, 367 ; jumping, 367 ; wrestling, 367; finger trials, 367; spill catching tops, 367 ; whittling, 367; football, 367; swings, 367; greased poles, 368; slapping, 368 ; pantuns, 70, 368 Barrenness, 102 Blacksmith’s child, a, 98 Boys preferred, 10 Cannibalism, ii. 217, 220, 221 Ceremony at first bath, 101 Childbearing age, 104 Chorus, 115, 249 Couvade, 97, 98, A210 Cradle, 99, 100 Death in childbirth, 101 Diet, 97 Difficulty in birth, 98; Manang's sympathetic help, 98 Dirt, 366 Dress, 99, 100 Education, 103, A183 Families, size of, 104 Feasts, 102 Girls preferred, 103' Hair thick, 101 Hands, 360 '■Idiots, 101 " Infanticide, 100, 101, 311 Life, 359, 365, 366 Midwife, 97 Miscarriage, 100, 101 Naming, 101 Parental affection, 102, 103, 104, A163 Parturition, 98 ; easy, 99 Pet names, 101 Population, question of, 104-106 Presents, 102 Purification, 102 Sacrifices, 101 School, love for, 82 Shaving, 101 Suckling, 100 Tabu at birth, 97, 98 'Twins, 100 Uterogestation, 100 Wallace, A. R., on the population, 105 Weeding farms, 405 COLOUR. Black used also to designate darkness, ii. 277 Colour-blindness doubtful, ii. 277 Confusion of some colours, ii, 277 Dyeing, ii. 29, 35, 37, 50, 90 Favourite colours, A163 | [
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00000451.xml | Chalmers ’ Vocabulary . CXXXV11, English. dare; daring dark; darkness dash down date-fruit daughter dawn day, a day (opposed to night) daily dazzled dead dead body deadened (sound) deaf dear debt decayed deceit deceive deceived deer (large) deer (medium) deer (small) deep defend deficient deliver demand (a debt) deny deposit, a descend (hill) descend (river) deserted desire (wish) desire (lust) desirous of deserving of destroy destroyed dew die different difficult 1 difficulty j dig dip diligent dirty disabled (for work) disappointed (balked) Disease:— boils dysentery- fever itch looseness scrofula small-pox ulcerated sores worms elephantiasis, when the leg is perma nently swollen Dayak. English. pogan (in war) : puus kariim; mopung (W) pan khruma anak dayung kbk sink ; anu juwah anu jowah ni-anu-anu shiu kfibus tudang pilot bungam mar hutang an niitash bujuk mujuk; nyibudiih budoh paiyu jerak pranuk turiip; au-au (very) gerindung korang ruach nunggu miman (pengaroh, (applied to 1 charmed stones, &-c .,: '] used by the Dyak jj I “ berobat " pujam moog handak lipnng gagah patut nutash ; rusak rusak abun kiibus I bukun bisirat (complex) ; mar; paiyah; susah karech kujok; kurom butach; giigach kaich; puder j mutang; biijang asa berandam j prukich; kibu tuki df-yah sungnh ku ! merubus; bawosh(W) bagi I teboro j gedag; bfikang miinam regyu | mutud Disease— continued: enlargement of the spleen disjoined in disorder (crowded close together) dissolve distance between places ! distant disturbed (in mind) disturbance disturbance, make a ditch dive divide | division divorce 1 do (make) do not doctor j doctor (conjurer) doctor, to (by incan tation) dog door doting; dotard down, let drag drag on boat draw, see •'drag” draw out dream Dress : — jacket head-dress petticoat trowsers armlets (brass) Dayak. barid renggang kakok ririch juan-i K, bepushid « u f°> . nai gutoi; nai dudu parit ngobu berutung utung; kutung i bu ; sebarai I betogan (W) nai 11 duchnyach ; dunyach (| mfinyach |dukun {barich (female) - dukun 1 , .» (dayah beruri j ^ ^ barich 1 kiishdng tibfin babn bishor; bitun ! tarik ; ngajut batak dimut pomuch: p'moch (W) J'P" I bung ubuk i burang (W) jomuch sinyang fruyang ) tanggam 1gerang 1serat kara roti taup juach; jumda (W) tambok ; pengupa • (women's) !- (men's) armlets (shell) women's leg rings men's waist-cloth basket small basket worn by the side small knife worn at j sindah side sheath of small knife| randung worn at side sirih-case upich boxes in side tambok | dekan ordinary parang, or 1 buko ttikin chopping knife visiting parang penat; bai (W) sheath of parang sibling ; duong (W) waist chains I worn by 1 perik waist wire i women | kawat bead necklace j tumbis | [
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00000344.xml | XXX. H. Ling Roth .—Natives of Sarawak . Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. penyampau! kakan ! how! how much ? penyampau badas, very good; penyampau ka pinta? how much do you ask ? penyangkai pengkalan landing-place. penyauh distance ; penyauh ari nanga ? how far from the mouth of the river ? penyurieng leader, commander; penyurieng bala, leader of a force. pepat api-api fire-fly. pepat, mepat chin chang to chop up, mince, hash, cut into fine pieces. peraka, meraka to cross. perejok, melompat to jump, leap, bound, spring (fishes, merejok animals). perenieng, merenieng preksa to look at, examine, inspect. perok, merok prah to squeeze, to strain ; tuak, spirit. perong merong and a howl (dog); di dinga perong udok, as far kawang as the howl of a dog may be heard, a measure of distance. pesemaia perjanjian agreement, compact. pesok bubus to have a hole in. petunggal suku pupu first cousin. pichal, michal pichit to squeeze; pichal tusu indu dara, squeeze the breasts of girls. pinchai, pegang, simpan to hold, take hold of, to keep. pindah, mindah pindah to remove, to change ; mindah ha peuama, change one’s name ; pindah kresa, to inherit property of a detunct. pmggai pirieng place. pinjar suapang musket. pipis nipis thin. pisa bisul boil. pisah, misah ubah to change (one’s name). pisang pisang plantain. pisang brunai nanas pine-apple. pisau sumpit narrow (?) prai halus tanah prai, friable mould, loose soil. pransang, a stimulant, incentive, to stimulate, urge nieransang on, excite; nieransang uhue, orang, &c., urge on the dogs, men, &c. prengka pekakas thing, effect, appliances, instruments, tools, toys. prut prut stomach, belly. pua kumbu salimut coverlet, blanket. puchau, to mutter, to speak incoherently, to recite muchau an incantation. puchong a very small jar, small bottle, phial. pudut (k’vvit) rambu a tassel (necklace). pugar to scrub, rub ; pugar moa, clean your face ; pugar pinggai, clean the plate. | [
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00000277.xml | Music. 265 Later on he says, also of the Land Dyaks (p. 84) : “Their song is peculiar; often have I heard, as I sat by my window at night, the wild and mournful strain of the Dyak as he paddled past in his canoe.” The mournful character of the song is the same amongst the Sea Dyaks : “ The pelandai is the recitative in which the natives pour forth their feelings, their sorrows and disappointments, their desires and ambitions. It is full of feeling, and the voice is modulated to express all its shades. The utterance is slow at first, but is rapid towards the end. There is repetition in redundancy of expression and reiteration. The voice is often tremulous with passion, like the wail of a broken heart —[a mournful cadence like the dirge of the dead.” (Brooke Low.) Speaking ofJihe musical instruments, Mr. Burbidge remarks: “The pentatonic^scaleJs employed, and the music is monotonous and plaintive in its character. This is especially true of the women’s songs, which are mostly of a dirge-like kind. I remember a Kadyan girl who used to sing sometimes during my first visit to the Lawas, and the effect at night more especially was extremely weird and melancholy. She had a rich mellow voice, rising and falling in minor cadences, and dying away sweetly tremulous as a silver bell.” (p. 177.) The inland Dusuns have “ pretty songs of their own. The latter are specially taking when given by young girls. They also sing in chorus, when the melodies almost bear the character of hymns.” (Witti's Diary, Nov. 25.) “ Very different are the Sea Dyak war son gs.. The bard leading the song, chants in a low monotonous solo, his voice rising and falling as he Chants of love or war, and is accompanied by the whoops and yells (fierce, exultant, presumptuous, and cheering) of his companions, and by the clashing of shields and nodding of plumes as the warriors, in their excitement, don their feathers and seize their arms, singing of the deeds of heroes of the olden days and lovely women whose charms gave rise to deadly strife and bloody feuds. These songs have the same effect on the natives of Borneo that the war drum and trumpet-blast have on the soldiers of Europe. The tones of the minstrel are clear, and bold, and tremulous, and culminating at times in a prolonged chorus which the others take up with something like a prolonged yell.” (Brooke Low.) On the Sarawak river, Mr. Collingwood writes: “ Th e boat men, as usual, enlivened the way with their songs, some of which were wild and musical. They all joined in the chorus; and one of them, of which they appeared particularly fond, had a refrain which ran as follows, the staccatos being strokes of the oar :— *-p H- - -x - v ! -oq— —t—is ! ■■■!-- pq— q=q » < . 9 - - « 0 . 9 - - J 0 . • * * * : -s '- 4 —•"3 g f f f ! I T J r- —S i , v 1 i ~ 1 r IP7j 1 fm 2 w ■ 1 J | „ # • 0 # 1 % : 1 % % L - Keeping time with their paddles, the song was cheerful and inspiriting, and seemed to help them along.” (Collingwood, p. 233.) | [
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00000461.xml | Chalmers’ Vocabulary. cxlvii. English. Dayak. English. Dayak. pound paddy (separate piich provisions for a jour- onyad rice from husk) ney narik ; tarik pour out mobiis; reiin pull powder teboduk pull down rubuch; patub powder, to bodah runduk pull up dimut; ngajut powerful Kug \ Really) pull in two pull towards oneself nyiraak pawot (bisa in steering kriini praise puji: parich; sidsiru pumpkin pray, to sambayang A man is said to be prayers (divine ser vice) sambayang punan, when having ) rudely refused hos pitality of another. punun prawns udang some accident befalls I pregnant bite him semarach prepare (arrange) presence of, in mishun pungent (taste) 1 di jowin pungent (odour) pashuk (di serung jowin punish nunggu presence of, enter ngadap punishment hukum; tunggu presently te pure (clean) bisig press down on digang pure (clear) kining pretend (to do any-) pursue tudak thing) nyimauu push away tulak see “feign'' J push on nganyor pretty sigat; romus push through ton prevent jaman ; nang ; siut put nungkah price harga put on nah price, cost poko(k) put down nikiin ; nakit prick tubuk; nyug put by or away nikun ; mishun pride ) meruap ; sambuch ; quarrel nai gutoi proud (vain) j asi-asi (W) proud (arrogant) gruah quarrel (by words) bekarit Priest Tuan PadrI quarrel (by blows) bekai prisoner dayah takap quarter part, a pat pirc privy, a bandong quarter, to nyikupat procure (get) shaun; dapud quick j likas prohibit, see repit (hurriedly) “ prevent" quickly ka saich profanity tapat; patia (W) quiet (mu much profit ontong ruru promise bepaiyu; naam quiet (tame) miinich; rimon Personal Pronouns : quiet, be run xst—I aku me oku (W) race bangsa mine ku radish luba(k) 2nd— thou (kiiu rafters koshu thee - mai 1 (used to ciders rain ujen (kaam) and friends) rainy weather jaiya thine miiu (W) ; mu rainbow ujen bukang 3rd—he odiip; eiyuch raise up oneself mokat him i (affix ); iyoch (W) raised platform, a angkat his i (affix) ramble about jungle bedandong 1 st—we kiech rank (smell) banguch US j kOich (W) rap at gutog our ami (affix) rapid doras 2nd—ye uta: ungan rapid, a giam you iugan (W) rare saf\t your ta (affix) ; ungan rattan ui 3rd—they, them, raw mantah same as ‘' he ’ ’ razor sindah gurnbak theirs, reach to nug; tungang nug same as “his” ready sedia pronunciation (sound) prophet lagu; umpas nabi ready, make (mishun t besisat (oneself prostrate (lie) muiib really sawn protect gerindung; nguan reap ngutum padi rebuke ngajar | [
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00000486.xml | clxxii. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Sangen is provided with the germs of all the plants and animals and is sent down to the earth, which is still waste and desolate. Arriving there he finds the miraculous trees, Limut Garang and Limut Gotiong, that unite, and the offspring of this union is an egg, from which rises the lifeless, aerial image of a girl. Sangen returns to heaven, in order to fetch from there all the means and powers he requires to complete the formation of the being born from the egg, and impart life to it. In the meantime, Angai, a Bander Atalas, profits by his absence to accomplish this work with his own powers. He gathers wind for the breath, rain for the blood, Boding Sangalong for the bones, and earth for the flesh ; unites these elements with the aerial image, and makes an earthly beauty out of them. Sangen, coming back from heaven with the Danoin Kaharingan Belom Bohong Baninting Aseng, in a furious rage at the rash work of Angai, breaks to pieces the vessel in which he had brought the water of life, that, spluttering about in all directions, sprinkles the germs of all plants, but, alas, does not reach man. So man, not moistened by the heavenly water, is a victim to death ; the plants, even when cut off, continuing living, forming new boughs, and apparently leading an immortal life. The discord of the two gods ends in a struggle resulting in the death of Angai. His body is cut to pieces, scattered about, and so changed to snakes, tigers, and all other creatures hostile to man. Sangen marries the first human being, Buduk Bulan, and becomes the progenitor of the human race. Mahadara Singsong becomes the progenitor of many gods; so Sangsang Tempon 1 cion, the mediator between gods and men, is among them. He is invoked in all dangers, in all distresses, and it is he who conducts the souls of the deceased to the abode of bliss. The natives never make images of the Supreme God, A tala, nor of one of the other gods and demi-gods (Sangsangs), although they are generally rather skilful in wood carving. They cannot, therefore, be reproached with being idolatrous. Many of their Sangsangs may possibly have been historical personages, owing their promotion to the rank of demi-god to their exploits. Waiving all comparisons and further considerations, I will only observe that the account given above of the natives’ opinions on their gods and the creation of the earth affords proofs of a quick, very fertile, and not altogether uncivilised imagina tion, and shows a considerable resemblance to what is found among other peoples in that respect. Afterwards I shall also have occasion to mention facts, pointing to the existence among them of a fiery and exceedingly sensitive poetry. The belief in an innumerable crowd of supermundane beings, populating the air, the water, the woods, etc., provided with powers by which they rule all possible actions of mankind, and causing now profit, now loss, exercises a great influence on the mode of life of the natives, hinders them in the development of their intellectual and moral qualities, and prejudices their material welfare. Offerings and prayers to the gods, consulting them on the issue of enterprises, thanksgivings by means of feasts on account of the fulfilment of wishes, etc., occupy a great part of their time, and even during their sleep the influence of superstition still continues, for every dream is considered by them as an omen, causing the performing of certain actions, in order to rejoice in the enjoyment of the good things it foretells, or to avoid the dangers it forebodes. The dreams are also the principal means of communication between the dead and their friends and relations, by which the former may make known their wishes and give them good advice. \\ hen they lay out their fields, gather in the harvest, go out hunting, or take the field for an expedition, when they go out fishing, before and after the contracting of a marriage, before starting on a commercial journey, or any other undertaking of importance, they always consult the gods, offer their sacrifices, and celebrate certain feasts, often losing the best opportunity for the business itself. A great many talismans, worn on their bodies and weapons, are to protect them against misfortunes and illnesses, give them courage and resolution, or show them the way to welfare and wealth, etc. | [
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00000284.xml | 272 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. Regarding the origin of changes in words, &c., it will be noticed under the chapter devoted to Manangs that these sorcerers use a special jargon. Bishop McDougall remarks : “ A circumstance which came to my notice, when visiting a tribe in the interior, may account for the way in which dialects alter among people in such a state. I was sitting with the Chief and Tuahs, who were conversing with me in Malay and talking with each other in their own dialect, when some strange Dyaks came in. Our friends addressed the strangers in Malay, and spoke to each other in something I could not understand. Upon questioning them about it afterwards, they said they spoke in their war language, as they did not trust these strange Dyaks, and did not wish them to understand what they said. It seemed to me that they used a kind of slang or patter they had invented, calling things by wrong names; and it is possible that, in a long-continued state of warfare with a succession of surrounding tribes, these war-tongues may have become their every-day language, and have quite changed their original dialects. They had many words in use for which we had no equivalents; for example, for ‘ to-morrow,’ ‘ the day after,’ and so on, they had special words for each, of a sequence of ‘ ten ' or ‘ fourteen days.’ In the same way they had words for * rice,’ according as it was cooked in one way or another.” (T.E.S. ii. p. 26.) Kayan. “ Like all other aboriginal tribes of Borneo the Kayans have no alphabet, mode of writing or knowledge of letters, nor do they practice any systematical method of representing their ideas by figures. With the exception of local differences, all the divisions of the tribe speak the same language, so as to be intelligible to each other throughout their wide range on the island. The Kayan language is copious, pleasantly soft and comparatively easily acquired.” (R. Burns, Logan’s Jour. Ind. Arch.) “ Their language differs entirely from that of the Sea Dyaks or Land Dyaks.” (F. R. O. Maxwell, supra i. 18.) Milanau. “ They seem to have a common language, which is, however, much diversified in different rivers, causing the dialect of one place to be difficult to be understood by a man coming from a more distant one.” (De Crespigny, Jour. Anth. Inst. v. 34.) “ When residing on the north-west coast amongst the Milanows I made a vocabulary of some fourteen different tribes, and although in many instances before they came under the influence of a settled government, the people of one river could not converse with those of another, yet the similarity of language is so great that it proves unmistakably that all these tribes are branches of one great family ; and yet their manners and customs are in some instances so different that one is almost led to doubt whether this inference is a correct one.” (Crocker, Jour. Anth. Inst. xv. 425.) Dusun. “ They have no written language. . . . The language of the Dusuns sounds at first, from the frequency of words having the accent on the last syllable, and not as usual in Malay on the penultimate, unpleasant from its | [
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00000036.xml | 26 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. These bambu paths are called batangs, and most writers have given accounts of the awkwardness they experience in walking along the top of them. Sir Charles Brooke describes these paths as “an introduction to a new style of walking, resembling tight-rope manoeuvring more than any other. Some of these trees were six or eight feet above the ground ” (i. 18.) “ In some of the Land Dyak villages the custom prevails of carrying the batangs and bamboos which constitute the road immediately under the houses and verandahs, thus laying the unwary traveller open to receiving slops and refuse on his head through the lantis above, besides keeping the path always dirty.” (Denison, ch. viii., p. 87.) “ It is no easy matter to move about at any time in a Land Dyak village, where the paths are but batangs, and where filth, offal, and dirt surround you on every side; in the dark it was simply out of the question” (ibid, ch. iii., p.30.); but Mr. Grant mentions once (p. 7), that “cocoa-nut leaves were laid down where the path was dirty, and over these we passed till we arrived at the Orang Kaya’s house.” Miss Coomes tells us that once at Lundu : “ Mr. Gomez proposed a walk round the village, there being what he called a good road. In front of the Dyak houses there is indeed a very good path, being in some parts three feet wide, beneath a grove of palm- trees ; but, beyond that, it puzzled me sadly to find any path at all. Mr. Gomez led the way; and, although a tall stout man, he was often hidden by the long grass. I had to fight my way through the bushes, and returned, after an hour’s ramble, wet to the waist.” (Gosp. Miss., 1858, p. 119.) Mr. Burbidge speaks of “a rather rough walk through long grass, in which ugly concealed logs were plentiful.” (p. 60.) “ In carrying a path along the face of a precipice, trees and roots are made use of for suspension ; struts arise from suitable notches or crevices in the rocks, and if these are not sufficient, immense bamboos, fifty or sixty feet long, are fixed on the banks or on the branch of a tree below. . . . When a path goes over very steep ground, and becomes slippery in very wet or very dry weather, the bamboo is used in another way. Pieces are cut about a yard long, and opposite notches being made at each end, holes are formed through which pegs are driven, and firm and convenient steps are thus formed with the greatest ease and celerity. It is true that much of this will decay in one or two seasons, but it can be so quickly replaced as to make it more economical than using a harder and more durable wood.” (Wallace i. 122, 124.) Mr. Grant (p. 49) likewise refers to pegs being driven into the mountain paths. On the Jagui mountain, Mr. Denison says: “ The climbing was of the steepest (From a sketch by Mr. H. H. Everett, in Mr. Hornaday’s “Two Years in the Jungle.") | [
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00000138.xml | 126 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. “ If Dyaks, in a fortified village such as that above described, are enabled to resist their invaders for one or two days, they generally escape, but should these be assisted by fire-arms, they have little chance, as they are so terrified at the report of them, that they generally desert their houses, and seek protection in the depths of the forests and the caves of the mountains.” (Low, p. 285.) Kayan Shield. From Rejang River. (Dublin Mus.) “ Pangeran Mumein justly observed, that as long as the Kayans were unacquainted with the use of fire-arms, it was easy to defend the country ; but that now the Bornean traders were supplying them with brass swivels and double-barrel guns, he thought that the ruin of Brunei was at hand. But the | [
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00000201.xml | The Sumpitan. antimony was mixed with the poison by the Undups. Mr. Burbidge writes me (16th Oct., 1894): “I was always told that the arrows for the sumpitan were first steeped in juice of upas (antiaris toxicciria), and then, that they were stuck into a portion of a decaving human body, in full sunshine, fora month or more. According to Mr. Dalton, with the Kyuns, on the Koti iiver, each man carries about with him a small box of lime juice; by dipping the dart into this immediately before they put it into the sumpit, the poison becomes active, in which state they blow it And darts used in war are poisoned by dipping them into a liquid taken from a young tree, called by the Diaks upo. (p. 51.) Mr. Hatton’s account is very curious; on 31 March (Diary) he writes: “To-day some men came in from collecting upas juice. I asked how it was obtained, and they said they make a long bamboo spear, and, tying a rattan to one end, throw it at the soft bark of the upas tree, then pulling it out by means of the rattan, a little of the black juice will have collected in the bamboo, and the experiment is repeated until sufficient is collected.’’ Mr. Witti remarks on a tree which made itself noticeable through the manner in which its bole was scarred. The Dyaks call that tree Pali A This, or “ Rat’s Upas,” although in individual appearance it has nothing in common with the upas proper. Its sap is said to be just virulent enough to poison rats. The tree is shaggy topped, and has a straight stem, free of branches up to 60 feet. The simple undivided leaf has an obtuse apex and an obvate form. (Diary, 17 March.) The Punans prepared poison as follows: “They had a bundle of arrows by their side, and as soon as the poisonous matter was hot they took a small quantity and smeared over a wooden plate by means of a wooden instrument resembling a pestle, till the plate was covered with a thick layer. Then taking an arrow they rolled the head across the plate, so that it became coated with the pasty matter. Next they made a spiral incision in the arrow-head and again rolled it over the plate. The arrow was then ready for use.” (Bock, p. 73.) Mr. Bampfylde (as quoted above) says the two juices “are mixed together and placed over a fire until they congeal. Different tribes vary in some of the ingredients but all use the upas juice. “ The Bakatan and Lugat are the chief manufacturers of the sumpitan.” (Burns, Jour. Ind. Arch. iii. 142.) The Adang Muruts, although iarge users, cannot manufacture the “ sumpitan themselves, but purchase them from traders, who procure them at Bintulu and Rejang from the wild Punans and Pakatans and are therefore very dear, and highly prized, and no price offered “ The varieties of the poisons are thus described by the traveller Mr. S. Muller: “The substance of which a coating is put on the point of these little bambu arrows is made of two different poisons, known under the name of siren and of ratoes or ipoe. Both are prepared with vegetable matters, although they are furnished by quite different species of trees. The poison is extracted by decoction from the juice of the bark, twigs and leaves of these trees, and after it has been allowed to rest and to ferment properly it is mixed with the juice of other trees and bushes, it is then preserved for u c e The poison extracted from the siren is much more active, violent and dangerous than that furnished by the ipoe, but it seems its preparation is more difficult than that of the latter. It comes from a lofty tree which might well be the Pohon oepas (poison tree) of Java. The ratoes or ipoe on the contrary is a climbing plant which appears to be fairly common in the interior of the country.” (ii. 355 ) | [
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00000166.xml | 154 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. baked and were quite black. The teeth and hair were quite perfect, the features somewhat shrunk, and they were altogether very fair specimens of pickled heads.” (p. 85.) Sir Jas. Brooke (Mundy ii. 115) likewise refers to the use of the net by the Sibuyaus. Admiral Keppel (Meander i. 172) speaking of their condition among the Sakarrans says: “ In every house evidence was found of their fondness for human heads; they met our senses in every stage of what was considered preservation,—from the old and dried-up, and therefore less offensive, to the fresh-baked, and therefore very unpleasant specimen.” Sir James Brooke also refers to “ the numberless human skulls, pendant from every apartment, and sus pended from the ceiling in regular festoons, with the thigh and arm bones occu pying the intervening spaces.” (Mundy ii. 219.) Later on he refers to the packages of human bones found with the heads, (ii. Skull of a Bandjermassing Man. (No. 279, Barnard Davis Coll Roy. Collej Dyak Man Skull. liege of Surgeons, London.) 222 .) (No. 1406, Barnard Davis Coll., Roy. College of Surgeons, London). Muruts “also cut off the first joint of the limbs, which they bring back with the head ; these, he said, they amused themselves with by throwing at their women on such occasions. I should quite imagine Murut brutality equal to even this.” (Whitehead, p. 72.) At Pan- geran Sarfudin’s, among the Dusuns, under Bruni rule, Mr. Witti saw “a human hand and forearm nailed up on a door-post.” (26 May, Diary.) Among the Sea Dyaks the heads “are preserved with the greatest care, and baskets full of them may be seen at any house in the villages of the sea-tribes, and the family is of distinction according to the number of these disgusting and barbarous trophies in its possession : they are handed down from father to son as the most valuable property, and an accident which destroys them is considered the most lamentable calamity. An old and grey-headed chief was regretting to me one day the loss he had sustained, in the destruction by fire, of the heads collected by his ancestors.” (Low, p. 214.) At Unbuckun, a Dusun village, Mr. Von Donop was shown the there “ usual custom of displaying wisps of straw on the house tops, each of which Land Dyak Preserved Skull (A fter Mr. Marryat). Dried Head Tied ur in Leaves. S.E. Borneo (Leiden Mus.) | [
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00000074.xml | H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. points on the top of the head. These head-dresses are ornamented with tufts of red hair or black human hair, shreds of cloth, and sometimes feathers; but what renders them laughable to look at is that the hair is cut close to match the shape of the cap; so when a man displaces them, you find him Enlarged border. With domed top made of radiating crimson-coloured strips of leaf. Diam., 15m (Brit. Mus.) bare of hair about the forehead and posterior part of the skull, cut into points over the ears, and the rest of the skull shewing a good crop of black bristles.” (Keppel i. 224.) The hair of the Sibuyau, long and dark, “ was twisted up at the back of the head, the frontal arrangement being something between a braid and the costume a la Chinoise." (Mundy ii. 115.) “ A fillet of plaited cane is worn round the head, into which the long hair may be tucked up if it should at any time incommode him. It is considered a shame to a woman to have her head shaven or her hair cut short. A woman generally wears her hair tucked up at the back in a loop resembling a single bow.” (F. W. Leggatt.) Roth sexes of the Balaus are fond of adorning their hair or head-dresses with flowers, generally large bright red and yellow blossoms, which become their dark complexions exceedingly well.” (Horsburgh, p. ir.) “ The Kayan and Kenniah men wear on the top of the head only a cap or large tuft of long hair which hangs down the back, all the rest of the scalp being shaven. This way of wearing the hair is, I consider, the last remnant of the Chinese pigtail, and I firmly believe that the Kayans, Kenniahs, and Punans are all descended from a Chinese stock.” (Hose, J.A.I. xxiii. 167.) Among the Kyan women a “ small ribbon of beads attached to some cloth is | [
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00000348.xml | XXXIV. H. Ling Roth.—A nnies of Sarawak. Ska Dyak. sabong, nyabong sadau sajalai sakai sakali sakang sakumbang salah, nyalah salai, nyalai salam, nyalam salapan [ samilan ) samegat samembai sampal sampok sampu, nyampu samujan san sanda nyanda sandiek sanentang sanepa sangka, nyangka sangkai, nyangkai sapa ? sarang Malay (Colloquial ■. English, Together with Examples of the use of the word. to join forces, of cocks to fight; memo)k sabong, a fighting cock; ai Skcrang nyabong Ulu at Padi, the source of the Skerang river joins forces with the upper Padi river. |padong loft, attic, upper room, the one road, to be the same, to go hand in hand, agree, correspond, coincide, together in company, to keep one company; jako tna enda sajalai, our languages are not the same, crew, hands; pran kami nadai sakai, our boat has no crew. | sakali at once. tulak, nyilat to push off, ward off, keep off, repulse, to avert; aku sakang pia, I turned off the blow thus; iya ka merap aku, aku sakang pia, he wanted to throw his arms round me, but I kept him off thus, as long as, all the time; enda kala bebuah salah sakumbang kami bepangkang, never fruited so long as we lived near; sakumpang bttlan 'tu, during this month. to find fault with, to put in the wrong, to make out a case against; adj. wrong. sale to smoke, dry in the smoke; salai ikan, salat kain, salai pala, smoke the fish, dry the clothes (over the fire), smoke a head. bertapok to conceal. sambilan nine (numeral). soul, spirit. klebar butterfly. collectively, all together, all at once. ani ani the white ant. buka to open by fire (boat). burong maiat burong samujan, a bird. pikul to carry on shoulder. jams to borrow, nyanda. to hang round one’s shoulder, slung round the shoulder, to carry a child on the hips. sebah opposite to ; belaboh sanentang rumah, drop [the anchor] opposite the house, at the same time, simultaneous. tekan to imagine, suspect. singga, to take passage; nyangkai manang, to take singgahi manang as a passenger. siapa ? who ? what ? sarang a case; sarang ipok, poison case ; sarang burong, a bird’s nest ; sarang jani, a pig’s stye. | [
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00000023.xml | Habitations. 13 “ Some ruais are provided with a panggun or bedstead with plank sides in one corner of the room for the men to sleep in, but this is not always the case. If the head of the family has made it for his own use and if he be a chief or rich man he will fix his gongs of various kinds around it for the sake of show ; his weapons will be within reach 'and his war dress will hang from the roof where it can be seen to the best advantage—a skull cap of wicker work with its nodding plumes, and a skin jacket decorated with the tail feathers of the war bird of the tribe. But the most valuable ornament in the ruai by far is of course the bunch of human heads which hangs over the fire place like a bunch of fruit; these are the heads obtained on various warpaths * by various members of the family, dead and living, and are handed down from father to son as the most precious heir-looms, more precious even than the ancient jars which they prize so highly. The next ornament of paramount importance is the bag of charms which is fastened to the centrepost and which is in like manner handed down from generation to generation, and about which there is a great to do if any of the charms are lost or stolen. Other posts are often adorned with trophies of the chase, horns and such like of deer and wild cattle, and the heads of animals such as bears, monkeys, and crocodiles killed by the young boys. The empty sheaths of the swords and knives of the family are suspended on wooden hooks, while the naked blades are placed in racks above their heads. A Diagrams to show method of Undup nipa palm thatching. A stakes to hold on ridge capping ; B ridge capping a piece of wood ; C nipa thatch. (From sketches by Mr. Crossland.) “ The tanju or open-air platform is in front of the ruai and is railed at the edge, but the rail is often so slight that it is unsafe to lean against it. The flooring is usually of ironwood the better to stand exposure to the weather. It is used as a lounge in the evening, the view from it being extensive and the breeze refreshing. While the.sun is shining the paddy is put out to dry as are the clothes and a variety of other things, 1 he family whetstone and dye vat are kept here under the eaves of the roof. | [
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00000132.xml | 120 H. Ling Roth . —Natives of Sarawak and Brit. N. Borneo. house and as the family rushed out they were killed ; a few, who either saw the fall of their companions, or were bewildered by the smoke, stayed in the house and were burnt to death : ten women and children lost their lives ” 11 j 3l ) ? ISh ° P McDou & a11 is reported to have said that chillies are burnt under the houses on account of the suffocating smoke they make. (Mrs. i lcDougall, p. 84.) Is it, however, an ascertained fact that chillies when burnt are more offensive than wood smoke ? During the punitive attack on the tribes who murdered Messrs. Fox and Steele, the Dyaks advanced madly until they were close, and some underneath the house, tumbling over obstacles, dashing right and left in search of some place where they might ascend. The enemy were blowing poisonous arrows at them. Our Dyaks commenced clambering up the posts carrying their arms and spears ; and after one had got a footing, peeping rough the crevice, or removing some fragments occasioned by the shot of yesterday, there would be a momentary skirmish, and down they would all go to the ground again. A short time after, this scene was repeated, and then one had entered. In about five minutes out he came, and down they all jumped to the ground, evidently having encountered the enemy inside. One foohsh and daring fellow had climbed to the top of the roof: of course he was killed One lot entered, and had a fight, sword to sword, with the enemy, in which two of our party were killed. And then a man brought a burning brand, and set the ends of the building on fire, which immediately after was blazing furiously. Now came the horrors of war indeed. Some were burnt some killed, some taken prisoners, and some few escaped. So ended that fortification Its roof fell with a crash, leaving only its smoking embers to tell where it had stood. Our Dyaks were mad with excitement, flying about with heads; many with fearful wounds, some even mortal. One lad came rushing and yelling past the stockade, with a head in one hand, and holding one side of h.s own face on with the other. He had had it cut clean open and laid bare to the cheek-bone, yet he was insensible to pain for the time ; but before five minutes elapsed he reeled and fell exhausted. We then doctored him the best way we could, by tying his cheek on as firmly as possible, in the hope that it would unite and heal. This it eventually did leaving a fearful disfigurement.” (Brooke i. 353.) A favourite method is to attack as the Batang Lupar Dyaks did, “ a house of Bugau Dyaks under Dutch jurisdiction ; the attack was made while the men were absent at their farms. Thirty women and children were killed and taken captive. (Brooke i. 118.) “ This sort of surprise is generally made about the time of sowing, weeding, and cutting the rice-crops.” (Keppel i. 301 ) A correspondent of the S.G. (No. 104) reports that “a party of Poi Dyaks called at the house of a Kayan chief named Uniat, by whom they were fed and kindly treated. In return for this kindness the wretches attacked a party of 17 women and children, ‘ Anak biak,’ Uniat who were living by themselves in a farm. They killed 14 of these unfortunates, amongst them being the two children of their late entertainers.” Sir s p. St. John gives quite a list of treacherous attacks made in 1 erent parts of the country. Amongst others (i. 42) that “ before the | [
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00000434.xml | cxx. H. Ling Roth.— Natives of Sarawak. “ o ^ .5 c box X u rt 3 *3 cc . - -* CCiliJ rt rt a be 3 c Jx: rt rj ‘s' E a 3 rt '3 •- iS s fr« s re _ — "3 .ti J“ ”5 ‘C d- S • — .5 •£ " rt o *- 3 -5 E -2 -- 3 u " h x ‘s'‘ST.'S 3 s u x cr a, w c c-x d-JH c i 3 O sc be S oj _^= - x rt X . — be O rt c O ' 2 7: rt 3 _3 rt X o X „ C c a > X rt rt ^SSGc rt be c £ j? « j: ^ c |.9'g| 2 -Q G ? E o - C rt be be ,3 — r * 1 •—• rt o — 3 •g 2 3-S 3 rt _* 3 -2 X rt TJ rt X T 3 rt ■Srti « 5E --3 03 -a^ « ■ 2 ■£-3 rt• 9 ■§‘B.3 3- 2 •§ |JS JS a 5 ■= g.E.5.2 % £ sii £?iii e| l- -,= E - V . c x 15 a) rt rt box jx: i gis SfSi. Si5», las Jte i *-• u ^3 J x J cj bC’O X E i § fa s| a «, =' ° 3 i-S I 3 - S 2 O S>ri g>je-9 J5: = 2 x. 5 -§-- 3 ;s hSuSicSg o- o - — be o 5 rt c *2 C o rt o s — bcX rt E E Xf rt 3 3 a; be s rt E rt £ ^ e 3 fl^gSa'ScSgl- 0 i rtrtrtrt^rtrt 3 ’sErt , rt I rtrtrtrtrt'=”E 5 ajEH£s a < ^'uci2.- ~jo_Qx3 x.oxx rt^ ^jjrt E rt E rt.2x.2 E §*8 g s 5.1 iiJ §•§ •o ^ 2 c be be . c .. be c be r-^ = J 3 rt 3 -3 rt 3 j —* rt "3 . O r rt 1- rt rt «j n rt rt tflt: u - ^ *- hr •-• - " LJ Sx-i r* .-. rt be b X X p S .tJ M 3 « & c'« 3 Q.W C rt — 3 3X3 rt 3 3 X g.rtX 3 ~ JA. 3 cfl X rt 3 rt E xj - J3 Cl, 5 bo 3 rt •— be s rt h . rt b :3 3 , be rt .E c 3 -* .Q -D ■3 = « 2 c-S-S-p‘3 2 =•§ B'S B-S *2 - § §■ = J | 0 3 -§o-g a) rt 3 ^ Sl3 I s cxx 'X o III rt bo a- be 3 . 3 x ° rt o rt be *- x te 3-S = « c E K « X ■= ~ JS 2 « JP be .5 rt ~ ~ X -3* o O o.rt •r *n 3 rt rt ^ 3 X-Q^ rt . be ‘S rt rt "rt - r hr hr ”, ^ rt be - 3 *T? 3 X S 2-i B.!-s^iiJlIlSl s* I o* 3 rt be "3 3 E -5 rt rt rt 0 - = 13 c ox-nx S d CI ..3 3 X rt rt rt"3x « if hi fw w Cy XXX rt*- rt rt 3 X O.X . ”C U f 3 ^ i) 5303 p § rt rt-JHiS rt bo ce .h E > ox o ,.5 ? ; !l!l!-illrf! 1 |j?I *iijf! iltsii ^-•“^cctnSMCyjxtcxiflrtoa a-'u q, x | [
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00000288.xml | 276 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. those stirring times when forays and expeditions used frequently to be made into the Undup, Bugau, and other countries by the adventurous young bloods of the Skarang and Saribas tribes. The chief warriors who joined in these gentle pastimes, now so happily entirely abolished through His Highness’ efforts, have nearly all passed away, and old Tungkujuh is among the last of them. It is somewhat interesting to inquire into the origin of old titles. The Malay expression to confer such a title is galar, and the Dyak, ensnmbar. These words both mean the same, viz: to ennoble. The Dyak word julok is apparently the substantive, signifying, a title, a nickname. It is stated that the custom of ensumbar is a Dyak one, and that the Malays adopted it, in some cases, when joining in the forays made upon neighbouring districts. It is pretty clear that those Dyak tribes who held to the custom of ensumbar- ing their bravest or most conspicuous men were the Skarangs and Saribas, though other tribes copied them to some small extent. The following names and titles, with attempted translations, have assisted me in coming to the above-mentioned conclusion :— Skarang Dyaks. Name. Title. Translation. Basek, Tungkujuh Darah, The torrent of blood. Kedu, Langendang, The soaring eagle. A. Salleli, Tedong, The cobra. Dandi, Gusing gila, The revolving wheel. A. Jilom, Buluh balang, The bamboo (called gadeng). Jelani, Bulan, The moon (is in vain). Bantar, Mali lebu, The socialist (lit: the taboo). L angtabang, The white hawk. Lemanak Dyaks. Ngelai, Kendawang, The snake Kendawang. L intong, Moa hari, The clouds (lit : the face of day). Saribas Dyaks. P. Renkai, Bedilang besi, The iron poker. Bakir, Bujang brani, The brave bachelor. Malina, Panggau, Lucky. Unggang, Kumpang pali, The iron-like wood (of that name) Cheloh, Tarang, A shining light (lit : a lamp). Linggir, Mali Lebu, The socialist. Ballow Dyaks. Anggi, Jeritan, The jester. “ Very probably the custom of ennobling the brave men is in use in the Rejang, and it would be somewhat interesting to inquire whether this custom is also in use amongst the Kayan, Murut and other tribes in Sarawak territory.” “Epithets of surprise are often Apai Indai, or Aki Indai, ‘Father and mother,’ or ‘Oh, mother! This expression seems very universal, for even Europeans appeal to their grandmothers in cases of distress or perplexity.” | [
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00000441.xml | St. John’s Vocabularies. exxvii. P 44 B * p .2 p- rt &l s ■ <S je » £■ ’§1 iS^'S ■-s^'SEs^e-SEi P O- 3 jj 2 3 2 P .o 'o p - — o j. E S n -£ n O 3 .2 3 •a'2 0.2j;£.2HgcSrt pj _.g .2 c•- = o :2 "3 22 ~^-S —. x P3 tfl'O x x u- x u x 44 ~ 0) 2 P . 44 X P 3 3 3 _E • B S rf P P 44 . P o-** g 2 P 3 be P P 3 P P '5 2 be 3 P3 "p S'- " 2 rt 5-r _ O _ O , - -3 b rt OJ .2 - - j O - ^ =. X C . ^ P •— ^ 3Z 1, be cuO X X >>T3 .b o E ■ 3 S -3 SJS ;§ ^ Jj-Sig^ gS — | 8, 'a*“- 3 Px!'3 ri — - -3 3 - P W 0 * . *3 P . U— *- -I _4 ’ _i P x r- ••"■ C P rj >" p p P p 44 •— P P C • — j .E-nP c ™ 55 x x 44 ‘a — P3 O -44 be P w P s.e<^ v- n 'O be M c - be P ■ 5 P3 P ja p o p o -G x <y •: 5 3 ?f & > 2 -2 ?f 13 ■* s ^ « 3 .SP'S g O- x o CTu <-■ P D *5 p '£ u O 1- J2 • O <u 'T ' >*.c :> O .3 i , saa ; J srrs £ P .2 oppc; e a d « P ,3 J2 42 2 Q £ r P o X! 3 C~v3 3 >> X) P r* gj; p^ « >% p p 2 Ei ^P *3 111 2 Is E p , Sg „ _ O .2 3 rt jS • 3 .2 s.35 Q. £ « 3iS ’be p J£ *- P - ■&1-3 P P 3 S n P X 2 3< a ,—) u. P C24 5C •3P P p be be 3 ^4 !•§ 5 0 be 'x 33 x 3P ^P •" — O rt -o 0 5 SPrt- bC *-J 3 $5 0) Ox 13 £ rt p .— O- n, P -3^ •c P-? •H fl, Sf • 2f p P ; P •— 3 c •yj a> C 1 be 32 w - bfp- 3 ^ p 3 o •£ x P O o be-^4 . p — be Bl ^ be > P-*<u x o : o^- r- *<U P 3 O 0-0-3 EE5 be 3 o. Jb ^ o- bc'O be 44 J2 x be be 3 .2 S p bc3 3 3 p Sa "bCp'-'irtPPS-'p ? P c 3 c 3 i: ^ -j j g E c _P c P -3 u 0) 3- u ’x O P . be P P 23 3 ’p r' u c 3 XJ — 3i i - b-. be ^4 5- 'O x: ■_ ’3 O ^ 3 P r i e -n O- o .3 u 5^- h.3 ^>>bej4 2'C'C^ 5 > 3 > '{■ 2^44 33 C 3 '3 o P 3 P'u - 3 a- p •- 5 rf, p U be 3 o " s c = ^ po_c = u o c-b u cro 342 | [
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00000551.xml | Index. CCXXXVll. War ( continued). Food on expeditions, ii. 104, 105, 127; guard houses, A191 Hand to hand encounters, ii. 121 Harassing retreating enemy, ii. 116 Heads wanted, a cause of war, ii. 96; hunting, 97 ; smoked and dried, ii. 128 Helens, ii. 99, A204 Helmets, ii 128, 129 Hiding chattels, ii. 112 Homeric combats, ii. 121, A194 Houses cut down, ii. 20, 118 ; burning, 120 Iron smelting, ii. 137 Jackets, ii. 128, 129. 130, A194 Knotted string, tembubu toli, ii. 103, 290 Leila (brass gun), A203 Murder a cause of war, ii 96 Mutilations not committed, ii. 124 Not attacked when eating, 384 Omens, ii. 98, 104, A178 Parrying blows, ii. 128, A194 Peluan feuds, ii. 98 Quarrels of allies, ii. 124 Shields, ii. 138; carrying, ii. 114, 128, A194 Skirmishing, ii. 108 Smiths, ii. 136, 137 Spears, ii. 132 ; sent round, ii. 103, A194 Straggling, ii 104 Sudden attacks, ii. 116 Surprises, ii. 116, 127 Swords not parried ii 128; how used, A194; varieties of, ii. 134-138, A194 Sympathetic practices, ii. 104 Theft, a cause of war, ii. 96 Time of no value, ii. 104 Traders decoyed, ii. 109 Treachery, ii. 100, 121 Tribute, ii. 97 Warpaths crossed, ii. 96, 109 White people not wanted, ii. 100 Women's influence for war, 363 ; ii. 99 ; spared, ii. 100; assist expeditions, ii 102, 103; concealed, ii no; captured by stratagem, ii. 114 ; prizes, ii. 119; attacked when men away, ii. 120 ; captured, ii. 127 ; terror of, ii. 128 WOMEN (see also Childbirth). Captives, ii. 210 Care of children, 362, 363 Cotton weaving, 364 Etiquette, 362 Women (continued.) Good paddlers, 83 ! Hard work a cause of small population, 109 Hard worked, 362 I Heads taken, ii. 159-162, A177, 178 Heavy burdens, 360 , | Importance of, 362 Influence, A162 Influence of on head hunting, ii. 163-166, 167, 168 N&mes of, ii. 274, A114 I Never idle, 364 ! Not drinkers, 392, ii. 206 Not spared in war. ii. 210 Opinion of a wife's capacities, 365 Politeness, 363 [ Power, 363 Property, A182 1 Rice cleaners, 410 ! Time of rising, 363 Tortures, ii 215, 216 ' War, influence on, 363, ii. 99; not spared in, ii. 100; assist expeditions, ii. 102, 103; con cealed, ii. no; captured by stratagem, ii. 114; prizes, ii. 119; attacked when men away, ii. 120; captured, ii. 127: terror of, ii. 128 ; Work, 362, 363, ii. 211, 213. 214 j Work on farm, 363, 366 WRITING. Alleged facts, ii. 287 Communicating thought apart from speaking, ii. 290 De la Couperie's statement, ii. 287 Degenerated letters used as ornament, ii 287; denial of, ii 291 Examples not forthcoming, ii. 288, 289 Indian inscriptions, ii. 293 Inscription on Chinese jar, ii. 288, 289, 292; on stone, 289, 292 ; on dagger, 2go Kern, Dr., discoveries of inscriptions, ii 288, 289, 292 ; his remarks, ii. 292 I Knotted string, ii. 103, 290 , Letter to Chinese Emperor, ii. 288, 289 Mangain inscription, ii. 293 Road signs, ii 290, 291 I Sanscrit inscription, ii. 292 Sign-manual, ii. 288 i Spear symbol, ii. 290 ! Tatuing a method of writing, ii 291 i Wooden heads, ii. 291 Writing unknown, ii. 291, A161 | [
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00000239.xml | Government. 227 Kaya Tumangong, who has maintained his liberty, and openly asserts it, with great vehemence declaring that whoever wishes to make his tribe at Lundu slaves, must first fight with them.” (Mundy i. 301.) Where the Malay influence is strong they have not in their election of chief always been able to hold their own, thus: “ A few years ago an Orang Kaya and a Paiigdra were installed by the Rajah, and soon afterwards a Malay, who was sent to collect the revenue, had, aftei the custom of his predecessors, appointed a second Orang Kaya and a second Pangdra at (he said) their own request. In addition to these, there was an old Orang Kaya, and as these five chiefs did not act together, it was a case of ‘ too many cooks,’ and there were complaints of too many Becharas, and much lack of unity.” (Grant, pp. 61, 62.) The same administrator on another occasion speaking of a village chief says : “ I was at a loss to understand why the people had chosen such a goose of a fellow for their chief. He had not a word to say for himself, wore the most common of cliawais, or waist-cloths, and a turban of bark, and he looked so much more up to the art of hewing timber than of holding sway over his fellow-men, that I began to question the policy of appointing him ; but beyond his being the son-in-law of the old man, and ‘ very clever in holding his tongue,’ no reason was assigned, so we installed him. (ibid, p. 54.) Mr. Denison once finding himself in a village which had no head says : “ The men seem wanting in energy, and the sooner an Orang Kaya is appointed the better.” (Ch. vii. p. 77.) In the chapter on Character the difficulties Mr. Grant had to contend with in getting a chief elected were set forth, but perhaps Mr. Chalmers’ account will be also found interesting : “ Before investing, however, on one occasion Mr. Grant tried to see if the person elected was universally acceptable, by calling on all present, who were content, to hold up their right hand. This was a step too far in advance, and failed utterly to our great amusement, and that of the Dyaks also. A verbal assent was then demanded, and given by a thundering burst of ‘ Suka.’ The new officer then had his ‘robes of office’ given him and he was exhorted to govern justly.” (O.P., p. vi.) “All Hill Dyak affairs connected with the prosperity or welfare of the village, are discussed by a council of the men of the tribe, which is always held in the pangah, and at which every male of the hamlet may be present, though seldom any but the opinio ns of the old men are advanced—the you nger people paying great respect to the advice of the elders at this council. If the chief be a man of known and reputed ability, his opinion—which is generally given in a long and forcible oration while the speaker is seated, and without much gesticulation, excepting the waving of the head—is of very great weight, and his arguments most frequently convince the assembly, unless some other opinion be advanced and supported with equal ability, when the approvers of each, in succession, address the members of this little parliament—a fair and impartial hearing being given to all—though the discussions are often protracted till near morning from the preceding dusk, when one party either yields its opinion to the other, or the minority is | [
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00000029.xml | Town of Kenowit, Rejang River. (Drawn by Mr. B. Urban Vigors, lllus. Loud. News, Nov. io, 1849.) | [
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00000340.xml | XXVI. H. Ling Roth. — Natives of Sarawak . Sea Dyak. Malay (Colloquial). English, Together with Examples of the use of the word. nyamok nyamok mosquito. nyampau ! kakan ! how ! nyanda to borrow. nyandih to lean upon, lean one’s back against. nyangkar to cage. nyau gone, become ; menoa nyau kusi, the country nyaua herga, suara is lost. (i) life, voice breath; (2) worth, value; nyauk bidai nyaua, value of mat; dinga nyaua aku ngiar China, hear my voice, drive away the Chinaman, to dip and fill (water gourds). nyau ka nearly ; nyau ka lama, after a while, after nyelai lain some time ; nyau ka datai da, almost come. different ; orang nyelai built, men of a nyelipak different race; nyelai mepan, different costume, to creep past. nyen nun yonder. nyepi cheri to feel, to taste. nyeregu berdidi to bristle ; bulu de nyeregu asai buah nangka, nyerungkong your hair bristles like jack-fruit, to sit with the arms across the knees and nygelancham the chin resting on them, to sharpen, point (a stake or post). nygensong bersiol to whistle. nyidi ikut to track. nyingkar (sin- mebintang athwart ; batang maioh nyingkar sungai, a kar=thwarts great many trees lie across the river. of a boat) nyintok sampai until, down to, up to ; nyintok ka dia, till nyungkup now ; ari tarns nyintok ka malarn, from daylight till dark, cf. sungkup. padi paddi paddy (rice in husk) ; padi sumbar, half pagi pagi ripe paddy. morning. pagila besok to-morrow; tumu pagila, early to-morrow paiya krapa morning; lemaipagila, to-morrow even ing. swamp. pajoh antam; kaparat to slip into ; parai di pajoh lang, dead from slipping into a chasm. paku paku fern (edible fern). pala kapala head ; antu pala, head taken in war. pambar scattered, dispersed, broken up, separated pambus, micah from. to break (a boil), to burst, to scatter, &c., mambus as pambar. | [
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00000383.xml | Kanowit, Kyan, Iiintiilu, Punan and Main Vocabularies lxix. in =rt be rt rt CL 'D JS be rt rt e S .g J"f rtf JZ 3 in be ^3 l/l 'D *3 JG c/5 CD rt 3 T3 o CO g o ITi c • - x: rt c/j u a >^c <D JZ rt <D 3 If rt * *> c/5 G i/) <D O D u CL O rt G > bp be S G G rt .j-. rt. qj D c/5 G O ~ rt _» .5^2 rt £ -g c/j -c: JG G rt <D CO rt t n (0 <D u 12 -'G *55 C? C7 1 CD r~, o -5 <D ^3 '— > G <D J-4 o c G >x.£ — O rt aj G •3-2 rrf O rt bo iS LG -t-» -tb O O G -*-» rt rt rt G ^ G GGGGGGGG bO G r- rt bo ~ ^ bo jG c G CL C c/5 G ‘G tC $5 rt O G C C G CL j- u. u G G G G G G G L4 ^ LC ^ L4 bo G <V 3 *55 G G bo S.„.g:a ^ G: u bo rt rt rt rt bO ^ J.S.^.2,3 rt rt rt rt rt laki-laki 1 male lai I lake manai | [
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00000351.xml | Sea Dyak, Malay and English Vocabulary . xxxvii. Ska Dyak. sukat sulieng suman sumbar, nyumbar sumboh sumiet sumpieng sum pit, nyumpit sungai sungkit, nungkit sungkup, nungkup sup suruan, seruan surut taban tabin tachu tagang taia tajam taju taju takah takang Malay (Colloquial). English, Together with Examples of the use of the word. ukur tighin, loke | pasah sungi what time; to measure, the measurement, the destined period ; sukat kaki, one foot long; sukat iya grai, grai, sukat iya tabin, tabin, for the destined period of his time he will be well, for the destined period of his illness he will be ill; sukat augat, angat sukat chelap, chelap peuapat angat, for the proper length of summer it will be hot, for the proper length of winter it will be cold, a flute, a whistle (steamer’s), fife, well after sickness, recovered, to gather the first ears of padi just us they begin to turn ripe; mansang sumbar, time for gathering first ripe padi; nyumbar, to gather the half ripe paddy; padi sumbar, first ripe years of padi. healed, to heal, heal up ; utai sumboh, a curable complaint, &c. stingy, peg, screw. a blow pipe, to shoot with the blow-pipe. river or stream which is a tributary of a main river. to insert, to pierce, prick, hence to vac cinate, occulate. erection over a grave. benghah surut swollen. mediator, interpreter, advocate, go-be tween. to fall (opposed to mansang, to rise), water; ai tu sakali mansang, enda surut, the water is continually rising and does not ebb. rebut sakit | temparong tahan kapas tajam brian (barian) antara tahan to seize, carry off, run away, ill, poorly, sick, ailing, feverish, generally fever. cocoanut-shell. I to stop, prevent, make to stop (steamer), forbid. cotton ; klambi taia, a padded jacket or coat of quilted cotton, sharp, keen ; tajam mata, keen sighted, a sort of jar. dower. between, apart, a division. | [
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00000455.xml | Chalmers' Vocabulary. cxli. English. Dayak. English. hand, left bait hinder,to, see "forbid” handful ni-agum ; ni-akup hinderpart (both hands together) hire handkerchief, head l bung ubiik (burang (W) history handle (sword) ubak history, to relate a handle (of vessel) kojit hit handrail iitag hit, be hang l begatung hither i beramboi (by hands) hoarse hang oneself betukii hold hang up tungid hold, take, of hanging down bikidlung; rambvung hole (pensile) hole in bed of a river hard riang; semutak hole, make, in hard (hearted) tunyefik; durach hole, make, through harlot perambai harvest ngah ngutun holes, in harvest mid piaun ngutun hollow itst. nyipaan (gather holy first fruits) Holy Ghost 2nd. nyitungid, or hook, fish harvest feast, keep J man sawa hooked on to j 3rd. nyipidangmen-, hope in yupong, or honest \ nyisupen honey haste, be in begaut; gopoh honeycomb haste, make likas hasten after bekoduch hop, to hasten away betudak horse hastily likas horn hat, Dayak serdung hot hate tuas hatred boji hot or heated, as air haul up pfifid have (possess) ogi; bifin near hot water head, see ''body" hot or heated, as air head-dress, see near large fire "handkerchief” hot to taste head house (pang-ach; baruk(W) House : — (balu (R. Sadong) house, small, in head-hunting, go ngunyu jungle headache ubak munam house, small, on heal; healed buiih farm heap nambun house, small, near , f hear dingah; keringah(VV) village for stor- ngojit (W) ing goods heart (seat of affec- atin a Dyak house, con- tions) taining several heat (sunshine) surah doors heated, see "hot" outside platform of heathen davah kapir a Dyak house heaven shurga; raich shurga verandah, or com- heavy bat mon room hell opui Naraka private, or family heel over [ singit room helm mudich fire-place help hence tuning so iti wood-place henceforth; hereafter repas ati water-place here diti; digiti; diginu garret hiccup sedu below floor hide chukfin floor high omu; segatung | ! how ? hill } darud || how much, or hill, a low | terunduk; dug (long) | how many ? Dayak. budich gagi; pach (W) susud (genealogy ); duda; suse; dundfln nuse; nyiduda dog dog jokad kamati; kamanii piau digung digen rubang lubok tubiik ; karech (in earth) nubot tubot perubang; begagong kudus Roh A1 Kudus pisich begagit harap; sabach tunggun juh bunyich | penubak bunyich \ idang bunyich ngitijong kuda tandok sekisu giinan (body) paras; bongo (W) ; surah; petiak (W) paras begungam sadak semarach ram in 5 bishiin | (bori (on farm) {purung (for goods) pungau bittang tanyu awach j arun ; romin (W) apiik | (paiyuch j \poiyo shim (W) pa wad riingah ! ribf> lantei munki; semuki kiangki j kudu kiangki | [
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00000509.xml | cxcv. Schwaner’s Ethnographical Notes. button and hanging down to the abdomen. At the neck this waistcoat has a solid collar likewise wadded, covering the back of the head. Above this garment the slnayong is worn, hanging over back and breast, with the shaggy side turned outward. The front of this is provided with shells or copper plates, either to increase the wild appearance or for the sake of better protection. The hair hangs loosely over back and shoulders and contributes not inconsiderably to safe guarding these parts. The head is covered with the above mentioned round cap, called tapoh ; this cap is likewise provided with shells and copper plates in and further adorned with bunches of cock feathers, with the quill feathers of the hornbill and with human hair. Sometimes it is shaped like a bear s or tiger s head. On the left hip of the chawat hangs the quiver, filled with poisoned arrows, and the mandau. Then if we put a shield into the left hand of a man so attired and a lance-pointed blow-pipe into his right hand, we get the complete type of a warrior equipped for battle. . We may assume that 25 European soldiers standing behind a palisade parapet, would be able to resist 300 to 400 natives, provided the former kept up a continuous fire. In a hand-to-hand fight, however, I am sure that one native can withstand two or more European soldiers. Arrow Poisons. For poisoning arrows the natives make especial use of the juice of two plants, namely, the ipoh siren or sadiren. The ipoh, also called rains, is gathered from the juice of the konyong tree. I he konyong has a thin stem and long slender boughs ; the leaves have long stalks, are placed in two row's, and are broad and oval; their tops are lengthened out like a thread, and the sappy foliage resembles the leaves of the coffee-tree. In order to gather the poison, the boughs and the stem are first freed from the exterior thin bark, and the sap-w'ood scraped off. The latter is thoroughly dried in the sun, and then stewed with water and some dried leaves of the same tree in an iron pan till the liquor grows thick and begins to acquire a brown colour. Then it is filtered through a cloth, to strain off the sap-w'ood and the leaves, and afterw'ards it is boiled once more, so that by evaporation it finally acquires a pitchy consistency. The evaporation is completed by continuously shaking the mass in a folded leaf over the fire till it is quite dry. Then the ipoh is further exposed to the influence of the sun for several days, and afterwards may be preserved in dried leaves for months. It is chiefly used for killing small animals. The siren or sadiren is gathered from a tree of the same name. It is a iotty tree, the slender, straight-grow'ing stem branching off at a considerable height. The luxuriant foliage is of a dark hue, the shape of the medium sized leaves being a pointed oval. The poisonous juice is drawn by notching the stem, and gathered in bambu cases. As soon as it has acquired a certain consistency by evaporation, it may be used without further preparation. The siren is the stronger poison, destroying life with tremendous quickness. It is chiefly used by the natives in war and for killing big animals. A man or an animal shot with an arrow or other weapon poisoned with it dies within a few minutes in fearful convulsions. One of my native travelling companions, wounded by an arrow of the Punan*, died within less than ten minutes in terrible convulsions. The arrow had only superficially wounded him on his right shoulder. The only means by w'hich sometimes the deadly effect may be prevented is the cutting out of the whole wounded part, and the sucking and pressing out of the blood. Once introduced into the blood, both poisons have a quick, nay, an immediate e ect , they are less active, however, when taken in food. In this case they cause a slow and gradual decline of the unfortunate victim. Daily Life. From what we have mentioned so far, one will be able to derive some notion of the domestic life and the daily occupations of the natives. * This is a tribe living on the Upper Mohakan or Kutai ri\er. | [
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00000226.xml | 2I 4 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo. rare, and only take place when the husband is in a condition to pay a suitable brihan to the owner. “ If an ordinary slave woman becomes enceinte by her owner, she and her offspring are henceforth free, and she may remain as one of her late master’s wives. But the jealousy of the inmates of the harem often causes abortion to be procured. “ The slaves, as a rule, have quite an easy time of it, living with and as their masters, sharing the food of the family, and being supplied with tobacco, betel-nut, and other native luxuries. There is no difference between them and free men in the matter of dress, and in the arms which they carry, and the mere fact that they are allowed to wear arms is pretty conclusive evidence of their not being bullied or oppressed. “ They assist in domestic duties and in the operations of harvest and trading and so forth, but there is no such institution as a slave-gang, working under task-masters, a picture which is generally present to the Englishman’s mind when he hears of the existence of slavery. The slave-gang was an institution of the white slave-owner. Slave couples, provided they support themselves, are allowed to set up house and cultivate a patch of land. “ For such minor offences as laziness and attempting to escape, the master can punish his slaves with strokes of the rattan, but if an owner receives grave provocation and kills his slave, the matter will probably not be taken notice of by the elders of the village. “An incorrigible slave is sometimes punished by being sold out of the district. “ If a slave is badly treated and insufficiently provided with food, his offence in endeavouring to escape is generally condoned by public opinion. If a slave is, without sufficient cause, maltreated by a freeman, his master can demand compensation from the aggressor. Slaves of one master can, with their owner’s consent, marry, and no brihan is demanded, but if they belong to different masters, the woman’s master is entitled to a brihan of one pikul, equal to $20 or §25. They continue to be the slaves of their respective masters, but are allowed to live together, and in case of a subsequent separa tion they return to the houses of their masters. Should a freeman, other than her master, wish to marry a slave, he practically buys her from her owner with a brihan of $60 or $75. “ Sometimes a favourite slave is raised to a position intermediate between that of an ordinary slave and an anak mas, and is regarded as a brother, or sister, father, mother, or child ; but if he or she attempt to escape, a reversion to the condition of an ordinary slave is the result. Occasionally slaves are given their freedom in fulfilment of a vow to that effect made by the master in circumstances of extreme danger, experienced in company with the slave. “ A slave once declared free can never be claimed again by his former master. “ Debts contracted by a slave, either in his own name or in that of his master, are not recoverable. “ By their own extra work, after performing their service to their owners, slaves can acquire private property and even themselves purchase and own slaves. | [
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00000421.xml | Burns' Kay an Vocabulary evil. English. Kayan. English. Kayan. English. tall 30 catch sigam grit tame malai change patoyu grind thick kapal chase livo grow thin knipi choose mileh halt thirsty magang ba chop nitak hang timid takot circumcise knilo have lan clean myang hear uncertain diyan djam climb nakar help unequal diyan pia collect mi pang hire divan non come ating hope x aliant lakin comprehend ) djam inherit warm laso conquer alia inquire weak lv copy nangrua invade weary knila cover nabon invite wet basa covet mipang itch white puti cough nikar keep wicked jak count mujap kill wide brang crawl namang kindle wise udi cut mitnang knot wrong hala dance najar know yellow nvmit decay lala lade young minor deceive pakalok laugh zealous niga decide mitnang leak delav padara lend deliver horn teh lie Verbs. descend nili live abide milo desire mon look abuse avay destroy tasa loose accept oukapi devour nilo love accompany beh die matei make advise lavara dig knali meet answer tagulang disguise nangrua melt arrest sigam dive misar mend arrive atang divide patular mix be ashamed tehy double patibin mount ask mitang drag jat murmur assist mahap dream nupeh nail awake mower dress nakave obey bake noyyo drink dui obtain bargain tira drown gmni occupy bark mangang eat koman open bathe doe ebb mila oppose bawl nangi lan end, done pahna order be teh enlighten malaka overcome bear fruit tubo expect kavi overturn beat nukol extinguish param own become murip fall lagak i paddle beckon nyap famish palau pardon beg aky fast ipat, kiga i part begin aring fear takot . P a >: u behold knynang fight panoh perish believe miteh 1 file pino please betroth pahawa [ find j ala , point bind katong 1 finish pahna j prepare bite mat fish misey j promise bleed nisa follow livo pull blow mahar il forbid asam mon punish boil maro | forget hado push borrow ujam forgive masika put break off punang forsake milo tinan quench bribe duoya founder kam | rain bring gree 1 fry naga reach brush mipa I gape nivanga I receive buv | pavlay 1 gather pang reckon call muvov K et ala rent carrv kna’an give my repair cast account mu jap il go kaka reside Kayan. parak lani tu bo milo jat teh naringa mahap niba kina kalui taman mitang nasa bara key nymi mamatei avat tlvukang haman maso ' kasiang i pisit in u jam pamo murip knynang paday masi kna pahabo nilong sayuna pahivar moan lidah patapak tangaran dyn ala t uman | ovar I Piti teh aim alia I takala paju ! basay masi k a patular iay i kam ikam tujol ouna kalok mukum i haro I dahy j param I usan ! utang | oukapi mu jap ' nebaka sayuna I milo | [
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00000173.xml | Head-Hunting. 161 profitable bargain ; they then proposed fishing with a hand net on the mud bank, and persuaded a Malay named Limin (who was well known and considered a brave man) to separate from the others, to cast the net; this was done for some time, and they were successful in bagging fish, and were going further and further from the boats. At length the net fouled on a stump at the bottom, and one of the Dyaks immediately off sword and dived down, as poor Limin thought, to clear it, but instead of doing so the wily rascal twisted it firmly round and round, came up to take breath, and then again dived, and again twisted it in divers ways round the stumps; he then rose, and said he could not clear it, but asked Limin to try. Limin unsuspectingly took off his sword, dived, and on approaching the surface breathless, the two Dyaks struck and decapitated him without a sound. They then took his head and returned to their boat. A third [sic] Malay was persuaded to administer some cure to a Dyak's foot, which was bleeding slightly; while the Malay was leaning over and looking to the wound, one of them chopped off his head from behind. After this the women were decapitated. They lost one head, which tumbled into the water, but the other four, with all the property belonging to the Malay party were taken and carried away to Sadok.” (ii. 124 ) A still more dastardly head murder is mentioned by Sir James Brooke (Mundy ii. 66): A young Sitakow Dyak went up country with a Chinese trader and on his way up made the acquaintance of a young woman of the Saribas (Dutch) country. He kept company with her and on his return he again visited her. Then he slew her and ran off with the head. “ Had he been on a war path and taken the head of an enemy, though that enemy were a woman, he, as a Dyak according to the Dyak code of morality, incurred no guilt; but on the contrary, if he tempted and deceived this woman and treacherously murdered her even as a Dyak, he would be considered guilty amongst Dyaks.” “ An atrocious case happened many years ago up the Batang Lupar, where a young man started on an expedition by himself to seek for a head from a neighbouring tribe. In a few days he came back with the desired prize. His relatives questioned him how it was he had been away so few days, as they had never been able to do the same journey in double the time. He replied gravely that the spirits of the woods had assisted him. About a month afterwards a headless trunk was discovered near one of their farms, and on inquiry being made, it was found to be the body of an old woman of their own tribe, not very distantly related to the young fellow himself. He was only fined by the chief of the tribe, and the head taken from him and buried.” (St. John, i. 69.) The cool matter-of-fact way in which those who have taken heads behave is quite extraordinary. They cannot possibly have any idea as to the wrong they are doing. At Bintulu, writes His Highness: “A fine young Kayan chief sat near me, an independent-looking fellow, and head of a long house many miles further inland. One of the inhabitants lodged a complaint against this young fellow for having killed two of his people about a year ago, and asked me whether he might demand a fine of the tribe. I gave him M Vol. 2. | [
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00000508.xml | cxciv. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. regions , its place is taken by cords or in some cases by a belt, consisting of a brass chain . In the uppermost regions of the river basin the women wear head fillets like the men, and their sarong is open at the side. The incisors of the upper jaw are here often covered with bits of copper-plates. The Orang Boroi men often wear jackets, closely woven out of bambu fibres by their wives. The women also have head fillets and hair cut short, which does not look becoming. The lobes of the ears are exceedingly lengthened out. On the other hand they are decently dressed, with the exception of the left continually uncovered on account of the open sarong. A narrow piece of cotton and a jacket with sleeves chiefly contribute to this decency in dress. The former is adorned with red and blue ribbons sewed on it, is tied round the neck and hangs down over the breast. On arms and legs rings are worn. They like smoking very much and often use rotan tobacco pipes for this purpose. The weapons of the natives are to be divided into offensive and defensive arms. To the former belong: ist. The Mand an, a short sword with a rounded off blade, which they know indeed how to handle with tremendous force. I happened to see a Siang man, cutting through the thigh of a captive Melawi man, who was killed with a single blow. On the other hand the mandau is a weapon introduced by the Pari tribe of Kutai into this part of the river-basin only about 50 years ago. Formerly the parang was used instead. J 2nd. A number of lances, bearing different names according to the different torm of the iron points, being either long and narrow, or short and broad, or provided with barbs, etc. • 3 rc b ^ ie blow-pipes, from which poisoned arrows are shot, sometimes provided with lance points. Defensive arms are : ist. The shield, tllawang. 2nd. A waistcoat quilted with kapok (cotton), baju kapok, nearly an inch thick, or made of rope. 3rd. The skins of animals, especially of goats and bears, or also of big cats, they protect the breast and the back, are provided with large shells or copper in front, and are called ayong. 4th. The covering of the head consists in a semi-globular cap, tapoh, of plaited rotan, with an animal skin over it. No. 1 and 4 are chiefly intended as protection against mandau blows; No. 2 and 3 hinder the penetration of poisoned arrow's. Mandau, shield, lance and blow-pipe essentially belong to the attire of the natives, even in times of peace, and they never leave their houses without them. A man in full armament, excepting the bare arms and legs, presents but few vulnerable spots to the enemy; he is protected from wounds inflicted by the mandau, and at a great distance even from bullets. But he also knows how to cover the bare parts of the body with great dexterity; for the native hghts with the body inclined backward, putting the right or left leg fonvard, while the weight of the body is resting on the other leg. The shield is put on the ground !? TV • e a ^ vance d foot, and covers the whole inclined body. At intervals only do the fighting men uncover themselves by bold leaps, immediately resuming their stooping positions behind the protecting shields. The battle [stV.] having lasted some time in this way and the warriors not having succeeded in inflicting w'ounds on each other, their rage gets raised to its highest pitch, the shields are thrown away, and a struggle for life ensues, often ending in the death of both com batants. . "f be w'airior w'ears bark chawat round his loins, and is dressed in a thick and solidly w'added w'aistcoat without sleeves, open in front, kept together by a single | [
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00000263.xml | Boats. 251 vicinity, that the wives close their doors and will not receive their husbands unless they procure fish; and this may be an incitement to undergo such dangers. The women work hard themselves, and make the sagu, which is a remarkably dry condiment without the accompaniment of fish ; hence their | [
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00000320.xml | VI. H. Ling Roth. — Natives of Sarawak. Sea Dyak. belaloh belama belawa belelang beleman belit, melit belut benda bendai bendar benong bentang benyut bepangkang bepelieng) beselieng , beragai berandau berangkat berap, merap berapi beratong beredup berekak berentak berimba Malay (Colloquial). selalu berikut | menahun j macham- macham gulong I tajau or tempian j chanang benar j bentang gregar seblah berblit gagah bertutor tangkap i masak beranyut (also Dayak) enchekak English, Together with Examples of the use of the word. to have over and above. J always, continually, perpetually. I to run, to follow. to sojourn in a strange land, to travel. J fanciful ; anang beleman, don’t play the fool ; maioh beleman, very fanciful. ; to coil round, wind round; melit sirat, to coil the loin-cloth round. | earth-worm, j earthen-ware jar. | a shallow gong beaten with wood; bebcndai, to beat a bindai indeed, true, very. , while, during, middle-aged; Benong, adverb of time or degree, signifies rather a certain point than duration ; in the examples given, iya benong makai, just when he is very busy eating; benong berapi, at the time when we were most en S a S e d in our cooking, &c.; anang ngawa iya benong makai, don’t bother him in the midst of his meal; benong berapi, ari ujan, it began to rain while we were cooking. I bentang tali, to stretch a rope across a river;- bentang maroh, a line no one may pass, used when cholera is about, to quiver, rock, shake, quake: batang benyut, the log rocks; tanah benyut, to quake, of the earth. I to live next to, to be a next door neighbour to ; aku enggai bepangkang sida nya, I will not be next neighbour with them. [ to meander, go a roundabout way (of river or road). ; an omen bird. to talk, converse, discuss, gossip, to lift, to carry away, to levant, elope with a man’s wife. to embrace, catch round, throw one’s arms round, lock in embrace. ' to cook. to drift with the tide. | to thump, creak, &c.; the noise of the paddles on the thwarts of a boat when paddling. to catch by the throat, throttle. | to ram in, drive in. to cut down old jungle, to clear for farming purposes. | [
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00000054.xml | 44 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. Malanau. His Highness has given the following description of the dress of one of this tribe: “ His skull-cap of many hues had long feathers standing upright from it; a maias (orang utan) skin jacket hung over his shoulders. He was further adorned with feathers both before and behind, and sundry strings of beads hung dangling about. A breast-plate of tin, with the edges slightly carved and perforated with holes, was attached to the jacket; his under garment consisted of a red cloth, and his legs were free of any incumbrances. The ends of the red cloth were long, and prettily embroidered with beads; the short sword of his country, with the convex and concave blade, hung at his waist, and human hair, stained various colours, fastened to the hilt, the belt being composed of beads.” (i. 302.) The Dusuns. “ The Dusun women have perhaps one of the most picturesque dresses of all the Bornean tribes; they wear a fairly long petticoat of home-made cloth, dyed indigo blue ; above this skirt and over it for a few inches are coils of black and red rattan ; below these hang rows of red beads, closely threaded to a depth of six inches or so ; sometimes numerous brass chains hang above the beads. The bright metal cylinders worn by the Patatan women were seldom worn by the Dusuns round Kina Balu. Until they are mothers, a strip of blue trade- cloth is worn over the breasts, which is kept in its place by numerous coils 0 of red rattan ; these coils, like those round the waist, are tied together in quantities of six or eight. The women file their teeth like the men ; their eyebrows are shaved into narrow arched lines ; as a rule, the right ear only is pierced. Their coiffure is simple, the hair being tied in a knot on the top of the head, through which a bone hair-pin, attached to a string of beads, is stuck, the beads being wound round the base of the knob. Some of the women wear coils of thick brass wire round their wrists and ankles, one old dame having a pair of solid brass anklets, several pounds in weight, which she always wore. A cowl is worn during field work, as a protection from the sun. Children run naked until about four years of age.” (Whitehead, p. 106.) The Muruts. “Their usual dress consists of the ‘chawat,’ though some of the more civilized wear jackets and head-cloths in addition, and some even trousers. The hair is worn long, parted in the middle, and then tied in a knot at the back of the head with a pig’s tusk, sometimes ornamented with a tuft of hair or a tassel at the largest end, passed through the knot as a hairpin; often a piece of bone (see p. 59) somewhat arrow-shaped and slightly carved is used for the same purpose. They wear no brass earrings as many other tribes do'; the usual thing is a piece of bamboo, or rather a section, about a quarter-of-an-inch deep, and in circumference rather smaller than a cent piece, into which a piece of mirror is fixed ; this forms the earring, which is inserted into the 6 This strip is mentioned by Sir Sp. St. John (i. 248, 306), Mr. Von Donop (Diary, 22nd May), and Mr. Burbidge (p. 156). | [
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00000470.xml | clvi. H. Ling Roth.— Natives of Sarawak. / English. whoever whore, a whoredom, commit why ? see '' where fore " wick, a wicked wicked (spiteful) wide (broad) wide (spacious) wide apart widen (make spaciou widow wife will (pleasure) will, to willing, be wish will (verb, auxiliary) wild (not tame) wind windpipe window window stick window-sill wings wink winnow wisdom wise wish, see "will" wish, do not with within without without (deficient) wither withered witness woman wood wood, fire- word, a words Dayak. (tudu-tudu day ah (tudii kojah dayah perambai nainyung sumbu arap; jaat (W) gauk; grobah ramba baiyah; tawas (W) si! at bodah baiyah oban sowfitn raan I an; raan (from “ re " ] and ' ‘an'' which bath j have same meaning); t andak an; shaun siga sobak kor komban tukang ubak kafis orad ; ilad (W) mukidap; kidiap (W) napan ; naju ; nyandii akal cherdik; pandai ditch an ; fibach ; dare; dorla (W) ngah; ngan (W) darum ; dang (W) disopah meting; doi (W) rayu pisuk (dry); kurung tiiksi dayung kayuch wang; shiru (\V) (peminyu ; silk piinganang; sindah l (W) English. work I work, to f work of a blacksmith do, see "blacksmith' work unceasingly, to work at intervals world, the (this) world, next world, the (earth) worms (earth) worms (stomach) worn, see "faded" (colour) worn on body, things worship of God worship God, to worship (do reverence wound wrap wring out write writing, a wrong yams yawn year yellow, see “colour" yes yesterday yesterday, day before yet yet, not | yield to (submit) yield up yolk of egg | young l young (person) youth, the Dayak. punganai; kaminyang kiirja ngaiin kurja | nyapai |dunya akhirat dng : (retamuch; rotung regenda (large) [(W) j I tomua (W) I (regyu (red) likiyuach (W) Ijakit (thread) J peniikas sambayang I sambah ; menytimbah I towan; kenaman (W) moils; morut munis tubs; nyurat surat sarali ubich; kuduk j kuftb sawa 1 u-kach; ii-inii (iyoch (W) I anu mijach (sumia (W) anuperajach ; anu diu babil | (bayuch ; diumboch (W) j ( boan (Setang) tundok | ngyen tunanang turocli murah shii; onak opod (anak kfinya | (onak opod THE SENTAH (Land Dvak) DIALECT. Mr. Noei. Denison published a few words of this tribe, which words had been collected by the Rev. F. W. Abe. With the following three exceptions the Sentah words are identical with those collected by Chalmers. a person, naan; to beat, mukong; leprosy, supach.—H.L.R. | [
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00000220.xml | 208 H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. present, he and I took hold of the head and legs of the fowl, while a third person cut its head off with a knife. We then dropped our respective parts, and the movements of the dying fowl were watched. If it jumps towards the chief his heart is not true, if towards the person to be sworn in his heart is not true ; it must, to be satisfactory, go in some other direction. Luckily, in my case, the fowl hopped away into the jungle and died. All my men fired three volleys at the request of the chief, and I gave some little presents all round, and sent the people away pleased and delighted. . . . The Dusun headman, Degadong, was very kind. He presented me with a spear, and I gave him a long knife. This exchange of weapons is customary after the fowl ceremony.” (Diary, 27, 28 March.) “ To-day I was initiated into the brother hood of the Bendowen Dusuns. The old men and all the tribe having assem bled, the ceremonies began. First the jungle was cleared for about twenty yards, and then a hole dug about a foot deep, in which was placed a large water- jar. In this country these jars are of enormous value: $30, $40, and even $100 worth of gutta being given for a single jar. The bottom of the jar in question was knocked out, so as to render it useless in future. The clay taken out to make the hole was thrown into the jar, and now the old men com menced declaiming, ‘Oh, Kinarringan, hear us!’—a loud shout to Kinarringan. The sound echoed away down the valleys, and as it died a stone was placed near the jar. Then, for half-an-hour, the old man declared that by fire (which was represented by a burning stick), by water (which was brought in a bamboo and poured into the jar), and earth, that they would be true to all white men. A sumpitan was then fetched, and an arrow shot into the air to summon Kinarringan. We now placed our four guns, which were all the arms my party of eight mustered, on the mouth of the jar, and each put a hand in and took a little clay out and put it away. Finally several volleys were shot over the place and the ceremony terminated.” (Diary, 4th April.) Two days later on he had to submit to a similar ceremony. On the banks of the Lilompatie, “No water-jars were buried, but three stones were placed in a triangular fashion, and two fowls were slaughtered. The spot selected was close to the woodland path ; this is an important point. We fired three volleys, and I held the feet of the two fowls, whose bodies were allowed to rot.” (Diary, 8th April.) Mr. Whitehead also mentions the ceremony. “The Melangkaps are anxious to make brothers of our party, and are going to sacrifice a cow to celebrate this occasion. Their object in doing this is to make us, by accepting their gifts of food and returning other like presents, vow always to be friendly with the tribe, and in our absence never to do them any harm. Strange as it may seem, the aborigines of Borneo believe that people have power over each other though separated by many miles.” (p. 123.) “ The Ida’an are very strict keepers of their oath, which they take by pronouncing in their language some execrations against perfidy, and then cut a rattan : you do the like in yours; the friendship is then cemented with all the district with whose oranky this oath was exchanged. They then con sider you as a brother, and also everybody related to you ; if anyone knows of such an engagement, and pretends to be a relation of the person they will | [
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00000528.xml | ccxiv. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. Flower, \Ym. Hy., Sir, F.R.S., K.C.B. — Catalogue of Specimens illustrating the Osteology and Dentition of Vertebrated Animals. Part I. Man. 8vo. London, 1879. Forbes, S., Lieut. — Five Years in China, 1842-7; with an Account of the Islands Labuan and Borneo. 8vo. 1848. Porrest, 1 hos., Capt .—A Voyage to New Guinea and the Moluccas, from Balam- bangan [an island off N. coast of Borneo]. 2nd Ed. London, 1780. 4to. pp. xxiii. 388. Maps and Plates. Gabelentz, H. C. von der.— Grammatik der Dajak Sprache. 8vo. Leipzic. pp. 48. 1852. Grant, C. T. C.—A Tour amongst the Dyaks of Sarawak, Borneo, in 1858. With additional notes up to 1864. London, 1864. pp. 198. Contains 2 chapters on the Dyak language by W. Chalmers. Groenveldt, \\ . P.—Notes on the Malay Archipelago and Malacca. Compiled from Chinese Sources. Batavia and The Hague, 1876. Large 8vo., pp. 144. (pp. 101-117 deal with Borneo.) Hamy, E. T. Prof .—Les Negritos a Borneo. Bull. d. 1 . Soc. d’Anthr., 2e Ser., xi. 1876. pp. 113. Hardeland, Aug., D. Th., D. Philog .—Versuch einer Grammatick der Dajakschen Sprache. 8vo. Amsterdam, 1858. pp. viii. 4- 374. Dajaksch-Deutches Worterbuch. Imp. 8vo. Amsterdam, 1859. pp. viii. + 638. Hatton, Frank, b .C.S .-—Diary of F. H., Esq., during a Mineral Exploring Journey up the Labuk River and overland to Kudat. [London, 1882.] 4to. pp. 20. North Borneo. Explorations and Adventures on the Equator, with biographical sketch and notes by Joseph Hatton, and preface by Sir Walter Medhurst. London, 1885. 8vo. pp. xvi. 4- 342. Hein, A. R., Prof .—Die bildenden Kunste bei den Dayaks auf Borneo. Vienna, 1890. pp. xiv. 4- 228. 8vo. (Incorporates his papers “ Ornamente der Dajaks” and “ Malerei and Technische Kunste bei den Dayaks.”) Helms, Ludvig Werner.— Pioneering in the Far East. . . . London. 8vo. 1882. pp. viii. -f 408. Hornaday, W. T.—Two years in the Jungle. The experiences of a hunter and naturalist in India, Ceylon, the Malay Peninsula and Borneo. 8vo. New York, 1888. pp. xxii. 4- 512. Horsburgh, A. Rev. — Sketches in Borneo. Anstruther. Printed by L. Russell. 1858. 8vo. Hose, Chas.—A Descriptive Account of the Mammals of Borneo. London. 8vo. 1893. pp. 78. Illustrated. Map. A Journey up the Baram River to Mount Dulit and the Highlands of Borneo. Geogr. Jour. i. 1893. P- The Natives of Borneo. Jour. Anthr. Inst, xxiii. 1894. p. 156. Houghton, Edward P., M.D .—On the Land Dayas of Upper Sarawak, Sentah, Lihoy, Letung and Quoss. Memoirs of the Anthropological Society, iii. p. 195. Hupe, Karl Rev..— Niemeyers Neuere Geschichte der Evangelischer Missions Anstalten, Halle. 88th to 95th part. Vol. viii. 1842 to 1848. Hunt, J. — See Moore. Keppel, Hy. Hon., Captain, R.N.— The Expedition to Borneo of H.M.S. Dido for the Suppression of Piracy, with Extracts from the Journal of James Brooke, Esq., of Sarawak, now Agent for the British Government in Borneo. 2 vols., 8vo. London, 1846. (First Edition.) | [
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00000098.xml | 86 H. Ling Roth. — Natives uf Sarawak and Brit. N. Borneo. When you look at them closely, the invention displayed in them is truly remarkable; but at a distance, they give a dusky, dingy appearance to the men, as if they were daubed with an inky sponge. Nature having denied them beards, they try to make up for the deficiency by the quaintest serpentine curly locks tattooed along their faces, and always bordered by a Vandyke fringe, which must task their utmost ingenuity.” (Mrs. McDougall, P- I 54 -) Mr. Burns says : “ The Kayan men do not tatoo, but many of the higher classes have small figures of stars, beasts, or birds on various parts of their body, chiefly the arms, distinctive of rank. The highest mark is that of having the back of the hands coloured or tatooed, which is only conferred on the brave in battle. With the women, the arms, from the elbows to the points of the fingers, are beautifully tatooed, as are also the legs from the thighs to a little below the knees, and likewise the upper parts of the feet; and those of very high rank have in addition one or more small spots on the breasts. In tatooing the performer pricks the design or pattern with three Tatu Blocks. Used by Berawan men. £ real size. {Hose Coll.) needles, and afterwards smokes it with a dainmon torch, by which process a beautiful dark blue is produced ; frequently inflammation of a serious nature follows. 1 he operation of tatooing begins when girls are about four or five years of age, at first the hands and feet, and afterwards, previous to arriving at the age of puberty, the other parts are finished.” (Jour. Ind. Arch. iii. I 45 *) Of a Kayan chief Sir Sp. St. John wrote : “ He is but slightly tatooed, having a couple of angles on his breast, a few stars on his arms, his hands as far as the joints of his fingers, and a few fanciful touches about his elbows ” ; and of the Kayan women : “ As yet, I have seen but the few women who bathe opposite to the ship. They are generally tatooed from the knee to the waist, and wear but a cloth like a handkerchief hung round the body, and tucked in at one side above the hip, leaving a portion of the thigh visible. When bathing, their tatooing makes them look as if they were all wearing black breeches.” (i. gg, 102.) “ Si Obong, the Kyan chief’s daughter, had her arms much tatooed and she was also ornamented in that manner from just under the hip joint to three inches below the knee.” (ibid, i. 121.) | [
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00000328.xml | XIV, H. Ling Roth.— Natives of Sarawak. Sea Dyak. Malay (Colloquial). insit, nginsit bergerak insor intu ibun inyak (?) nyor ipa, ngipa ipak patul ipar ipar ipoh ipoh ipoh upas irau susah, kachau iri tuang irieng, ngirieng irit tarik irup, ngirup min urn isi isi isi iya dia English, Together with Examples of the use of the word. move away from, to move, stir; enda nginsit prahu ari nya, the boat doesn’t move, stir from its place, &c.; enda nginsit ari rumah diri, he does not move from his own house. recede, abate. to watch, guard, take care of. | cocoa-nut. j to wait for, to meet in the way, to waylay, ambush. like, sort, commensurate; ipah iya, patul dia, like his sort, brother-in-law or sister-in-law. (i.) a species of palm, (ii.) a fermented drink obtained from the palm, (iii.) any strong drink [essence of iuak, old tuak, strong undiluted iuak]. poison ; ipoh lajah, arrow poison, distress oneself; irau ati, anxious, uncom fortable, anxiety, to pour out. to guide by the hand, to lead, to drag, to drink. (i.) flesh, (ii.) the body, (iii.) to fill up, i.e. make a solid body of; isi tunggu, to pay a fine. [ flesh; pengki isi, firm flesh as opposed to lemi isi, muscular flesh ; badas isi, fine (good) flesh, he, she, it, him, her. jagau jai jaiau jahat jako chakap jala jala jalai! jalan ! jalai jeraia j along jamah jamoh jampat pantas manok jngau, fowl marks, i.e. the markings by which game fowl are recognised, bad, evil; jai mati (emphatic). \ love-philtre, potion. | language, speech, talk, saying; nadaijako, nadai 'kit, he has nothing to say, never mind. casting-net. go ! jalai de minta sida sa bilik, go you and ask that family. path, a way, custom ; rantau jalai, on the way. j bason. ! to pitch into, jamah asi, to pitch into the rice. I grip, grapple, clasp, handle, tackle, fast, quick. | [
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00000477.xml | clxiii. Schwaner’s Ethnographical Notes. The natives are fond of strong liquor ( tuwak ), and often indulge in drinking to great excess. A sprightliness in conversation at their meetings, an inclination to argue, resulting in long deliberations before forming a resolution, are peculiar characteristics of these tribes. Being exceedingly superstitious, they are strongly attached to certain formalities, regulating their social condition and their mutual intercourse. Personal insults by words nearly never occur, notwithstanding their frequent drinking-bouts, and never on such occasions, in spite of the contending opinions and the hot disputes, did I see them come to blows. In their mutual intercourse they are modest and ceremonious. At their feasts it is one of the most important occupations of the host to constantly encourage his guests to eat and drink. If not invited, nobody would think of putting in an appearance at a meeting or at a company. In such places where the adat still exists in its original purity, the rule is that no judge is wanted where there is no accuser. People at variance with each other choose their own judges, and these pronounce sentence, which is submitted to without protest. Parents love their children and take care of them, and these in return treat their parents with much regard and filial devotion, nursing them in their old age. They like hunting and fishing, like their ancestors, and nowadays certain tribes still provide themselves with food in this way. All of them have a tendency to trade, and sometimes they are intolerably persistent beggars. In consequence of their inborn curiosity they are fond of travelling, and will journey to distant friendly tribes; but wherever they may be, and in whatever good circumstances and con ditions they may live in foreign parts, the love of their native soil always attracts them back to their old home. The mental abilities of the natives deserve peculiar attention. The experiences made by the missionaries at their schools clearly prove that they are not inferior to Europeans in this respect ; in certain arts and handicrafts they have reached a rather high degree of perfection. They are skilful in making prahus (boats), in iron smelting, the forging of weapons, the carving of wood and bone; they weave their cloths of homespun and various coloured threads, often adorning them with elegant embroidery. The favourite colours are red and blue. They have their goldsmiths and their coppersmiths; the former make all sorts of native ornaments, the latter forge arm and foot rings, belts, etc., they plait elegant and lasting mats of rotan and straw, make ropes, and extract oil and poison out of different plants. In order to complete this account, illustrating the peculiar conditions of this people, it is necessary to add the observation that in some districts there are public women and worse conduct is not unknown among the men. Agriculture and cattle rearing are neglected and are confined to the wants of the natives themselves. Their plays consist in running and leaping races, in wrestling, war-dances and other exercises, developing their bodily strength and giving them the agility and dexterity they want to indulge in in their inclination for warfare. Their dances are mostly performed by the sexes separately, being very singular on account of the slow and ceremonious movements of the performers. They consist in bending the body and raising the arms at the same time, then lowering the arms in the same slow manner as the body is raised. There are besides several plays common to both sexes, but at the bottom of all such entertainments there is wantonness. Their musical instruments are very simple, especially in the remote interior of the country, where those of the Malays have not yet been adopted. Some differently tuned gongs (a copper disk played on with an iron bar) and a drum consisting of a hollow trunk several feet long and covered at one extremity with skin, are the instruments for noisy music. A flute, a kind of rude two stringed guitar, a harmonica made of a dried cocoanut, to which several long and thin barribu tubes are fastened, like the tubes of our organ, and a mouth-drum, likewise made of bambu, are used by them to beguile their idle evening hours or communicate their feelings to the beloved. | [
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00000379.xml | e jumpah meet pehabong betemau jungkar outside platform of sa tebia house juran fishing-rod boh jango gan silam jurieng teriset Kanowit, Kyan, Bintulu, Punan and Main Vocabularies lxv. 03 rt bO rt* 44 in bO G o rt , (Xr G T3 05 G 44 0) 05 42 T) S aJ 4) 42 44 44 44 bo G ~ O o5 G ' ^ ^ ~ m 3 s • a) — CL 44 rt — o5 4^ 44 44 05 ' rS .„ CL 03 a5 42 44 G 42 t- <D rt rt rt OJ 42 44 J2 44 5 os a* JS bo2 -o5 4 £ S S- 2 2 EiE-S O rs £ 03 05 <D 03 05 44 JZ 44 44 44 i "5- J <d 43 CD T3 c/) <D j3 £ .~ X N . o5 *_i O V- ^ 5 T3 42 s. be C > u 42 • —• 4-» S g> o § (J — 1 <D ^ IE tc o3 CD U 03 42 O > C_4 ^ G 3 4_» V- j. G rt .2 o r* 03 bO rt 3 rt .t 2 42 G V- u 42 •-H G r- -a .2 . 2 *— .S G .t 2 .£>44 rt 44 44 rt CD 2 rt - rt rt rt G G o5 rt rt o3 rt c3 05 rt o3 o5 oJ o5 rt rt rt rt rt "rt rt rt rt rt rt 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 | [
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00000130.xml | ii8 H. Ling Roth. — Natives of Sarawak and Brit. A T . Borneo. farms. Besides the heads, the enemy carried off as captives ioo women and children.” (Grant, p. 92.) As Uyak warfare consists of surprises, they do not attack a village, or a dustei of illages, if their approach has been discovered and the population is on the defensive, but they content themselves with cutting off stragglers, and lie in ambush at the waterside for people going to bathe or to examine their fish-traps, and in the forest for individuals out hunting or produce collecting.” (Brooke Low'.) Mr. Horsburgh says : “ If a small w’ar-party of six or seven men embarked in a fast boat, they would conceal it in the umbrageous creeks near an enemy’s house, and then prowling about in the jungle, would pounce upon any unfortunate who might stray near them. Sometimes they would even get into the w-ells of their enemies, and, covering their heads with a few' leaves, sit for hours in the water waiting for a victim. Then when any woman or girl came to draw water, they would rush out upon her, cut her down, take her head, and flee into the jungle with it before any alarm could be given.” (P - I 3 -) It "ss much in this w r ay that the Dusuns drove out the Lanuns w'ho had settled north of the Tampassuk. No people in Borneo could cope with the Lanuns in battle; so the Ida’an kept hovering around the Lanun villages to cut off stragglers. At last, no one could leave the houses even to fetch fire-w'ood, unless accompanied by a strong armed party.” (St. John i. 239.) “ When old Japer was about to attack the Punans, he stripped off his clothes one night, and crawled up to the house. To find his way back he had let out some string as he w'ent on. (ibid, ii. 62.) “ But if their approach be unknow'n, they so manage as to reach the settlement before davbreak j gener ally they draw a cordon round it at midnight, and tighten the circle before day-break. If the ladders are down they rush up to the house and take it by storm ; if they are drawn up they hurl lighted javelins into the thatch and fire it.” 6 (Brooke Low.) “ The mode of attack adopted by the Kanowits shows the system of war fare of these barbarians. 1 he first house attacked was of the largest size, built on piles. A body of four hundred men approached—no arms w'ere used, not a spear w'as thrown, or an arrow shot; but the Dyaks, covered with their shields, crouching along the ground, slowly marched under the house, and commenced cutting and burning the posts. 1 he defenders, about fifty in number, with their wives and children, cast dowm betw'een the crevices of the bamboo floor every implement they could collect, together with boiling water, but in vain. Their fate slowly but surely approached. The fire and the steel did their work. The besiegers retreated. The house fell with a dreadful crash, and ten men w'ere killed, and fifteen women and children were captured, the remnant escaping into the jungle.” (Mundy ii. 69.) Later on Sir Jas. Brooke 5 " Upon their arrival near a village, if the party be small, they take up their position in the bushes close to some pathway, and attack a passer-by unawares. If the party be large, they are bolder in their operations, and an attempt will perhaps be made to surprise the whole village. For this purpose they will remain concealed in the jungle, on the banks of the river, during the day, and at night will surround the village so completely as to prevent the escape of the intended victims • and an hour or two before daybreak, when the inhabitants are supposed to sleep their soundest, the attack will be commenced by setting fire to the houses, and their victims are destroyed as they endeavour to escape.” (Earl, p. 268.) | [
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00000347.xml | Sea Dyak, Malay and English Vocabulary. xxxiii. Sea Dvak. Malay (Colloquial.) English, Together with Examples of the use of the word. rindang, lekar detained, to linger, loiter, tarry, dawdle, delay ; rindang dnduk enggau orang, I was detained sitting with the people ; rindang idup mmyadi aku sakit, my sick brother still lingers ; sigt iya ngrindang diri, he is simply dawdling. ngrindang ringat gusar angry, vexed, anger : nama ka ringat man! what are you angry at ? ringin embrang otter. ringka, ringkai to weave a rattan frame-wo k or basket; nya japai, mangkok di ringkai, lay hold of that there, the cup in the rattan-frame ; mail salai, mati ringkai, die and be smoked, die and be caged (curse). ringka raga a football of cane work. rintai to array, set in line, arrange in order. rintong a ladle. rintong tekoyong snail. ripih aku ripih sida, I am for them, I am on the other side, I am retained for the other side, partisan. rita cherita news, information, intelligence. royak rosak torn, undone. rugin sulok a species of plant, the leaves of which are used medicinally. rujak to ram down, force down. rumah rumah house. ruman ; the stalk ; ruman padi, which carries the grain. rumbang puang deserted, empty ; rumbang bthh, empty room. rumba u barren (tree fruit), sterile (soil), unfruitful. rumpang | to wane (moon) ; rumpang ulit, to go out of mourning, to abolish the uht, the waning moon ; rumah rumpang, to de molish the house. ram pong ' masak to come to a head (boil) ; nyait rumpong mat a, the boil come to a head ; a species of dried prawn. rungan bete kapai, as fruit. runtoh tumbung to fall in, tumble in, to give way ; runtoh langit, the sky falls ; runtoh rumah, the house is falling. sa satu one (numeral). to cry, scream, cry, scream (subst.). sabak, ngabak nangis sabau perch oma 1 bootless. sabau c kuah gravy, juice. | [
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00000265.xml | Boats. 253 “ The Sea Dyaks’ canoes are hollowed out of a single log by means of fire ;and the use of the adze. The natives have no measure to ensure accuracy, lbut are entirely guided by the eye. Generally the canoe shows traces of the ifire and water treatment it has received, the inner surface being soft and full <of superficial cracks, while the outer surface is hard and close. When the shell has been sufficiently opened out, thwarts are inserted to prevent its shrinking as the wood dries. Planks or gunwales are stitched on to the sides to increase its volume, the seams being caulked with sago stems which are light and porous, and swell when wet and so keep out the water. Each of these side pieces is formed of an entire plank about 12 inches deep and about ii inches thick, laced on to the body of the canoe by flaxen cords and united to its opposite plank by the thwarts. The largest canoes have the sides made still higher by means of a narrow plank laced on to the first gunwale, and the seam again caulked. The canoe is alike at both ends, the stem and stern being both pointed, curved, and rising out of the water. There is no keel, and the canoe draws little water. There are no ribs nor is there any figure head.” (Brooke Low.) Model of a Tukau. Baram River. (Hose Coll.) “ On the Baram all the races use boats, excepting those who live far inland and away from the large rivers, as for instance, a few of the Kalabit tribes. The Kayans and Kenniahs use both long and short boats—a long boat, cut out of the trunk of one of the large forest trees (the native name of which is A roll), sometimes measuring thirty-eight yards in length, and seven feet in beam ; a boat of this description will accommodate a hundred men who sit two abreast plying their paddles on either side of the boat simultaneously, and thus propelled it attains a rate of speed enabling it to travel (at a rough calculation) between fifty and sixty miles in a day. The common name given to this boat is Harok ; a smaller boat propelled by about twenty paddles is known as a Temoi, and they also make use of various little dug-outs of all sizes, for travelling between their houses and rice plantations.” (Hose, J.A.I. xxiii. 158.) On the Kanowit river His Highness describes a boat “ sixty-six feet long, shaped like a coffin, and totally devoid of all elegance or beauty. She consisted of a single tree hollowed out, and round at the bottom, but raised a little at her extremities. Many trees split while undergoing the twisting, | [
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00000491.xml | clxxvii. Schwaner's Ethnographical Notes. changed to a kind of fish, called Tampaha ; others escaped to the woods and changed to deers and boars; the weapons became snakes, the gongs tortoises, etc. Nowadays it may happen that a fortunate hunter kills a head of game, sprung from such a vessel, whose shape is re-transformed during the death agony into that of the original jar. It seems beyond any doubt that these jars are of Chinese origin, and 3 were perhaps brought here by the Hindus coming from Majapahit. They are without any particular marks of artistic or elegant make, and are in all respects similar to the modern water-vessels sold under the name of guchi. Their exterior glazed surface is adorned with the monstrous images of dragons, with dolphin heads, etc. Besides the earth produced by A tala, of which these jars are made, Ratu Champa endowed it with some hundreds of talismanic properties, providing the respective possessors with a variety of riches, and also securing to them the possession of distinction, valour, a long life, domestic happiness, etc. The jars, called by the general name of Blangas, are distinguished according to their shape and make, and sold at various prices. The varieties most generally met with are the following : Blanga lagi . . costs fl. 2000 Parampawan lahi . . ,, ,, 25O Blanga halmauceng I4OO Parampoeuan halmauceng .. 3 00 Laki Prahan .. 1. ,, 1600 Parampawan Prahan .. ,, ,, 300 Lahi Rentian 1400 Parampcewan Rentian 300 Exceedingly beautiful jars of the first variety are sometimes sold for fl. 4000. On account of their great value the Blangas are carefully kept on specially made shelves in the houses. In the more remote parts of the interior where frequent wars occur between the tribes these jars are buried in the ground or kept in holes, in order to secure them from the greedy hands of the enemies. To so far back as can be remembered no more Blangas have been imported and the art of making them was the secret of Ralce Champa alone. The Chinese have repeatedly tried to imitate them in China and sell them here as the genuine article, but in spite of a striking resemblance the sharp eye of the native soon found out the fraud, and only a few of these so-called false Blangas are in existence. War. The warriors on going into battle are not commanded by a previously appointed chief. The individual men at first follow their kampong-chief. After the beginning of the battle the man who most distinguishes himself by valour and perseverance is chosen for command, without regard to his social rank. All follow him, attacking the foe in a disorderly manner. The men called to battle present themselves with their own weapons, and only the absolutely destitute are provided with them at the expense of the chief. Every kampong-chief brings with him the rice necessary for the support of those under him. . The booty belongs to him who takes it; in most cases however the chiet gets the greater and most valuable part as a present. According to the number of warriors and their object in assembling, two different methods of carrying on the war are known, namely, the Ngaijau and Asan. Ngaijau. A Ngaijau expedition only is undertaken by a small number of men, usually not more than 3, 5 or 8. The object is to surprise a few unarmed people, and then to run off into the dense forest with their heads. Solitary ladang houses are especially exposed to such attacks. The lives of women and children are not respected on such occasions. The Ngaijau expeditions, in the true meaning of the word, are murderous excursions, on which the spoils are disregarded, while the collecting of heads is the chief aim. Such expeditions are undertaken against tribes m | [
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00000039.xml | CHAPTER XVII. WEAVING, DYEING, AND DRESSMAKING. TRIBAL DRESSES. DRESS IN DETAIL. WEAVING, DYEING, AND DRESSMAKING.— Weaving-Dyeing—Weaving—Eye for colour —Native cloth —Cotton —Jacket making—Petticoat making—Lanun cloth— Chawats— The Artocarpus The Kulit tehalong—Antiaris toxicaria - Bark cloths— Artocarpus elastica—Lamba fibre ( Curculigo latifolia) —A jacket made of a towel—Great variety in dress. TRIBAL DRESSES. Land Dyaks : Sauhs, Serambo, and Singe general dress The Rambi Method of fastening petticoat—Tringus dress—Curious head dress-the Seladan. Sea Dyaks : Love of finery - Ornaments—Batang Lupars — Drowning through weight of ornaments. Malanaus: General dress. Dusuns : General dress-Breast cloth. Murdts: General dress. DRESS IN DETAIL.— Corsets— Rambi (raivat) —Tinchien — Tina-lumiet —Land and Sea Dyak corsets-J.ACKETS : Varieties of. Petticoats : Ornaments to—Expensiveness—Shortness of- Chawats: Description-Tribal disposal of—Variations of-Trousers coming in. Hip Lace: Description—Value of. Mat Seats. Rain Mats. HeadDresses: Great varieties of—Beads— Labongs — Selapoks —Bark fillets-Hair dressing— Balong— Heads having-Hair cut to look fierce Flowing hair—Grotesque caps— a la Chinoise —Flowers—Children's head shaving Hairpins Coloured beads-Cloths-Sou'westers-Monkey skins. Ear Ornaments : Grunyong- Ear lobe extensions-Ugliness of - Langgu-Tinggu - Animals' teeth-Heavy brass earrings -Tusok pendieng —Buttons—Discs or ear plugs—Verdigris. Necklets, Armlets, Leglets : Beads Porcelain—Shell—Tapang wood—Animal teeth necklaces—Charms— Simpai lengan-Ranght— Tumpa—Hongkong rekong—Tinchien—Tunjoh—Ngkrimoks-Selong—Luhut sekala— Spiral collars. WEAVING, DYEING, AND DRESSMAKING. “ The cloth which the Balaus weave is of two kinds, striped and figured, the former for their jackets, and the latter for their bidangs or petticoats. The former is made by employing successively threads of different colours in stretching the web; the latter is produced by a more difficult and elaboiate process. After the web has been stretched (for which, in this case, undyed thread is employed) the work-woman sketches on the extended threads the pattern which she purposes shall appear on the cloth, and carefully notes the intended colours of the various scrolls. Supposing she intends the pattern to be of three colours, blue, red, and yellow, she proceeds as follows She takes up a dozen or a score of the threads of the web (according as the exigencies of the pattern will permit her) and wraps a quantity of vegetable fibre tightly round those parts of them which are intended to be red and yellow, leaving exposed those portions which are intended to be blue. After she has in this manner gone over the whole web, she immerses it in a blue dye, which, while it takes hold of the exposed portions of the threads, is prevented by the vegetable fibre from colouring those portions which are intended to be red and yellow. After it has been dried the vegetable fibre is cut off; and when the web is now stretched out the blue portion of the | [
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00000494.xml | clxxx. H. Ling Roth. —Natives of Sarawak and Brit. N. Borneo. notice of the young man’s intentions and to ask for their consent. When there are no obstacles in this respect, the assembled members of the family begin to discuss the belako or uwang dichuran, i.e. the wedding gift to be presented by the son. The amount of this gift is dependent on the class or the wealth, or the beauty or youth of the girl. With distinguished families it usually consists in the presentation of the Blanga called Laid Halmauung, about fl. 800 value. With less well-to-do people two Budahs are sufficient. Very poor people and Bedahs marry without paying any Belako. The settlement of the Belako often leads to very long deliberations. The price to be paid by the parents is not to be considered as a debt of the son, the paying of it is a real obligation on the part of the parents towards their sons. W hen the Belako has been settled, then the sapot is agreed on, i.e. the presents the bridegroom has to give to the brothers, sisters and other relations of the bride on the wedding day. The sapot when paid is divided in two portions, one being destined for the brothers and sisters, and the other for the remaining relations of the bride. The amount of the sapot varies, according to the social standing of the parents, from 10—80 guilders. At the same time the bid an kandang and Autup uwang are discussed. The former is the name of the sum required as a compensation for the expenses of the wedding-party, though this is given in the house of the bride’s parents. This amounts to 8 to 20 guilders. The Autup uwang is a trifling present in money from 2 to 4 guilders—to be given by the bridegroom to the grand-parents of the bride if still living. The determination of the sum to be paid by one of the parties for not keeping its word in not carrying out the marriage or in not adhering to the above-mentioned agreements with the other, besides the fixing of the time after which the marriage is to take place, occupies the time of the final deliberations. The said sum usually amounts with rich families to 200 guilders, and with the poor to 60 guilders. Shortly before the time fixed for the marriage, some relations of the bride go to the bridegroom, to receive the rapen tuwak. This consists of a gift of 2 to 4 guilders, which is spent in the preparation of the Tuwak required for the wedding festivities. As soon as the Tuwak has acquired its proper strength by fermentation, the. bridegroom with his relations are sent for, and brought to the house of the bride’s parents, with the firing of muskets and the playing of gambalangs, and accompanied by the songs of the Bilians, the bridegroom sitting in a prau beautifully adorned with flags. With various, sometimes ridiculous, ceremonies he enters the house, meeting, besides all the relations and friends of both families, a certain number of kampong-chiefs or other distinguished persons. In the presence of the whole company he pays the previously settled belako, sapot, Man kandang and Autup uwang, and afterwards all indulge in rejoicings for the remaining hours of the day and the whole night; all eating and drinking to excess, and the Bilians performing their dissolute duties. On the next day the betrothed seated on gongs are consecrated to the new state by the oldest member present. To that effect the emblems of prosperity, wealth, fertility, etc., are marked on their breasts, their shoulders, the pits of their stomachs, their knees, etc., with a mixture consisting wa ter, earth, rice, blood of a buffalo or a pig, etc., this being done with the reciting of prayers. On this occasion is also fixed the fine to be paid should one of the married couple leave the other in an unlawful manner. This amounts from 100 to 500 guilders. Then the oldest member advances to the centre of the assembly and declares that all the demands of the marriage adat have been duly complied with. Everyone present receives some duits, to bear well in mind what has taken place and to be able to act as a witness in case of future quarrels. This money is called timpok tanga. The house is grandly decorated for the wedding festivities. The room, in which the assembly gathers, is hung with cloth and along the walls are displayed Blaugas and other objects of great value, partially belonging to the family and partially borrowed from friends. The Bilians sitting on a long bench accompany their songs with the Katampang, the men lying at their feet on rotan mats around the jars filled with Tuwak. A general inebriety prevails. The young husband usually does not cohabit with his young wife during the first 3 days, but passes his time drinking with the assembled friends, often, however, he is called to the couch of his wife, to eat and chew sirih (betel) with her, to accustom her to his | [
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00000505.xml | Schwaner’s Ethnographical Notes. cxci. usually in the form of crocodiles, in order to frighten as it were the attacking foe. So-called Bandars , i.e. high poles made of several pieces put together, bearing human skulls, stand before or around the principal front of the banting ; they vary in number ; beside them are monstrous figures made of wood, and the coffins, surrounded by skulls, in which rest the bones of the ancestors. \\ ithin the bfsnting, where all the living beings are crowded together, there is noise and bustle day and night. Especially must we mention the pounding of rice and the howling of hundreds of dogs, sometimes all yelping together with their shrill penetrating voices. Along the Tewel and Mantalat rivers the same architecture prevails ; but the houses are smaller and the huntings are in an extremely neglected condition. Here bark is mostly used for closing the houses from without and for partitioning them into different rooms. Bandars are hardly ever seen here, and the coffins are likewise lacking, because in these regions the custom prevails of gathering the bones of the deceased in earthen pots and putting them away in rock caves. ' The houses of the Ot Danom lie along the upper Kapuas Murung. Their kampongs are very large, usually consisting of three or four very low buildings, whose arrangement does not differ in the least from the houses described above. At several points of the upper side of the palisades are placed small guard-houses, continuously occupied by sentries, to reconnoitre the surroundings of the kampong. At a distance of five feet from the upper inside edge of the bfinting there is a circular gallery, on to which open the doors of the family compartments, and from which attacking parties are harassed. In the neighbourhood of the bgnting only a few trees are planted, to make an unexpected approach of the enemy impossible. At the same time a great many wooden pegs [calthrops] are stuck into the ground, i.e. pointing outward away from the banting so as to impede a massed advance of the enemy. The bantings are usually built on the riverside at such places where two river-arms meeting afford an extensive view so that the enemy, which usually approaches in praus, can be readily seen some distance off. On the other hand all these fortified kampongs, sometimes also called kotas, are only safe from the attacks of native enemies; they are not at all capable of offering the least resistance to European means of warfare. Clothes and Weapons. The clothes and weapons of the inhabitants of this part of Borneo were in former years simpler than nowadays. The men s clothes consisted of a sort of belt of beaten bark, several yards long, worn round the hips, in order to cover their nakedness in some way. A similar tie was wound round the head to hold up the hair, and a small jacket, open in front, with or without sleeves, covering half the body, likewise of sewed bark or home- woven material, completed the whole outfit. The women were likewise plainly dressed. Usually they only wore a narrow home-made sarong, wound round the hips below the navel and hanging just oyer the knees, and besides sometimes also a small jacket with or without sleeves, covering the upper part of the body down to the region of the stomach. Many, nay most of the natives have remained faithful to this ancient custom , others, however, prefer cotton material for their clothes, while some of them have tried to imitate the costume of the Malays. In Pulu Petak, where cotton fabrics are to be had at very low prices, the art of weaving has nearly entirely disappeared, the natives preferring to spend their time in more remunerative labour. (Clothes made of bark are very rare here.) The same takes place on the lower Dusun and along the Karau and Patai rivers; nevertheless, the old model has been preserved everywhere. I he male inhabitants of these regions cover the loins with belts ( chawat ), usually consisting of a long tie of white or blue cotton ; on the head they wear a piece of cloth like the Malays, but more tightly fastened than these have it. The jacket consists mostly of fabrics of a red or other bright colour. To be safe from sunshine and rain they cover the head with * This is done here because this district is situated on the slopes of the Angi-Ange mountains. | [
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00000442.xml | CXXV 111 . H. Ling Roth.— Natives of Sarawak. rt «-> ~ be rt rt ,= tCJZ x — rt 3 bC bC g Sr Sr id 5 5 SEE be c be rt C tc ct x »p JSS 5 i e c 3 rt g.s*-3 s f s g-5 rt S „£■ M' 0 ■Oi 3 - ' n £ • < 2 9 S S” ^ 5fj$ C3; r: iC>^^rtCr;r:rt^ ce ji c ? rt o kj: c c x « 2 *8 u «j - x .3 .= ? "to -X bo u u rt n u -X J3 -O §•!“ S i J? c rt ( be c to : rt i~ > rt § 6 3 > C 2 — o £J5 to -x 2 x Q.C '--i— flj CTj ? «.n 2 . - 1 ; a; - £ E _ x •v « o c •- rt ’' i~ _c rt -3 rr be X — ctf - E>-gS ooooo oooof rt — c o ■5 c u £ 2J rt ^ 3 x rt ^ X: ^ c — ^ ssssSs^ c c a; c rf ’ >> 33 M -0 .fa 3 O i-SseSl'ISl: oo. M . OOO'OO e rs E x> -a o „, E._ •p-JS o u cS E 2 be c ° — _ o ts 3 c be 3 rt 2 — be,3 3 ^ -X C C '= rt rt !4 3 252S“ = s^i o .2 .3 .2 rt a) 5 o '53 c 'E rt o rt = • oe be c .a be-x Z c c .x .x c c * 3 O 3 ^*o 3.5 ‘SEE to 3 _ -X x O rt c £ c £ <u is a; . ~ E"E£ C te E c - C -X cb .3 2 O rf .Sr- •x u ‘5 lx x . be u c JZ a „ _ 3D be — «* “ — j • ■ Cm r r\ . 1 be be.3 .S - .= x rt.5 - cb .3 — ^ ' . c c MuS : 5 = b£?'r O u ai d rt .2 - £ d dd d.E.E •« rf 5 £ rt urtEEEEEE^EEj2EE£E£E2.E a.’d £ d j*>"5 E^ be rt a rt E Sf« v- d ~ 3 C 13 X 3 .3 3S rt’ >> ^ o3: rt w 2 d E £2 s 3 2 3 0) X •r ii 3 <u x ■fl 8 !< > c: o .2 C.-2 — s 5 R 1 \~.= := 3 rt Cxo; .EEEaESSSS 0000000100000000 " 00010000 S 3.S „ = c: § (0 a) 11 O 2^ be E jz | [
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00000163.xml | Head-Hunting. 151 and that solely engraved skulls only come from east Borneo, while the t\vo Dresdener skulls of Kessel come from the north-west. I certainly do not know whether that which Flower With tinfoil across the supraciliary region and above this with symmetrical carving, which extends along both parietals ; the two holes for suspension are on the upper part of the frontal bone. The face and lower parts have been stained with gum dragon. (No. 982, Mus. Roy. College of Surgeons. London). calls carved corresponds to the deep chiselings of the Dresdener skulls. Accordingly no conclusion can be drawn as to the approxi mate origin of the ornamented Dyak skulls described by Quatre- Cranium of Male Dyak. From S.E. coast of Borneo. Incised and covered with tinfoil. The false teeth are all of wood. (No. 735, Van Kessel Coll., Mus Roy. College of Surgeons, London). W. Borneo. (From a drawing by Mr. C. M. Pleyte, Curator, Amsterdam Ethnograph. Mus. Incised Pattern on Cranium. From S.E. Borneo (No. 741, Van Kessel Coll., Mus. Roy. College of Surgeons, London). (ages and Hanw as Negritoe skull, from the heart of Borneo. Others ,vho describe Borneo skulls generally omit to mention the origin; so toi | [
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00000412.xml | xcviii. H. Ling Roth. — Natives of Sarawak. Vocabularies of North Bornean Languages— continued . English and Malanau. | [
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00000406.xml | xc ^* H. Ling Roth. — Natives of Sarawak. Malay I (Colloquial). English. Kanowit. Kyan. Bintulu. I Punan. Matc. to G o3 bO G G :0 03 O O ~ a G* CL o c? G J3 o3 oJ CL~a p C* ctf CL jy CL c JC o3 T3 C |! -*-> 03 GC rt jC a) , .x rt J2 J2 J2 g c g '0 £ 15 T3 bort J* .S-JS G G ,Q p *G G GC O G C*3 T3 05 G ^ w bO rt a > 03 'D rt > 03 JG :G, 3 S bo 0 , ^ bO a*?E G G 3 3 § rp §d'£ fc> c rt 0 G c/5 I* o3 to G c3 > 53 bo ~ 5 b " o3 O *75 3 CL rt 75 >> a; jP, .trJ5 3 3 J3 C* tG 3 0 C4 cl^ CL 2 c _ ^ c3 S § w .& o 03 JG T3 j:, bo aj JC G CL C rt ^ G to o3 x> MU G tJD oJ Ll O 03 > £ 03 a CL C4 -3 « -2 a. 'S 0 bo 03 P to 3 aj u 0 0 CL 0 03 C g> S 5 -g J3 ^ £ S 6 -2 & o 03 O G O > . CL 03 o3 03 _ bO CL a3 E bO be G 0 0 g L 0 03 > -4—> X C *G 0 £ <u C4 G*3 £ 1) 0 U ^ G 03) o 03 . G c ctf G 5 G o rt u 0) -C 75 p* G 75G 0 3 JH * a-S.& 5 o 2 g 75 *-• 03 U oj >> JG aj G as 3 _ _ 5 bo bjo 3 *i£ C u ^! c 0 .JirtaJa).«cn._Oa! nj oi.Q.O.a.Q-a-O'a bjO 3333333333 V- -*-» 5 JH G G G be G oJ | [
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00000206.xml | 194 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo. enough to analyse the body and to determine its formula : ’1790 grammes substance gave -5358 grammes C O' I 2 and -1988 grammes H 2 O hence : Found— Calculated— C 81-64% C 81-82% H 12-34% H 12-12% The composition is similar to that which I found in the antiaris resin which I obtained from the Batak poison and more similar than the composition which De Vrij and Ludwig obtained from this resin (C 83-9% ; H 11-9%). True Upas Tree (Siren), Antiaris Toxicaria Lesch. Botanically it belongs to the Artocarpeae, or bread-fruit order. (After Rob. Brown : Plant® Javanicae Rariores, pi. 13). I further tried to purify this resin :—i. by washing with boiling water, drying and dissolving in hot alcohol; 2. by treatment with chloroform and petroleum ether. The elemental analyses of the substances obtained were : a -0971 grammes of substance gave -2886 grammes CO 2 and -0989 grammes H 2 0 . b 0-265 grammes of substance gave ‘7895 grammes CO 2 and -2658 grammes H 2 0 . Therefore : Found— Calculated to C l 8 H 32 0 . I. II. C 8i-o6 81*22 H 11-34 U‘i6 C 81-22 H 12-12 | [
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