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Bor
. Cau Ski//
^ HARVARD UNIVERSITY
LIBRARY
or Tn
PEABODY MUSEUM OF AMERICAN
ARCHiEOLOGY AND ETHNOLOGY
GIFT OP
LOMBARD C. JONES
(A.B. Z887, M.D. 1890)
FALMOUTH. MASSACHUSB1*TS
ReoeiTed December 7, 1919
to....
/•-ti*> 1'^"^ ^. ^**
THE
Natives of Sarawak
AND
British North Borneo
Basfd chiefly on the MSS, of tlu late Hugh Broohe Low
Sarawak Government Service
HENRY LING ROTH
AUTHOR OF
The Aborigines of Tasmania/* ** The Peasantry of Eastern Russia," &c.
WITH A PRBFACB BV
ANDREW LANG
OVER 880 ILLUSTRATIONS
In Two Volumes— Vol II
LONDON
TRUSLOVE & HANSON
143 Oxford Street & 6 Sloank Street
1896
0«.. %^. ^ 7<fB^ (^)
PRINTED BY
TRUSLOVB AND BRAY
WEST NORWOOD SB
CONTENTS.
VOL. II.
Pack
Contents of Vol. II iii.
CHAPTER XVI.
Habitations i
CHAPTER XVIL
Weaving, Dyeing, and Dressmaking, Tribal Dresses, Dress in
Detail 29
CHAPTER XVIII.
Fashionable Deformities 77
CHAPTER XIX.
Painting and Tatuing 83
CHAPTER XX.
War and Weapons ... ... .. 96
CHAPTER XXI.
Head-Hunting ... 140
CHAPTER XXII.
The Sumpitan and other Poisons 184
CHAPTER XXIII.
Peace, Slaves and C.\ptives, Human Sacrifices, Cannibalism 202
CHAPTER XXIV.
Government, Trade, Mining, Mensuration, Natural Produc-
tions 224
CHAPTER XXV.
Boating, Swimming, Riding 246
CHAPTER XXVI.
Music '. 257
CHAPTER XXVII.
Language, Names, Colours 267
CHAPTER XXVIIl.
Archaeology, Jars, Alleged Native Writing, Negritoes ... 279
IV.
Contents.
APPENDICES.
I.
Vocabularies.
Sea Dyak, Malay, by H. Brooke Low ... i.
Rejang River Dialect, by II. Brooke Low xlv.
Malay, Kanowit, Kyan, Bintuhi, Punan, Matu, by H. Brooke
Low .. xlvii.
Malay, Brunei, Bisaya, Muriit Padass, Murut Trusan, Dali
Dusum, Malanau, by C. de Crespigny xciv.
A Collection of 43 words in 24 different Districts, by Rev. C. Hupe ... xcix.
Collection of nine words in eight dialects, by Ch. Hose ciii.
Kayan, by R. Burns civ.
Sadong, Lara, Sibuyau, by Sir Sp. St. John cix.
Sabayau, Lara, Salakau, and Lundu, by Rev. W. Gomez ... cxiv.
Sea Dyak (and Bugau), Malau, by Mr. Brereton cxvi.
. Milanau^ Kayan, Pakatan, by Sir Sp. St. John cxix.
Ida*an, Bisaya, Adang (Murut), by Sir Sp. St. John cxxiv.
Lanun, by Sir Sp. St. John cxxx.
Sarawak Dyak, by Rev. W. Chalmers .. cxxxii.
Iranun, Dusun, Bulud Opie, Sulus, Kians, Punans, Melano,
Bukutan, Land Dyaks, Balaus clvii.
11.
Ethnographical Notes Translated from Dr. Schwaner's
** Borneo : "
I. The Barito River Basin clxi.
II. The Kahaijan River Basin cxcix.
Notes from Mrs. Prver's **A Decade in Borneo" ccviii.
„ „ Prof. KCkenthai/s ** Forschungsreise" ccix.
Note on Burials ccxi.
Note on Skull Measurements
Bibliography
INDEX
List of Subscribers
III.
IV.
... CCXK
... ccxii.
...ccxviii.
ccxxxviii.
Aiaff af'oHg'- palm leaf roof
H
H.a
^hleUI
CHAPTER XVI.
HABITATIONS.
Land Dyak houses — Twelve in a row — Separate houses — Description of parts — A house at Stang —
Dimensions — Description — Detached houses— Single blocks — Lower verandahs — Poor buildings
— Dirt — Position of the Stang house — House antus — Langs — Middens — Tributes — Cradles —
Tabu — Jungle treasure houses — Rotan and gomuti palm fibre — Smoked roofs— Pillows— Flooring —
Absence of streets - Sea Dvak houses — Long houses — General description — Bilieh or private
apartment — Life in — Utensils — Fire-places — Tempuan or general thoroughfare — ^Women work
here — Ruai or verandah — Open on all sides — Fire-places — Stores and treasures — Heads and
charms. &c. — Tanju or open-air platform — For paddy drying — Sadau or loft — Shifting quarters —
Searching new grounds — Marking-out — Omens — Collective labour — The exodus — The ensilan —
A large Sibuyau house— Stockades — The longest Sea Dyak house on record — Plainness —
Cleanliness— Smells — Incised doors — Slab bark walls — Roofs — Malanau houses — Lofty
buildings — Kayan houses— Chiefs' slab seats— Reason for high posts — Low rooms — Large
houses on Baram river — Good workmanship — Omens — Co-operation — Quick erection — Little
furniture — Raised seats — Kenniah close packing — Dusun houses — Vermin — Second story — A
neat clean house — Bambu roofs — Whole houses of bambu— Kiau houses — Vermin — New houses
— Omens — Murut houses — Poor specimens— Low roofs — Origin of barrack houses — Not
conducive to progress — Paths — Curious means of communication — Near bouses ~ Over hills—
Bridges — Elegant constructions— Tree trunks.
The late Mr. Noel Denison has given us many accounts of houses built by
the Land Dyaks. "The houses of the Singhi Dyaks are constructed in
blocks of perhaps twelve in one row, the platform in front being common to
all, the verandah which is closed in front is supported on straight posts, the
wall behind and before being upright." (Denison, ch. ii. p. 19.)
At Tringus : ** The houses are all separate, but run so close together that
they touch ; the connection from the platform in front of the houses, which are
all distinct, is by means of bamboo batangs or bridges, though the platforms
often approach one another so closely that no bridges are required (ibid,
ch. iv. 39) • . . . the names of the various parts of a Dyak house vary
a little with the various tribes. The platform in front of a house is called the
tanju ; the verandah awach ; the sloping roof, which can be raised or lowered
from the end of the house roof, or is perhaps a continuation of it, is the
kumban (window). On entering a house, the door tiban of which is generally
made of bilian or some other hard wood, we come across a passage between
the iire places called the ladang, while the Are place itself is called apuk.
There are often two fire places right and left. The shelves above, used for
storing household goods, wood, etc., are called piyu ox pyu ; the room itself is
the arun ; the raised seat at the end of the room, used as a sitting divan and
sleeping place for strangers, is the jangan at Tringus, and bakowse at Gumbang.
I have written that there are sometimes two fire-places; it happened to be so
B Vol. a.
V.
<
Habitations. 3
in the house I was describing; in other houses I found only one fire-place to
the left of the door, the piyu being on the right." {ibid, ch. iii. p. 39.)
" At Stang there was a house like that of the Sibuyaus. The house is
some 90 feet in length with 8 doors, and stands about 4 feet from the ground.
There is a verandah in front 24 feet broad running the whole length of the
building and behind this is another verandah 15 feet in breadth. This latter
is covered by the roof which slopes down to within 3 or 4 feet of the tanju,
and is supported by a split bamboo wall. Behind the outer verandah is a
passage li feet in breadth, running parallel the whole way with the verandah,
terminating at each end in a wooden door, and into this passage the 8 doors
of the house all open. Between this passage (which is the thoroughfare
through the house) and the inner verandah, firewood, etc., is stored, and light
is admitted by the roof being made to rise and fall in the usual Land Dyak
manner. The roof slopes down at the rear of the building as low as it does
in front, while the side walls constructed of attaps come down as low as
4 feet from the ground. The rooms are small and there is a door of
communication between each of these, so that there is no difficulty in passing
from one room to another. The whole of the front verandah is surrounded
by a split bamboo fence 5 feet high, erected to keep out fowls and protect the
children from falling over. This (and one a little smaller at Sign) is the best
Land Dyak house I have seen and it should be taken as a pattern by all our
Land Dyak tribes." {ibid, ch. vii. 74.) ** While on the subject of the village I
may here mention that some of the Simpoke houses are constructed differently
from those of the Stangs, etc., many of the houses are detached, and have no
front verandahs, and are built higher from the ground." {ibid, ch. vii. 76.)
** The houses of the Lanchang Dyaks and in fact of the whole Bukar tribe
stand in blocks some 160 feet in length, raised about four feet from the
ground. The roof slopes down at the back of the house till it reaches and
rests on a boarded wall three feet high, the roof opening over every room
forms the windows, admitting light and air in the Land Dyak fashion. In
front, the roof is the same, and rests on a boarded wall or partition which
encloses the inner verandah twelve feet broad, and outside of this there is
another verandah or platform, ten feet broad, generally a foot or two lower
down. The bamboos of which these are constructed are most slovenly and
loosely placed and the whole building has in fact a most forlorn and wretched
appearance. In some of the rows or blocks, in front of every door a portion
of the roof is continued over the outer verandah to form a small fowl-house
or coop, but this is not universal. The Bukars are the only Dyaks I have
met who feed their pigs in the verandahs ; this is done in the lower verandah.
The interior of a house is divided into three compartments fifteen feet in
breadth. The first compartment entered from the door has a fire-place on
each side with a passage between into the next compartment, which may be
said to be in the same room, there being nothing to mark the separation but
a thick bamboo joist in the floor. This second compartment, which is used
as the sleeping or lounging place, is about twelve feet in length. In the third
compartment, also twelve feet long, are stored the household goods — ^jars,
guns, swords, charms, gongs, baskets, cloths, etc., etc., and here under the
H. Ling Roth.— Natives of Sarawak and Brit, N. Borneo,
raised roof a portion of the floor is railed off for storing bottles, jars of arrack,
oil, etc., etc. The sides of the houses are all of planking and the floors of
lantis. The above account of a
Bukar Dyak house describes
the habitation of Pengara Gud-
dus." (ibid, ch. viii. p. 83.)
"The effluvium arising from
the accumulation of dirt and
refuse in this village was really
fearful. The houses being built
on the level ground, there is
no natural drainage, and the
Dyaks have made none for
themselves." (ibid, ch. viii.
p. 84.) ** Around the houses
the filth, offal, refuse and mud
create such a stench that it is
at times unendurable." (ibid,
ch. viii. p. 85.)
" In one thing the Grungo
excel every other tribe of
Dayaks I have ever seen, and
that is in dirt; their houses
were dirty, their mats were
dirty, and their little children
could only be described as posi-
tively filthy." (St. John i. 147.)
The Rev. Mr. Chalmers thus
describes the Land Dyak vil-
lage of Staang near the left
branch of the Sarawak river.
" It is built on a high, steep hill,
and the houses are reached by
a rugged path, which consists
of steps cut into the face of the
hill, strengthened by pieces of
NiBONG Palm. Oncosperma filamentosa.
(Blume's Rumph. 96 1. 83-103 ; Mart Nat. Hist. Palm lii. 312 1. 150-153.)
The Nipa Palm. Nipa fruticans.
(Martin's Nat. His. Palm iii. 305 1. 108.)
Habitations.
bamboo. Here and there huge masses of limestone rock tower above the
surface ; but in general the hill is covered with a dense undergrowth of ferns
and shrubs, and above these rise jungle and fruit trees in abundance ; the
latter consisting of plantains, durians, and many kinds of palm, as cocoanut,
sago, nibong, nauh, pinang, etc. As one ascends, there is heard the
unceasing dash and ripple of streams innumerable over their rocky descents,
and every now and then one comes upon a bamboo seat and panchur. As the
village is neared, a cluster of fine
yellow bamboo (biilu gading) comes in
view, and close by this is a small
but tolerably lofty bamboo stage, on
which are placed Antu offerings, to
which a ladder is sometimes attached
to help the Antm in their ascent to
get their dinners. They pay no
worship to the bamboos, but the place
is sacred, and here they generally
await the bird omens before Setting
out on their journeys. The houses are
few or numerous according to the
population, and each house contains
from three to four langs or family
apartments. They are built on posts
from four to twenty feet from the
ground, and are entered by means of
ladders (notched trunks of trees) or
by an inclined plane of bamboo. At
Tabiah there is one ascent of this
latter kind at least 200 feet in length.
. . Among the posts below the houses,
the dogs, pigs, and fowls quarrel and
flourish, the ground there is little else than an immense midden : it receives
all the dirt of the house, and this is rendered still more unsavoury by that of
the pigs, etc., so that the thick Rottan mats which are laid over the floors of
lantei are quite necessary to keep down the stench.
" Each family or lang pays a tribute of two passus of rice or three rupees
in money to the Government. A lang consists of a married couple and their
family ; the Orang Kaya, widowers, widows, bachelors, and unmarried women
pay nothing. Each lang has a separate ramin or apartment in one of the
long houses, and the children and unmarried girls of the family sleep in this
room (which is sometimes pretty large) with the heads of the family ; the lads
of the village as soon as they are old enough to work on the farms, have to
take up their quarters at night in the panggah or head house." (Occas. Papers.)
" One or more cradles, formed of the hollow stem of the sago-palm, or
a block of wood, in which a cavity has been made, slung from the beams of
the house by ropes attached to both ends of it, adorn the room." (Low,
p. 280.) " When a new bUtang, or row of houses, is built, those who live therein
Rbjang House Ladder.
(Brooke Low.)
H. Ling Roth. — Natives of Sarawak and Brit N. Borneo.
may not eat some kinds of jungle vegetables, or fish with tuba, or seek rattans
in the woods, till the house has been doctored, a pig killed, and a feast held."
(Chalmers in Grant's Tour.)
** The Lanchangs had just repaired and in many instances entirely rebuilt
their houses, they had consequently put them under pamali for four days, two
of which had already expired." (Denison, ch. viii. p. 84.)
" A man being told to make a regular flight of steps to his house instead
of the old notched ladder replied, * No, that would be pamali.' " (Chambers,
Miss. Field, 1867, p. 69.)
**The Sikongs and neighbouring tribes and besides them the Gumbangs
construct small houses in the jungle, in which they keep their most cherished
valuables. This is done as a precaution against fire, and I noticed that
these houses were only fastened by a rough wooden bolt." (Denison, ch. v.
p. 52.) ** The Goons and Tabiahs have also this custom." {ibid, ch. vi. 62.)
" For binding the timbers of a house together rotan is largely used."
(Crossland.) "The gomuti palm is likewise much in request for the same
purpose. The cordage it produces from the hairy-like filaments, which are
interwoven round the stem and about the axils of the leaves, is of excellent
quality, and of great service, on account of its durability." (Low, p. 40.)
In the Upper Sarawak Dyak
houses **the whole room looks
black from smoke, which has
no other escape than the door
and one large window. This
latter is merely a large hole left
in the roof, and in rain must
be shut with a shutter made
of palm-leaves. The room is
lighted by the fire from the
hearth, and by a little torch
made from the gum of a tree
put into bamboos, and used
as oil. The sleeping- place is
Design Burnt|on a Rotan Mat (tekar rotan)^ before the fire, on mats spread
Muruts of Upper Labut River in North Borneo. Total ^^^ ^t night ; pillowS Stuffed
length of mat, 8ft. loin. ; width, 3ft. 2*in. ; length of o ^ r
decorated portion, 2ft. sin. With grass, etc., are made use
(Edinboro* Mus.) of, and coverings made of the
rinds of certain trees." (Houghton, M.A.S. iii. 199.)
*' The floor is always formed of strips split from large bamboos, so that
each may be nearly flat and about three inches wide, and these are firmly tied
down with rattan to the joists beneath. . . . they form with a mat over them
an excellent bed. . . . When, however, a flat, close floor is required, excellent
boards are made by splitting open large bamboos on one side only, and flatten-
ing them out so as to form slabs eighteen inches wide and six feet long, with
which some Dyaks floor their houses. These with constant rubbing of the
feet and the smoke of years become dark and polished, like walnut or old oak,
so that their real material can hardly be recognised." (Wallace i. 121.)
en
> I
:^ s
w s
8
H. Ling Roth. — Natives of Sarawak and Brit.N. Borneo.
" In describing Peninjau Mr. Hornaday remarks : " The houses stand
just wherever they can find standing-room, with no order or regularity
be
c
9
o "S
g £
S E
5^
P3
whatever, not a sign of anything like a street nor even a good path anywhere.
They were of course built along the side of the mountain, usually with the
Habitatiam, g
open side uphill, and all were elevated on posts which were from six to eight
feet high on the upper side, where they were the shortest." (p. 485.)
The following description of a Sea Dyak village house is by Mr. Brooke
Low, and is based on earlier accounts of the houses of the Undups by the
Rev. W. Crossland : —
" A Sea Dyak Village is a terrace upon posts varying in length according
to the number of houses of which it is composed, and as the various houses
are built according to a single scale and measurement and by a combination
of labour, they rarely fail to present a uniform and regular appearance.
" There is always a ladder at either end of the terrace by which to ascend,
and sometimes one or more towards the centre of the ianju or open-air plat-
form. The roof is thatched throughout with the same material — shingles or
palm leaves— if the latter, the nipa (duan apong) leaves are used where procur-
able, and where not the pandanus (duanbira). The flooring in some villages is
made of palm trees split into laths (nibong = wild varieties of areca ?) ; in other
cases of cane, or bamboo, or even twigs. The laths of split bamboo allow a
delicious current of air to permeate the apartment. The outer walls are of
plank, the inner of bark. No nails are used, the beams or rafters are lashed
together with rattans or secured by wooden pegs. The posts are innumerable
and of hard wood. The village is surrounded at its base by a wooden palisade
which is itself protected by chevaux defrise of pointed bamboo. The village is
divided by a plank walling into two main portions, the front and the rear.
The former partakes of the nature of a very wide verandah, and is open
throughout its entire length. The latter occupies the rear of the entire
building and is sub-divided into apartments, one for each family. Between
the plank wall and the edge of the ruai is the iempuan or footway, a narrow
passage running through the centre, so that a person may walk from one end
of the village to the other without encountering any obstacles.
*' Every family thus possesses a compact little residence to themselves,
comprising a bilieh or room where they can enjoy privacy when they like, a
iempuan or thoroughfare where they pound their rice and pile up their fire-
wood, a ruai or verandah where they receive visitors, a tanju or open-air
platform where they air their things and lounge in the cool of the evening, and
a sadau or loft where they keep their tools and store their paddy.
" The bilieh or private apartment is furnished with a swinging door which
opens outwards, and is closed by means of a heavy weight suspended to a
thong to the inside. The door can be secured when required by means of a
bar. If the room be unusually large, it may have two doors for the sake of
convenience. Figures are sometimes carved or painted on the door — saurians
among others, grotesque images of supernatural beings, and indecent carica-
tures of the human person.* There is no window such as we understand, but
1 "THe inner walls of the houses of the Benoas were ornamented outside with grotes<jue
figures— some representing the inevitable crocodile, in various positions; another, a man being
swallowed by a crocodile." (Bock, p. 137.) " Another of the carvings represented a Dyak riding
on an animal meant for a boar ; while on a third wall was depicted a Dyak returning from a head-
hunting tour, with a head in his left hand. Further down the room was hanging suspended against
the wtdl a small model of a house, somewhat resembling a Noah's ark, from the door of which
protruded a carved serpent, which was represented to me as being a valuable medicine for the
stomach.'* (ibid, p. 138.)
10 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.
a portion of the roof is so constructed that it can be raised a foot or two by
means of a stick to let out the smoke or to admit the fresh air. If the neigh-
bours are near relations or intimate friends, as is often the case, a hole is cut
in the wall which separates the room to avoid the necessity of a roundabout
way into one anothers' apartments, and some villages are so arranged that
one can traverse the entire length of the rear section of the building, by means
of these apertures, without appearing on the verandah at all. There is
no furniture in the room— none, in fact, being required. The floor is the
occupiers' table, and they squat to their meals. But there are plenty of mats
to sit upon, and baskets to pack their clothes in. Their cups and plates are
hung in rows upon the walls as much for orna-
ment as for use. Their valuables, such as old
jars, gongs, etc., are ranged on three sides so as
to present the most imposing appearance of
wealth. But the room is stuffy and untidy, and
no wonder, seeing that there is but one for each
family, and this one is used as a kitchen as well
as a mess room, as a nursery as well as a bed
chamber. There can be no absolute privacy
unless the door is barred to exclude the neigh-
bours. Boys and girls keep running in and out,
and the dogs are always on the watch in the
tempuan to spring in whenever the door swings
open. The floor is swept after a fashion, but the
room is never deserted, and the roof is simply
black with soot. The refuse is thrown into the
piggery and poultry yard, which occupies the area
or waste space under the house. Very little
stench, if any, reaches the apartment from the
Slab Door of Undup House.
The upper pivot is fastened by rotan
to the post B, but the lower pivot
drops into a socket let into A.
The door is held closed
from the
inside by a bar of wood which is ground, as the floor is raised too high above it
dropped into c^hes pegged to the ^^ ^^ ^^^^^^^ j^y j^^ ^^^ ^^^^^ ^^ fire-place is
(From a skctchby Mr. crossiand.) ^^g Q^ly real picce of fumiture in the room. It is
built either to the right or to the left of the door set up against the wall of the
tempuan and resembles an open cupboard, the lowest shelf resting upon the
floor, and the upper shelves being of lattice-work instead of plank. The
former is boarded all round and filled with clay. This is the fire-place, and it
is furnished with a few stones between which the pots are set.* The shelf
immediately above the fire is set apart for smoking fish and meat, etc. The
shelves above this again are filled with firewood, which, being thoroughly
dried, is ready for use. The women, who do all the cooking, have also to
keep these shelves supplied from the pile in the tempuan. As the smoke from
the wood fire is not conducted to the roof by means of a chimney, it spreads
itself throughout the loft and blackens the beams and rafters until it finds its
way out by the open window.
« Elsewhere Mr. Brooke Low in his notes says : " They make a paiaa, or raised platform, and
under it light a fire and heap it with dry twigs, and fill the platform with split wood for drying as
bekal (fire-wood). From the fire they take brands for other fires."
Habitations,
II
" The tempuan or general thoroughfare is between the bilieh and the ruai.
It is three feet in width and is paved with wood. It is furnished with a ladder
or notched stick by which to reach the loft, a family mortar where the women
pound their paddy with wooden pestles to free it from the husk, and a pile
Trnr'
PANGANG
DILIKS
iha^L
where: jars
OR PRIVATE
fLAC*.
S( GONQS
ARE PLACED
APARTME
4>--
NTS
TEMPUAN OK COMMON PASSAG El
O O O—
mn
RUai OR COMMON VLRMNDAH
PANTAK
O—
TANJU OR DRYING PLATFORM
UNCOVERED
DiAGRAMATIC PlAN OF Sea DyAK HOUSE.
(F. W. Leggatt.)
K Rrtt Place
Diagram of Section of Sea Dyak House.
(From a sketch by Mr. Crossland.)
or two of firewood reared by the men for use inside. This passage is also
used by the women to winnow their rice in, feed their dogs, and attend to
their chickens, and by the men to wash the dirt off their feet when they come
home from their work. The wall of the tempuan is sometimes elaborately
painted in various patterns, and the spears of the family are thrust into the
skirting board so as to be handy.
12
H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
" The ruai or verandah is in front of the tempuan and is as nearly as
possible the same size as the bilieh, from which it differs principally in being
open on all sides and without any partition. It is therefore a cooler and
more agreeable place and as such is frequented by both sexes for the purposes
of conversation, discussion, and indoor pursuits. Female visitors are usually
received in the bilieh, but male visitors are invariably received in the ruai and
only enter the bilieh when invited to do so to be introduced to the women
and to share the meals. They sleep in the ruai along with the boys and
bachelors, and sit there all day when they have nothing better to do, con-
versing with the head of the family and chewing betel. The floor is carpeted
with thick and heavy mats of cane interlaced with narrow strips of beaten bark.
Inside View of Undup Shingle Roof.
Shingles about 3oin. long and 4in. to i4in. wide,
according to splitting jKjwer. They are tied on
with rotan through a single hole only.
(From a sketch by Mr. Crossland.)
Diagram to show method of laying
on an Undup Shingle Roof. The
lowest row A overlaps from left to
right ; B overlaps from right to left ;
C overlaps same as A.
(From a sketch by Mr. Cross and.)
Over these are spread other mats of
thinner and finer texture. There is
a small fireplace between this and
the next ruai for the men to warm
themselves at when they get up, as
they usually do, in the chill of the
morning, before the sun has risen
above the trees ; the fire is allowed
to go out in the middle of the day,
but is revived towards the evening
when it is getting dark, but still
too early to light the torches.*
* " As a rule the houses are provided with a couple of sHding doors, and they seldom have more
than two openings which serve as windows, whatever the number of occupants. Three or four
families, or more, reside together in the same habitation. Internally, the house is divided longi-
tudinally by a bamboo partition. One of the long compartments so formed serves as a sleeping place
for the unmarried youths and men, and as a general living-room for all the occupants ; while the
other compartment is sub-divided into a series of smaller* rooms for the married members of the
family and the women. In front of the door of the long room, adjoining the ladder, is often an open
platform or balcony of bamboo or wood, which is used for various domestic purposes— drying rice,
or laying * the clothes to dry.' " (Bock, p. 197.)
Habitations.
13
** Some ruais are provided with a panggan 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.
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. The family whetstone and dye vat
are kept here under the eaves of the roof.
14
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
" When the roof is completed the
ridge is closed by bending over it
sheets of bark, which are kept
down by long horizontal pegs
driven through the bark beneath
the ridge. At intervals also logs
of wGKxl tied at top are plac^
astride the ridge to keep the bark
in its position."
(From a sketch by F. W. Leggatt.)
" The sadau or loft is used to stow away the
baskets and agricultural instruments during the
season they are not in use. The paddy is stowed
away here in tubs of bark and also the seed for
next year's farm. Young women often sleep
here and so do the young men and boys who
are unprovided with curtains when the mosqui-
toes and sandflies are troublesome down below.
They burn a fragrant bark to keep off the mos-
quitoes.
** Whenever it is deemed expedient by the
Sea Dyaks to shift from one locality to another,
or to abandon an old habitation in favour of a
new one, a general meeting is convened to
consider the proposition and the desirability of the measure is fully discussed.
If a move be decided upon a few experienced men are deputed to select a site
and to report on its adaptability.* If there be no reason
to be dissatisfied with the choice, others are sent to hear
whether the birds they venerate are for it or against it.
Three days in succession they visit the spot and if the
bird omens be favourable they proceed to work at once,
and on the following morning the men turn out in a body
with axes and choppers to hew down the jungle which
is then left to dry. Another general meeting is thereupon
convened to determine the question of the tium or chief-
tainship, the measurement of the timbers, and the
sequence of the rooms. It is customary to place the
richest people in the centre of the village that they may exercise hospitality
to all comers, and the boldest at either extremity so that they may defend
the approaches if called upon to do so. The next move
is to appoint an evening for the people to meet at the
site of the new village. The ground is then cleared
and measured out and pegs are put in where the posts
are to stand. A piece of bamboo is then stuck in
the ground, filled with water and the aperture covered
with leaves, a spear and a shield are placed beside it,
and the whole is surrounded by a rail. The rail is to
protect the bamboo from being upset by wild animals
and the weapons are to warn strangers not to touch it.
NiPA Leaf jj- ^j^^j-^ jg much evaporation by the morning the place is
are strung^'on *a stick with considered hot and unhealthy and is abandoned. Half-
rotan, care being taken that a-dozen people or SO remain to keep watch and beat
eyoverap. ^j^^.^ tomtoms all night to frighten away evil spirits.
Their friends return early in the morning and if all is well they set to and dig
the holes, commencing with the chief's quarters and working simultaneously to
* Suitability consists in rising ground, nearness to a good supply of water and of firewood.
(Crossland. Miss. Life, 1887, p. 162.)
Diagram to show how
the sticks of nipa thatch
are tied on to the roof.
(Sketch by Mr. Crossland.)
Habitatiom.
15
left and right of him. Every family must kill a fowl or a pig before the holes
can be dug, and the blood must be smeared on the feet and sprinkled on the
0) ^
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o
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posts to pacify Pulang Gana, the tutelary deity of the earth. The posts must
be planted firmly, for if one were to give way subsequently it would be
regarded as a disastrous event and the house would be abandoned. All
i6
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
combine to labour collectively until the skeleton of the village is complete,
and then every family turns its attention to its own apartments. When the
building is sufficiently advanced to receive them they pack up their valuables
and convey them by water if practicable, halting on the way until they obtain
a favourable omen, when they proceed rejoicing.* Their valuables and cotton
stuffs may not be moved into the house before themselves, they must be taken
with them ; this is required by custom. Before the village can be occupied
a pig must be killed and its entrails examined and if the reading be unsatis-
factory it is abandoned. After everything is settled a cup of iuak (toddy) is
passed round.
** When a family proposes to leave the village and remove elsewhere it
must give an ensilan (propitiatory gift ?) or be responsible for the consequences
if a death ensue ; a fowl, or a bit of iron, or a pig if the village be a large one
is usually given."
The large Sibuyau habitation in Lundu has been thus described by Sir
Jas. Brooke : ** The common habitation, as rude as it is enormous, measures
594 feet in length, and the front room, or street, is the entire length of the
building, and 21 feet broad. The back part is divided by mat partitions into
the private apartments of the various families, and of these there are forty-five
separate doors leading from the public apartment. The widowers and young
unmarried men occupy the public room, as only those with wives are entitled
to the advantage of separate rooms. This edifice is raised twelve feet from
the ground, and the means of ascent is by the trunk of a tree with notches cut
in it — a most difficult, steep, and awkward ladder. In front is a terrace fifty
feet broad, running partially along the front of the building, formed, like the
floors, of split bamboo. This platform, as well as the fi"ont room, besides the
regular inhabitants, is the resort of pigs, dogs, birds, monkeys, and fowls, and
presents a glorious scene of
confusion and bustle. Here the
ordinary occupations of domestic
labour are carried on — padi ground,
mats made, &c., &c. There were
200 men, women, and children
counted in the room and in front
whilst we were there, in the middle
of the day ; and, allowing for those
abroad and those in their own
rooms, the whole community can-
not be reckoned at less than 400
souls. Overhead, about seven feet
high, is a second crazy storey, on
which is stowed their stores of
food and their implements of
labour and of war. Along the
Hooks.
Made out of natural forms with gutta.
(Hose Coll.)
» The old women carry the fire, the younf? ones rice boiled in bamboo. The old men carry
their precious jars, the wives the clothes and mosquito curtains, the smaller fry whatever they can.
(Crossland, ibid.)
Habitations. 17
large room are hung many cots, four feet long, formed of the hollow trunk of
trees cut in half, which answer the purposes of seats by day and beds by
night." (Keppel i. 51.)
Sir Spencer St. John measured a Sibuyau house on the Lundu as 534 feet
long containing 500 people, (i. 7.) It is of either of these two houses that I
think Mr. Marryat writes " the town was surrounded by a strong stockade*
made of the trunks of the kneebone [nibong] palm, a wood superior in dura-
bility to any known. This stockade had but one opening of any dimensions."
(p. 73.) Another house also of the Sibuyaus on the Senange branch of the
Simunjan river " is partially fortified with logs of trees," and is 257 yards =
771 feet long. (Mundy i. 232.) This house is the longest Sea Dyak house
on record. " Most of the Sibuyau village-houses are raised about eight feet
above the ground ; but some are twelve, and others again only four or five.
Externally, they are all weather-beaten, gray, and wholly unpicturesque-
looking structures, but sometimes are very prettily surrounded by banana and
cocoanut trees. Within, they are clean enough, because all the dirt and litter
falls of itself through the slatted floor ; but the ground underneath is usually
covered with litter, perpetually wet and mouldy from the water thrown down
through the floor above, and, being the favourite resort of the pigs of the
village, often smells horribly. Sometimes the pigs are kept in a sty underneath
the long-house. As a matter of course, the old villages are the most foul
smelling." (Hornaday, 467.) Elsewhere the same traveller records on the
Simunjan (p. 356) : '* Each door was one wide board with a projecting point
at the bottom for it to turn upon in lieu of a hinge. On one of the doors
nearest us I noticed a figure of a crocodile rudely carved in low relief. The
outline was very good, but no time had been spent in working out the details.
The side of the house, which was enclosed, and also the ends, were made up
of wide slabs of bark lashed to the framework. The roof was of attap or large
square sections of palm-leaves sewn together and lashed to the rafters in
courses, like shingles."
The Rev. Mr. Horsburgh, who lived among the Balaus, thus describes
the roof material : " The roof and partitions are composed of attaps, a kind of
thatch. ... It is made of the leaves of the Nipa, a palm which grows in
the mud on the banks of the rivers, and differs from most other palms in
having no trunk, being merely a collection of fronds proceeding from one root.
Each frond consists of a stem or midrib about twenty or thirty feet in length,
on each side of which grow a series of leaves, two or three feet long, and two
' " Some villages are intrenched and provided with a strong palisade formed of the trunks of
nibong palms, which shelters them from any sudden attack in case of unexpected hostilities." . . .
On the upper Doeson the palisades consist of iron wood. " There also the habitations of the Dyaks
are raised much higher above the ground, that is, on posts twelve to fifteen feet high, and they are
moreover of very considerable dimensions, as 140 feet long and more; the walls and the roof
consisting merely of tree-bark Such a large habitation will contain twelve or fifteen families, so
that occasionally they shelter forty or fifty individuals. The Pari, or Parei Dyaks. celebrated for
the bold incursions they make on their neighbours as well as the savageness of their customs, and
who live inland toward the Koti river, have, it seems, houses which are several hundred feet long
and which shelter 400 or 500 individuals. It thus comes about that their villages consist of only one
or two sheds of equally colossal dimensions." (S. MQUer ii. 359.)
g Vol. a.
i8 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
or three inches broad. To form attaps, the Dyaks cut off these leaves, and
double them over a stick a yard long, making them overlap each other, so as
to be impervious to rain. They then sew or interlace them all firmly with
split rattans ; thus forming a sort of leaf-tile, at once strong and light, and
well adapted for excluding both sun and rain." (p. 16.)
** The natives of Sarawak depend a great deal on the various barks of
those trees from which it can be stripped in quantities without splitting.
They house their paddy in the bark of the Impenit tree, and one good coil or
strip can easily hold a ton of paddy ; again, they greatly depend on the Ramin
tree for covering the tops of the roofs of their houses, as it is perfectly water-
proof and very durable ; the bark of the Baru tree is strong and handy for
fastening things together and lasts for several months, thereby dispensing
with the use of rattan, which naturally every year grows scarcer in the
country, and therefore more expensive." (S.G. 1894, p. 121.)
" The (Milanows) houses were formerly built on posts of hard wood,
raised about 40 feet from the ground, for protection against their enemies.
Several of these houses still stand, but they are never replaced or rebuilt now,
as, under Sarawak rule, peace and order have been restored." (Crocker,
Proc. R. Geogr. S., 1881, p. 199.) But in Sir Sp. St. John's time the houses
were still " built on lofty posts, or rather whole trunks of trees, as a defence
against the Seribas." (St. John i. 35.)
" On the way up to Mukah I stopped at Lelac, where are the remains of a
long Milanow house. The iron wood posts are still standing, although great
forest trees have grown about and among them. Menjanei, one of my
Milanow chiefs, who was with me, said that his great grandfather, named
Bugad, was the chief of Lelac, and in consequence of the inconstancy of his
wife, he called in the aid of the Kyans and destroyed the place, and all his
own people who happened to be at home. The ruins are 96 fathoms (672ft.)
in length." (Hose, Proc. R. Geogr. Soc, xvii., 1873, p. 133.)
Capt. Mundy incidentally refers to the Milanow village of Palo, then
recently destroyed by the Kanowits, which, ** like Rejang, is, or rather was, a
collection of houses built on the summit of immense piles, forty feet from the
ground." (ii. 124.)
On the Limbang river, Sir Sp. St. John finds " the old posts of the
houses are removed ; being of iron wood they will last for a century. In fact,
in many of the villages they have them, descended, it is said, from a long line
of ancestors, and these they remove with them wherever they may establish
themselves. Time and wear have reduced many of them to less than five
inches in diameter, the very heart of the tree, now black with age and
exposure." (ii. 32.)
As to the Kayan houses on the Baram river, he says : ** Siiigauding's house
was of a similar construction to those of the Sea Dyaks, . . . with small
doors about two feet above the floor, leading into the inner rooms." (ibid,
i. loi.)
*' Every Kayan chief of consideration possesses a kind of seat in a huge slab
cut out of the buttresses of the tapang tree ; and this seat descends from
father to son, till it is polished and black with age. Singauding gave me one,
Ctl ^
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S? -J
W >
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20 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
measuring ten feet six inches by six feet six inches." (ibid, i. 102.) " I looked
about the house to-day, and though it is boarded all through, and, therefore,
more substantial than those of the Sea Dayaks, yet it did not appear so bright
and cheerful as the light yellow matted walls of the latter. I never saw so much
firewood collected together as in these houses : on a fine framework, spreading
partly over the verandah and partly over their rooms, many months' supplies
are piled even to the roof." (ibid, i. 109.)
The Kenowit village, where afterwards a fort was built, and where Messrs.
Steele and Fox were murdered, is thus described by Sir Sp. St. John : '* The
village consisted of two long houses, one measuring 200 feet, the other 475.
They were built on posts about forty feet in height and some eighteen inches
in diameter. The reason they give for making their posts so thick is this :
that when the Kayans attack a village they drag one of their long tamuis or
war boats ashore, and, turning it over, use it as a monstrous shield. About fifty
bear it on their heads till they arrive at the ill-made palisades that surround
the hamlets, which they have little difficulty in demolishing ; they then get
under the house, and endeavour to cut away the posts, being well protected
from the villagers above by their extemporized shield. If the posts are thin
the assailants quickly gain the victory ; if very thick, it gives the garrison time
to defeat them by allowing heavy beams and stones to fall upon the boat, and
even to bring their little brass war pieces to bear upon it ; the Kayans will fly
if they suffer a slight loss." (ibid, i. 38.)
This building would appear to be the same as that mentioned by Sir H.
Keppell (Meander i. 177.) and by Captain Mundy, who says : " I could just stand
upright in the room, and looking down at the scene below might have fancied
myself on the top-mast cross-trees." (ii. 125.)
On the Baram river the ** houses usually stand about 20 feet above the
ground, on huge posts made of billian and other hard woods, and sometimes
are 400 yards [sic] in length, and often hold over a hundred famihes ; a shingle
roofed verandah runs along the front of the house for its entire length, and
from this there is a door leading to each room in the house, the said rooms
each measuring some 7 yards in length by 3 in breadth, and containing five
people on an average. Excellent workmanship is displayed in the construction
of these houses, which are very massive throughout, the floors (to mention one
item) being usually of planks about 30 feet long and 4 feet wide, with a
thickness of 2 inches. All the parts of the house are made ready for putting
together, and then on a given day, when the omens have been consulted, every
man, woman, and child lends a hand, each contributing in one fashion or
another a measure of assistance towards the labour of erecting the structure,
and while this is proceeding a few small boys are told off to beat gongs and
make a noise in order that bad omens may not be heard after a good augury
has been obtained.
" These long houses are sometimes erected in two or three days, all
labouring to the greatest extent of their capacity, while the chief keeps order
and gives directions, and the amount of work which is crowded into so short a
space of time is wonderful to contemplate. The furniture of these dwellings
consists of a fire-place, a few rude stools, and chairs carved out of one solid
Habitations.
21
block of wood, are sometimes to be seen ; huge slabs of wood, measuring 8
feet by 7 feet, are used for seats, and a description of shelves are sometimes
put up in order to provide beds for the young unmarried men ; mats, very
neatly made of rattans, serve as sleeping mats, and to cover the floor ; and the
firewood is all stacked ready for use in the empty space above the room."
(Hose, xxiii. J. A. I. 161.)
1 "il
L_
Ml
ll|
''"■"", I'-
ll . ' I..
it
•.,|.'.||. ..,.|]J....
Diagram to show
how panelling is
made of bark or
planks for parti-
tion.
(From a sketch by Mr.
Leggatt.)
"The cross piece is fixed to the
upright post A 6 by rotan, which
is first attached by a running knot
below the cross piece that is round
A. and close up under C D as
shown by E F ; the end is then
carried in front over C from E
to G, then behind B to H, down
in front of D to F ; this process
is repeated several times and
then the rotan is taken behind A
to E. crossing A B diagonally to
H, and behind B to G, crossing
A B again diagonally to F."
(F. W. Leggatt).
Post Rammers.
About 6ft. long
and loin. wide at
bottom.
(Crossland.)
Diagram to show how post holes are made.
A hole about 4ft. deep, i8in. wide at top,
about i2in. at bottom ; B scuppet; C post to
be set up, about gin. in diam. ; D roller. The
scuppet is rammed down with a twisted
motion and water poured into the hole ; the
resultant mud cloggs inside, the scuppet is
drawn out and the mud removed.
(From a sketch by Mr. Crossland.)
Bishop McDougall mentions the raised seats of poHshed wood, round the
Kyan rooms (Mrs. McDougall, p. 158) : " Kiiiah houses are packed close
together, and there are originally three in a row, without any intermediate
space. The floor is only four feet from the ground, and anyone can jump in."
(Brooke Low.)
** The houses [at Tambunan] are roofed with bamboo, and frequently
the roof is horizontal, making these dwellings look like cages. . . . The
people are sadly infested with lice.'* (Witti Diary, 29 Nov.) Mr. Hatton
complains he '* had to bend almost double to walk about in a Dusun's house.
The roof was covered with the smoke and dust, and there being no chimneys
to conduct away the smoke from the cooking-fires, it curls up and
hangs about the house, and finds its way out through holes in the roof."
(Hatton, p. 165.) **The Danas people have a kind of second story to their
houses to which they climb in the wet season, when all the lower part is
under water. They told me that in the wet season the whole of the plain was
a sheet of water for more than a month." (Hatton Diary, nth April.) *' The
iLt
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Diagram to show Undup method of building the Tanju (platform).
A main post ; B beam ; C cross piece ; D joists ; £ lanties of nibong
palm (if rich), of bambu (if poor).
(From sket«b by Mr. Crossland.)
V
Bungal Ida'an (Dusun) house in which we lodged was the best I have ever
seen among the aborigines : it was boarded with finely-worked planks ; the
doors were strong and excellently made, with a small opening for the dogs
to go in and out; everything looked clean — quite an unusual peculiarity.
The flooring of
beaten-out bamboos
was very neat, and
free from all dirt,
which I have never
before noticed in a
Dayak house, where
the dogs generally
render everything
filthy. As this was
the cleanest, so I
think my friend the
Bisayan chief's
house on the Lim-
bang was the dirtiest
— to describe its abominations would turn the reader's stomach." (St. John
i. 248.) " The dwellings which, near the coast, are generally of atap or thatch
made from the leaves of the
nipa palm, are here (among
the Dusuns) nearly entirely
of bamboo, the roof being
thatched with atap of cocoanut
or the sago palm." (Burbidge,
p. 255-)
" The Dusun long house is
built like those of the Muruts
and Bissayas on the Limbang
with the single exception that
the floor is not so high above
the ground and that the front
is open or nearly open while
the front of the Murut houses
is closed, and besides the doorway there is a narrow opening along the
whole length of the building which serves as a window and can be used as a
loophole against the enemy when attacked. Nor did I see any stockaded
Dusun house in North Borneo. The house is completely built out of neat
bambu, the main entrance is at the end of the house. On the left is a
verandah roofed over against sun and storm ; on the right are the long
rows of chambers for women and married people ; the unmarried have no
chambers. Above the property of the inhabitants is stored. ... At the
end of the house is a raised platform for visitors. (De Crespigny Bed. Zeit.
N. F., V. 335.) Elsewhere the same traveller says everything is kept as clean
as a new pin." (Proc. Roy. Geogr. Soc. ii., 1858, 344.)
Cuts in Posts
For supporting beams, cross pieces, &c. Cut as A when
the cross piece is left in the round and as B when the cross
piece is cut similarly to C.
(From a sketch by Mr. F. W. Leggatt.)
Habitations,
n
Among the Kiaus Sir Sp, St. John discovered a '* house better
arranged than the ordinary Sea Dyak ones. Instead of having the whole floor
on a level with the door, they had a passage leading through the house : on
one side the private apartments ; on the other, a raised platform on which
the lads and unmarried men slept. We found this very comfortable as the
dogs were not permitted to wander over it." (i. 312.) "Some of the tribes
in the Tawaran have followed the Malay fashion of living in small houses
suitable for a single family." (iJtrf, i. 374.)
<
PRIVA7
E APA
RTMEN
TS
>
Z
a
>
PATH
<
PUBLIC ROOM
>
z
a
>
X
HE
:arth
HEARTH
HEARTH
—
Plan of Large Dusun House at Kiau. N.W. Borneo.
(After Burbidge, p. 96.)
'' Dusuns are decidedly of a social turn of mind, assembling in small
working-parties, after the day's toil is done, at each other's houses. Light is
SLEEPING ROOM
SLEEPING f^OOM
LARGE PUBLI
HEARTH
C ROOM
VERANDAH
Plan of Dusun Cottage. N.W. Borneo.
(After Burbidge, p. 85.)
admitted by windows and small doorways in the plank sides ; the shutters
have rattan hinges. In some houses the whole of one side of the public
apartment is open. As there is no special outlet for the smoke, the roof and
nearly everything inside is black and dirty. A house lasts from five to seven
years when it falls or is pulled down, the plank sides being used again for the
24
H. Ling Roth. — Natives of Sarawak and Brit N. Borneo.
new one. Some of these planks are of great age, and it is wonderful how
smooth they are considering the tools at their command. The floors are
made of bamboo ; the bamboo is split from end to end when
green, then each joint is cut through in many places ; after
this operation the bamboo is forced open and laid flat on
the ground, heavy stones being placed on it to keep it so
until dry, when it remains perfectly flat and soon becomes
beautifully polished, but, I am sorry to say, affords a
splendid covert between the tiny cracks for numerous
specimens of most disgusting insects. The bugs which
infest these floors, at times become sufficiently troublesome
for the Dusuns even to take an interest in their ever-
increasing numbers. It is no uncommon sight to see a
Dusun who is patiently working at a rope or fishing-net,
suddenly jump up and commence scratching himself; then
he walks to the fireplace, on which he proceeds to boil
some water in his small earthenware cooking-pot; this,
when ready, he pours over these bug-infested planks, and
once more proceeds with his occupation. As most Dusuns
at home wear the chawat, their interest in these pests may
be well understood. . . . The fire is made on a mud
hearth, and has a light bamboo framework built over it, for
drying rice and placing a few earthen cooking-pots."
(Whitehead, p. 105.)
"Among the Dusuns, on building a new house, to
insure the inmates from devils and bad luck, a long ceremony
is held over a pig. This animal is tied down and a nice
tray is placed over it to keep off the sun ; the priestesses and
the female occupants of the new house stand in front of
the pig with the household bunches of charms, and coco-
nut-shells filled with water, with which the pig is sprinkled ;
after nearly an hour's incantation, accompanied by the
klicking of small flat pieces of metal held by the women
in their hands, the pig is taken by the men into the new
house and there killed, and afterwards forms part of the
evening's feast." (ibidf p. no.)
S!SI D As we have seen above, Mr. De Crespigny has referred
to the Murut houses ; in the same paper he also refers to
stockaded Murut houses (p. 328) but he describes none.
For the only account of a Murut house we must tender our
thanks to Mr. O. F. Ricketts : ** Murut houses are of the
most temporary description ; in the case of the interior
tribes it is owing to the fact that they shift their locality
about every year in order to take up fresh land for their
^^1 paddy ; but in the case of those in the lower river it would
appear to be to save trouble as the land they cultivate is
always close to them, being planted in alternate years. A
li
2
!2S
a.
,^^
Habitations. 25
house that is 250 to 300 feet long containing about 30 doors is the largest
built and is the exception, generally being half that size ; the plan is much
the same as those of other tribes, one half length ways being divided into
rooms for the families, the other half forming a verandah but closed in, a
space being left all along the wall about a foot wide for lights ; this can be
closed by a plank which slides over the aperture. The roof is generally too
low for a European to walk under upright and the floor requires treading with
caution, though the Muruts themselves stump over it as if it was solid brick."
(S. G., No. 347, p. 214.)
It will have been observed that by far the larger portion of the natives
live in long houses where by means of their large numbers the people are
better placed for withstanding attacks. As Sir Sp. St. John remarks of
Pangalan Tarap, that much harassed village : " The detached house system,
so progressive with security, does not answer in a country exposed to
periodical incursions." (ii. 29.) It seems, however, to have been the opinion
once that the life in these long houses was better than that in detached
ones. Thus Bishop Chambers wrote in 1859 : " I am persuaded that this
social and communal life has had a great influence in preserving the
people from barbarism ; and that the consequent shame of doing anything
condemned by their code of morality exercises a very powerful influence in
preserving them from acts of fraud, baseness and cruelty." (Miss. Field,
1859* P- 58.)
But a more intimate knowledge of this life in the long houses has not
confirmed the Bishop's opinion. As a Batang Lupar correspondent of the
'* Sarawak Gazette " put it as recently as 1894 (p. 67) : '* The practice of
herding together in long houses prevents mental and moral improvement and
hinders advance in gardening and planting and agricultural development
generally."
" The Land Dyaks carry their paths straight over the mountains, irre-
spective of height or difficulty of ascent, the idea of making a d6tour round the
base never seems to have struck them." (Chalmers O.P., p. 5.) ** The object
of the paths, until recently, has seldom been to connect the villages, and
render communication between them easy, but this has generally been
fortuitously brought about by the paths leading to the farms of the neighbour-
ing tribes meeting each other."
"All the paths of the Land Dyaks are formed of the stems of trees, raised
two feet above the ground, on supports placed under them. Sometimes larger
trees are employed, but the usual size is about three inches in diameter ; the
bark from the upper surface, as they lie in their horizontal position, together
with a portion of the wood, is cut off, so as to leave a flat rough surface for
the foot of the wayfarer ; in good roads, and where bamboos are abundant,
these canes are employed, two large ones laid parallel with each other,
forming the breadth of the path; but as bamboos more readily decay
than the wood of which the more common path is made, these, though much
preferable when new, and in dry weather, are more troublesome when old
and decaying, or from the slippery surface of the bamboo on rainy days."
(Low, p. 285, &c.)
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. Sit 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. i8.)
*' 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.ni,, 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
Dyaks using Axe-adze.
(From a sketch by Mr. H. H. Everett, in Mr. Homaday's
•• Two Years in the Jangle.")
Habitations.
27
description, being simply a series of steps or pieces of wood placed zig-zag
along the sides of the hill, like ladders, and occasionally perpendiculariy. 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
wood 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 The 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 their apparent flimsiness (i. 139), Mr. Burbidge complains that ** the only
bridges across the streams were formed of a single tree-trunk, often a very
slender 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
Sba Dyak Abode and Bridge.
(Sir Chas. Brooke's " Ten Years," i. 220.)
28
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
such slender makeshifts for bridges, and, being barefoot, are as sure-footed
as goats.'* (p. 60.)
Undup Bambu
Design.
(Crossland Coll.)
Design on Bambu Box. Leaf
This design is made the reverse wrapped round
way to those below ; the black dragons' blood.
portions still represent the natural J real size. S.E
outer skin of the bambu. Borneo.
(Amsterdam Mus. (Leiden Muft.)
Designs on Bambu Boxes. } real size.
(Crossland Coll.)
For method of engraving, see p. 241.
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 tekaiong — Antiaris toxicaria -Bark cXoihs—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 Ramhi—
Method of fastening petticoat — ^Tringus dress— Curious head dress— the Seladan. Sea Dvaks :
Love of finery - Ornaments — Batang Lupars — Drowning through weight of ornaments.
Malanaus: General dress. Dusuns: General dress— Breast cloth. Muruts: General dress.
DRESS IN DETAIL. — Corsets— /?aiwW {rawai)—Tinchien—Tina-lumiet—LaLnd and Sea Dyak
corsets — Jackets : 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. Head Dresses : Great varieties of— Beads —
Labongs — Selapoks-Ba.Tk fillets— Hair dressing— Ba/o»j?— Heads having— Hair cut to look fierce
— Flowing hair— Grotesque caps — d 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 — AnimaXs' teeth — Heavy brass earrings — Tusok
pendUng— Buttons — Discs or ear plugs— Verdigris. Necklets, Armlets, Leglets : Beads —
Porcelain — Shell— Tapang wood — Animal teeth necklaces — Charms— Siw/ai Ungan—Rangki —
Tumpa—Kongkong rekong — Tinchien—Tunjok — Ngkrimoks^Selong—Lukut 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 elaborate
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 i3 now stretched out the blue portion of the
30
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
pattern is seen depicted. In a similar manner the red and yellow colours are
applied, and thus the whole web is dyed of the required pattern. The weft
is of one uniform colour, generally brown." (Horsburgh, p. 43.)
DusuN Loom.
(Brit. Mus.)
Of the Sea Dyaks Mr. Thos. S. Chapman writes : " At present there are
only two kinds of looms, the tumpoh, at which the weaver sits on the floor
and uses the hands only; and the tenjak, at which the weaver sits on a
bench, and uses hands and feet, the latter working treadles. The cloths are
Weaving, Dyeing, and Dressmaking.
31
much better and closer woven in the tumpoh looms. Both looms are
picturesquely clumsy, and the work slow. . . . The natives here do
certainly seem to me to blend their most brilliant dyes by instinct. I once
watched a woman arrange the coloured threads for a tartan, and she
evidently worked neither by rule nor pattern, indeed, she consulted me now
and then, but I evading to give any advice, she finished her design and the
tartan eventually turned out charming, to my great admiration. Then there
is no lack of industry among our native women weavers (for women only, as
a rule, weave out here) and no lack of energy in learning the craft, which is
tedious enough even when learnt : but their love for their old fashions and
customs stands much in the way of improvement." (S.G., 109.)
Gasieng inggar, Dyak Noisy Spinning Wheel.
(Brooke Low Coll.)
Model of Cotton Gin.
S.E. Borneo.
(Leiden Mus.)
Speaking of the Sea Dyaks generally Sir Spencer St. John says : " All
their clothes are made from native cloth of native yarn, spun from cotton
grown in the country." (i. 29.) " The women manufacture a coarse cloth ;
making and dyeing their own yarn, beating out the cotton with small sticks,
and, by means of a spinning-wheel, running it off very quickly. The yarn is
not so fine as what they can buy of English manufacture, but it is stronger,
and keeps its colour remarkably well ; and no cloth wears better than Dayak
cloth.*' (ibid, i. 74.)
*' They grow their own cotton and weave it, but they never manufacture
enough in the piece for a garment. The fabric is however particularly strong
and serviceable, especially in the dense woods and tangles. ... I have
often worn them myself, and found these cotton stuffs of the greatest service
as a protection from thorns." (Bishop McDougall, T.E.S. ii. 28.)
Referring more particularly to cloth-making among the Skarans, Mr.
Leggatt has communicated the following to me : ** The method of making a
jacket is about as follows, and refers to a Httle girl's jacket (aet 7), but as the
female jackets are all made on the same principle, this one will serve as a very
good example. The strip of cloth is about 56 inches long, and about iij^ inches
wide at one end, and 10 J inches at the other (it is characteristic of these cloths
that they are all slightly narrower at one end than at the other). Two pieces
of about 10 inches deep each are first cut off to make the sleeves, which come
32
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Diagram to show how a jacket is made from a
piece of cloth (see text).
to about five inches wide each at the
shoulder end, while at the wrist end,
in order to make them narrow, a
triangular piece (a) is cut off one
side only, so that when sewn together
the seam does not run straight.
The piece of cloth, now about 36
inches long, is folded over in half
(b c) and a hole (d) cut out for the
neck, and from this hole the front
part is cut straight down to e, forming
the opening of the jacket. The cut
edges are hemmed much the same as
European hemming. The sides are
then sewn together by cross stitches,
in much the same way as we lace up
boots with a single lace. Under the
armpits, both in the sleeve and the
jacket, a ventilation hole is made by
simply leaving the parts unsewn. In
order to fasten the jacket in front,
a thorn, or wood, or bone pin is
skewered through the cloth on one side, and some thread let into the edging
of the other side is slightly twisted round the peg much as a halyard is made
fast. Now buttons are frequently used, but they do
not make button-holes, nor loops, but twist the thread
round the button, holding the thread, when doing so,
very like a sempstress when she is sewing on a button."
The dyeing by the Skarans is similar to that
described by Mr. Horsburgh. ** It takes several months
to dye and weave a piece about 45 inches in circum-
ference. These petticoats are woven in circular pieces,
same as our pillow cases are manufactured; they are
then cut into two, so that two petticoats are made out
of the one original piece. The ends are properly sewn
together, in the European style, and not sewn together
in the same way as the sleeves are attached to the
jacket body. The backs of the jackets appear to
bear a sort of tribal badge in the pattern, and, in the
case of the Sekrang and Saribas, this pattern is worked
into the cloth while it is being woven, the thread of the pattern being
put through at the same time as the warp. In the case of the Balaus,
the pattern is made on another piece of cloth, and a piece of the back of
the jacket cut out and the badge piece fitted into its place. The dye
on the back of the jackets is made very faint, or that part of the
jacket is left undyed, in order to leave a light background for the dark
badge." {ibid.)
Skewer acting as button.
Sakaran Dyaks.
Ljttle GrRi-'s Jacket.
From Batang Lupar The
pattern is m red and black,
with a few stitohea in yellow
irregularly placed in four of
the centres of the lozenges.
Dyed msty brown, but left
natural greyish white where
the pattern has been em-
broidered on,
tLeiJtgjitt Coll.)
Bark Cloth Jacket
Pattern formed by indif(o dyed
threads which do ?iot go through
the cloth. On the inside the
pattern is the same, but not so
elaborate, that is. it is made in
single and not double lines.
The threads forming the pat-
tern are to strengthen the bark.
Along the bottom a piece of
brown dyed bark is tacked on.
It is hemmed in ordinary Euro-
pean fashion with brown bark
and white native thread.
(Brit. Mus.)
inoioo TMniAO
SCWN w<TK IMOiQO
Vol. 2
I
■St a
§-.
g SI'S
1^ it ^
ffl ^^ .. -
ffi ill
Fa
o t^
5^ C
Weaving, Dyeing, and Dressmaking. 35
** Spinning and weaving is practised but little by the Kayans, but almost
all the other races in Borneo manufacture some kind of cloth. The patterns
of these cloths are very artistic, the dye used being made from the fruit of the
rattan, the juices of various roots, and the sap of some trees. The yellow dye
used by the Dyaks is known as Intamu and the red as Jeranang'' (Hose,
J. A. I. xxiii. 165.)
" The Lanuns also furnish a cloth which is highly prized among every
class of inhabitants in Borneo ; it is a sort of checked black cloth, with narrow
lines of white running through it, and glazed on one side. This was formerly
made entirely of native yarn. It is also worthy of notice that this cloth is
dyed from indigo grown on the spot." (St. John i. 259.)
Of the Hill Dyaks, Sir Hugh Low writes : " Their dress, when they have
property sufficient to obtain one, is the long cloth, or chawat,^ the manufacture
of the Sakarran Dyaks ; but poverty more frequently compels them to supply
its place with a rough substance made of the bark of several trees, particularly
that of the genus Artocarpus, which produces the bread-fruit.'' (p. 240.)
" There is the tree Kulit Tekdlong, which the Dyaks pound until it
becomes soft in texture and then manufacture into the bajus (jackets) and
chawats (so familiar to those who have lived in Dyak districts), and very pleasing
to the eye too are these garments, in hue reminding one of the colour of a new
saddle, whilst in length of time they wear quite as well if not better than a
garment of * bazaar cloth.' " (S.G. 1894, p. 121.) Evidently this note has
brought the following from a correspondent on the Batang Lupar : " Tekalong
bark in former days, when cloth was not to be had, was always used by Dyaks
for their chawat (waist -cloths) ; it is even now used by Dyaks in the ulu, or
heads of the rivers, where cloth is expensive and by persons who cannot afford
to buy cloth. Dyak puah (blanket, or night covering) is still much in use, but
the old kibong (mosquito curtains) composed, as the puah, of the Tekalong bark
have been given up. A Tekalong tree has somewhat the appearance of the
Padalai fruit tree. When the tree is large, long strips of bark, let us say up
to ten feet, can be obtained ; but when the tree is small and like babas growth
of course only small strips can be got. When small the tree is called
Temeran.'* (S.G. 1894, p. 146.)
** The bark the Sea Dyaks employ for caulking is very tough, and, beaten
out, serves to make useful and comfortable coverlets, as well as waist-cloths
and head-dresses." (St. John i. 70.)
"The inner bark of a tree called ipoh by the Dyaks and tajam by the
Kayans, and which appears to be identical with the Upas tree of Java (Aniiaris
toxicaria), is used for clothing, and the young tree is grown for this purpose in
Dyak gardens ; the bark is not pulled off until a year after the tree has been
felled." (Brooke Low.)
" The Kayans use the bark of a tree to make coats and waist-cloths, and
I have even seen a mosquito curtain formed of this material." (Hose, J.A.L
xxiii. 165.)
> The two chawats in the Leggatt collection are 66 inches long, width at front end 12 inches
and at back end lof inches ; length of fringe 10 inches. There is much European material in these
two specimens.
36
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
** Among the Muruts the bark is peeled off a tree in broad strips and is
very united and flexible ; it is then hammered all over with a heavy wooden
instrument, which has a flat surface on one side cut in deep cross lines like a
file ; this breaks up the harder tissues of the bark and reduces it to a very
pliant, though by no means united, texture. The bark being full of rents and
The warp threads on the right dyed light green and red before putting
on the loom. The cloth itself is dyed a dark brick red. To prevent
the edges fraying a double chain stitch in alternate green and white
thread is run along the bottom. The whole blanket is made by sewing
on to it a similar piece of cloth with same pattern, but left handed,
giving a total width of about 35in. ; length, 6ft. 6in.
(Leggatt Coll.)
Weaving, Dyeing, and Dressmaking. 37
holes, this difficulty is overcome by transverse darning : one of these coats^ now
before me has no fewer than 270 transverse strings on the back alone, each
thread penetrating the outer surface only, and assists to work out a cross
pattern for ornamentation. The size of a strip of bark for a baju is about five
feet by eighteen inches. This after being prepared is folded in half: the half
for the front of the jacket is divided right down the centre ; the sides are
stitched up, leaving holes for the arms; from the back of the neck hang
narrow strips of bark or long streamers of coloured wool. The bark is mostly
reddish brown ; but the best kind is white, the texture being more united and
requiring little or no transverse stitching, but is occasionally ornamented with
coloured patterns in wool. The sewing-thread is made from pine-apple leaves,
which plant was growing in a semi-wild state on some hills near, the fruit
being apparently valueless to the Muruts." (Whitehead, p. 75.)
Mr. Burbidge says of the bark cloth ^ chawats of the Muruts that it **is the
produce of Ariocarpus elastica. The inner bark is stripped off and soaked in
water, being afterwards beaten to render it soft and pliable. Of this, chawats
or loin-cloths and jackets are commonly made by the Muruts on the La was
and the Limbang rivers, and it is also still used by the Dusun villagers on the
Tampassuk, notwithstanding their skill in preparing, weaving, and dyeing
the Lamba fibre." (Burbidge, p. 155.)
Mr. Burbidge speaks of Dusun. ** . . . netting needles of wood,
similar in principle to our own, and of weaving instruments, by means of
which a strong and durable cloth is made from the macerated fibre of a
species of curculigo called lamba by the natives.* This is afterwards dyed
with native grown indigo. ... I noticed a small basket of true cotton of
excellent staple, but it is not much used, lamba fibre being obtainable in any
quantity from the jungle without any trouble, and its fibre is more readily
worked with the help of rude implements. For sewing thread we found our
hostess using the fibre of pine-apple leaves (Ananassa saliva), which serves the
purpose well." (p. 252.)
Of this lamba amongst the Dusuns, Mr. Whitehead says : ** The lengths
of fibre which run in parallel lines along the underside of the leaf are
separated and tied together. . . . The fibre is wound round a stick, and
when sufficient has been obtained is woven into a hard cloth on the small
Dusun looms." (p. 180.) " He gave an old woman a towel which she folded
in half, sewed up the sides, leaving holes for her arms, cutting a slit in the
middle for her head, and in a few minutes was wearing this novel garment."
(p. 189.)
Mr. Witti noticed among the Dusun that ** the homespun of these people
is not uniform bluish gray but striped with black." (Diary, Nov. 20th.)
« Mr. Von Donop notes the bark coats on the Papar Mountain; he says they won't stand
washing. (Diary, 24 May.) At Pomatum " I was shewn a small shrub called Home, the leaves of
which closely resemble that of a young cinchona succirubra in appearance. It is used as a dye in the
place of indigo. The leaves are boiled and the thread or cloth is immersed in the liquor. The plant.
they told me, was ready for plucking three months after planting." (ibid, Diary. March 4th.)
• Sir Sp. St. John remarks that the men had broad belts of bark worn over the chawat like the
Sagais of the eastern coast, (ii. 129.)
* Elsewhere (p. 155) he calls it " Curculigo lati/olia, a yellow flowered broad leaved weed, often
seen in great abundance on old cultivated plots near the houses."
HEM (front;
\
i
If
HEM CBflCK) . ..
DusuN Short Coat Hem.
Beginning at the left the thread in the
hem at the bottom comes out in front at o,
goes in at ft, out at oo, then back in again
at the first n*. out at the second oo, and in
at the second ti, and so on.
SEAM
Sbam on the side of the same coat, sewn
with two threads.
Seam of a Dusun Coat.
Made with native thread. The coat is of coarse pahn leaf (?)
fibre, the sleeves of European (?) woven cotton. It is
hemmed with European tape in ordinary European style.
Seam on a very rude thick bark jacket fron Kina Balu.
Indigo Thread nm through a Dusun bark coat
to strengthen it.
Seam of a bark jacket in which
the back is made in two pieces.
From Long Bl^h.
Seam on a Rejang River Dyak coat.
;»-^j^r^i
SU^^Sfe—
Joining of a piece of loin cloth of the Rejang River Dyaks.
From the top downwards on the surface the thread comes out at
0 and goes in at i, then out at oo and in at second /. out again at
same oo and in at ii, out at o and in at ii again, and so on.
I > . (
-8- •>■>,*
Strengthening Threads
of a bark coat made into a
pattern of little crosses.
Double Thread Seam
on a bark cloth ; also ornamental double thread running through
without seam. From Long Bl^h.
Seam on a Rejang
River Dyak coat.
Seam of a Dusun shroud. The ends of the
cloth are overlaid and first one end a sewn
and then the other end h by separate native
thread.
Seam on a Dyak cloth coat.
Note. — All the above examples I have taken from articles in the British
Museum. Mr. Crossland informs me the Undups make a true needle
out of thin brass wire.
Tribal Dress. 3^
Lieut. De Crespigny found the Muruts with " good cotton out of which
they made coarse cloth." (Bed. Zeit. N.F. v. 325.) While of this people
Mr. O. F. Ricketts writes : " Weaving is very little done and only by the
people of the far interior." (S. G., No. 347, p. 214.)
The dress of the peoples varies in every detail throughout the country.
It will therefore be the better way to take first general descriptions of the
dresses of the various tribes and to supplement these with details of the
special articles of clothing and ornament.
TRIBAL DRESS.
Land Dyaks.
**The men of the Sauh tribe as well as those of Serambo and Singhi
generally wear a dark blue or black head-cloth, and sometimes also a cloth of
Malay pattern, a necklace of two or three strings of beads, the only colours
used being red, white, black, and yellow. On great occasions brass wire
rings are worn half way up the arm to the elbow, and above this armlets of
the rotan ijuk which are replaced by silver armlets among the upper classes
when in full dress. Round the waist is worn a cloth called the chawat by the
Malays, and the taup by the Land Dyaks; this is a long cloth twisted round
the waist the ends being allowed to hang down before and behind. The
chawat or taup is generally of black or dark blue cloth, and sometimes of
scarlet colour, but, in jungle wear and among the poorer Dyaks, this is often
changed for the inside of the bark of the Artocarpus. Among the Dyaks this
tree is known as the bayu, among the Malays the temarang. (Denison, ch. iii.
p. 25.)
*' On the right side the Land Dyak suspends a small basket, often very
prettily plaited, to which is attached a knife in a bamboo sheath, the latter
sometimes tastefully carved and colored. The basket, knife, and fittings are
called the tunktn, the basket itself is the tambuk and holds the siri leaf and is
made to contain two round little cases for lime and tobacco called dekan, and
a piece of the inner bark of the bayu tree, while the knife in its sheath
hanging on the outside of the tunkin is called the sinda, A sword ox parang is
worn on the left side, the one in general use is that called buco by the Dyaks
and tundiik by the Malays, another parang used is the bye of the Dyaks and
kamping of the Malays. Ear-rings consisting of a single ring of broad
flattened wire or else pieces of thin round bamboo J of an inch in diameter,
and some two inches long, ornamented with the black thread-like bands of
the lemmun creeper, are worn through the lobes of the ear. A jacket of
some coarse cloth often of Sea Dyak manufacture completes the costume,
which may in fact apply to all Land Dyak tribes visited by me, though I
may add that on festive occasions, the head-men sometimes wear a necklet
or hobut of wire, on which are strung opaque beads of a dark green and blue
colour, with which are mixed kejang, deer and bear's teeth. The armlets or
mannu are made of brass wire and rotan twisted together, and very neat they
arc. Ear-rings, shibUf are worn of wire twisted round in a coil and hanging
from the ear by single bend of the same.
40 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
" The women of the above mentioned tribes wear a necklace of two or
more strings round the neck, red, yellow, and black coloured beads being
used. On festive occasions this becomes a heavy mass of bead-work, as it is
worn in many coils. Round the arms, between the shoulders and elbow,
armlets are worn, made of the red wood of the heart of the tapang tree, which
becomes hard on exposure to the atmosphere. Brass rings cover the lower
portion of the arm from the wrist to the elbow, but never above it. The
dress is a sarong or waist-cloth called the jammu made of coarse cloth
generally of Sea Dyak manufacture, and brass rings are worn on the legs
below the knees. Round the waist hanging loose over the loins partially
covering the jammu, are coils of split rotan fastened together by small brass
rings; these coils of rotan are called rambi (uberi by the Sennah Dyaks) and
are made of the rotan padina stained black, which colour is the only one in
use amongst these tribes. Bands of small fine brass chains some three
inches in breadth (sabit) are worn round the loins mixed with the rambi, and
at feasts silver coins are worn on the edge of the jammu, and as a kind of
belt round the loins. I must not forget to mention that the jammu is
fastened round the waist by a string of rotan, or twisted lengths of the ijuk
fibre from the No palm or other substance. This string is worn loosely next
to the skin, round the waist, the jammu is drawn round to the hip and then
folded back across the body, the string is then pulled over it and this keeps
the cloth in its proper place and position round the waist, {ibid, ch. iii. p. 26.)
** I now come to describe the dress of the women of the Tringus tribe,
and in describing them I include also the Gumbang women and those of the
other tribes I am about to visit, who all wear nearly the same attire. The
body is naked to the waist ; below this is worn a short jammu or waistcloth,
generally of a dark dirty-blue colour, with frequently a red border or edging.
On great occasions, and even in general wear, silver coins are often fixed to
the end of the edging. The rambi of thin narrow split bamboo is worn in four
or five coils round the waist, and is stained red and not black as with other
tribes. This is allowed to hang loosely over the loins, and mixed with it are
very fine brass chains called sabit, which are worn in coils to a thickness of
three or four inches. The ankles are ornamented with brass rings, which are
also worn above the knee, between the wrist and elbow, and above the latter
nearly to the armpit. Bracelets of the kima shell, which when long worn
resemble ivory without its yellow tinge, are in constant use ; sometimes as
many as four of these bracelets (besides the brass ones), are worn on each
arm, say two below and two above the elbow. The neck is graced with thick
coils of red or black beads. Unlike the other Dyak tribes I had visited, the
women of which went bare-headed, these Dyaks and the Gumbangs wore a
peculiar and fantastic head covering made of beads, strung perpendicularly
on a circular wire frame, about eight inches high, made to fit the head at its
base, but tapering upwards to the top (which is open) to about one half the
circumference of its base. When worn by the priestesses, or bilian as they
are called, these head-dresses are closed at the top, when they are often
surmounted with a tuft of feathers or hair. The beads are always of the same
colour, viz. : red, yellow, black, and white. These curious head coverings are
Tribal Dress. 41
called burang by the Gumbang and Tringus tribes, though, I believe, they are
also known as segubak and sipia by other Dyaks ; they are worn by the women
of every tribe from Gumbang to the Sadong, the Land Dyaks of which district
also make use of them. The Singhis, Serambos, and Sauhs are the only
tribes without the burang, and these are again the only tribes who wear the
seladan. Among the Dyaks I am now about to visit, a cloth skull cap, fitting
close to the head, made of blue cloth, wdth a little red trimming, is much
affected by the women." {ibid, ch. iv. p. 40.)
" The chawat is generally of blue cotton, ending in three broad bands of
red, blue, and white. Those who can afford it wear a handkerchief on the
head, which is either red with a narrow border of gold lace, or of three
colours like the chawat. The large flat moon-shaped brass earrings, the heavy
necklace of white or black beads, rows of brass rings on the arms and legs,
and armlets of white shell all serve to relieve and set off the pure reddish
brown skin and jet black hair." (Wallace i. p. 104.)
Sir Hugh Low speaks of the young men covering " the upper portion of
the arms with rings of the black iju, or horsehair-like substance, plaited very
neatly. This, to the eye of an European, is the most becoming of all their
adornments, the dark black of the material contrasting agreeably, but not too
decidedly, with the brown colour of their skins. . . . Amongst the tribes
on the western branch of the Sarawak river, the dress of the women is
increased by the addition of an article called by them Saladan, It is made of
a bamboo, split, flattened, pared thin, and dyed black : being thus prepared,
it is fitted to the body, and secured in its form and position by brass wires
passing across its breadth, which also serve for the purposes of ornament ;
they are placed at the distance of about one inch apart from each other.
Girls begin to wear it at the age of five or six years, and as it is made on the
body it is only removed by destroying it when a larger one is needed.* This
curious article of dress is confined to the tribes of Sarawak called Singhie,
Sow, Serambo, Bombuck, and Peninjow, who in their dress also differ from
the other tribes of the Hills in this, that their women wear no beads for
ornament, and the men only those of two colours — black and white. Trans-
parent beads are not esteemed by any of the tribes I have visited ; small and
opaque ones alone being valued by them. The colours most in demand are
the two above mentioned; but yellow and red are also much sought after.
The girls of the tribes on the western branch of the Sarawak river never wear
the brass wire above the elbow-joint of the arm, nor have I seen them
use the white bracelets so common in the others of the southern river,
the use of which amongst these tribes is apparently confined to the men."
(Low, p. 240.)
Sea Dyaks.
" Love of finery is inherent in the young of both sexes ; the elderly are
less fond of it, and often dress very shabbily and save up their good clothes
for their offspring. The ordinary male attire consists of a sir at or waist-cloth,
' See infra for difference between the Land and Sea Dyak corsets.
42
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
a labong or head-dress, and a takai buriet, or seat mat ; the full dress consists
of the above with the addition of a klambi or jacket, and a dangdong or shawl.
The ornaments are grunjong, laitggu, tinggu, kongkong, rekong, simpai, tumpa,
tinchien, ngkrimok or unus. The female attire is very simple, consisting of a
bidang or short petticoat when at home, and a klambi or jacket when out of
doors. By way of ornament the women wear in addition to the finger rings,
necklaces, and bracelets which are described later on, other ornaments
peculiar to their sex, styled balong, tiisok penckieng, tina, ranghi, luniiet or tinchien,
selong and gelang ghirieng, all of which are described in due order.'' (Brooke
Low.)
Tanjong takup, or
Shell Vine Leaf.
Worn by little
girls.
(Brooke Low Coll.)
Little Girl's Girdle and Shell.
W. Borneo.
< Leiden Mus.)
The dress of the Batang
Lupar people is thus
described by the Rajah as
being very "plain, and their
costume is far from graceful.
Boots of brass wire are attached to their legs from ankle
to knee, a scant cloth around the middle, and strings of
brass rings, beads, and wires encumber their bodies all
the way up to their breasts ; bead bracelets are around
the neck, and armlets of brass encircle the wrists, to
correspond with the leggings. This is full dress ; but
when in mourning, they cast off these ornaments and
use stained rattans around the waist instead, to be
replaced by the finery when a head is brought into the
country, for gaieties prevail on such occasions. How
they can clamber hills and mountains, and work at
farming, with such a weight attached to their bodies, is a
marvel. Several have been drowned in consequence of these weights, when
their small boats have swamped. They also sleep in this gaudy paraphernalia,
and one has some cause to pity the bed-fellows of these brazen images."
(ii. i68.) Mr. D. S. Bailey writes from Simanggang thus : "A girl from
Rantau Panjai, in the w/«, was being conveyed to her wedding feast, when
the boat upset, and, as is usual in such cases up river, the enormous weight
of her brass ornaments carried her to the bottom immediately." (S.G.,
1895, p. 14.)
Side view.
Malanau
Gold Buttons
Worn along the sleeves
of women's jackets.
Weight, Joz.
(In the possession of Mrs.
F. K. O. Maxwell.)
•s
I if
O Jl X
I
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 *
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 doj the usual
thing i& 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
« This strip is mentioned by Sir Sp. St. John (i. 248, 306), Mr. Von Donop (Diary, aand May),
and Mr. Burbidge (p. 156).
Dress in Detail, 45
lobes of the ears. Some of the interior tribes wear a large round earring
either of bone or ivory with a knob of agate in the centre, about three-
quarters-of-an-inch long. These have rather a curious appearance and in
circumference are about the size of a half-crown. Bead necklaces are much
worn by the men, some of them being of considerable value, consisting of
large agates ; few wear bracelets or amulets, and these are generally of inferior
quality. The women are short and dumpy, and one who is good-looking is
very much the exception ; they wear the short petticoat, reaching from the
waist to the knees; in the lower river most of them wear jackets, in the
interior nothing else. They have the same necklaces and earrings as the men,
and, in addition, bracelets of beads and strings of beads on the head to as
many as six rows ; these fit the contour of the head, and if continued to the
top of the head would form a cap : the hair is smoothed down and the end is
brought up and passed through inside the strings of beads, forming a long
loop a little to one side of the head. Brass rings round the waist, so common
amongst the Dyaks, are unknown ; the only ornament is a belt of several
strings of small beads worn just over the petticoat." (O. F. Ricketts, S.G.
No. 347, p. 214.)
*' The native women inland wear short sarongs of Lamba cloth, reaching
from the waist nearly to their knees, and a profusion of stained rattan coils,
brass wire, coloured beads, and other trinkets around their waists, and heavy
rings of brass on their legs, or coils of brass wire on their plump and dusky
arms. The younger ones wear a strip of dark cloth across the breast. . . .
The hair is often gracefully wreathed up with a string of red or amber coloured
beads, sometimes with a strip of the pale yellow nipa leaf, in its young state,
and the contrast is very effective." (Burbidge, p. 156.)
DRESS IN DETAIL.
Corsets.
Regarding the curious corset referred to in the above descriptions, there
are several varieties among the various tribes. At Si Panjang (Land Dyaks)
the women "wore brass wire over and mixed with their rotan rambisJ"
(Denison, ch. v. 56.) The Serins (Land Dyaks) wear the rambi of black and
red rotan mixed." {ibid, ch. vii. 78.) Madame Pfeiffer describes the Land
Dyak corset, called raway or sabit, " as 7 to 9 inches long, and covered with
innumerable brass or lead rings and weighing 15 to 20 lbs." (i. 79, 88.) The
Rev. W. Chalmers says : " The stays are made of the bark of some tree, orna-
mented with brass wire," and that " it does not improve their looks, however
much it may add to their comfort, as it gives the body somewhat of a barrel-ly
appearance." (Miss. Field, 1859, P- 148-) Mr. Hornaday thus describes this
garment : " The tinchien is the body ornament of the Ulu Ai and Ngkari
women. It is composed of some eight or ten parallel rows of large brass rings
long enough to encircle the waist. They are strung on rattans and connected
with one another by a network of cane inside. The ends of the band are
furnished with a pair of vertical plates of the same metal, the outer edges of
which are curled, the one inwardly, and the other outwardly, so as to catch
46
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
one another, and effectively lock in the body. The rings (with the exception
of every ahernate one, which is an ordinary finger-ring), are long and broad,
and rudely engraved a variety of patterns. These rings cost eight shillings a
string, and a complete set of ten would cost five pounds.
^
Chain Band, taii
mulong. Of antique
pattern; worn over
the rawai.
(Brooke Low Coll.)
Ring of a rawai made of rotan with fine brass
wound round.
(Canterbury Mus.)
Senawir. Brass Hoop and
Silver Coins.
Worn on top of the rawai.
(Brooke Low Coll.)
Front of Woman's Girdle.
With brass clasp, and made of brass
rings strung on rotan. W. Borneo.
(Leiden Mus.)
-^^
Girdle of glass and shell beads, called entelo. Worn hanging on to the end of the rawai.
(See pp. 51, 53.)
(Brooke Low Coll.)
Dress in Detail.
47
.«i8
** The Una are slender hoops of crimsoned cane, worn round the waist,
and look like whalebone when coloured black, as they invariably are in
mourning costume.
" The lumiet is the rawai of the
Malohs (Malaus) and is a much
esteemed body ornament of the Saka-
rangs. It is composed of a series of
cane hoops covered with an infinity
of diminutive brass links. A few of
the hoops are made larger than the
rest so as to hang loose on the hips.
The series that encase the waist and
the stomach fit close and are pinned
together with brass wire ; they some-
times are worn up to the nipples, but
not every woman can afford to be at
such great expense." (Brooke Low.)
**The Dusuns, a tribe of Dyaks on
the north coast, wear immense rings
of solid tin or copper round their hips
and shoulders." (Marryat, p. 79.')
" These curious corsets were models
of rigidity and closeness of fit, and
being brightly polished, gave the
young ladies quite a substantial air."
(Hornaday, p. 485.)
A writer in the Field, Dec. 6, 1884,
says : " I had the opportunity of
examining carefully a Sea Dyak brass
corset, which differs from the Land
Dyak one, in so far that the brass wire
is wound horizontally round the waist,
and therefore moulds itself to the
shape and movements of the body in
a more pleasing manner than the Land
Dyak corset, in which the wire is
placed perpendicularly, and always
remains stiff and rigid. The latter
must be for the wearers uncomfortable
to a degree, as they can hardly bend
the body at all, while the former is
not such an impediment to motion, and rather enhances the gracefulness
of an elegant figure. Those brass corsets are rarely taken off, and when
they are the operation of doing so is somewhat ludicrous for lookers on,
but not so by any means for the unfortunate wearer, as I once had the
occasion of judging. The girl I saw had to hang by her hands to a bar of
wood, whilst a friend slipped her brass cuirass inch by inch upwards and over
si's 5
n't) B-o
48
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 klambiy 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, 4ft. lin.
(Brit. Mus.)
Dress in Detail.
49
are bordered with scarlet cloth. There is another kind much worn by the
Sakarans, which resembles a waistcoat more than a jacket, being without
sleeves. The Ulu Ais manufacture a coarse white jacket striped with blue.
Dyak Man's Jacket.
Of woven light brown fibre with pattern painted or printed on,
joined in front and at sides, leaving neck and arm holes.
(Brit. Mus.)
The klambi subang manufactured by the Sarebas is of finer and closer texture
than any other, and is in consequence far more expensive. The thread of
which it is wrought is procured from the Malays, and is of a red colour. The
£ Vol. 2
50
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
lower portion of the back is embroidered with gold and silver thread, with a
fringe of silk depending from it.
"The klambi, or jacket^ wtJm by the women, is, if anything, larger than
that worn by the men. The patterns are precisely the same, but the texture
is finer. The Sarebas women wear another jacket dyed a ruddy brown with
mangrove bark, with a square embroidery on the back, and a fringe of hawks'
bells." (Brooke Low.)
** The jackets are ornamented with fringe." (St. John i. 29.) ** The
women's jackets among the Sakaran reach nearly to the knees, and are brown
in colour; among the Balaus they are bright red, and reach to hips only; and
among the Sarebas they are nut-brown, and reach to knees. The dresses of
the Sarebas are the best embroidered, as they are cleverest in all needlework."
(Leggatt.) **The dandong, or shawl, is worn slung over the shoulder." (Brooke
Low.)
Undup Girl's Slebvsless Jacket
of unufual shape.
(CrgMland CoU.)
White Bark Balau Jacket
Made for Land Dyaks. Neck and
arm-holes bound with black cotton.
(Canterbary Mus.)
H. LINQ ROTH. NATIVES OP SARAWAK AND BRIT. NORTH BORNEO.
li-^
ai
*,>r
■fkm
PATTERN ALONG BACK RIM OF 8EA-DYAK WOMAN'S
JAOKET; WORKED ON ENQUSH RED CLOTH.
(lEQQATT OOLL:).
BORDER DOWN
FRONT OF THE
SAME JACKET.
Dress in Detail,
Petticoats.
51
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.)
. . WMirt
End of a Piece of Cloth
to show how they arrange their
colours.
(Brit. Mus.)
Pattern on Undup Woman's
PeXTlCOAT.
(Crossland Coll.)
i
I L
n":
i
^*^l
1:^
I '111 '^^^h
. ,^i A'i ■'' '■V ■'> V ■
LOW IM.» = »<
Rejang River Dyak Cloth.
(Brit. Mus.)
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- 655.)
**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
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Dress in Detail.
53
side. It is manufactured from their own cotton fabric, which is first partially
dyed and then worked into a variety of patterns to which the most fanciful
names are given. The bidang worn in mourning is stained a deep indigo blue,
and is called kain baloi. A lighter shade is worn out of mourning, especially
by the Ulu Ais, and is often adorned by them with small cowries or pearl
buttons, and fringed with grunongs or little tinkling bells." (Brooke Low.)
" The Kayan women's frock covering is more capacious in drapery than
those used by the Dyaks." (Brooke ii. 225.)
m^w.
8Lue
Mpmn,
Border of the Sarebas Woman's Petticoat.
Illustrated on opposite page.
" The dress of the Kayan women is a cloth reaching from the hips to the
ankles, tied at the hips, but open all down one side, leaving room for them to
walk easily. They wear a string of beads round the waist.** (Hose, J.A.I,
xxiii. 167.)
Of the Ida'an young women's petticoats Sir Sp. St. John says:
" They were larger than usual, a practice that might have been followed with
advantage by their elders." (i. 248.)
Mr. Witti remarks on the scantiness of the petticoats of some Mount
Dulit Dusuns — ** regular female kilts, which do not incommode them in
climbing steep hill-sides or ascending a ladder." (Diary, 16 Mar.)
Among the Adang Muruts the ** petticoats are of the shortest, sometimes
not eight inches broad, and are scarcely decent." (St. John ii. 115.) "A
few of the young girls have petticoats composed entirely of beads on a
groundwork of cloth or perhaps bark." {ibidy ii. 129.)
54
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Pattern of Sea Dyak Woman's Petticoat.
Dyed in shades of brown varying in intensity, with a few more reddish lines running through.
Method of dyeing same as that described on p. 29. Width (top to bottom), r8Jin. ;
circumference, 46in.
(Leggatt Coll.)
Chaw ATS.
**The sirat, called chawat by the Malays, is a strip of cloth a yard wide,
worn round the loins and in between the thighs so as to cover the front
and back only ; it is generally six yards or so in length, but the younger men
of the present generation use as much as twelve or fourteen yards (sometimes
even more), which they twist and coil with great precision round and round
their body until the waist and stomach are fully enveloped in its folds. It
requires considerable practice to enable one to dispose of so much cloth
gracefully about the person, but more time is spent by these young dandies
of the forest than one would imagine, in order that they may appear to the
best advantage ; and the Ulu Ais seem to excel all other tribes in the skill and
taste which they display in the disposal of this personal attire. One end is so
arranged as to fall over the coils in front and dangle between the legs ; the
Dress in Deiait. 55
other is hitched up behind so as to hang at the back like a long tail, or is
looped up at the hip to droop on the right thigh. The former plan is adopted
when no takai buriei (seat mat) is worn, so as to cover the hindquarters as
much as possible. A practised eye can tell in a moment to what tribe or
section of a tribe an individual belongs, not merely by the length of his waist-
cloth and the way in which it is wound on, but also by its colour and the
fashion in which it is decorated at its extremities. White, as being the
plainest and most unpretending, is worn in mourning and during outdoor
labour ; it is cheap and will wash. Dark blue, however, is the commonest
throughout the country when out of mourning ; it wears better, shows the
dirt less, and is singularly becoming. Both kinds are sometimes bordered at
the edges with scarlet flannel. Prints and shawl patterns are affected by the
young men of the Ulu Ai and Ngkari tribe ; crimson, and saffron, and orange
by the young of the Lamanaks and Sakarang tribes. A klapong sirat, or
tail flap, is often worn by the elder men of the latter tribes ; it is of a dull
white colour with a fringe to it, being made of home-grown cotton ; it is
prettily and fancifully embroidered with coloured thread and is sewn on to
either end of the sirat to hang before and behind. The younger men and boys
prefer the fringes, kabu sirat, manufactured by the Malays, or ornamental
borders of coloured flannel." (Brooke Low.)
Among the Kiaus Sir Sp. St. John found " chawats were decreasing,
and trousers coming in." (i. 320.) Among the Main Muruts the chawats
" are often absurdly small, not even answering the purpose for which they are
intended." (ii. 129.)
Hip Lace.
A garment perhaps mentioned by Mr. Horsburgh (supra p. 51) is described
by Sir Sp. St. John as worn by Si Obong, the wife of Tamawan, a Kyan chief:
"The most curious part of her costume is what I must call a hip-lace of beads,
consisting of three strings, one of yellow beads ; the next of varied colours,
more valuable ; and the third of several hundred of those much-prized ones
by the Kay an ladies. It is difiicult to describe a bead so as to show its
peculiarities. At my request, she took off her hip-lace and handed it to me ;
the best appeared like a body of black stone, with four other variegated ones
let in around. It was only in appearance that they were let in ; the colours
of these four marks were a mixture of green, yellow, blue, and gray.
** Were I to endeavour to estimate the price in produce she and her
parents had paid for this hip-lace, the amount would appear fabulous. She
showed me one for which they had given eleven pounds* weight of the finest
birds' nests, or, at the Singapore market price, thirty-five pounds sterling.
She had many of a value nearly equal, and she wore none that had not cost
her nine shillings." ' (i. 119.) See illustration, p. 46.
7 Round the waist the women wear fonr or hve coils of large stone beads — red. blue, and
yellow— which form a support to the sarong, or petticoat. Curiously enough, while various
miraculous and valuable Qualities are attributed to most of their personal ornaments, these waist-
bands seem to be the only articles valued as heirlooms The women attach great value to these
rows of beads, especially if they are not new : and when I wanted to buy a set, the answer was that
it had be«n in the family so long, and dated back to so remote a date (tempo doelo), that they could
not part with it. Sometimes they tried to recount the pedigree of the article, but could never get
further back than their great-grandmother. (Bock, p. 18S.)
56
H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.
Mat Seats.
** The takai buriet, already referred to, is a small mat which is tied round
the waist with strings so as to cover the hindquarters and furnish the wearer
with a clean portable
seat at all times, and at
all seasons. The mat
is of split cane and
woven into an endless
variety of patterns and
decorated in a variety of
ways, use being made of
coloured flannel, nassar
shells, and European
pearl buttons for this
purpose. Sometimes a
bear's skin or a pan-
ther's skin is cut to the
required size and worn
in lieu of a cane one,
and when this is set off
with the requisite bead-
work of the country it
forms a most handsome
ornament to the per-
son." (Brooke Low.)
Mr. Hornaday (p. 392)
says the **mats are
shield-shaped of many
colours, and one was
ornamented by a border
of cowries sewn on close
together all the way
round." The Rajah
also mentions them. (i.
302.)
** The Dyaks [} Du-
suns] here all eat
monkeys and preserve
the skins, which they
fasten round their
waists, letting the tails
hang down behind, so
that in the distance
Seat Mat of Saribas Dyaks. they look like men with
Worn to prevent owner sitting upon damp places, thorns, &c. . -i ., /tt ..^ y-w-
ornamented with black, yellow, and white woollen cloths or flan- tails. (riatton, Diary,
nel and European porcelain buttons. Length, 23in. ; width, i4in. 18 Mar )
(Edinboro' Mus.)
Dress in DetaiU
57
Rain Mats.
" On their backs the (Balow) men and women carry a neat mat basket
suspended round the forehead, and when it rains a mat covers the head and
the basket, and throws off the rain from their persons." (Sir Jas. Brooke,
Mundy i. 237.)
Head Dresses.
The Tringus head-dress has already been
described. Among the Si Panjangs "the
hilian or female doctors or prophetesses wear
a strange cover to the burang, or bead head
covering. It is of wood, circular, made to fit
the top of the burang, and prettily ornamented
(inlaid) with tin. A short stick covered with
the feathers of the enchalang or horn-bill is
stuck in the centre and gives the whole a very
curious effect. I have seen this covering to
the head-piece in no other tribe." (Denison,
ch. V. p. 56.) The Serin Dyaks also wear the
conical head-dress of the Tringus. {ibid, ch. xiii.
p. 78.) Mr. Wallace notes the conical hat.
(i. p. 107.) "The Lanchang men and women
wear a large round hat (see p. 63), fitting tight
round the head by a band on which is raised
the flat cover about two feet and more in
diameter." (Denison, ch. viii. p. 84.) " Some
wore a small cap of red cloth, ornamented
with pearls, shells, and brass leaflets and with
a long feather of the beautiful argus bird.
Others had a piece of bast tied round their
heads like a bandage, the ends of which were
frayed out and looked like cocked-up feathers.
A man so got up looked very funny : above —
all decoration, below — nakedness ! " (Pfeiffer,
p. 88.) Sir Hugh Low (pp. 179, 240) and
Mr. Grant (p. 17) also refer to the bark head-
dress dyed yellow.* "Some of the Ballau
young men wear head-dresses composed of the
hair of their enemies, dyed red." (Horsburgh,
p. II.)
" The Semproh, Sebongoh, and other
tribes on the southern branch of the Sarawak
river, are fond of ornaments of opaque and
very small beads which are worked into very
* Mr. Bock noticed it among theTanjoeng (p. 131) dyed
red, blue, or yellow.
Dyak Conical Cap.
Made of closely-interwoven crim-
son-dyed palm leaf. Wooden
glug at the apex (aj into which is
x^ a tuft of long white feathers
with black stripe. Diam., yin. ;
height, 2iin.
(Brit. Mus.)
58 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
pretty head-dresses. This ornament is made of the strung beads of various
colours, disposed in broad transverse bands: they are about four or five
inches in breadth, and open at the top, so that they resemble a broad
fillet.'' • (Low, p. 241.)
" The labong, or head-dress, is a piece of cloth a yard or two in length
and wound round the head in the style of a turban, but so disposed that one
end stands up straight from the forehead. But there are various ways of
wearing, binding, coiling, &c., whereby one tribe may be distinguished from
another. A white labong is frequently the sign of mourning. Saffron and
orange are favourite colours among the Lamanaks and Ngkaris ; black
prevails among the Sarebas settled in Kajulan. The Ulu Ais affect shawl
patterns and buntas, and the Sakarans of Gutabai use Javanese handkerchiefs
edged with scarlet and yellow. By others, young as well as old, a kind of
cap called selapok is much worn. It is made of plaited rush or cane,
sometimes coloured and sometimes plain, as well as coarse or fine ; and is
shaped either to fit closely to the skull or to resemble an ordinary square cap.
(See p. 60.) Fillets or head-bands of the same material and variable quality
are also worn with an open crown and bordered with scarlet cloth. The
Kinahs wear bark cloth round their caps (as we wear crape round our hats)
to show they are in mourning." (Brooke Low.)
It is I think of the Sarawak Dyaks that Mr. Marryat writes : ** Their
hair fell down their backs, and nearly reached their middle : it was prevented
from falling over the face by a fillet of grass, which was ornamented with
mountain flowers.'* (p. 11.)
Silver Hairpin. Baram River.
(Peek Coll.)
" The Sea Dyak women make no attempt to part their hair but push it
over the forehead and gather it into a knot at the back of the head — a plain
or fancy one as the occasion may warrant. They use no oil of their own
manufacture, but all who are able to afford the luxury may obtain it from the
Malays. The hair is not so long as it might be, and is frequently cut short
during dangerous illness. The circumstances of their lives are not favourable
to a luxuriant growth. They have in common with the men their full share
of exposure to all weathers, together with hard work out of doors as well as
in doors. Flowers are worn in the hair as ornaments — red and green bqing
the favourite colours. The balong is a chaplet of odoriferous berries worn by
marriageable girls.
• The hair is straight and black and is kept cut rather short by both sexes, but if permitted
would grow to a great length. ..." The chiefs adorn their heads with the feathers of large
birds, which are stuck erect in a bandage encircling the head, in a manner precisely similar to that
adopted by the aboriginal natives of South America. The chiefs of a friendly tribe, which visited
Sambas in 1833, were all thus decorated." (Earl, pp. 258, 262.)
Dress in Detail.
59
** The men dress their hair in a variety of ways. The genuine Ulu Ai
fashion is to let the back hair grow long and flowing, and to keep the front
either shaved or close cropped. The Ngkasi style is to shave in front and to
keep the back hair close cropped, to shave again across the back of the head
but to leave two parallel rows of hair and a tiny lock beneath them in the
centre. The Kayan method of dressing the hair is, however, fast becoming
the fashion among the dandies of all the tribes, e.g., to permit the back hair
to flow to its full length over the shoulders and to grow the front hair over
the forehead long enough to form a Grecian fringe. When it is inconvenient
to have the back hair streaming over the shoulders, they twist it and tuck it
carefully into the turban.*' (Brooke Low.)
The Sarebas Dyaks'
hair '*is cut in such a
manner as to give to their
features the most savage-
looking appearance, being
shaved from that part of
the head near the temples
in an arched form, so that the ends of the two arches meet in the middle
of the forehead in a fine point : the hair is cut short in front, but left long
and flowing behind.*' *" (Low, p. 179.)
**The head-dress was a
clean turban of bright
scarlet cloth, neatly wound
around the head, with a
loose end falling over the
left ear. The crown of
the head was wholly un-
covered, and a profusion of
jet black locks fell over
the top of the turban."
(Brooke.)
MuRUT Bone Hair Pins.
(Hose Coll.)
(See p. 44.)
Women's Wooden Comb. Kina Bulu.
(Brit. Mus.)
(See p. 63.)
Palm-leaf Kayan Cap.
(Brooke Low Coll.)
Ukit Girl's Bead Cap.
(Brooke Low Coll.)
Wicker-work Foundation
OF A Kanowit Fur Cap.
(Hose Coll.)
** The Sarebas are rather fond of ornament, and wear grotesque caps of
various coloured cloths (particularly red), some of them square, others peaked,
and others like a cocked hat worn athwartships, and terminating in sharp
^'^ " The hair is cut short below the occiput, while on the crown it is aUowed to grow to a
great length, sometimes reaching to the knees. This long hair is rolled up in chignon fashion."
(Bock. p. 131.)
Plaited Hat. (See p. 58.)
(Canterbtiry Mas.)
Cagayan Sulu Plaited Rotan Hat.
Partly stained with native dyes. The centre-
line as shown is stained red ; with dark brown
strips on both sides. The edging along the
bottom is a lighter brown. No lining.
Diam.. i4}in.
(Edinboro Mus.)2
Sakaran Men's Mat Cap.
b., black plaits; r., red plaits. Diam. of brim, 6|in.
diam. of hole on top, 3 Jin.
(Lefgatt Coll.)
CoNOiDAL Cap
of plaited narrow strips of pale (buff)
reed, painted with scroll and van-
dyked patterns in dark crimson. A
row of small pinkish white shells
round lower edge. In centre of crown
is stuck a tall plume (height, 2iin.) of
small downy white feathers attached
to slips of bambu. Height of hat,
5}in. ; diam., 6in.
(Brit. Mus.)
Hemispherical Cap
of plaited rattan, with star-shaped
covering of coloured glass beads,
and plume of black and white
feathers on top. Diam., yin.
From Dutch Borneo.
(Brit. Mus)
Palm-leaf Hat«
(Leiden Mus.
Finished Hat.
Sambas (Dutch Borneo.)
(Leiden Mus.)
Hats in process of manufacture. From Sebelau, Sambas (Dutch Borneo).
eiden Mus.)
62
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.
Sadong Dyak Man's Hat.
With domed top made of radiating crimson-coloured strips of leaf. Diam., i5in.
(Brit. Mas.)
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.)
** Both 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. 11.)
** 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
Dress in Detail.
63
often worn on the head to confine the hair so that it shall fall evenly over the
shoulders.*' (ibid.) The Kyan women ** wear head-dresses in many instances,
generally red turbans . . . allowing their hair to fall loosely down their
backs, or else they wind it round the head-gear when it encumbers their
movements." (Brooke ii. 224, 302.) Sir Sp. St. John (i. 103) says their hair
is bound with white fillets.
** Among the Dusuns the heads of the children are shaved for the first
few years, after which the hair is allowed to grow. The young men do not
shave their heads or cut their hair until they become fathers ; consequently
many youths have fine heads of long black locks, which they generally tie up
beneath their head-cloths (cigare).'' (Whitehead, p. 105.) ** The women use
bamboo or wooden hair-combs made by their lovers or husbands, and this is
their only toilet article." {ibid, p. 109.) See p. 59.
Conical Hat.
Formed ot four pieces of leaf overlapping, painted in red and black, with a band of scroll pattern
and de^tated lx)rders. Dutch Borneo. (See p, 57.)
(Brii. Mus.)
64
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Among the Tinagas Dusuns (Mamaguns) Mr. Witti noticed "the splendid
heads of hair among the male population. Their hair is mostly three feet
long and is worn tied up in a knot behind when at work or on the tramp, but
when at ease it is loosened. It is a curious sight to see a number of men
combing each other's hair and forming a chain in doing so. But their hair
is by no means so thick as to support the theory of an improvement of the
Dusun race by a mixture of Chinese blood." iDiary, 24 May.) Speaking
of the same people, he says : ** No vanity whatever about the girls ; they are
smutty-faced and toozle-headed. We yesterday passed a number of rustic
damsels whose hair was quite carroty from neglect." (Diary, 29 Nov.)
Sir Sp. St. John mentions that among some Ida'an he met with *' the
young girls had the front of the head shaved, after the manner of the Chinese."
(i. 249.) At Niasame, writing likewise of the Dusuns, Mr. Hatton says: "They
Kayan Head-dress. Baram River.
(Hose Coll.)
Dress in Detail.
65
shave their heads like the Chinese, leaving a patch at the back and two small
tufts at the ears." (Diary, 8 April.)
** The Muruts on the Limbang river, like those seen near the coast, often
wear their hair tied in a knot behind, and keep it in its place by a great pin,
fashioned something like a spear-head both in size as well as in appearance,
which is made, according to the means of the wearer, either of brass or of
bamboo." (St. John ii. 90.)
Their hair ** is often very gracefully wreathed up with a string of red or
amber-coloured beads, sometimes with a strip of the pale yellow nipa leaf in its
young state, and the colour contrast is then very effective.'* (Burbidge, p. 156.)
The Sin Dyaks wore ** a head-cloth of common blue calico, fastened on
by a plaited rattan, which was passed
over the top of the head-cloth and under
the chin." (Hatton, Diary, 18 Mar.)
And the Dusuns of Toadilah wear ** a
black piece of cloth round the head,
kept on by a band of red rattans."
{ibid, 31 Mar.)
Mr. Witti met some Dusuns who had
**sou'-wester" hats ** consisting of deer
or bear skin, the hair outside." (Diary,
16 Mar.)
Describing the Saghai Dyaks on the
S. E. coast of Borneo, Mr. Marryat
(p. 79) says they ** are dressed in tigers*
skins and rich cloth, with splendid head-
dresses made out of monkeys* skins and
the feathers of the Argus pheasant."
Earrings.
"The heavy metal earrings are, I
believe, made in moulds, and many
are beaten out with hammers : each
tribe of the many scores in Sarawak
wear different earrings. . . . What
few metals the Dyaks possess of gold are
bought from Malays and Chinese.**
(F. R. O. Maxwell.)
** The grunjong of the Sea Dyaks is
worn in the rim of the ear, which is
pierced along its entire length to receive
the numerous rings of which it is com-
posed, and it looks uncommonly pretty
on the person ; but when it is discon- Sea Dyak Pair of Earrings (back and front),
tinned for a time, as it often is, from Composed of penanular brass wires graduated
«u«;«rv ^^ u.. •*«««^^;4... «« ;•» *^^.,...^:»^ in size and fastened to plaited cords, with loose
choice or by necessity, as in mourning brass pendants attach^ at intervals in front.
for instance, and the holes are plugged (Edinboro* Mut.)
Vol. a.
66
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
with wooden pegs" to keep them open, the cartilage looks hideously ugly and
disfigured by slits and sores. The rings are of brass, and smallest at the top,
gradually increasing in size until they reach the bottom. A very great many
are worn in each ear by the young and vain — as many as twenty holes by the
Dyak Brass Earring.
Furnished with aiglettes. Real size. Weight, i}oz.
(Leggatt Coll.)
young men — while elderly men are content with fewer. The variety worn by
the Ulu Ai and Ngkari are strung with white cowries, which are kept in
1^ S. Muller met with plugs 2-3in. in diameter ; the women do not wear them quite so large,
but embellish them with thin plates of gold in front, (ii. 352.) The Punans asked Mr. Bock for his
empty cartridge cases to put through their ears. (p. 74.)
Dress in Detail.
67
many
Youngest Daughter of the Chief of Kanowit,
(By Mr. B. U. Vigors, Illui. Lond. News, 10 Not., 1849.)
their place by a ruby bead at either end of the line, and are heavier by
far than the plain brass grunjongs used by the Sakarans.'' (Brooke Low.)
His Highness also refers to the ugliness of the ears when the rings are
taken out, and to their jagged,
broken appearance, and the
ulcerated sores and discoloured
places to be then seen. A lady
newly out from England
thought they looked as though
they had been gnawed by rats,
(i. 108; ii. 210.) Madame
Pfeiffer counted fifteen rings in
one ear, the largest ring hung
as low down as the shoulder,
and was certainly three inches
in diameter. Attached to the
latter were a leaf, a flower, a
small brass chain, and some
other article, (p. 87.) The
Land Dyaks told Sir James
Brooke (Mundy i. 63) : " When
you meet a Dyak with
rings in his ears, trust
him not, for he is a bad
man." They were re-
ferring to the Sarebas
and Sakarans.
The langgu of the
Ulu Ai is borrowed
from the Punan, and
consists of a small but
heavy coil of brass or
copper. The Lama-
naks wear larger but
lighter ones of lead.
Boys sometimes wear
a narrow strip of scar-
let as a pendant to the
ear, or a wing of the
golden green Chryso-
chroa (? Buprestis)
beetle.
The tinggu is a
pendant worn at each
ear to droop on to the
shoulder, and is only
worn by over-dressed
Ears of Natives [? Dusuns].
At Gunong Tabor on Panti River (E. Borneo),
(After Mr. F. S. Marrymt.)
GuTTA Ear Plugs.
Worn in the lobe. J real size.
From Long Wai.
(Brit. Mus.)
Udang, Kyan Ear
Ornaments
(of canines), with
gutta knobs.
(Hose Coll.)
Brazen Dragon Ear-
drop (?) Udok aso.
Worn by Long Gelat
Chieftain.
(Brooke Low Coll.)
Ulu Ayer and
Sarebas Brass
Earring Pendants.
(CroMland Coll.)
Sea Dyak
Ear Ornament (?)
(Brooke Low Coll.)
Udang beta.
(hornbill imita-
tion.) Worn in
ear by Kayan
chief.
(Brooke Low Coll.)
Ear Ornament (?)
(Brooke Low Coll.)
Kayan Ear Rim Pegs (Teeth).
From Fort Kapit, Rejang River
(Brit. Mus.)
Ear Ornament.
(Brooke Low Coll.)
Ear Pendant,
(Brooke Low CoU.)
Ear-lobe Plug.
3 Jin. diam.
Bejaju, S.E.
Borneo.
(Leiden Mus.)
Ear Peg (?)
(Brooke Low CoU.)
Dr^s in Detail.
69
dandies. It is decidedly ornamental, being made of thin crescent-shaped
plates of brass stamped and fringed with metal. (See p. 66.) These ear-rings,
especially the heavy shell ones, oblige a man to lie flat on his back when he
is going to sleep, it being painful to rest on the sides of the face.
The Sibuyaus wear ** ear-rings apparently of a kind of mixed metal, and
of very large size ; but by no means a becoming ornament, being so dispro-
portionate to their small and symmetrical figures." (Mundy ii. 115.)
Mr. De Windt speaks of a Kanowit (?), who, in addition to a dozen small
rings in the lobe of the ear, had a pair of wild boar's tusks thrust through point
outwards, (p. 69.) Sir Sp. St. John (i. 100) says: **They are tiger-cat's
teeth, stuck through like a pair of turn-down horns." He also says the
Kanowits ** draw down the lobes of their ears to their shoulders by means of
heavy lead ear-rings." (i. 39.) ** The Kayans' ears are similarly pierced and
an animal's tooth pushed through." (Brooke ii. 224.) " Kayans and others
wear tiger-cat teeth in the tips of their ears. The points of Dians (a native of
the Rejang river) I observed turned upwards, which is not usual, and he said
it was an old custom revived by a chief named Hang. The Uma Lesongs wear
two such teeth in each ear, the upper one pointing upwards, the lower one
downwards ; those who are unable to procure the genuine article wear imitation
ones carved out of horn or bone." (Brooke Low.)
** In the ears of the Kayan women there are heavy brass or leaden orna-
ments attached, and the aperture occasioned by these weights is often large
enough for a man's hand to be passed through Those who marry
Malays cut their ears off short and join the ends, and after a time very little
mark is observed They have rings of ivory and beaded rings in
their ears, and a tiger's tooth through each lobe. Hung to the women's ears
are ponderous bits of lead or brass." (Brooke ii. 224, 225, 302.)
Krebu, Bakong Women's Ear
Ornaments.
Silver, washed to represent
gold. Diam.. ijin.; weight.
Joz. The screw a real thread
of metal and left handcKl.
(Peek Coll.)
fl
1
Krebu Malanau Ear Ornament.
Silver washed to represent gold.
Diam., lin.
(Peek CoU.)
** None of the Kayans or Kenniah races wear nose or lip ornaments. They
pierce holes in the ears of their children when the latter are from two to three
years of age. From these holes — in the case of a girl — they hang heavy weights,
adding to them yearly, till the opening in the elongated ear-lobe is sufficiently
70 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
large to allow of the girl inserting through it her own head ; in the case of some
women I have seen as much as two pounds weight depending from the lobe of
each ear. The men wear light ear-rings, and the lobes of their ears usually
hang down about 2 inches."*" (Hose, J. A. I. xxiii. 167.)
" The women of this and other tribes wear in their ears ornaments of
gold or silver, which are of such an extent of surface as entirely to conceal
that organ : like the bracelets, the pattern is stamped upon them from the
back, and the thin plate is soldered to a small tube which passes through the
hole pierced in the ear, and is fastened by a nut in the manner of the more
elegant ear-ornaments of the Malayan women." (Low, p. 181.) ** Among
the Rejang Dyaks this article is called tusok pcHdieng.'' (Brooke Low.)
** The poor little infants* faces are horribly distorted by the discomfort
and weight of these masses of metal, which they are obliged to wear at the
earliest age." (Mrs. McDougall, p. 155.) Mr. Crossland once gave some
buttons to some Undup girls : ** The buttons excited universal admiration,
and were eagerly sought for as earrings. I tell you I can put my little finger
into the hole without giving pain. The way they do it is : first they make a
small hole, which they gradually enlarge by plugs of wood increased in size —
the buttons they fasten by putting a piece of wood into the shank. The
small buttons really look pretty, the contrast being good — the raven-black
hair, copper-coloured skin, the rich gold of the button. The gold earrings of
the country are of filagree work, the gold being tinged a dull red, which
would lead those who did not know to suppose they were not really gold. I
have a ring of pure gold from the upper country, which makes my English
gold look like silver." (Miss. Life, 1864, p. 651.)
** Many of the Adang Murut men and women wear round flat pieces of
metal or of wood in the holes of their ears instead of earrings, while others
have heavy pieces of lead, dragging the ear down to the shoulder, like the
Kanowit tribe, I suppose to enlarge the holes to the proper proportions."
(St. John ii. 115.)
"The Muruts also wear many rings of lead up the rim of the ear."
{ibidy i. 29, ii. 124.)
IS «• A child's ears are perforated when it is only six months old, and from that day the hole is
forcibly increased in size, till the lobe of the ear forms a loop from one to four inches or more long.
At first wooden pegs are placed in the hole, these are afterwards replaced by a couple of tin or brass
rings." Those who are poor use a rolled up leaf instead. " Gradually the weight is increased by the
addition of other larger rings, till the lobe of the ear often gives way under the strain and splits. I
have counted as many as sixteen rings in a single ear, each of them the size of a dollar. The rings
are generaUy made of tin," they can be removed and replaced at leisure ; the slit of the ring is made
to hang lowermost. " Among the Tring and Long Wai Dyaks, they average 30Z., 330 grains troy.
Sometimes discs of wood, often coloured or otherwise ornamented, and varying from one to one and
a half inches in diameter, are inserted into the openings." The helix of the ear is also pierced or slit
in several places, and pieces of red or blue ribbon or cord are tied, or buttons, pieces of wood, and
feathers inserted. The elongation of the lobe of the ear attains its greatest development among the
Tring Dyaks. A Tring woman, from accurate measurements taken by me, had a total length of ear,
71 inches ; with length of the gash in the lobe. 475 inches ; and with the distance between the level
of the chin and the bottom of the ear, 285 inches." The men do not carry the fashion to such
extremes as do the women. Besides this central slit in the lobe of the ear, the Tring women pierce
one, two, or three additional holes in the loop of flesh on either side. (Bock, p 186.)
Dress in Detail. 71
" Among the Niasame Dusuns earrings are not at all popular." (Hatton's
Diary, 18 April.)
** The Mount Dulit Dusuns have earrings which dangle one below
another, all three of brass wire coiled into a spiral. The lowermost is fixed
into the ear lobe, and is 2^ inches in diameter ; the two smaller ones are fixed
into the margin of the ear. ... A profusion of brass wire attached to
the ear shell we found customary with the Dyak tribes on the left side of the
Pagalan River. There it seems to be an ornament proper, and not a piece of
armour as I understand it. At Salimbitan elderly females wear enormous
earrings of brass, which purposely they never polish, the verdigris being
considered to add to the ornament, at the same time they carry little children
about who play with these poison coated trinkets. . . . The women on
the Upper Kimanis wear a plug stuck through the ear lobe coloured red,
black, and yellow, and which has the shape of an acorn.'* (Witti's Diary,
16 March.)^'
Necklets, Armlets, and Leglets.
In the early portion of this chapter in the full descriptions of the dresses
of the natives frequent reference was made to their necklaces, armlets, &c.,
and to the varieties of beads which found favour in the different districts.
** The Sikong women seem to prefer wearing more white beads mixed
with black in their necklaces, Tringus showing a strong partiality for red and
black." (Denison, ch. v. p. 52.) ** The Si Panjangs wear chains of black and
red beads (I saw a few of blue" colour) round the neck like the Gunibang and
Tringus women, differing herein from the Sikongs and Si Baddats who affect
black and white beads." {ibidy ch. v. 56.) ** Among the Simpoke and Serin
women silver chains round the neck were far from uncommon, these latter
being also affected by the men." (ibid, ch. vii. 76.) ** The Serin women also
wear broad shell armlets." {ibidy ch. vii. p. 78.) **The Upper Sarawak
women wear a white porcelain ring as an ornament on the upper part of the
arm." (Houghton, M.A.S. iii. 198.) ** For ornaments, they wear bracelets
of the red wood of the heart of the Tapang tree, which, after exposure to the
air, becomes black as ebony, and being without its brittle qualities, is more
durable ; and broad armlets, which are made of the shell (Kima) from the
coast of Celebes, and which, when polished by length of use among the
1' Mr. Bock thus describes the method followed by a native in making tin earrings : Taking a
long, straight piece of bamboo, the hollow of which was the same diameter as it was intended that
the earrings should be, he fixed on the top of it the half of a cocoa-nut shell, with a hole bored
through, in which the upper end of the cane was inserted, the whole forming a tube, with a cup at
the top. Wrapping the tube in a cloth, he melted the tin in a small ladle, and poured it into the
cocoa-nut cup. till the tube was filled. When the tin was cool, he opened the bamboo tube, and
took out a long, straight, round rod of tin ; which he then bent round a thick, but smooth, piece of
wood, forming a ring, with the ends not quite meeting. (Bock, p. 67.)
^* "The women adorn their heads and necks with little blue and white beads, the manufacture
of Great Britain and China, which are eagerly sought after for the purpose." (Earl, p. 262.) Both
sexes appear to place high value on their necklaces, which generally consist of cornelians 2 and 3
inches long, mixed with small balls of gold hollowed out like our bells. The greater part of these
cornelians found among the Dyaks would probably have been brought to them in bygone times by
Arab merchants who then carried on trade with Borneo. (S. Miiller ii. p. 354.) See illustration on
p. 72.
72
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Dyaks, resembles ivory, but never acquires its yellow tinge, always remaining
of the purest white colour." ** (Low, p. 240.)
VMIITE
Sba Dyak Coloured Bead Necklace.
Worn by men and women. The beadwork covers a piece of wrapped rope
about fin. in diam.
(Leggatt Coll.)
^* The Bukkit men, as well as women, wore round the arms and neck strings of a kind of bead
made of a small marine shell (sp. of Nassa^j, from which they cut the whorl away, leaving only the
part round the mouth ; the columellar lip is much expanded in these shells. The traders from Passir
and Tanah Boemboe get these shells from the coast, and exchange them for gold dust and wax.
Nowhere else in Borneo have I noticed these Nassa ornaments, though occasionally in other parts I
have seen a Helix Brookei worn as an ornament, or to form the tops or lids of the arrow cases.
(Bock, p. 244.)
Dress in Detail.
73
At Sambun village the Rev; Mr. Chalmers ** noticed some teeth necklaces.
They consist of two or three rows of beads, next a row of small shells, and
then a row of pigs' or bears' tusks fixed in a circular frame. Bears' tusks are
valued here at at least two rupees per tusk, so that when there are from thirty
to forty in one necklace, they form a rather expensive ornament."" (Miss.
Field, 1859, P* ^34*) ^^^ H* Keppel met a Singie who ** was ornamented with
a necklace of bears' teeth ; and several had such a profusion of small white
beads about their necks as to resemble the voluminous folds of the old-fashioned
cravat." (i. 147.)
Mr. Grant speaks of a similar
** necklace, to which is attri-
buted a charm ; it is composed
of bears' tusks and teeth, the
Thin brass rolled into
shape of a long bead
by Malaus.
(Crossland Coll.)
points stuck outwards, and the
intervals between their roots
filled up with large blue beads
of unknown origin and manu-
Undup Bead Necklace
Tassel Ends.
Made of bits of red and
yellow European cloths.
(Cropland CoU.)
facture ; the circle to which
these are attached is of rattan,
covered with red cloth. . . .
These necklaces give a wild and
imposing appearance to the
wearer, but poor men do not
often boast the possession of them. Bears are not very numerous, and each
tooth costs somewhere about is. 6d. to 2S. sterling, or its equivalent in rice or
paddy." (p. 43.)
'« •' At Sabutut several of the men wore a necklace of tigers' teeth, fastened by their roots to a
brass wire, in such a manner that the sharp points stand outward, and present a formidable defence
for the breast. Beads and cowrie shells are inlaid among the teeth in a neat manner." (Doty, p. 298 )
Reed Necklace.
On European thread ; the ends joined by piece of lead wire.
(Leggati CoU.)
Armlets.
(Brooke Low Coll.)
Simpai Dyak Man's Bracelet.
Of hard black wood. Inside diam., 3jin. ; weight. 6^02.
(Peek Coll.)
Kadayan Bracelet.
2|in. diam. ; weight, ifoz. Copper, with three silver
wires running round. (Joint shown in illustration).
Baram River.
(Peek Coll.)
Gelang.
(The second and fourth ring appear to be made
of European prepared metal). Baram River.
(Peek Coll.)
KE
Hawk's Bell on Kayan Necklace.
(Peek Coll.)
Simpai Dyak Boy's Bracelet.
Tinfoil inlaid, dark wood (like that of a palm). Internal
diam.. z^in. ; weight, i^z.
(Peek Coll.)
Shell Armlet.
Dammar seam, inlaid with cowries.
(Brooke Low Coll.)
Porcelain Armlet.
((Canterbury Mus.)
Knee Ring.
(Brooke Low Coll.)
Dress in Detail. 75
The following is a list of Sea Dyak ornaments for neck, arm, and leg
wear drawn up by Mr. Brooke Low :
** A simpai Ungan is an armlet, or as it is literally translated, a loop for
the arm. It is worn above the elbow-joint and is often of dark wood or
carved ivory, but the kind most generally in use is formed from the base
of the cone of the Kima shell (Conus Guratensis), and is grooved on its upper
surface. The cavity is filled up with resinous substance, and studded with
the scarlet seed of the Michelia or with a few Nassar shells. It is a most
becoming ornament, but extremely expensive — a pair of the largest and best
costing £6. Occasionally two are worn on each arm, but this is considered
bad taste and is discouraged.
" Rangki are the same as shell armlets already described under the name
of simpai lengan, and are worn by the women. They are only worn upon
especial occasions, and form part of the full dress of a woman of fashion. As
they are far smaller in size, and not so well finished, they are less costly than
those worn by the men. Some eight or nine, however, are worn upon each
arm, the more the better in their opinion.
** The iumpa or bracelets worn alike by men and women are of three
descriptions, and are called tumpa gelang^ tumpa baUy and iumpa unas respec-
tively. The first are of brass, the second of ivory, and the last of plaited fibre.
The two first consist of some sixty close-fitting rings commencing at the
wrist and reaching half way up the arm ; a few in the former are made to
hang loose on the back of the hand and being engraved are styled tengkelai.
**The tumpa bala, or tumpa godieng as they are also called, have been
adopted by the Sea Dyaks within the last few years from the Tetaks and
Segaus ; they are now made in china and gold in Bornean bazaars.
[The Sarebas and Sakaran women have their arms "adorned with
bracelets of silver very neatly made, being formed of thin plates of a broad
and convex shape, so that they stand out from the arm ; they have the
patterns stamped upon them from the inside, and wear them from the wrist
up to the elbow, eight or nine in number ; they do not, like the women of
some other tribes, wear brass wire above the elbow -joint." (Low, p. 181.) The
Undups have silver " bracelets, reaching from the wrist to the elbow, nine in
number, cost about eight dollars, nearly two pounds. I weighed a set the
other day, and found there was three-and-a-half dollars' worth of silver.
Those who cannot afford to buy silver, buy brass rings, fifty in number, for
each arm, and some sixty ; these cost nearly six dollars.'* (Crossland, Miss.
Life, 1865, p. 655.) ]
" The tumpa unus are only worn by young people too poor to afford any
other kind ; they are merely rings of plaited gomuti palm fibre worn in heavy
masses on the wrist.
[Sir Hugh Low considered the arm, leg, and necklets, made of the gomuti
palm fibre with its deep black and neat appearance, more pleasing to the
European eye than the brass or bead articles, (p. 41.) ]
**Kongkong rekong signifies 'collar for the throat.' Necklaces of European
beads are worn by the young of both sexes; the ends are furnished with tassels
of minute beads or bats' fangs* They are worn loose round the throat, and
76 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
button in front, the tassels resting on the chest. Lamanak lads are fond of a
large gold button as well as the tassel, but this is not universal even among
their own tribe. Frequently several necklaces are worn, especially by the
women. These necklaces of beads seem to have superseded the more savage
necklaces of human teeth, etc., which were the fashion a generation ago, and
is one proof of the civilising influence of the European government.
[Madame Pfeiffer (p. 87), Lieut. Marryat (p. 15), and Sir H. Keppel
(i. 147) mention necklaces of human teeth.]
" The tinchian tunjok are the rings worn on the fingers by both sexes.
They are commonly made of brass, variously but rudely engraved and are not
soldered at the ends ; other metals also are used but less frequently, such as
copper, lead, tin. Gold and silver rings are procured from the Malays and
used only by the tribes living in close proximity to them. Shell rings are less
uncommon.
'* The ngkrimoks are hoops of cane worn immediately below the knee-joint,
and covered with an infinity of diminutive brass rings. The hoops, some eight
or ten in number, are strung together with coloured rattan, to preserve a com-
pact and regular appearance. The ngkrimoks are worn almost exclusively by
tribes of Sakarang and Lamanak origin ; the Ulu Ais and Ngkaris use the unus
instead, and this consists of innumerable rings of plaited fibre, worn in heavy
masses, as many as 300 at a time upon each leg. The palm from which the
fibre leg rings are made, is called apieng by the Dyaks and limak by the Kyans.
" The selong are dense coils of thick brass wire, many fathoms in length,
and of enormous weight, worn on the leg from the ankle joint to the thigh ;
they are not worn every day, as may readily be conceived.
** Bunches of sweet smelling leaves are often stuck in the armlets."
(Brooke Low.)
" The Kyans have no knowledge of the manufacture of glass or beads — a
description of ornament of which both the Kayan men and women are ver)' fond ;
some of the beads in their possession are very old and greatly prized by the
owners, being valued by them from 60 to 100 dols., and the most valuable of
which are known as Lukut Sekala. Their armlets are usually of ivory, bought
from the Chinese and other traders, and the women may sometimes be seen
with as many as thirty bangles of ivory rings on each forearm." (Hose,
J.A.L xxiii. 166.)
Sir Sp. St. John, when among the Muruts, writes : '* The girls twist about
a couple of fathoms of brass wire in circles round their neck, rising from
the shoulders to the chin, forming what appears a stiff collar with a very broad
base ; it is, however, no doubt more pliant than it appears. . . . Heavy neck-
laces of beads are worn by the men as well as by the women." (ii. 119, 129.)
" The Dusuns at Toadilah all wear brass collars, bracelets, and anklets"
(Hatton Diary, 31 Mar.) ; and Mr. Witti describes some other Dusuns (?) of
whom " the men wear on a rattan string round their neck a short knife, the
handle of which is invariably a boar's tusk. It looks quite a pretty addition
to their scanty wearing apparel." (Diary, Nov. 22.) ** The Tinagas Dusun
men and women alike wear the neck spiral, and the former also a closely
fitting spiral around the biceps." (ibid, Diary, 24 May.)
CHAPTER XVIII.
FASHIONABLE DEFORMITIES.
Tbbth : Filing to point — Concave filing— Flatten horizontally— Black stain — Not the efifect of betel-
Dogs and Europeans have white teeth— Toothache — Filed down short— Black resinous juice —
Protection to teeth— Brass studs — Incisors removed for sumpit^Filed to point— Brass wire —
Stained black -Ground down— Caries -Brass plates hooked on — Brass plates rivetted on.
Heads : The Milanau head flattening— Sign of beauty — Description of instrument— Tender solicitude
of mothers— Twelve months' cure — Instrument used during sleep— Three months' cure — Female
children only- Result on skull — Occasional deaths— Child lies on its back— Size and weight of
instrument— Chinese coin — A Vrolik Museum skull.
Circumcision. Kayan Mutilation. Cicatricbs. Ear Lobes. Depilation.
Teeth.
" The invariable Lundu custom of filing the teeth sharp, combined with
the use of the betel-nut turning them quite black, gives the profile of the
Lundu a very strange appearance. Sometimes they render their teeth
concave by filing." (Marryat, p. 79.)
" Most of the people coloured their teeth black by means of the juice
from a climbing plant. The Balaus and Undups occasionally file their teeth
horizontally, while the Balaus, Undups, and Skarangs file them to points.
Until files were introduced the filing was done with a stone, or with wood,
water, and sand. The Undups, Skarangs, and Saribus drilled holes in their
teeth by means of a piece of steel rubbed between the hands." (Crossland.)
Speaking of the betel chewing, Mr. Treacher says : — ** It tinges the saliva
and the lips bright red, but, contrary to a very commonly received opinion,
has no effect of making the teeth black. This blackening of the teeth is
produced by rubbing in burnt cocoanut shell, pounded up with oil, the dental
enamel being sometimes first filed off. Toothache and decayed teeth are
almost unknown amongst the natives, but whether this is in some measure
due to the chewing of the areca-nut I am unable to say." (Jour. Straits Asiatic
Soc., No. 20, p. 58.)
** Like many other races, the Land Dyaks file their teeth into points, and
flatten them horizontally by the same means, and they also stain them black,
for ' dogs have whiie teeth,' they say." (Grant, p. 97.)
A writer in thv'j S. G., No. 102, says, white teeth are unpopular with
them owing to dogs and other animals possessing that colour of teeth.
** So among the Dusun the teeth are filed down short and blackened ;
this does much, in a European's idea, to spoil the good looks of these people,
but they equally abject to the long white teeth of Europeans." (Whitehead,
p. 106.)
78
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Uii
Teeth in a Borneo
Skull.
(Mus. Rot. College of Sur
5 eons, obtained from the
anthropological Institute.)
The Rev. F, W. Leggatt informs me ** the teeth are often blackened for
prevention of decay ; or for beauty. The blackening is done by taking a
piece of old cocoanut shell or certain woods, which are
held over a hot fire until a black resinous juice exudes.
This is collected, and while still warm the teeth are
coated with it. In the case of decayed teeth this resin
dries as a coat of enamel or varnish, covering the nerve
and thus protecting it. Teeth are also frequently filed
like the teeth of a saw, and blackened, after which brass
wire is cut into short lengths and driven in as studs into
holes previously drilled in the teeth. Or the stud ornament may be
adopted without filing the teeth. Another mode of treating the teeth of the
upper gum is to file them off almost level with the gum. It is very rare to
see a Dyak with a good set of teeth." Mr. de Windt (p. 86) and Mr. Hose
(J. A. I. xxiii. 167) give similar reports.
Of the Dulit Dusuns, Mr. Witti writes (Diary, i6th
March) : ** They do not file their teeth, but break the
upper incisors to gain a stronger blast at the sumpitan,
or blow-pipe.^"
Among the Rejang Dyaks : ** The upper incisors of
both sexes are often filed into a single sharp point; a
hole is bored through the centre of each and filled with
brass. The enamel is scraped off with a rough stone,
and the teeth are rubbed with leaves which stain them
black. Thelowerincisorsareground down to half their ^r each tooth. Thi. notch i. seen
natural size and blackened in the same fashion, but are fi"«^ with betel on au indson
and the lower canines.
neither pointed nor studded with metal. Caries is (No. 183. Barnard Davu coii.
rare, and the natives seldom suffer from tooth-ache. "*' ^^' ** ***° urgeons.
The teeth are naturally beautifully white and regular, but it is the fashion to
disfigure them in this manner as they approach the ages
of puberty — boys do it when they begin to care to please
the women. They dislike white teeth and consider
them hideous. I once saw a Sakarang wearing over his
natural teeth a thin brass plate {lios) cut to resemble a
row of pointed teeth ; this was worn over the upper
incisors and hooked into the molars. I believe the boy
picked up the notion from the Mentuaris or Malohs
(Malaus), but I do not imagine it is common with his
tribe, as I never saw another with it either before or
after." (Brooke Low.)
At Lake Padang Mr. Hornaday '* took advantage of
their good humour to ask them about the little metallic
1 " This singular practice we have since met with among all tribes along the shores of the
Pagalan, excepting the Dyaks of Dalit proper. It reminds me of the frontal fitting of the teeth in
use among the Malayans around our coasts, and also among the Dusuns who chew beetle and sireh.
In each case the peculiarity applies to both sexes. With Dusuns it is a bad joke to ask a * fading '
woman how often she has had her teeth filed, the operation being performed about once every ten
years." (Witi ibtd.)
Tbbth in Borneo Skull.
" A fine groove has been carved
Tbeth in a Skull from
Banjbrmassing,
showing small brass pegs
with rounded heads let into
the two outer ones; the
centre tooth shows hole only
drilled to the pulp cavity.
(No. 270, B. Davis Coll. Mus.
Roy. College of Surgeons).
Fashionable Deformities.
79
plates on some of their front teeth, which looked like gold. I found that
each upper incisor and canine tooth was capped by a smooth plate of copper,
held in place by a pin driven into a hole in the tooth. The Dyaks showed
me how the hole is drilled (with a bow), and one imitated the agony they
endure during the
operation. He was
a good actor, and his
facial and bodily
contortions and
writhings excited
roars of laughter.'*
From the Baram
river Mr. C. Hose
writes : ** The teeth
are filed by nearly
all the races of
Borneo at any age,
brass wire is inserted."
Dyak Tbbth filed concavely.
(Afker Lieut. F. S. Marryat.)
Dyak Teeth filed to a point.
(After Lieut. F. S. Marryat.)
and in many cases drilled with holes in which
(J. A. I. xxiii. 167.)
The Rev. W. Crossland informs me ''that some of the Undups obtained
a piece of brass plate, which they filed out to look like teeth, inserting it
over their teeth in order to look fierce, but the custom is not by any means
universal."
Head Flattening.
Mr. Crocker
found in one tribe
only that the
parents flattened
the heads of their
children, and he be-
lieves this practice
is confined entirely
to the Milanaus.
He says : ** It is
considered a sign of
beauty to have a
flat forehead, and
although chiefly
practised on female
MiLANAd Female Infant Head Dbformer ;
the horizontal piece in the centre is the pad which presses on the child's
head.
(Brooke Low Coll.)
children, boys are occasionally treated in the same manner. When a child is
a few days old, an instrument is applied to the forehead, a small cushion being
placed underneath, and under that again some green banana leaves. By an
ingenious arrangement of strings equal pressure is brought to bear on the fore-
head, and the final tightening is done in front by a contrivance which has the
same effect as a torniquet. I have often watched the tender solicitude of the
mother who has eased and tightened the instrument twenty times in an hour,
as the child showed signs of suffering. The chief object is to get the child to
8o
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
sleep with the proper amount of pressure on the instrument. Before the
child is twelve months old the desired effect is generally produced, and is not
altogether displeasing, as it is not done to the extent of disfigurement,
which I believe to be the case amongst some of the American Indians.*'
(J.A.I. XV. 425.)
In forwarding me a specimen of a head flattening instrument, Mr. Chas.
Hose writes : " The Tadal, as it is called by the Bintulu Malanaus, is only
placed on the child's head during the time that it is asleep — the moment the
child wakes it is taken off. Its use is first commenced when the infant is
fifteen days old, and is continued until the third or fourth month. In the
early stages only very slight pressure is applied, but gradually it becomes
more and more severe. Only female children have their heads flattened in
this way. If too much pressure is used in consequence of the frontal and
occipital bones being approximated the parietals are prevented from joining,
and the soft hole-like depression with which every child is born remains in the
adult. If the child is not well looked after the board often injures the nose,
and occasionally deaths are caused by the use of these Tadals, but not often.
The cushion is placed on the child's forehead, and the bands being placed
over the top and round the back of the head, the strings which hold the
bands in position can thus be adjusted without disturbing the child lying on
its back." The instrument Mr. Hose has forwarded is I2in. long and weighs
9 J ozs., a weight of itself sufficient to cause compression on the soft bones of
a child. ** The Malanaus consider flat faces more beautiful than others." It
is curious that in the instrument sent me by Mr. Hose, as well as in the one
in the Brooke Low Coll. and in the Dresden Museum, a Chinese coin should
be used as a torniquet.
Dr. A. B. Meyer suggests that a
very symmetrical skull in the Vrolik
Museum, Amsterdam, from Banjer,
may be artificially deformed.
Circumcision.
Circumcision is practised, but it is
not universal or obligatory. (Brooke
Low.) •
Kayan Mutilation.
Particulars of the Kayan sexual muti-
lations have been deposited in the
British Museum.
Cicatrices.
The Sea Dyaks do not make any use
of raised cicatrices to ornament the
body, but they are proud of scars
nevertheless, and especially if they
are regular and symmetrical. They
_ ,, are particularly proud of their vac-
Aktificially-Deformbd Skull OF Malanau. . ^ 1 t . 1 1 . n
(Dresden Museum). cinatiou marks if they show out well,
Fashionable Deformities. 8i
and are equidistant apart. The women often prove the courage and
endurance of the youngsters by placing a lighted ball of tinder on the arm,
and letting it burn into the skin. The marks thus produced run along the
forearm from the waist in a straight line, and are much valued by the young
men as so many proofs of their power of endurance. (Brooke Low.)
Ear Lobe Extension.
The extension of the ear lobes is treated of in the chapter relating to
dress in the part devoted to earrings.
Depilation.
"The prejudice in favour of a smooth face is so strong that in the whole
course of my experience I have never met with a single bearded or moustached
Sea-Dyak, although it cannot but be manifest to a close observer that were
they only so disposed they could produce a thicker crop than the Malay.
This is evident especially in the case of old men and chronic invalids who by
reason of age or infirmity have ceased to care much about their personal
appearance and whose chins are rough in consequence with a bristly growth.
The universal absence of hair upon the face, on the chest, and under the
armpits would lead the superficial observer to infer that this is owing entirely
to a natural deficiency, whereas it is due in great measure to systematic
depilation. Chunam, or quick lime, is frequently rubbed into the skin so as
to destroy the vitality of the follicles. The looking glass and tweezers are
never out of the hands of the natives, and they devote every spare moment to
the conscientious plucking out of stray
hairs. It is likewise the fashion for
both sexes to shave the eyebrows and ^_^^^^
pluck out the eyelashes. The growth ^^
., u • u i.1. • r*. Silver Nippers.
upon the pubes m both sexes is often ^ , ., ,. r -^u «• r> r>-
^ , ^ ^ - _ For demlation. Length, 2jin. Baram River,
copious enough — some few Loweas ^p^^ ^u ^
object to even this, and either crop it
close or remove it altogether. Female Sea Dyaks eradicate the hair off the
pubes. I know a Malali at Kanowit who is bearded from ear to ear, and
when he shaves which is every now and then, his chin and cheeks are quite
blue ; he was a Mentuari of unmixed blood." (Brooke Low.)
Mr. Leggatt tells me some old Sea Dyak men shave their heads. He
knows *' one Dyak who wears a remarkably thick beard. But the hair of
his head is also peculiar, being in thick wavy ringlets. I have never met
with a native with woolly hair or anything resembling negro hair.*' Sir
Chas. Brooke speaks of the ** abominable practice of plucking or shaving
eyelashes which often brings ophthalmia and weakness of eyes " (ii. 171) ;
and of the Kayans he says : '* their eyebrows are shaved with the lash plucked
out which gives them a staring look devoid of expression.*' (ii. 224.) ** Both
men and women of the Kayan and Kenniah races at the age of fifteen pluck
out their eyebrows and eyelashes," (Hose, J.A.L xxiii. 167.) '* Among the
Dusuns hair is seldom allowed to grow on the face, most men being provided
with a small pair of tweezers, with which they jerk out all stray specimens,
G Vol. 2.
82
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
the importation of small looking-glasses by ourselves giving a fresh impetus
to these hair-jerkers. One old man here had a long grey beard and was the
only bearded Dusun I ever saw." (Whitehead, p. 105.) Mr. Von. Donop
writes : ** I notice the Dusun men very seldom have any hair on their face.
Mr. Witti tells me they are very proud of it if they have any." * (Diary,
28 May.)
^ " I never saw a nearer approach to a beard among the men than a few scattered hairs over
the chin and upper lip." (Earl, p. 258.)
Trophy. Dyak and Kayan Weapons.
(By Mr. B. N. Vigors, Illus. Lond. News, lo Nov., 1849.)
CHAPTER XIX.
PAINTING AND TATUING.
Painting : Feet and fingers — Women. Tatuing : Undups' needles and method — A new fashion
with Sea-Dyaks — Poor art — Blocks — Needles — Inflammation — Payment — Beautiful work —
Elaborateness — Kayan patterns — Great variety — Method of tatu-ing — Chiefs Women's thighs —
Arms — Kayan fondness of tatu-ing — A sign of valour — Kenniah women — Curious Kanowit marks
— Intricate patterns — Kalabits — Bakatans — Imitation beards — Malanaus — Punans — Their
method — Dusun patterns — Sign of prowess — Sign of murder — Muruts — Sign of bravery — Sign
of cowardice— Strange objection to copying — Mittens — Dutch Borneo patterns.
Madame Pfeiffer says the Dyaks ** do not tatu, but occasionally colour the
feet, nails and finger-tips a red brown." (p. 79.)
Among the Sea Dyaks **the men never paint their bodies, but the
women after bathing often colour themselves from the waist upwards with
turmeric to render themselves yellow and attractive. The result is far from
agreeable to the eye of an European, but for this they care little so long as
their efforts to please are appreciated by the men of their own race, which
appears to be the case.'* (Brooke Low.) **The Undups, who are only
slightly, if at all tatued, use three needles stuck in a piece of soft wood, the
needles being bound round together with fine cotton at a fixed distance
from the points so as to prevent them striking too deep. A small native
hammer is used to strike the wood with. The outline of the pattern is
marked out with clay and gunpowder is used to make the design permanent."
(Crossland.)
*' Tatuing prevails to a small extent among the Sea-Dyaks, but it is by
no means universal among them. It is besides a custom of very recent
introduction but is steadily gaining ground, though as yet it is confined to the
male sex. I have seen a few women with small patterns on their breasts, but
they were exceptions to the rule and were not regarded with favour. The
marks or patterns are found more commonly on the arms, shoulders, and
thighs ; occasionally also on the forehead, throat-apple, chest, and ulna.
The patterns are small, of a bright blue tint, and supposed to improve the
appearance of the men. They have no other use or signification whatever,
being neither distinctive of race, family, rank, nor of individual. The
pigment employed is a solution of soot (dammar-soot), which is rubbed into
the skin after it has been punctured. Tatuing has not yet acquired the
dignity of a profession. Few Dyaks are really able to puncture with skill,
although many of them can trace designs ; but as their own designs are poor
imperfect imitations of the Kayans, they disfigure the skin rather than adorn
it. They say they are able to eradicate the pattern by puncturing it over
84
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
again with the acrid sap of a forest tree. The designs employed are not
numerous, although four are in common use. The practice is simple, but
requires practice like most things. The design is first carved on wood in
Kayan Tatu Prickbr (3 points).
(Brooke Low Coll.)
Brass Tatu Needles.
The lower one has the point tied
round with thread to regulate the
depth of penetration. S.E. Borneo.
(Leiden Mus.)
Kyan Woman's Tatu Case, Bunga nulang.
(Brooke Low Coll )
Tatu Powder Dish of Bamru.
J real size. S.E. Borneo.
(Leiden Mus.)
Tatu Mallet. S.E. Borneo.
(Leiden Mus.)
Tatu Soot Holder. S.E. Borneo.
(Leiden Mus.)
relievo ; it is then smeared with the sooty preparation and printed on the
skin. The figure is then punctured in outline with a set of needles dipped in
the ink (for such it is), and afterwards filled up in detail. More ink is poured
on to the skin and allowed to dry into it. Rice is smeared over the inflamed
surface to keep it cool ; if this is not done, it is apt to gather and fester.
The limb operated upon must be kept free from wet, and must not be
scratched however much it may itch. The operator of course requires to be
remunerated, but as he is not a professional he is Satisfied with a moderate
guerdon. Among the Lugats there was a certain Aman Jerin who was
partially but beautifully tatooed in patterns of a bright blue tint." (Brooke
Low.)
**The Kanowit, Bakatan, Lugat, Tanyong, Tatau, Balinian are all more
or less tatooed, both male and female. . . . The Bakatan and Lugat are
most elaborately tatooed from head to foot." (Burns, Jour. Ind. Arch. iii.
p. 141.)
** The Kyan men and some of the women," according to Bishop
McDougall, '* are tattooed in the most complicated and grotesque patterns.
Tatu Block.
Used by Kenniah men. } real size
(Hose Coll.)
Tatu Block.
Used by Berawan men« ^ real size.
(Hose CoU.)
Tatu Block.
Used by Kenniah men. } real size.
(Hose Coll.)
Tatu Block.
Upper Kapuas R. i real size.
(Prof. MoleograaffColl., Leiden Mus.)
Tatu Block.
Used by Lelak men. i real size.
(Hose Coll.)
Thrbb Tatu Blocks.
For Kayan women's thighs
(Brooke Low Coll.)
Kayan Tatu Block. Kalong.
Very light white wood ; length of imprint, 6in. Baram River.
(Peek Coll.)
Five Tatu Blocks. Upper Kapuas R. J real size.
(Prof. Molengraafi Coll.. Leiden Miu.)
86 H. Ling Roth. — Natives of 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- I54-)
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.
(Hoee Coll.)
needles, and afterwards smokes it with a dammon torch, by which process a
beautiful dark blue is produced ; frequently inflammation of a serious nature
follows. The 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.
I45-)
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. 99, 102.)
" Si Obong, the Kyan chiefs 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.)
Painting and Tatuing.
87
The men were "slightly tatooed with a few stars and other marks."
{ibid, i. 98.)
" The Kayans are particularly fond of tattooing ; the women more so
than the men. A Kayan woman is tattooed on the upper part of the hands
and over the whole of each forearm ; on both thighs to below the knees, and
on the upper part of the feet and toes. The pattern is so close that at a
slight distance the tattooing appears simply as a mass of dark blue, and the
designs — some of which are very pretty — usually consist of a multiplicity of
rings and circles. A man is supposed to tattoo one finger only, if he has
been present when an enemy has been killed, but tattoos hands and fingers if
he has taken an enemy's head. The chiefs, however, often break through
this rule, ajid have the whole of their hands tattooed if they have been on a
Tatu Marks
on arm of Kapuas Ka3ran
captive woman. } real size.
(Copied from life by the Rev. W.
CroMland).
Tatu Mark
on Kayan captive woman's
elbow. \ real size.
Copied from life by the Rev.
W. Crossland).
Tatu Marks
on arm of Kapuas Kayan captive
woman. } real size.
(Copied from life by the Rev. W.
Crossland).
Tatu Mark on Pnnan
shoulder.
(After Bock.)
This pattern very common
among the Undups.
(Crossland.
88
H. Ling Roth. — Natives of Sarawak and Brit N. Borneo.
single war expedition. The Kenniah women do not tattoo their thighs and
legs as much as the Kayans, but they usually have their feet and hands and
forearms thus ornamented. The men have designs on the underside of the
forearm and sometimes on the thigh, and different races are characterised by
different designs.'* * (Hose, J.A.I. i66.)
** Some of the Kanowit men are curiously tatooed ; a kind of pattern
covers their breast and shoulders, and sometimes extends to their knees,
having much the appearance of scale-armour. Others have their chins
ornamented to resemble beards, an appendage denied them by nature." (St.
John i. 39.)
Mr. De Windt describes some
Kanowits as being all tatued ** from
head to foot with most intricate
patterns, and others representing
birds, beasts, fishes, etc. : while
round the face and throat the marks
were made in imitation of a beard,
an ornament which none of the
tribes yet met with in Borneo pos-
sess. . . . Jok was tattooed from
head to foot so thickly as to cause
his body to look at a distance of a
light blue colour, but a very small
portion of his face around the nose
and eyes, being left au naturel.*'
(p. 68.)
Sir James Brooke speaks of a
Kanowit chief ** profusely tatooed all
over the body." (Mundy ii. 123.) (See
supra illustration of tatued Kanowit
chief, p. 29, vol. I.) ** The Kalabits
have long lines right down the arm
from the biceps to the hand."
(Hose, J.A.I, xxiii. 169.) ''The
Bakatans tattoo their faces and chests
to such an extent that only a small
portion of the skin of those parts is
free from it." (ibid, p. 167.)
Lieut. De Crespigny also says: **They tattoo themselves from head to
foot in the most beautiful manner." (Proc. Roy. Geogr. Soc, 1873, p. 133.) Of
these same people Sir Charles Brooke says the lower parts of cheeks " instead
of being clothed with whiskers were tattooed ; this ornament passed round
the chin." (ii. 302.) Mr. W. M. Crocker hkewise says : *' The Bakatans are
Tatu Marks sent me by the Rev. F. W. Leggatt.
X and 2, Trong, ornament on breast ; 3, Trong, on
arm or breast : 4, ornament on throat : 5, Trong, on
breast or arm : 6, no information given ; 7. Entadu,
on breast ; 8. Kala, scorpion on arm or breast.
(N08. 2, 3, 4, p and 6 were copied from life by Mr. Leggatt
himselt on the Sakaran river; Nos. i. 7, 8 were drawn for
him.)
* The Hon. Capt. Keppel describes a native from the Koti River (Dutch Borneo) a Kayan
prisoner, as follows: "The lines, correctly and even elegantly laid in. of a blue colour, extended
from the throat to his feet." (i. 87.)
Designs of Tatu Marks.
Collected by Dr. Wienecke (Military Surgeon) in Borneo.
(Leiden Mus.)
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. The 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 Punans do not 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 from 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,
LoNGWAi Woman's Tatued Hand.
(After Bock.)
Thigh Tatu Marks on Longwai woman
(After Bock.)
Tatued Hand of Longwai
girl.
(After Bock.)
LoNGWAi Woman's Tatued Foot.
(After Bock).
Tatued Hand of Tring
Woman of Sulau Landang.
Koti River.
(After Bock).
92 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
then down the upper arms ; here the two parallel broad stripes end, and the
fore-end, on its inner side, shows a number of narrow stripes. These latter
are more numerous if the man-slayer be at the same time well-to-do." (Diary,
Nov. 19th.) And again : ** It struck me that nearly all the men of Tamalan
are tatooed, even mere lads. They are marked on breast, shoulders, and arms,
the same as our friends of Upper Sugut. But, while with those tatooing
distinguishes the hero of an inter-tribal war, here at Tamalan it signifies
something very different. When remarking about these signs of prowess, they
at once said their custom was different from the people of Bundo, Kagasingan,
Lansat, Morali, &c. ; and then we heard a tale which betrays a horrible side
of the Dusun character, although they spoke with glee, like little children
talking about their sport, and they laughed good-humouredly to our cross-
questions about slowly extracting blood from their victims, or preserving their
heads, &c. This costumbre del paes consists in the following : — When they had
been damaged in their plantations and other property by the Sulus, they kill every
Suluman they can get hold of. The Mahomedan chiefs, in order to keep the river
open, then used to reconcile them by giving the aggrieved community some slave
to dispose of; this is done by tying the slave up and spearing him through the
thorax, which accomplished, the men in the village each take a cut at the
quivering body. Whoever does this has a right to tattoo himself. They after-
wards bury the dead, without retaining the skull, for the Sulu chiefs do not
wish them to do that ! They assure us they are not the same tribe who are
reported as catching the blood of such victims in small bamboos, on purpose
to sprinkle it over their fields ; but they are certainly the same people of
which the Danoa men, pointing to E.S.E., said, * Don't go there ! they are
bad.' " (Diary, 30 May.) Mr. Hatton remarks of some Sin Dyaks (? Dusuns) :
** They are painted and tattooed in a peculiar way" (Diary, 18 Mar.), and he
adds they are ** tatooed with blue all down the arms, breasts, and legs."
(ibid.)
The Muruts appear all to tatu. The Adang Murut women, met by Sir
Sp. St. John, were tatued about the arms and legs. (ii. 115.) "The Muruts
here are much tatooed. Those men who have fought, or have gone on bold or
risky expeditions, are tattooed from the shoulders to the pit of the stomach,
and all down the arms — three parallel stripes to the wrists. A headman, or
rather a sometime headman of Senendan, had two square tatoo marks on his
back. This was because he ran away in a fight, and showed his back to the
enemy. Another and braver chief was elected in his place." (Hatton, 6th
April.) ... Of the Ghanaghana men ** scarcely a man of them was
untatooed." {ibid, loth April.)
Describing the Murut women, Mr. Whitehead remarks : '* Several
Muruts were tattooed on their chests or thighs. Whilst busy drawing a
peculiar tattoo, the Murut caught my eye and immediately covered the mark
over. The tattoo was a peculiar one, resembling a three-legged dog with a
crocodile's head, one leg being turned over the back as if the animal was going
to scratch its ear. The reason the Murut gave for not allowing me to sketch
this mark was that his wife was expecting a child, and he was afraid of my
eye affecting her." (pp. 70, 73.)
Painting and Tatuing.
93
At the present time Mr. O. F. Ricketts writes from the Trusun about the
Muruts : " Tattooing is only carried out to a very small extent, many do not
tattoo at all, the men have some simple design just above the knee-cap, or
Tatued Ngadjoes (Natives of Southern Borneo).
(After Dr. Schwaner).
plain circles on the chest ; the women have fine lines tattooed from the knuckles
to the elbow, which gives them the appearance a little distance off of wearing
black mittens/' (S.S. 347, p. 214.)
The following is condensed from Mr.C.Van Den Hamer's account of Biadju tatuing. The different
patterns are practically only more or less elaboration of the same designs. Some have only a pattern
(bomtet) on the calf, others the pattern {manoek)on the arm, and so on, without intending to have more
done. The coast people have mostly given up tatuing, but the Oet Danoems. of the Uplands, still
practice it. The boys are tatued as soon as they begin to wear the chawat There appear to be no
ceremonies or fastings in connection with it. The operator has a small brass style with bent point,
and a small hammer of light wood. The pattern is drawn on with dammar soot and gold dust. The
boy lies groaning on the ground. Owing to the inflammation only a little can be done at a time. The
style is continually dipped in soot and water, and the blood wiped away with a bunch of bast. The
inflammation is allayed by salt, the sores turn to a whitish colour, like kotap, and then to a leady blue,
and are indelible. The first pattern {boenter) is put on the calf, and consists of a circle of 5 cm. radius.
94 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
with check pattern inside. It looks like a piece of plaster. Then the arms are done with five patterns
{manoek), two inside and three outside — a spiral with a few curved lines; from the commencement of
the spiral rays stream out with flourishes. The general form of the manoek is that of a wing. The
smallest pattern is on the back of the wrist. To save pain they are put on on alternate sides. From
the wrist to half up the upper arm, 2 parallel lines are drawn, with lozenge designs in between with a
dot in the centre. It looks like a row of buttons. There are also designs {sala pimping, so/a = between)
between the manoeks. On the wrist is the design maUn poenai doehin bambang L_ri_n_. which is also
met with on the throat. The tones oesoek (lines of the chest) flows in three parallel lines from the
navel up to the pit of the neck. On either side of these lines are about 29 rays (rioeng), on the outside
of which are two lines, toeroes taekaloek (head) naga, flowing from the navel to the breast nipples. On
each breast (?) are the naga and dragon's head, with open jaws, teeth, and tongue distinctly drawn,
eye less so, facing each other. These have the usual surrounding flourishes supposed to resemble the
palas, a native shrub. The manoek oesoek is put on the muscles of the neck ; it looks like the samban,
a well-known breast ornament, which the inland youth wear on a cord round the neck. The nipples
have circles, tamboeling tosoe (nipple), tatued round them The batang rawang are lines which run from
the chawat, parallel with the toeroes takaloek naga, to the shoulder joint, where they join the leaf or
wing pattern, dawen baha (shoulder). This latter pattern fills up the upper part of the arm. There
were here nine rays and twenty-two flourishes. The boewoek sapoei is a sort of collar pattern — it has
two adjuncts, the matan poenai and doehin bambang. Two lines, rampai baha, run from the nape of the
neck into the hair. It is said, with some up-rountry people these lines recurve behind the ears, flow
over the temples, and end in a curl on the cheek. Down the spine there are five parallel lines, batang
garing (ivory) , like the toeroes oesoek . Over the whole surface of the trapezius muscle, rays, crosslines, and
flourishes are drawn, which hang down from the collar like fringe. There are six matioek on the upper
part of the back. An old man from the Manoehing river, uplands, had on his hips a zig-zag pattern
called penjang (charms). On the back of the hands there are various forms, such as a crossed S with
four dashes at the intersection, a swallow, cross. &c. Some have nothing on their hands. The Oet
Danoem women have two parallel lines, with cross-lines, from the knee to the tarsus ; on the thigh
they have a pattern like the sambas ; from the boenter, on the calves, to the heel there is a barbed
line called ikoek (ekor = TBnk) bajan- on the right leg it is called bararek, and on the left leg. dandoe
tjajah. Brave warriors have such a dandoe tjajak on the elbow-joint, with a cross, called sara pang
matan andau.
"According to the belief of the Biadjus tatuing takes the place of clothing, and turns to gold in
heaven. The following account gives an idea of the cost: — the boenter costs 25 cts. ; the toekang
langit, on the hand, 10 cts. ; the toeroes oesoek i fl. ; the two dragons 2 fl. ; the manoek oesoek 2 fl. ; the
dawen baha, on the left and as well as on the right arm, 4 fl. ; the neck i fl. I do not know the cost
of the other patterns.
" It is generally mentioned in the Sangiang saga that Thnpoen Teloen, in long past times, journeyed
through many tracts of the earth, and let himself be tatued in certain localities according to the
customs of the country, and in this manner introduced it into these parts. Thnpoe is lord and Teloen
the name of his slave mistress ; thus Jimpoe'n or ain Teloen means, master of Teloen."
•' Tatuing operations commence at an early age, and the first designs are generally traced on the
calves, arms, and chest. As the individual increases in age. the operations are continued, and are
extended to all the other parts of the body, so that there are some men who are completely covered
from chin to foot with lines and drawings, representing flowers arranged in festoons." (S. Muller.
ii. 352.) " Women are not tatued." (ibid, p. 353.)
According to Mr. Bock, among the Modangs the decoration is one of the privileges of matri-
mony, and is not permitted to unmarried girls, (p. 67). . . . " The Tandjoengs do not tattoo as a
rule. I only found one with a 4- on his arm. (p. 130). . . . At Benoa the men were all tattooed
with a small mark ^^.^-. either on the forehead, the arm, or the leg. (p. 139) ... Tatooing is
followed by all the tribes of Kotei, with the exception of those in the Long Bl6h. district ; and some
of the designs have very great artistic merit. The marks are either on the arms, hands. feet» thighs,
chest, or temple. The women are more elaborately " got up " than the men, and seemed proud of
displaying their skin-deep beauty. The more intricate patterns are executed by professionals, who
first cut out the outlines in wood, and then trace the design on the part of the body to be decorated,
filling it in with a sharp-pointed piece of bamboo, or a needle dipped into a pigment prepared for the
purpose from vegetable dyes. The operation is very painful, and often takes a long time to execute,
and the marks are absolutely indelible. The tattooing takes place, in the case of men, when they
attain to manhood ; and, in the case of women, when they are about to be married. There is an old
woman of sixty, the marks on whose thighs were as distinct and bright as when they were first
executed, perhaps forty or forty-five years previously. Difierent tribes, and different individuals of
Painting and Tatuing.
95
the same tribe, have different methods of tattooing. In some it is the forehead or chest ; in others,
the hands or feet ; in others, the thighs that are tattooed. The greatest slaves to this fashion are
perhaps the damsels of the Long Wai and Tring tribes, who unite in themselves the fashions of
nearly all the other tribes. Whereas the others are content with ornamenting only one part of the
body at a time, a Long Wai or Tring lady must be tattooed in various parts of the body."
(pp. 189. 190.)
Note. — The statement in Jour. Anthrop. Inst, xvii, 322 and copied by Prof. Hain (p. 147) that the
British Museum possess a portrait of a Tring priestess tatued should read that a plate
taken from Mr. Bock's book has been hung up for public inspection.
Tatued Dyaks (? Kayans).
(After ProC Veth)
CHAPTER XX.
WAR AND WEAPONS.
WAR : Causes of War— General causes — Feuds — Old quarrels— Tribute— Reprisals — Nabai's feud
—Helens — Women an incentive —Love of robber>' under arms— 'To ease a sore heart* —
Debts — Chivalry— War Expeditions— Formidable character— Announcing an expedition— The
spear token— Preparations— Women's precautions while men away— The start — No hurry —
Result of delay — Time no value — A grand sight — Camping places — Precautions — Explorations —
War council — Traders decoyed — Retaliation— Crossing war paths — War Alarms — Defekces —
Pagars — Tactics of the invaded — Hiding treasures — Fires — Steep hills — Cheveanx de frise—
Ambushes — Luring on the enemy — Ambuscades — Dressing up as friends — Flank movements —
/?a«;a«$— Stray invaders — Surprises — The Sauhs* annihilation — Prowling attacks — Dusuns
versus Lanuns — Attacks at dawn — Kanowits' methods — Burnt chillies — Fight with Steele and
Fox's murderers— Attacks in absence of men— Breach of hospitality— Allies killed /aw/^ de mieux—
Homeric Combats — Fights for the slain — Saving heads — Guarding relations — Desperate hand-
to-hand encounters — Chivalry — Excitement of Warfare — Mad with excitement — Quarrels
amongst parties to an expedition — No mutilations — All is spoil in warfare — Original Dread of
Firearms — Mr. Dalton's notes on war.
WEAPONS: General War Costume — Sea Dyaks — Helmets— Jackets— Thighs unprotected—
Kayans — Accoutrements— Spears— Lances — Wood javelins— Swords — Hill Dyaks — Sea Dyaks
— Parang pedang — Parang nabur— Parang ilang — Good steel — Good smiths -Shields— Method of
using— Bows and Arrows— Mr. Skertchly's remark— Undup children— Mr. Earl's statement-
Testimony of an old Dutch soldier— Dr. Lewin's authority.
WAR.
The Causes of War.
" It may be observed that their causes for war, as well as its progress and
termination, are exactly the same as those of other people. They dispute
about the limits of their respective lands; about theft committed by one tribe
upon another; about occasional murders; the crossing each other on the war-
path ; and about a thousand other subjects. ... In short, there is nothing
new in their feelings, or in their mode of shewing them ; no trait remarkable
for cruelty ; no head-hunting for the sake of head-hunting. They act precisely
on the same impulses as other wild men : war arises from passion or interest ;
peace from defeat or fear. As friends, they are faithful, just, and honest ; as
enemies, blood-thirsty and cunning, patient on the war-path, and enduring
fatigue, hunger, and want of sleep, with cheerfulness and resolution." (Keppel
i. 301, 304.) According to Mr. Dalton (p. 9) : ** The Daya are, generally
speaking, peaceable ; the petty feuds among themselves may be traced to the
horrid custom of ornamenting their houses with human skulls, procured by
way-laying individuals of a different tribe, and to decorating their children
with the teeth; or to disputes about particular tracts of forests.'* Old feuds
are a fruitful source of the wars and quarrels of the present day. ** The
Causes of War, 97
Sow and other Dyak tribes once made an incursion into the Puttong country
and killed eighteen persons. This was simply the continuation of an old
feud." (Keppel Meander ii. 17.)
" Many of the feuds in which the Dyaks of Sarebas and Sakarran are now
engaged, are quarrels which arose in the times of their ancestors^ ; and the
ostensible object in carrying on of which now is, that their balance of heads
may be settled ; for these people keep a regular account of the numbers slain
on each side on every occasion : these memorandums have now, perhaps,
become confused amongst the sea tribes, but amongst those of the hills, where
fewer people are killed, and fighting is less frequent, the number to which each
tribe is indebted to the other is regularly preserved. A hill chief once told me
that he durst not travel into another country, which he wished to visit, as their
people were the enemies of his tribe ; when I asked him in surprise, having
supposed that he was at peace with everyone except the people of Sakarran, he
told me that in the time of his grandfather, the people of the other tribe had
killed four of his, and that in retaliation his tribe had killed three of the other,
so that there was a balance of one in his favour, which had never been settled,
nor had any hostilities been carried on for many years, yet all intercourse
between the tribes had ceased, and they could only meet in a hostile char-
acter." (Low, p. 212.) Mr. Grant reports much difficulty in settling feuds :
'* At night we had a good deal of Bechara, in reference principally to
the demands made upon one tribe by another, for certain fines or debts, in
acknowledgment of supposed victories gained in the olden time. It appears
that formerly, when a party of any tribe took some heads from another, not
content with that, they must needs demand certain gongs and jars from them,
in acknowledgment of their having been defeated. This was, I suppose, looked
upon in the light of a tribute. ... At any rate, one tribe making such a
demand upon another, causes the latter, in order to get the wherewithal to
pay, to remember some old feud and successful onslaught on a third tribe, and
so the wheel is set in motion, after having been at a stand-still for years. I
have put a timely stop to all this." (Grant, p. 61.) The Muruts also have
their feuds. They '* are not by any means a warlike race, for, taking them
altogether, they are great cowards ; they do not organize large expeditions to
go on the war-path, . . . though on one occasion they combined to resist
the attack of a party of Kayans, when they killed some sixty of them. The
worst feature in their lives are the inter-tribal feuds above mentioned,
which have been carried on amongst them from time immemorial, and which
they are totally unable to settle themselves. Indiscriminate head-hunting,
simply for the sake of obtaining heads, is the exception rather than the rule,
but when making reprisals against another tribe, they will try and get one if
possible with the least danger to themselves, and the head, instead of being
hung up in a head- house, as is the custom of the Land Dyaks, after having
been feasted over, is put away with the rest in a basket in some corner of the
house. Each house has its own feuds, and carries them on irrespective of the
^ Mr. Hup^ refers to hostilities which broke out on account of some losses which one party
had incurred 15 years previously when 300 people were killed (p. 314).
H Vol. 2,
98 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.
others ; the usual way being for a small party to go and fire into an enemy's
house, trusting to chance that they may kill some one, and then they return
home more or less satisfied ; they sometimes lie in wait in jungle to make their
attack on an enemy if their omens are good, and on these occasions they
sometimes get a head, though more often from some woman or child who
happens to be working in a paddy field. They are not particular as to whether
they kill the individual who made the last attack on them, anyone in the same
house, or living on the same stream, will equally satisfy them, thus compli-
cating the cases." (Ricketts, S.G. No. 347, p. 213.)
Of a Dusun feud, Mr. Witti writes : ** Nabai has a feud with Peluan,
the adjacent district south-west, and that is what makes Jeludin [the Nabai
chief] so miserable. Thus I learnt the account there is running between
Nabai and Peluan. Killed by Nabai, 16 people, of which 6 men, 3 women, 2
children ; Nabai paid blood-money for five people and a half, Peluan for
two. Peluan, therefore, appears debited with eight dead and a half. The
chronological mark here is worthily selected, it is formed by the smallpox
epidemic. To himself, I explained he could no longer receive from Peluan
a slave for the purpose of sacrificing it in amends for the murder of
Ah Hok, a Chinaman, who last year went trading in Peluan, after having
lived a while in Jeludin's house. Jeludin was in that matter offered a
slave-woman, a short time ago, but he sent her back on the ground that
she was not young enough. What business has this Jeludin to try and get
his blood-thirstiness quenched on account of an outsider who went to Peluan,
as the man went up the Kimanis entirely at his own risk ? And then, Ah
Hok's death was brought about in retaliation for a Peluan mother and two
children, who were murdered by Jeludin, with his own hands, in his own
village." (Diary, 19th Mar.) Of this same feud he writes two days later :
" Having to act as intermediary in bloody feuds like these would be repulsive
if it were not for the sake of an experiment. I do not pretend to say for the
sake of peace, for these tribes have so few mutual interests, that peace between
them will ultimately have to be the object of rigorous measures on the part of
the Government. But it will be a source of some interest if we succeed in
accomplishing our round from one tribe to the other, each of which threatens to
blowpipe, shoot, and behead anybody who may come from the opposite camp.
To-day, the Dyak Ankaroi complained that two years ago Jeludin and party
carried off his wife and two little children (girls) whilst he (Ankaroi) was absent
from home. At Petikang, Jeludin put all three to death in that cruel manner
called ambirus (making a spirit). Ankaroi and his friends offered Jeludin all
they had to ransom those captives, but in vain. On that Ankaroi took an oath
not to touch any woman until he shall have killed Jeludin. I now quite under-
stand why my ex-officio friend is in such an awful funk, notwithstanding the long
odds on the side of Nabai. But how can I decently ask the bereaved party
how much he would take in cloth, brass, salt, jars, and cattle to make it up ?
I had much sooner express my sympathy with Ankaroi by giving him a Henry-
Winchester, latest model. As it is, the Peluan people understood me so far
correctly, that they asked me to bring about a meeting with Jeludin, for the
purpose of estimating the amount of blood-money, should Jeludin wish to pay
Causes of War,
99
up. They make it a condition that I myself shall be present to keep the other
party from treachery. I agreed to let Langadoi, the elder of Peluan, know
after my return to Nabai. Ankaroi alone asks such heavy damages that I
have but little hope.
What I wonder at is
which of the two parties
has misrepresented the
facts of the case most ?"
(ibid, 25th March.)
They have their
Helens too. Thus Mr.
Denison records: "The
Si Baddat and Sikong
Dyaks had been at war
arising out of a Si Bad-
dat going to Sikong and
carrying off a man's
wife, and on her resti-
tution being demanded
it was refused, where-
upon Sikong took two
heads from Si Baddat
who retaliated by taking
one from Sikong, but
peace had now been
patched up between
these tribes.'* (Ch. iii.
32.)
** As the women
have so decided a pre-
ference for the men
whose bravery and
deeds of arms are
notorious, it readily
accounts for the mass
of the populace being
addicted to war. . .
War Cap.
Made of split bill of the hornbill bird and of
part of its skin, claws and feathers, and with
argus pheasant feathers. S.E. Borneo.
(Leiden Mas.)
It may even be doubted whether Europeans might
not be found who would take the heads of
their dead enemies to gain the smiles and
embraces of beauty." (Mundy ii. 3.) As
previously mentioned by Mr. Brooke Low,
the women urge the men on to war.
(See p. 363.)
Very often the cause of war is much the
W^) same as amongst ourselves — the mere love
<^ of fighting. The following statement by
WicKKRwoRK War Cap. S.E. Borneo. Admiral the Hon. H. Keppel goes far to
(Leiden Mus.)
loo H. Ling Roth. — Natives of Sarawak and Brit. N. Borfuo.
prove this : '* The whole country on either bank of this river is rich and
fertile in the extreme. Fields of cotton, sugar-cane, and padi, with
cocoa-nut and fruit-trees in variety, grow in the greatest luxuriance. Pigs in
hundreds, ducks and poultry without number, proved that these people were
robbers from choice, and not from necessity. In every house cotton-looms
for making cloth were found. The coimtry at each mile improved in beauty :
the scenery was varied by hill and dale ; while a succession of open spaces,
cleared for cultivation, gave evidence of a dense population well able to enrich
themselves by honest industry. Our party were informed that, if they
continued to advance for the next four days, they would still find the country
continue to improve." * (Meander i. 173.)
" A Mahomedan Pakatan named Japer lost two grandchildren, so to ease
his sore heart he went on a war expedition and massacred a tribe of harmless
Punans." (St. John ii. 62.)
Among the Sing6 Dyaks : " If one tribe claimed a debt of another, it
was always demanded, and the claim discussed. If payment was refused, the
claimants departed, telling the others to listen to their birds as they might
expect an attack. Even after this, it was often the case that a tribe friendly
to each, mediated between them, and endeavoured to make a settlement of their
contending claims. If they failed the tribes were then at war. Recently,
however, Parimban has attacked without due notice, and often by treachery,
and the Sow Dyaks, as well as the Sing6, practise the same treachery. The
old custom likewise was, that no house should be set on fire, no paddy
destroyed, and that a trnked woman could not be killed, nor a woman with
child. These laudable and praiseworthy customs have fallen into disuse, yet
they give a pleasing picture of Dyak character, and relieve, by a touch of
humanity, the otherwise barbarous nature of their warfare." (Mundy i. 331.)
War Expeditions.
** Sea Dyak warfare is far from despicable, although it is undisciplined,
and when the command is assumed by a person of sufficient influence to
enforce obedience, the force at his disposal becomes more formidable than it
otherwise would be ; but this is not so often the case now as it was formerly."
(Brooke Low.) Once " upwards of 100 boats, with certainly not fewer than
2,500 men, had been at Sarawak a week, asking permission to go on an
expedition." (Keppel i. 216.) Sir Chas. Brooke's force against the Kayans
consisted " of about three hundred large boats, averaging over forty men in
each ; besides a large portion are still behind, and will be coming up for a
week or more." (ii. 259.)
" It is customary to announce a coming war expedition for such and such
a season at one of the great feasts, when the village is thronged with guests
> "The Orang blonda (white men)" said Rajah Dinda of Long Wai, "have been killing the
Dyaks and Malays on the Tew6h by hundreds," — referring to the Dutch war in the Doesoen district
in 1859-64, — " because they want to take their country and collect more rice and gutta; and why
should they object to our killing a few people now and then when our adat (custom) requires it ?
We do not care for the instructions of the white men, and do not see why they should come into our
country at all." (Bock, p. 2x6.)
War Hat.
Made of the fish scales, sewn with finely-split
rotan on to a plaited cap. The cap is made of a
soft, bast-like material. Diam.. 6iin. ; depth,
4iin. ; weight. 4^2.
(Leggatt Coll.)
War Jacket.
Made of thick bark furnished with fish scales !
The larger scales on the left hand side sewn on
with finely-split rotan, the smaller scales with
stronf thread (fine cord). The whole edged with
dark blue cotton as tape. The portion covering
the right breast is about ijin. broader than that
covering the left breast. Dr. A. Gunther informs
me that the scales are those of a scaroid fish.
Psmbscarus marine. Weight. 2lb. looz. ; length.
25iin. ; breadth, i6iin.
(Leggatt Coll.)
In the Brooke Low collection the hat is called
katupu kahi and the coat baj'u empurau.
The double thread (A) as seen on
the outside.
Inside of the War Hat.
Showing (B) how the thread holds
the scales, and (A) also how the double
thread runs round the edgejln^de.
Dyak War Cap.
Made of coarsely-plaited rotan, lined inside
with pandanus leaf ; to one side are fastened
some hombill's feathers. Height, iTin.
diam., yjin.
(Brit. Mttt.)
I02 H. Ling Roth. — Naaties of Sarawak and Brit. N, Borneo.
from the country far and near, and when there is sure to be an unusual
gathering of powerful chiefs. The speaker, who must be a great chief, gives
his reason, that his people wish to put off mourning, or that his people have
been slain and he must have some revenge, and
he ends by inviting all present to accompany him
on an incursion upon an ancient enemy. If he be
a chief of any real influence he is sure to secure an
ample following, in reality more than enough for his
purposes, but his ambition expands as his numbers
increase and his warpath assumes grander propor-
tions. The women lend their assistance to induce
their husbands and lovers to join the warpath.
Before this, however, the chief whose mind is set
on the business gets together a circle of chiefs
and warriors, which before the end of the pro-
ceedings resolves itself into a council of war. The
expediency of the campaign and the exigencies which
Made''ofplait^''rotJ^with demand it are then openly debated, and if the
armadillo scales sewn on. majority or even a strong party are in favour of it,
^^"w^c^l^S'reS'ba^r the chief who originally broached the topic, if he
(Hose Coll.) feels confident of a following large enough to effect
Kalupu. Dyak War Cap.
Made of a single skin of the porcupine pushed up to a peak in the
centre, with fur edging, inside matwork. Weight, 220Z. ; diam., yin. ;
almost round. Baram River.
.(Peek Coll.)
War Expeditions.
103
his purpose, announces his
intention of becoming a
leader and the date of the
departure for the enemy's
country. All present are
invited to accompany him
and to bring their friends
and relations. The details
are then discussed, the
amount of bekals (baskets)
necessary, the route, the
character and number of
enemy, etc. The period
usually selected for any ex-
pedition on a large scale is
that immediately after the
seed planting or after the
harvest ; the former time is
preferred when available as
they can spare the time
better, and have three
months clear before they are
required to gather in the
harvest. In the latter case
they would probably have
no farms at all for that
year, as they would have no
dry weather to dry the
clearings, which, therefore,
would not burn well.
** As the time draws
near for the expedition to
start, a spear is sent round
the country from village to
village with a tembubu toli,
to signify how many days
are to elapse before the
commander-in-chief is able
to make a start ; a place is
also mentioned where he
will await the force.'* [His
Highness once had some
trouble owing to a Malay
sending a spear round
amongst the Sakarans.
(i. 256.)] ** The women are
everywhere busy preparing
Front.
War Dress.
From Sarawak. Skin of the Kiman Dahau (or tortoise-shell
Itopard), with an opening for the neck ; attached to it are
eleven feathers of Uie hombill. Length, 47in.
(Brit Mat.)
104 ^* Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
the bekak, and the produce of the gardens are taken to the nearest market to
exchange for tobacco, chunan, gambir, etc. The men on their part have been
busy in getting the war boats ready, launching them into the river, lashing on
the planks and fitting them up with palm leaf awnings and bamboo floorings.
Those who are able to purchase the material, plane the bottom of their canoes
to make them smooth and tar them to preserve them, make figure heads for
the bows, and paint the side planks in various patterns. They take nets with
them to fish by the way, and dogs to hunt with if the distance is so great that
they are likely to run short of food, but their chief support on an expedition
of this kind is what they find on the banks and in the forest — especially the
wild sago. The men are very busy furbishing up their arms and sharpening
their weapons and decorating their helmets and war-jackets." (Brooke Low.)
" As long as the men are away their fires are lighted on the stones or small
fireplaces just as if they were at home. The mats are spread and the fires
kept up till late in the evening and lighted again before dawn, so that the
men may not be cold. The roofing of the house is opened before dawn, so
that the men may not lie too long and so fall into the enemies' hands."
(Crossland, Gosp. Miss. 1871, p. 166.)
** If one of a war-party slips down and grazes his skin shortly after the
setting-out of the expedition, he had better return home at once, or he will be
brought back wounded." (Chalmers in Grant's Tour.)
** The chief is always the first to leave the village, and as the first and
chief part of the journey is by water, he pulls away in his canoe, and at some
convenient distance from the village, he bivouacs for the night to beburong —
to consult the omen birds. If the omens by birds are favourable, he proceeds
to the tryst and there awaits the force as it dribbles in one by one or few by
few.* When all or most have arrived the flotilla moves on uncontrolled until
it reaches the pengkalan or landing-place, whence the overland route
commences. There is no attempt at order or regulation as long as they are
in the water and in their own country, every boat stopping and moving much
as it pleases, but all trying, nevertheless, to reach the pengkalan at once. If
this is close by there is a dash for it, but if it is several days' journey there is
a good deal of loitering by the way to increase their stock of provisions or to
s " When the chief of this tribe has decided to go out kidnapping and head-hunting, the people,
women as well as men. are called together to confess. Should it appear that some youthful members
have infringed the recognized laws of the tribe as regards marriage, or that the sanctity of the
marriage vow has been violated, certain penalties are inflicted on the oflending parties, such as a
fine of a fowl or a pig ; and when the offence is purged, and the moral character of the tribe is.
according to their opinion, re-established, a ' prophet ' is sent out with twenty or thirty penitents, to
observe omens either in the air or in the woods. These penitents are youths who appear at birth to
have had certain marks, signs of misfortune, on them, and who. in order to get the marks to
disappear and to prevent the evil which their presence forebodes, must atone, or go through
penitential performances, such as depriving themselves during a certain portion of their lives of salt
or fish, or of every kind of clothing. This party of omen observers proceed a day's march into the
depth of the forest, and regular communication is maintained between them and the rest of the
village, so that they can be informed of anything that happens while they are away from home.
Should any one die in the tribe they must return to the village, taking up their dwelling in a shed
specially built for them. As soon as the funeral is over they resume their journey, not returning
until they have satisfied themselves that the omens are favourable for the expedition about to be
despatched." (Bock, p. 218.)
Front.
Sarsbas Goat Skin War Jacket.
Edged with red calico and yellow woollen cloth. Length, opened up as shown, 3ft. 3in. ; width, i3in.
(Edinbro* Mus.)
io6 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
equip themselves more fully with kejangs (deer), poles, tukahs (pegs), etc., and
cords for hauling rapids.'* (Brooke Low.)
** The Dyaks are never in a hurry in setting off. They cook and feed at
leisure, and commence walking about half-past seven, and the morning meal
keeps them going until late in the afternoon ; they certainly get over more
ground by following this plan." (Brooke ii. 178.) Occasionally, however,
the delay is so great that the force becomes useless for the purpose for which
it was called together. Such a case happened on the Batang Lupar. (S.G.,
No. 161, p. 5.) This is quite in accordance with the natives' inability to
appreciate the value of time. When on the Limbang Sir Sp. St. John notes
(ii. 26) ** that they start with, perhaps, two days' provisions, and trust to
hunting for food. If they find a spot where game is plentiful, they stay there
till it is exhausted ; if the jungle produce no sport, they live on the cabbages
taken from the palms, on the edible fern, on snakes, or anything, in fact, that
they can find. If they come across bees' nests, they stop to secure the wax
and honey. Time is of no value to them, as they generally start after the
harvest, and many parties are said to have taken six months."
"The chief brings his musical instruments with him and plays on his
gongs and lawahs as he sweeps along. The line of advance is most irregular,
the canoes not movmg up in a line but with wide gaps, some outstripping each
other, others lagging behind to cook and angle, others deterred by bad omens
and adverse dreams, obliged to halt for the day, others to dry their things
capsized in the rapids, etc.
" It is a grand sight to see these canoes, filled with dusky warriors, whose
naked arms and bodies are just visible beneath the awning, pulling away with
a uniform and vigorous stroke, each arm with its white shell bracelet, and the
chief standing up in the stern steering the rudder with hand and foot. The
canoes hold each from twenty to seventy men.
"Arrived at the landing-place, a camp is formed, but the huts are not
arranged in any military fashion, but line the banks of the river. The langkan,
or hut is built sometimes to accommodate a whole boat's crew ; the warriors
lie side by side, their spears are stuck in front, and their shields and swords in
their hands, so that they can spring to their feet, arms in their hands, in the
twinkling of an eye. The roof slants upwards from the ground and forms an
angle with it. It is thatched with leaves and branches ; the flooring is of the
same material with a layer of bamboo or sticks. A fire is lit hard by to keep
off the mosquitoes and sandflies, who are often troublesome. These huts are
meant to last a single night, or several, according to the care with which they
have been built ; but stronger huts are reared when a stay is expected to exceed
a few days." (Brooke Low.) '* The floors are always raised above the ground
to preserve the inmates from the attacks of leeches which abound among the
dead leaves." (Low, p. 245.) ** Kayans, when they make their camp, strew dead
leaves outside the fence so that no one, not even a dog, can approach without
being heard. Punans make their camp in a circle, each hut facing a different
direction, so as to prevent a surprise." (Brooke Low.) These precautions are,
however, not always efficient. " Some of the enemy had quietly walked through
the camp at night; their tracks were seen in the morning — probably some
io8 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
venturous spirit who wished to ascertain how strong our force really was."
And on another occasion, on the same expedition : '* One of the enemy took a
dexterous aim with a barbed spear as an old Dyak was warming himself before
a fire in camp, sitting with his hands crossed to shade his face from the flames.
'jiffMj^r
Spear (? Fish Spear)
(Leiden Mus.)
Spear.
(Leiden Mas.)
The spear pinned both his hands together in this position, and fortunately so,
for it kept the weapon from his chest and saved his life. The spear-head was
cut off before it was extricated." At the camp "a halt is made of several days'
duration, to explore the neighbour-
hood, and to permit stragglers to
come up. The canoes are hauled
up and concealed in the forest, and
the track examined." (Brooke i.
310.) " The boats, if any, are ren-
dered safe from any sudden night
surprises; each party watch abreast
their own boat." {ibid i. 294.)
** A war-council is held, and the
route marked, and the situation of
the enemy discussed, and on a
given day the march commences,
each one shouldering his pack and
stepping out in Indian file — ^the
guides ahead, and closely followed
by a few of the hardiest, boldest,
and most experienced men at their
heels. This line of march reaches
many a mile if the war party be a
numerous one. The pace is rapid
so long as they are in neutral terri-
tory, but slackens as soon as they
reach the borders of the enemy's
country. The leaders then proceed more warily as the
enemy, if forewarned of their approach, are pretty sure
to be posted in ambush by the way." (Brooke Ldw.)
" It is really curious to witness their movements,
when the order is given to go out to skirmish, —one by
one, with a quick pace, yet steady and silent tread, they
glide into the bushes or long grass, gain the narrow
paths, and gradually disappear in the thickest jungle."
(Mundy i. 262.)
Lower Pattern.
Upper Pattern.
Undup Spear Handle.
\ real size.
(Crossland Coll.)
Gourd.
Trained into shape by bind-
ing it with a cloth while
young. Used as a powder
flask. James Motley.
(Kew Mus.)
War Alarms. 109
'* Sometimes a war-party would decoy a party of traders, and murder
them for the sake of their heads ; while a trading party, if opportunity offered,
never failed to act in a similar manner." (Horsburgh, p. 14.) ** At night they
would drift down on a log, and cut the rattan cable of trading prahus, while
others of their party would keep watch on the bank, knowing well where the
stream would take the boat ashore; and when aground they kill the men
and plunder the goods." (St. John.)
"When a tribe is on a warlike excursion, it often happens that their
track (or * trail ') is crossed by another tribe. Those who strike the trail guard
it at some convenient spot, apprehending the party to be enemies ; they plant
ranjows in the path, and wait till the returning party are involved amongst
them to make an attack. If enemies, and they succeed, all is well ; but if
friends, though no attack be made, it is a serious offence, and mostly gives
occasion to war, if not paid for.*' (Keppel i. 302.)
War Alarms.
The alarm caused by the rumour of an enemy is well described by the
Rev. Mr. Crossland : ** During the last few days we have been living a rather
exciting life. Four men went up the country to take bees' nests. Two of
the four went up at night and began to take the nests, when their attention
was drawn to a series of fires on a mountain not far off, perhaps two miles ;
at once they concluded that there was an enemy, and came down the tree,
and set off home, leaving the greater part of their things in a hut. They
never said a word to any of the people living near, but came straight home
and reported there was an enemy. I happened to go to the house and heard
the news, which for the moment alarmed me ; I could not help thinking of
our people who were up there, and of their defenceless wives and children. I
said I could scarcely believe it, and they had better all keep quiet. If there
really was an enemy we should hear the tom-tom from the up country. Next
morning a lot of the other men, with the four, went off to spy out the enemy ;
but before they got to the river-side they saw a cobra ; this was a sign that
they should not be eager to find the enemy, so they returned home. About
an hour after there was a screeching and squalling cry of enemy. Men were
rushing off from the house away from us, with spears, shields, swords, etc., to
seek the enemy. The women began to beat the tom-tom ; I stopped them,
told them that my ears had been open all day, and I had heard no tom-tom,
and until I did they must keep quiet. Not long after, up came some of the
neighbouring tribe of Sakarran, inquiring after the enemy. The men who
had first rushed off came back from a neighbouring house, saying there was
no tom-tom sounding. Next day men kept on going up in search of the
enemy ; I always said, * Go if you like,' when they asked. Yesterday a man
came saying the tribe were gathering at a house up country to resist the
enemy, and so this morning they all went off, save one head-man, who
laughed and said, * If there was an enemy, our people would have come home
at once, and since they have not come I don't intend to tire myself for
nothing ; ' so off he went to his farm with his wife and daughters. Before
long a man came to tell me of a dream he had had. He thought he found a
no H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,
basket with a durian fruit in it. * Oh,' said I, '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.)
•(3
.£3
4)
B
a
c
o ^ 2
^ C 0)
2 8 o
§ *l
J -I
I
"tfl
-a
•c
3
112 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
see towards evening a few Dyaks come to take their last duck before retiring
after their day's work ; when lo ! and behold, they traced a small line to a
twig, and brought up a large brass gun. Such is their quickness of vision ;
only Dyaks can kill Dyaks." (i. i88.) Later on he says : ** When clearing
places for our night abode many found some property concealed among long
grass and under trees." {ibid; 301.) ** If the attacked party are in no hurry
they fire the village before they leave it ; if on the other hand they wish to
gain time, and to divert the pursuit, they leave it for the enemy to plunder
and burn." (Brooke Low.) Many burnt houses are met with on the
expeditions — generally the burning has taken place when defence has been
given up." (Brooke i. 299.)
"The Brang people placed great reliance in the difficulty of approach up
their steep hill ; the men quietly sat and * ate their rice,' and the women went
to the top of the peak above the village and openly defied the invading force.
They turned their backs to the invaders, and screamed yells of defiance."
(Grant, p. 25.) ** On one occasion the Balleh Dyaks ascended the river
Mujong, into an almost inaccessible part, and made a stockade on the top of
a steep hill defended by precipitous rocks over the path of ascent." (S.G.,
No. 148, p. 8.)
**On the Baram when attack is expected the house is fortified by a sort
of chevaux de frise placed round it, and though this is limp, the ends of the
bamboo being j)ointed and very sharp make it a very difficult obstacle to
break through." * (Hose, J.A.L xxiii. 162.)
Ambushes.
** A favourite stratagem of defence is to entice the leading boats of the
enemy into an ambush on shore. As everybody in the attacking party is
anxious to be foremost in the race for heads, there are sure to be one or two
boats so far in advance of the rest as to make it worth the defenders' while
to put them to their mettle. Some convenient spot is selected and a strong
defending party placed in ambush among the trees. One or two men are
thrown out to stroll uj)on the shingly bed to lure the enemy to their
destruction. The moment they are caught sight of, the boats give chase, and
as the warriors leap ashore, the men in ambush spring from their covert to
their feet and hurl stones to shatter the shields, and engage with spears and
swords in a short but desperate conflict. As the main body is seen winding
up the river, whooping and yelling, and crashing up in clouds of spray and
with a rush of waters, they plunge into the thicket with the heads they have
obtained, and are far away before the enemy have recovered from their
discomfiture, and are prepared to follow." (Brooke Low.)
This sort of thing happened more than once during Sir Charles Brooke's
Expeditions, (i. 38.)
** Another stratagem is one of ambush without luring. When the head
of the column is close upon them (the ambush), they discharge their muskets
[sic] , leap from their ambuscade, and engage in a hand to hand combat.
* According to Mr. Hup^ they erect palisades 500 ft. long, 100 broad, and use up 5,000 tree
trunks sunk into the earth some feet deep. (p. 314.)
Kbnniah Parang Ilang.
The sword is made of stream ore found by the Kenniahs in the Baram head-waters. The
charms are of specific value : one looks like portion of a mason wasp's nest, another is a
piece of stone. The usual dirk attached to the sheaths of these swords is thrust in a
piece of attached bark, covered with yellow and black bead work. The dirk [not shown]
Itself is ornamented on one side of the blade, into which little brass discs have been
melted : the haft looks like English cherry-tree wood, and at the end is beautifully
carved like some of the dish ends ^own on p. 383. Baram River.
(Hose Coll.)
I Vol. 2.
114 f^• Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
The Dyaks always waylay on the right-hand side of the line of march, as that
side of the body is unprotected by the shield, which is carried in the left hand.
A short, but desperate fight ensues, a few heads are taken, and the defenders
scamper off with their dead and wounded before the main body can come up.
The invaders pause a while until reinforced, and then pursue, but the enemy
have taken advantage of this delay to plant tukaks in the path and ranjaus in
the water-way. Some are sure to get spiked, and another delay ensues. The
ambuscade is by that time beyond pursuit. If the defenders are plucky,
they form several ambuscades, and so impede the progress of the bala
(war-party).
** When acting on the defensive, if it is intended to entrap the invaders
by water, it is customary for the entire force to divide into two equal portions,
and to be hid in two branches of the main stream, sufficient distance
apart, and when the enemy are in between, to dash out simultaneously and
take them in front and rear. If the invading force is too numerous to try
this, it is customary to lure the leading boats by a decoy boat into a position
where by reason of the rapidity of the current and obstacles in the river they
can be taken at a disadvantage, and to scamper off with a few heads after a
desperate and hurried fight before the main body comes up.
" It is a defensive measure to blockade the passage up the river with
huge trunks of trees felled right across, which form a temporary barrier to
quick progress ; stakes and tukaks are placed in all suitable places, and in
the shallow beds to impale the feet, as the men have to tumble out of the
canoe to haul it over the rapids, &c.*' (Brooke Low.)
While the Meanders boats were punishing some pirates " A few select
ruffians of this fleet lingered behind, after the main body had quitted the river,
having dressed themselves in the spoils of their victims, and put on the broad-
brimmed hat used by the labourers on the farms. Thus disguised, these
miscreants stealthily dropped down the river in the small canoes which they
found on the banks; and, imitating the Sadong dialect, they called to the
women to come out of their hiding-places, saying that they had come to convey
them to a place of safety. In many instances the stratagem was but too
successful ; and the helpless women, rushing down with their infants in their
arms, became the prey of these wolves in sheep's clothing.*' (Keppel Meander
i. 144.)
The ranjaus above referred to are practically calthrops and are also by
the way used in times of peace. Thus Mr. Grant relates : ** At one part of the
road our guides stopped to draw a lot of ranjows, or sharp-pointed bamboos,
out of the ground. Some man had left his farm-house, and protected it from
thieves by sticking these ranjows for some distance around it." (pp. 22, 80.)
Sir Chas. Brooke's party once had unpleasant experiences with these articles.
The country was ** thickly spiked by some Dyak enemy many years ago.
These were not yet rotten, and the grass had grown sufficiently to make them
very blind. The leading Dyaks took a start to pull them up, as only those
can who are in the habit of resorting to such schemes of warfare. They are
mostly of bamboo, about six inches long, and sharpened to a point, and, as a
band is retiring from an enemy's country, these are stuck in their wake to
Ambushes,
1^3
prevent any others from pursuing ; they are very simple but dangerous
obstacles to those who have bare feet." (ii. i88.) '* Occasionally the ranjaus
are poisoned." (Crossland.)
Dagger.
Said to come from S.E. Borneo.
(Leiden Mus.)
DopoHg Dagger.
Used at funeral feast, Tiwah.
S.E. Borneo.
(Leiden Mus.)
SwORD-SHEATH BeLT
Knot (?)
(Brooke Low CoU.)
it6
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
" With lelahs or brass guns, muskets, spears, &c., they will keep their
strongholds, while parties will go sneaking about the jungle in search of stray
enemies : and when they have successfully resisted an attack, and see the
enemy retreating, they will harass his rear, securing as many heads as
possible to take home as trophies." (Grant, p. 92.)
Kbnniah Shield.
From Sarawak.
(Edittbro* Mus.)
Length, 48}in.
Surprises.
On one occasion the Sauhs had driven off the Sarebas and Sakarans, their
hereditary enemies, and were in grand spirits at this their victory — a victory
never before achieved against these foes, **But their joy was short-lived;
Surprises.
117
they had reckoned too much on their security, and forgot the bitterness
created in the hearts of their foes by their repulse and loss. It was not many
months afterwards, on a fine sunny day, when most of them were busily
engaged at their farms, that, with the suddenness of a flash of lightning, and
iw^^^^^^
Front. Kayan Shield. Back.
From Sarawak. On the front, along the median ridge, there is a rib of
iron twisted at both ends. Decorated with human hair. Length, 49}in.
(Edinbro* Mus.)
without any warning, the Sauhs found themselves surrounded by their lately
discomfited enemies. And that day the Sauhs were no longer victors, but
vanquished ; between 300 and 400 dead bodies lay strewed on or around the
ii8 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
farms. Besides the heads, the enemy carried off as captives loo women and
children." (Grant, p. 92.)
** As Dyak warfare consists of surprises, they do not attack a village, or a
cluster of villages, 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 war-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 wells 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. 13.) " It was much in this way that the Dusuns drove out the Lanuns
who 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-wood, 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 went on." (ibid, ii. 62.) ** But if their approach be
unknown, they so manage as to reach the settlement before daybreak ; 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." * (Brooke Low.)
** The mode of attack adopted by the Kanowits shows the system of war-
fare of these barbarians. The first house attacked was of the largest size,
built on piles. A body of four hundred men approached — no arms were used,
not a spear was 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. The defenders, about fifty in
number, with their wives and children, cast down between 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 were killed, and fifteen women and children were captured, the
remnant escaping into the jungle." (Mundy ii. 69.) Later on Sir Jas. Brooke
> *' 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.)
Surprises.
119
records a very similar case : " The invading force of tattooed warriors was,
however, too numerous to be long withstood, and the piles being eventually
either hacked to pieces or burnt down, the lofty buildings fell with a crash to
the ground, when, with the exception of a few able-bodied men, who may have
Kenniah Shield.
(Rdinbro' Mus.)
escaped to the jungle, the whole tribe was made captive and carried away in
triumph to Kanowit. The young and lovely of the women were, of course, the
greatest prizes." (ibid ii. 124.) So Sir Sp. St. John relates of the cutting off
of the Orang Kaya Kiei, with his family, in a farmhouse at the foot of the
Ladan ran^e, by Kayans : ** The Kayans set fire to the rice stalks under the
I20 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.**
(ii. 31.) Bishop McDougall is reported to have said that chillies are burnt
under the houses on account of the suffocating smoke they make. (Mrs.
McDougall, 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
through 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
foolish 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 his 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 Sp. St. John gives quite a list of treacherous attacks made in
different parts of the country. Amongst others (i. 42) that ** before the
Homeric Combats. 121
Kanowit was well guarded, a Sakarang chief with fifty war boats arrived at a
village of Pakatan Dayaks, his allies ; he took the men as his guides to attack
some Punans, who, however, escaped ; mortified at this result he killed the
guides, and on his return carried off all the women and children as captives."
There is also the record of the treacherous way in which the Kayans
possessed themselves of a Murut village in the Blait country. Some captured
Muruts were sent as deserters into the village and at the end of six months
they let the Kayans in at night. Their heads were also taken by the Kayans.
{ibid.)
Homeric Combats.
" The great object in their combats is to obtain as many of the heads of
the party opposed as possible ; and if they succeed in their surprise of the
town or village, the heads of the women and children are equally carried off
as trophies. But there is great difficulty in obtaining a head, for the moment
that a man falls every effort is made by his own party to carry off the body,
and prevent the enemy from obtaining such a trophy. If the attacking party
are completely victorious, they finish their work of destruction by setting fire
to all the houses, and cutting down all the cocoa-nut trees ; after which they
return home in triumph with their spoil." (Marryat, p. 18.)
This is confirmed by Mr. Brooke Low : ** In fighting, the warriors cluster
round their chiefs and are indifferent to the fate of the others so long as the
chiefs escape with life and limb. Similarly relatives cluster together,
preferring to entrust their lives to the tender mercies of one another,
rather than to a stranger ; a relative would bestride his fallen kinsman and
protect his body from mutilation, when a stranger might decline the combat
and leave him to his fate. They carry away the dead and wounded when
possible ; the former they bury, but, if hurried, often so imperfectly that the
enemy scent them out, dig them up and carry away the heads. When unable
to carry away the dead, they have sometimes severed the head from the trunk
and carried it away with them to bury in the forest, rather than let the
treasure fall into the hands of the enemy."
During a skirmish on the Sarebas river, ** Janting, with a son-in-law on
each hand, advanced, followed by his people, and opposed the party with
drawn swords ; one of his sons cut down his man, decapitated him, and
Janting himself had come in contact with another, when his other son-in-law
fell with two spear wounds, and would have lost his head, if his father had
not most opportunely dealt a terrific blow at his adversary, and then stood
guard over his wounded relation, while the enemy had time to make off,
fighting indiscriminately with our people." (Brooke i. 275,)
Admiral Keppel gives a graphic account of such hand to hand encounters :
** Three brothers were advancing through the jungle in the usual single file,
the second leading, when a tiger-like spring from the bush was made on poor
Bunsie, and he was cut down. His slayer was the redoubtable Dyak chief,
Lingire himself, near to whose residence the flotilla were advancing. A fierce and
desperate struggle ensued between the youngest, Tujong, and a Malay, named
Abong Apong ; he was son-in-law to the Laksimana of Paku, the chief who
led the late recent severe foray at Sadong. Each combatant was armed with
122
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
shield and sword : but assistance coming to his enemy, Tujong received the
fatal blow ; before, however, the fallen man could be decapitated, a musket-
shot fired by Tujong's party passed through the shield, and entered the body
Kayan Shield.
From Koti River.
(Edinbro* Mus.)
Length, 55jin.
of the man who had come to Abong Apong's assistance, making him likewise
bite the dust. Kalong, the eldest of the three, who was in rear of his
Homeric Combats. 123
brothers, saw the danger just in time to fall back, and bring up the assistance
which saved his youngest brother's head, but not his life. Kalong had also
had his share of fighting. On the night of the late action, the moon was
Dyak Shield. Length, 33in.
(Edinbro* Mus.)
shining brightly, and he had chased one of the Serebas bangkongs aground.
A young pirate chief jumped out, and invited anyone of his pursuers to single
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. i66.)
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
i. 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 m6l6e. 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 by 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 was 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
* 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.)
Original Dread of Firearms,
125
passing Dyak had thought proper to stick a spear, so that it had all the
appearance of a huge porcupine." (ii. 65.)
*' The ancient custom was, that anything by the roadside is anybody's
when on an expedition, and this is generally adhered to." (Brooke i. 241.)
Original Dread of Firearms.
Originally all the natives had a great dread of fire-arms. Writing of the
Sarebus tribes, Sir James Brooke remarks : ** They are by no means so warlike
Shield. From Sarawak. Length, 45jin.
(Edinbro* Mus.)
as the others, and from their great dread of fire-arms, may be kept in subjection
by a comparatively small body of Malays. The sound of musketry or cannon
was enough to put the whole body to flight ; and when they did run, fully the
half disappeared, returning to their own homes.*' (Mundy i. 236.)
126 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.
" If the 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 Mtts.)
** 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
Mr. Dalion's Notes on War. 127
fact is, that though the Kayans are now less frightened at the noise of heavy
guns and muskets than they were, they seldom employ them in their expedi-
tions in the jungle, as they cannot keep them in working order/' (St. John
i. 87.) The Lanuns " are very fond of boasting of their courage, and say, if the
Europeans would but meet them sword in hand, they would fight them man
to man." ' (ibid i. 240.)
7 •* The Dyaks entertain the greatest dread of fire-arms, believing that there is no limit to their
range, and that an object which can be perceived, however distant, may be struck by a musket ball."
(Earl, p. 269 ) •• They no sooner hear the report of a gun than they run deep into the jungle ; if they
are in boats they leap into the water, and, after gaining the shore, never stop until they are out of
hearing of the report. The most sensible of the Diaks have a superstitious idea of fire-arms ; each
man, on hearing the report, fancies the ball is making directly towards himself; he therefore runs,
never thinking himself safe as long as he hears the explosion of gunpowder : thus, a man hearing the
report of a swivel five miles off. will still continue at full speed, with the same trepidation as at first.
They have not the least conception of the range of gun-barrels. I have been frequently out with
Selgie and other chiefs, shooting monkeys, birds. &c., and offended them in refusing to fire at large
birds, at the distance of a mile or more ; they invariably put such refusal down to ill-nature on my
part. Again, firing at an object, they cannot credit it is missed, although they see the bird fly away,
but consider that the shot is yet pursuing and it must fall at last." (Dalton, p. 50.)
MR. DALTON'S NOTES ON WAR.
" The ravages of these people are dreadful ; in August, 1828, Selgie returned to Marpow from an
excursion ; his party bad been three months absent, during which time, besides detached huts, he had
destroyed seventeen campongs, with the whole of the men and old women ; the young women and
children were brought prisoners. The former amounted to 113, and the latter about 200. He had
with him forty war-boats, or large canoes, none less in length than 95 feet. . . . The perseverance
of the Diaks during an expedition is wonderful ; they generally get information of distant campongs
from the women taken prisoners (no man ever escapes to tell the tale), who soon become attached to
the conquerors. In proceeding towards a distant campong, the canoes are never seen on the river
during the day-time ; they invariably commence their journey about half-an-hour after dark, when
they pull rapidly and silently up the river close to the bank. One boat keeps immediately behind
another, and the handles of the paddles are covered with the soft bark of a tree, so that no noise
whatever is made. (In Selgie' s last expedition, he was forty-one days before a campong was surprised,
although several canoes were cut off in the river owing to the superior swiftness of Selgie's boats.)
After paddling all night without intermission, about half-an-hour before day-light, they pull the boats
up upon the banks, amongst the jungle and thick trees, so that from the river it is impossible to see
them, or discover the least track of their route. Here ihey sleep, and feed upon monkeys, snakes, or
any other animals ihey can reach with their sumpits ; wild hogs are their favourite food, and they are
in abundance ;— if these fail them, the young sprouts of certain trees and wild fruit will answer the
purpose ; nothing comes amiss to the stomach of a Diak. Should the Rajah want flesh, and it cannot
be procured with the sumpit, one of the followers is killed, which not only provides them with a good
meal, but a head to boot. Whilst part of the people are employed in hunting and cooking, others
ascend the highest trees to examine the country, and observe if a campong or hut be near, which they
discover by the smoke. Should it be a solitary hut. they surround it. and take care no one escapes;
but should it be a considerable campong. they go much more warily to work. When the boats have
arrived within about a mile of a campong. they prepare themselves ; about one-third of the party are
sent forward, who penetrate the thickest part of the jungle, arriving at night near the houses ; these
are surrounded, men are placed in every foot-path l^ing from them, for the purpose of intercepting
all who may attempt to escape into the woods. In the meantime, the remainder of the party in their
boats, arrive about an hour before day-light, in perfect silence, within a few hundred yards of the
campong. when most of the warriors put on their fighting dress, and creep slowly forwards, leaving
a few men in each boat, likewise about a dozen with the women who remain in the jungle. About
twenty minutes before day -break, they commence operations by throwing upon the attaps of the huts
lighted fire-balls, made of the dry bark of trees and damar, which immediately involves the whole in
flames. The war-cry is then raised, and the work of murder commences ; the male inhabitants are
speared, or more commonly cut down with the mandow. as they descend the ladders of their dwellings
in attempting to escape the flames, which Selgie remarked to me. give just sufficient light to distin-
128 H. Ling Roth. — Natives oj Sarawak and Brit. N. Borneo.
guish a man from a woman. The women and children endeavouring to gain the jungle by the
well-known paths, find them already occupied by an enemy, from whom there is no escaping ; they,
of course, surrender themselves, and are collected together, with the assistance of day-light, whidh
they manage so as to be certain of at this moment. When the signal is first given (always by the
Rajah), the people in the boats pull rapidly ; some are placed up the river above the campong, some
below it, and the remainder abreast of the huts, so that should any of the unfortunate beings gain
their sampans, they are certainly cut off in the water. Their principal object is to prevent a single
person escaping to give intelligence to other campongs, and to arrange the time so that the day
shall dawn about ten or fifteen minutes after the slaughter begins, which enables them to take
their stations, and fire the houses in the midst of darkness, and afterwards affords sufficient light to
secure their prey. On moonlight nights they keep concealed in the jungle, only acting in the dark.
Heavy rains just previous to the attack are not considered favourable, as the attaps will not bum
readily, but a smart shower at the moment is always wished for, the noise preventing their
operations being heard, besides they imagine people sleep soundest about an hour before day-light,
particularly if it rains. After the women and children are collected, the old women are killed, and
the heads of the men cut off ; the brains are taken out, and held over a fire, for the purpose of
smoking and preserving them. The women and children are only secondary considerations ; the
heads are what they want, and there is no suffering a Diak will not cheerfully endure to be
recompensed by a single one. From the last excursion Selgie's people brought with them 700 heads
—of which 250 fell to the share of himself and sons. The women and children all belonged to him
in the first instance. ... I have been present when Selgie has taken two campongs; the
inhabitants were surprised and the fighting consequently all on one side, but in a few instances
resistance was offered. I did not observe them attempt to parry the blows with their weapon, these
were either taken on the shield or contrived to meet the bamboo cap : as the men of the campong
had no time given them to cover themselves, they were easily cut down ; the noise is terrific during
the massacre (for it can be called nothing else), and joined in by all the Rajah's women who
accompany him in his excursions. An old Diak loves to dwell upon his success on these hunting
excursions, and the terror of the women and children when taken affords a fruitful theme of
amusement at all their meetings." (pp. 48-51.)
WEAPONS.
General War Costume.
** The general Sea Dyak war costume consists of a basket work hat, called
a katapUj and a skin-jacket, called a gagong; in lieu of the latter the klambi
taiahy a quilted jacket, is used. These form but poor defensive armour for
the body ; reliance is placed upon the shield." (Brooke Low.)
*' The costume of a Kayan warrior consists of a round cap {lavong),
covered with hair of various colours, and two huge eyes to represent a face,
with long tail-feathers of the hornbill stuck into the top; a war jacket (sifnong)
made of a goat skin, with a butterfly worked in beads between the shoulders,
and a large thick shell (blasung) on the breast, and the whole of the back
covered with hornbills' feathers. Underneath this a quilted jacket is often
worn as a protection against poisoned arrows, and a small mat about 18 inches
long and a fpot wide, hangs behind, and is used for sitting on when in the
jungle. He carries a spear (bakin) in his right hand, and a shield {kalavit) in
his left, while his long sword (parang Hang) in its sheath, is fastened round his
waist on his left side, if he is a right-handed man. He carries his rice and
other small requirements in a description of basket (sarut), provided with two
straps, on his back. Only chiefs, or those who are known as the bangsa rajah,
are allowed to wear the feathers of the helmeted hornbill, which is called by
them tebououly but they are not so particular about the feathers of the rhino-
General War Costume.
129
ceros hornbill which are black and white, though a youth of no importance
would not be allowed to wear even these. If a man has taken the head of an
enemy, he is made much of by the women, and, if unmarried, mothers and
fathers are anxious to secure him for a son-in-law/* (Hose, J.A.I, xxiii. 168.)
Dyak Shield.
(Oxford Mus.)
Dyak Shield.
(Oxford Mus.)
** The Muruts were furnished with war jackets and helmets. The former
were well padded, and thickly covered over with cowrie shells ; the latter was
of the same material, with flaps hanging, so as to protect the wearer's neck
from poisoned arrows." (St. John i. 90.)
K Vol. 2.
130 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
"The katapu, or helmet, in general use, is a round skull cap of wicker-
work, with a rush lining and occasionally a skin covering, surmounted by
either a metal plate or two of fanciful pattern or the scaly armour of the
tenggolieng. The crown is decorated with the plumage of birds, and the sides
with tufts of human hair. The rim is bordered with scarlet flannel, and
embroidered with nassur shells. The Kyans and Kinahs wear on their head-
pieces the tail plumes of the helmeted hornbill — each plume signifying a dead
enemy." (Brooke Low.) See pp. 99 et seq.
Klawang, Shield.
S.E. Borneo.
(Leiden Mus.)
Kbnniah Shield.
54m. long.
(Hose Coll.)
** The gagong, or Sea Dyak war-jacket, is a skin with a hole and slit in
the neck of it to admit of the insertion of the warrior's head, the animal's face
falling on his stomach, and its back hanging over his shoulders and reaching
below the waist. This dress is by no means universal among the Dyaks, as
suitable skins are not so easy to obtain. Goat skins are preferred by them to
any other, being long haired at the shoulder, and black is preferred to white ;
bear skins and panther skins are also in use but more sparingly. The animal's
face is usually covered with a metal plate, or a mother-of-pearl shell, to protect
the pit of the stomach, and the back is decorated with bunches of hornbill
General War Costume.
131
feathers. The gagong is worn more for its warlike appearance than for any
real protection it affords the wearer. It may possibly divert a wooden javelin,
but it is no defence against the thrust of a spear. The Kinahs wear the
mandibles of the Bucerotidae (hornbills) in pairs on the breast of their war-
jackets of skin, to record the number of persons they have killed with their
own hands — one pair for each person killed. See pp. 103-105.
The klambi taiah is the baju tilam of the Malays, and is a padded or quilted
cotton jacket, for the most part sleeveless and collarless. The striped variety
is the one most in request. It is thick enough to be able to protect the body
from the blow of a wooden javelin, but it is useless against a spear." (Brooke
Low.)
Small Shield.
One end narrower than the other. Handle at back, cut out of the solid pale-
coloured wood. Angular front carved with a cross, which with the ends and
border is painted dark crimson and coated with tinfoil. The interspaces are
painted yellow ; they are coloured with indigo and dark crimson and also
partially coated with tinfoil. Length, 23in. ; width, S^in.
(Brit. Mus.)
132
H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo,
" They have no covering or protection for their thighs or legs, but leave
them as on ordinary occasions/' (Low, p. i8o.) "The Borneans, in fighting,
wear a quilted jacket or spencer, which reaches over the hips, and from its
size has a most unservicelike appearance ; the bare legs and arms sticking out
from under this puflfed-out coat, like the sticks which support the garments of
a scarecrow.'* (Keppel i. 155.)
Spears.
" Among the Land tribes, particularly those of Sadong, each family
generally possesses a spear, the haft of which is made of balean wood, and
towards the brass plate, which binds the blade into the handle, are carved
Borneo Wood Shield.
Painted red and decorated with an incised foliated design ;
edged with cane. Length, 2iin.
(Edinbro* Mas.)
rude representations of the human figure in high relief. These stand with
their backs to each other, and are from three to five in number : like those on
the war-boats of the Sea Dyaks, these figures generally represent indecent
attitudes. Their spears are also ornamented with sheets of tin foil, with
which the haft of the weapon is covered, and also with the feathers of the
argus pheasant and the rhinoceros hornbill, which latter are usually stuck on
three little prongs, into which the handle has been cut for that purpose."
(Low, p. 313.) See pp. 107, 108.
spears. 133
" The Sea Dyak slight is a wooden lance, the point of which is hardened
in the fire. It is used as a missile and is hurled at the enemy. It is usually
of ironwood (bilian), but the palmwood javelin, especially tmbery, is also used.
They are showered upon the enemy at the commencement of an engagement
before the parties are close enough to use the spear, which never, or rarely,
leaves the hand.
Borneo Wood Shield.
A band of red wood down the middle with engraved ornament, and overlaid with lead-foil.
Length, 32iin.
(Brit. Mus.)
"The Sea Dyak sangkoh is a long wooden shaft with a steel spear head.
The shaft is usually of ironwood, with a spud of bone at its butt end. If it
has no spud it is pointed so that it can be stuck into the ground. It is
always held towards the point, rather than by the centre, and over the right
shoulder, the butt end up in the air, and the point towards the ground. The
blade is of steel, and is 12 inches in length, and broad towards the point ; the
tang is not inserted in a sHt in the wood, but is bound on to the stern with
cane or brass wire, and is very firm. The spear is used at close quarters to
thrust with, and is held in the right hand — the shield occupying the left.
134 ^- ^'^^ Roth.— Natives of Sarawak and Brit. N. Borneo.
The shaft is occasionally carved, but mofe often plain. I have one in my
collection with six or seven brass rings, indicating the number of warpaths
made by its owner." (Brooke Low.)
Swords.
" The swords of the Hill tribes diflfer from those of the Sea Dyaks in
having no wooden handle ; this part of the weapon being of iron, and a mere
continuation of the blade. The handle of this weapon and its sheath are
Small Flat Bast Dyak Shield.
Painted dark-red and blacked ; with cane rim. Wooden handle at back,
and carved slip of wood along the middle of the front.
Length, 23in. ; width, gjin.
(Brit. Mas.)
ornamented with hair, instead of with the feathers of the argus pheasant. But
this is put on sparingly, and in small tufts only at the extremities. The
sheath is always stained red, and very rarely carved, and if such decoration
be attempted, it amounts to nothing better than mere scratching.'*'
(Low, p. 313.) See pp. i. 399; ii. no, in, 113.
* "The sheath is carried by a belt made of very finely plaited rattan ; the buckle or fastening
consists of a loop at one end of the belt, through which is passed a piece of shell, or the upper
mandible of the hornbill, or, as I saw among the Tring Dyaks, the kneecap of a human being
fastened at the other end of the belt." (Bock, p. 193.)
Swords.
135
" The dukn, or parang pedang, is the scimitar so much worn by the
Malays, and differs only from it in being thicker and heavier. It is formed
after the pattern of a German cavalry sabre, and has a cross-handle of brass.
The blade is two-edged at the point, so that it can be used for thrusting as
well as cutting. The sheath is of some light wood, and is stained crimson
with dragon's blood. The Undups and Balaus in particular have their
sheaths covered with silver work, and the hilt with silver. The hollow of the
hilt is decorated with human hair,
and the edge of the sheath is
adorned with a row of the wing
feathers of the hornbill. The
Malays wear the sword with the
edge upwards but the Dyaks wear
it with the edge outwards.
Front View.
Trabai Tern tang.
Dyak Bambu Shield.
(Brooke Low Coll.)
Small Dyak Shield.
Made of cane ; the front covered with
plaited buff-coloured reed, rimmed with
rotan and with a carved slip of dark crimson
painted wood along the middle. The handle,
which is the full length of the shield, is
fastened through on to the slip of wood io
front. Length, 2oin. ; width, TJn
(Brit. Mus.)
** The parang nabur seems to be the only really genume Sea Dyak
weapon. The parang pedang they have copied from the Malays, and the
parang Hang is altogether a Kayan weapon, and beyond their powers of
imitation. The iiabur in ordinary use is a short curved sword with a bone
handle. This style of sword is broadest at its point of curvature. It does
not curve like a scimitar from the hilt, but is straight for some distance, and
takes a sudden curve towards the end, and when the sword is long, as is one
in my collection, it becomes top heavy and requires both hands to wield it
effectually.
136
H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.
" The parang Hang is the Kayan malab (mandau elsewhere), and is
preferred to any other side arm by Malays as well as Dyaks. It is the
ambition of every Dyak lad to be presented with one of these." (Brooke
Low.)
Utap. Sea Dyak Shield.
Painted red, ornamented (? strengthened) with strips of cane.
Length, 44jin.
(Edinbro' Mub.)
** The isau of the Balaus is a pretty weapon, and / am told that at one
time custom required that it should be manufactured only from odd scraps of
steel and iron collected at odd times, which were first twisted together, then
welded, and afterwards beaten into shape. The handle, of hard wood or of
horn, was strengthened and decorated with a number of rings, which were
demanded from the inhabitants of the long village house, each family
contributing at least one of either brass or silver. The smith is also said to
have asked no payment for making an isau/' (F. W. Leggatt.)
Swords.
137
" The Uma Bawangs are famous for their parangs, which they make out
of their own iron ore." (Brooke Low.)
Speaking of the Land Dyak tribe, Si Panjangs, Mr. Denison remarks
(ch. V. p. 57) : " They left Sarawak owing to the oppression of the Malays,
who were jealous of their skill as workers of iron (to this day the Si Panjangs
maintain their ancient fame and their swords are much sought after
throughout the district), and finally drove
them out of the country."
Inside View of an Utap Dyak Shield.
A. handle, being of one piece with the shield ; B B. con-
cavity to admit of fingers under the handle ; C C, two
strips of flat dark wood let in through slits under the
handle and fastened with rotan at ends. The shield is
in other resp)ects similar to that figured on p. 136. It is
46in. long and lyin. wide. In the same collection is a
Kenniah shield, taken at the attack on Long Si Balu in
1887 ; it is split and the split sewn up by means of thin
strips of rotan and strengthened by a piece of square
iron wire running along the median ridge, hooked in top
and bottom, similarly to that of the shield illustrated on
p. 117.
(Hose CoU.)
Shield of Exceptional Design.
From Koti River, Dutch Borneo.
(After Prof. Hain. p. 83. Amsterdam
Mus.)
"The Kayans make the curious complex manufacture of short swords
{parang Hang) possessing concave and convex blades, which are capable, by
this means, of penetrating either wood or flesh to a surprising extent ; but
much practice is required to use them properly, as a mistake in the angle
of cutting, would bring the weapon round and often wound the holder."
(Brooke i. 50.) "It is made either right-handed or left-handed." (St. John
i. 121.) " Some of the divisions of the Kayans manufacture their own iron,
as well as short swords, which fetch as much as £10, if of superior workman-
ship." {ibid ii. 301.)
138 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.
"The Kayans are very
good blacksmiths, possessing
forges and anvils, and in
former days they smelted
their own iron ; their work-
manship is neat and ser-
viceable, and the engraving
with which they adorn their
weapons, &c., is finished and
artistic.'* (Hose, J.A.I, xxiii.
162.)
Shields.
** In action, the left hand
of the Sea Dyak supports a
large wooden shield, which
covers the greater part of his
body. It is made of the light
wood of the plye or jelutong,
about three feet long and
twenty inches broad, convex
towards the centre, and of
the same breadth throughout,
but cut off angularly from
each side at the ends, so that
its greatest length is the
middle.** (Low, p. 212.)
" The trabai klit klau, or
shield, is with its handle
hollowed out of a single block
of wood. Its form is oblong
and convex, with a ridge
along its centre. It is held
in the left hand well
advanced before the body,
and is not meant to receive
the spear point, but to divert
the spear by a twist of the
hand. It is often coloured
with red ochre, or painted
some elaborate design or
fantastic pattern. It is large
enough for its purpose, but it
is small compared with the
shields manufactured by the
From Batang Lupar. The ends furnished with strips of Sibus and Others. There
rotan. Height, 56in. ; width, lyin. are also seen in use among
(Leggatt CoU.)
Bows and Arrows.
139
them wicker-work shields of plaited bamboo, corresponding to the wooden
ones in length and size." (Brooke Low.)
According to Bishop McDougall, "the shields of the Sea Dyaks were of
two kinds: one, long in form, called Utap; another, round, called Pricei. The
way they used the first kind of shield was this : they tried to catch the point
of the sword upon it ; if this succeeded, it would stick in and be held gripped
by the wood, and before the antagonist could get it out, the other fellow would
have sliced his head off." (T.E.S. ii. 32.)
Bows AND Arrows.
Mr. Skertchly has remarked that it is strange for the natives to have no
bows and arrows although they have what may be called a bow trap. Mr.
Crossland tells me the Undup children played with bows and arrows but that
the grown-up men had none. No writers appear to mention bows and arrows
excepting Mr. Earl (p. 265), whose words when speaking of the sumpitan are,
** Some of the tribes possess bows and arrows." There is an old attendant at
the State Ethnographical Museum at Leiden who was once a soldier high up
on the Banjer river and he is very positive that the natives shot at him and his
comrades with bows and arrows. He was. cross-questioned in my presence
by Dr. Serrurrier, but persisted in his statement. Dr. L. Lewin in the
introduction to his paper on Borneo arrow poisons (Virchow's Archiv. fttr.
Path.-Anat., 1894, p. 317) says **it would appear that formerly bow arrows
were also used in the island." I wrote to Dr. Lewin asking his authority
for the statement, but I am still without reply, and on Mr. J. D. E. Schmeltz
similarly writing him, the answer was the papers had been put away and
Dr. Lewin could not remember his authority. Under the circumstances his
statement must be accepted with caution, and the whole question as to
whether some of the natives do really make use of this weapon requires
further investigation.
Spurs and Sheaths for Fighting Cocks.
(Brooks Low Coll.)
CHAPTER XXL
r .
HEAD-HUNTING.
The Passion for Heads : An old custom — Recent increase — Malay evil influence — Memorial of
triumph — Pleasing to the gods — Scalps versus heads — Desire for heavenly slaves — Heads for
burial feasts — To mollify the dead spirit— Pride — Heads from corpses — Attempts to outwit the
Government— Preventing raids — A head "a blessing "—Enumeration of heads— Children's
admiration. Decapitation and Preservation : Manner of decapitation — Various methods
of preserving — Ornamentation — Origin of ornamented skulls — Meyer's remarks— Placement —
Other bones — Brutal sport. Head Houses : General description— Comfort of— Varieties of.
Strange Collections. Property in Heads : Division of heads— Chiefs rights and obliga-
tions— Halves— Dividing block. Cowardly Proceedings : Women and children equally bagged
— Cunning — Man pushed into river — Attacks on sleep)ers — Treacherous murders — A sweetheart's
head — A relative murdered — Some fishers' fate — The "finest way possible" Model of child's
head — The fate of slaves. Women's Influence : Legendary origin— No head no marriage —
Various facts confirming women's influence— Pounding a head — Prisoners plead women's wants —
Allies killed— A sole survivor — A lover's trouble. Reception of Heads : Received by women —
Singe head feast — Balau head boat return and reception — Penyafa poles — Lundu feast — Sea
Dyak feast — Bantings' feast— Land Dyak feast— Curious Murut feast. Mengap, the Song of
THE Sea Dyak Head Feast, by the Ven. Archdeacon Perham.
'* The practice of head-hunting has no doubt obtained among the Dayaks
from the earliest times, and when carried on by the interior tribes very few
lives were lost ; but it much retarded the progress of the country, as it
rendered life and property insecure. The Sakarang and Seribas, within the
memory of living men, were a quiet, inoffensive people, paying taxes to their
Malay chiefs, and suffering much from their oppressive practices, — even their
children being seized and sold into slavery. When the Malay communities
quarrelled they summoned their Dayak followers around them, and led them
on expeditions against each other. This accustomed the aborigines to the
sea ; and being found hard-working and willing men, the Malays and Lanun
pirates took them out in their marauding expeditions, dividing the plunder —
the heads of the killed for the Dayaks, the goods and captives for themselves.
Gradually they began to feel their own strength and superiority of numbers.
In their later expeditions the Malays have followed rather than led. The
longing these Dayaks have acquired for head-hunting is surprising. They
say, ' The white men read books, we hunt for heads instead.' " (St. John.)
Sir Hugh Low writes to a like effect : ** The passion for head-hunting,
which now characterizes these people, was not formerly so deeply rooted in
their characters as it is at present, and many of the inhabitants of Sarawak
have assured me that they well recollect the tribes first visiting the sea with
that ostensible and avowed object. In a limited extent the custom is
probably as ancient as their existence as a nation ; but though other tribes
Head-Hunting. 141
appear to be equally addicted to the practice, there can be little doubt that it
is a corruption of its first institution [as a memorial of triumph, ibid, p. 165] ,
unless, as Forrest says [p. 368] of the Ida'an of the north of Borneo, they consider
human sacrifice the most pleasing to the divinity, and lose no opportunity of
presenting it ; but having conversed with the Dyaks frequently respecting
this practice, they gave no such reason for it, and merely accounted for it, in
their usual method, by saying, that it was the adat ninik, or custom of their
ancestors." (Low, p. 188.)
'* The headmen of the village of Serin told me, though I know not what
truth to attach to their statement, that when the Land Dyaks first settled in
Sarawak territory from Sikong, there were no Sea Dyaks in their proximity,
and head-hunting was unknown. It was not until after they had settled some
time in various parts of the country, that the Sibuyau Sea Dyaks, in attacking
them, taught them the custom of head-taking, which they have never followed
so persistently, or with so much ardour, as the Sea Dyaks, for the simple
reason that it was not their original custom." (Denison, ch. vii., p. 78.)
" The Serambo Dyaks say, when they first came from Sikong, they only
took the hair (the scalp I suppose), but a Peninjauh woman, one Si Tuga, told
them it was no use taking hair only, the country was put to shame by this
half measure ; why not take the whole head of their enemies?" (Denison, ch.
ii. 14.) ** These Dyaks say they will not take a head from a corpse. On this
account they obtained few heads during the Chinese insurrection. They tell
a story of Tabiah Dyaks, during the insurrection, killing and taking the head
of a (Chinese whose companions came up afterwards and hurriedly buried the
body. Some Sakarran (Sea) Dyaks, who were following the Chinese, perceiv-
ing the newly-made grave, opened it in hopes of getting the head, and were
disappointed for their trouble." (ibid.)
" The Uru Ais believe that the persons whose heads they take will
become their slaves in the next world." (Brooke Low.) Bishop Chambers
speaking to the Banting Dyaks of Heaven in accordance with Christian ideas
was once interrupted by one of them to tell him of " their belief, that the
persons whose heads had been taken in this world would in the next become
the servants of the warriors who had taken them." (Miss. Field, 1868,
p. 222.) The Ida'an also believe ** That all whom they kill in this world shall
attend them as slaves after death. . . . From the same principle they will
purchase a slave, guilty of any capital crime, at five-fold his value, that they
may be his executioners." * (Dalrymple, p. 42.) See infra, p. 163.
1 " That portion of their creed which obtains the greatest influence over their mode of life,
arises from a supposition which they entertain that the owner of every human head which they can
procure will serve them in the next world. The system of human sacrifice is, upon this account,
carried to so great an extent that it totally surpasses that which is practised bv the Battas of
Sumatra, or. I believe, by any people yet known. A man cannot marry until he has procured a
human head, and he who is in possession of several may be distinguished by his proud and lofty
bearing ; for the greater number of heads which a man has obtained, the greater will be his rank in
the next world ; and this opinion naturally induces his associates to consider him entitled to superior
consideration upon earth. A man of consequence cannot be inhumed until a human head has been
procured by his friends ; and at the conclusion of peace between two tribes, the chief of each presents
a prisoner to the other to be sacrifice i on the spot. . . . 1'he chiefs sometimes make excursions
of considerable duration for the sole purpose of acquiring heads, in order that they may be assured
of having a numerous body of attendants in the next world." (Earl, p. 266.)
142 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Sir Hugh Low (p. 335) has mentioned that " among the Kayans before a
person can be buried a head must be obtained."' ** I once met the Orang
Kaya Pamancha of Seribas, the most influential chief in the country. He
was dressed in nothing but a dirty rag round his loins, and thus he intended
to remain until the mourning for his wife ceased by securing a head. Until
this happens they cannot marry again, or appease the spirit of the departed,
which continues to haunt the house and make its presence known by certain
ghostly rappings. They endeavour to mollify its anger by the nearest relative
throwing a packet of rice to it under the house every day, until the spirit is
laid to rest by their being able to celebrate a head feast : then the Dayaks
forget their dead, and the ghosts of the dead forget them." (St. John i. 71.)
The Pakatan Japer, who . had 35 people murdered to ease his heart when he
lost two grandchildren, "denied that head-hunting is a religious ceremony
among them ; it is merely to show their bravery and manliness, that it may
be said so and so has obtained heads ; when they quarrel it is a constant
phrase, ' How many heads did your father or grandfather get V If less than
his own number, * Well, then, you have no occasion to be proud ! ' That
the possession of heads gives them great consideration as warriors and
men of wealth ; the skulls being prized as the most valuable of goods."'
{ibid, ii. 27.)
The desire for the possession of heads is well exemplified by the
persistence with which the Dyaks still try to get permission to go head
hunting. Mr. Denison was once present at a meeting of which he thus
writes: ** It seems that a Sea Dyak's relative had died, and, therefore, they
wanted a head. Some one had told them that a head belonging to one of
the Lanun pirates killed off Bintulu was available there, and they wanted
permission from the Resident to go and find it. R talked them over,
and sent them all home again. Had he granted the permission they asked,
the whole story might have been a myth, and instead of proceeding to
Bintulu to look for an old smoke-dried skull, they might very quietly have
picked up a fresh head without the owner's knowledge or consent— a little
game these people are fond of playing among themselves." (Jour. Straits
Asiatic Soc, No. 10, p. 181.)
Sir Charles Brooke also tells us : " Our Dyaks were eternally requesting
to be allowed to go for heads, and their urgent entreaties often bore resem-
blance to children crying after sugar-plums. . . . Often parties of four or
five would get away to the countries of Bugau and Kantu, in the vicinity of
the Kapuas river, whose inhabitants are not so warlike as the Sakarang and
Sarebas Dyaks. As soon as ever one of these parties started, or even listened
* Mr. Dalton says the same of the Koti Kayans. (p. 9.)
> " Nothing can be done without them [heads] . All kinds of sickness, particularly the
small-pox. are supposed to be under the influence of an evil spirit which nothing can so well
propitiate as a head. A Diak who has taken many heads, may be immediately known from others
who have not been so fortunate : he comes into the presence of the Hajah and takes bis station
without hesitation, whilst an inferior person is glad to creep into any corner to escape notice."
(Dalton. p. 49.) " Whenever a man has distinguished himself in securing heads he is entitled to
decorate the upper part of his ears with a pair of canine teeth of the Borneo leopard." (Bock.
P- 187.)
Head-Hunting. 143
to birds of omen preparatory to moving, a party was immediately dispatched
by Government to endeavour to cut them off, and to fine them heavily on
their return, or, in the event of their bringing heads, to demand the delivering
up of them, and the payment of a fine into the bargain. This was the steady
and unflinching work of years, but before many months were over my stock of
heads became numerous, and the fines considerable. Some refused to pay, or
follow the directions of the Government ; these were declared enemies, and
had their houses burnt down forthwith, and the people who followed me to do
the work, would be Dyaks of some other branch tribe in the same river."
(i. 142-3.)
Feasts in general are "to make their rice grow well, to cause the forest to
abound with wild animals, to enable their dogs and snares to be successful in
securing game, to have the streams swarm with fish, to give health and activity
to the people themselves, and to ensure fertility to their women. All these
blessings, the possessing and feasting of a fresh head are supposed to be the
most efficient means of securing. The very ground itself is believed to be
benefited and rendered fertile, more fertile even than when the water in which
fragments of gold, presented by the Rajah, have been washed has been
sprinkled over it ; this latter charm, especially when mixed with the water
which has been poured over the sacred stones, being, next to the possession of
a newly acquired head, the greatest and the most powerful which the wisdom
of the * men of old time ' has devised for the benefit of their descendants."
(St. John i. 194.)
If further evidence were wanting as to the hold which head-hunting
maintains over the people the large numbers of heads preserved by them will
give it. The number is still large in spite of the numerous conflagrations,
whether the result of accident or an act of war. From Mr. Denison's Journal
of his tour I have compiled the following figures : p. 15 — 95 and 41 heads ;
p. 19 — 129, 27, 9, 25, 14, 12 and 16 heads; p. 24 — 9 heads; p. 27 — 2 skulls;
p. 28 — 6 heads ; p. 33 — 5 heads ; p. 39 — 12 skulls ; p. 46 — 20 skulls ; p. 54 —
none, but some diamonds highly valued because they had been exchanged for
some skulls and their fixings ; p. 61 — 30 skulls ; p. 62 — 9 skulls ; p. 70 —
14 skulls ; p. 72 — 16 and 15 skulls ; p. 73 — 13 skulls ; p. 76 — none, but a fine
peal of gongs instead ; p. 78 — 50 skulls ; p. 84 — 41 skulls ; making a total of
610 heads met with on his journey. After such a list it sounds strange to
read Sir Hugh Low's remark: **But on account of the bloodless nature of
their wars the heads are seldom numerous and frequently would not equal in
number the heads in the possession of a single family of the Sea Dyaks."
(p. 282.)
From other sources I have compiled the following list :
20
Heads
Hornaday, p. 356
Sadong.
21
St. John, p. 157
Peninjau.
30
De Windt, p. 72
30
Sir J
. Brooke, Keppel i.
55 Sibuyaus.
32
St. ^
ohn ; 157
Bombok.
33
St.'
ohn ; 157
Sirambau
36
Pfeii
BFer, p. 76
144 H" Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
about
over
36 Heads
42
50
50
50
85
Danao Dusuns.
Peninjau.
Mambakut Kiver.
Dusun village.
numberless „
baskets full of ,,
(in several houses)
hundreds of ,,
several great bas-
kets full of ,,
piled up in pyra-
mids to the roofs „
500
1000
fWitti Diary, 24 Nov. |
(Hatton Diary, 11 April I
Hornaday, p. 485
Mundy ii. 222
Burbidge, p. 287
Whitehead, p. 70
Crossland Miss. Life, 1874, Katibas ; obtained on a
p. 9^ single expedition.
Mundy li. 218 Kimanis R.
Burbidge, p. 64 Muruts near the Lawas R.
Sir J. Brooke, Keppel ii. 34 Singeh.
Wallace i. 84 Menyille.
Marryat, p. 81
Earl, p. 319
Hornaday, p. 450
Lundu R.
Near Bruni, " on the
authority of an American
gentleman."
Sentah, said to be men-
tioned by Sir J. Brooke
in " Mundy's Narrative."
A correspondent of the Sarawak Gazette (Nos. 103-104), writing from
Pulau Majang, on the Dutch border coast, after describing a feast given in his
honour, continues : *' I have often, after looking at these grim spectres, [the
smoked head] tried to discover in the faces of the little children around, some
sign of disgust or disapproval of these horrid spectacles everlastingly facing
them, as they play up and down the common flooring in every Dyak house, in
front of the apartments of the married men. But no ; there was no sign of
anything, but that of perfect satisfaction. Whenever I asked if the sight of
them was not sad, the answer I received invariably was * No !' On the contrary,
they would be glad to see more of these spectres hanging up above their own
heads. There can be no doubt, the being allowed to retain skulls, no matter
of what age, is, in itself, a source of great evil. The young savage does not
consider himself entitled to the admiration of his brother savages until he has
added his own contribution to the gory pile."
Mr. J. B. Cruikshank told Mr. Grant a funny story about the redemption
of a head. ** A Mahomedan named Seriflf Amit was killed by a chief of the
Sibuyow Dyaks, who took his head. Some years afterwards Amit's relations
came to redeem the head; they offered for it two sacred jars of the value of
$70, but the Dyaks denied all knowledge of it. The Malays, however,
persisted that it was there — so the Dyaks said, ' If you do not believe us,
search the house.' This, however, was not necessary, for the Seriff, being a
supposed descendant of the Prophet, would decidedly object to leave his head
in an unbeliever's house. Immediately on the Dyaks denying that they had
the head, that article fell down from the roof of the house — where it had been
concealed — and landed at the feet of the assembled relations. It was then
taken away, and buried at Pulo Burong ; the jars were left with the Dyaks
and Seriff Amit has been a Kramat (or saint) ever since — happy man!"
Head-Hunting. 145
fp- 93«) Once Sir James Brooke " recaptured some heads from the mountain
of Sing6 and offered them to the relatives of the original owners. They
declined, however, taking them, alleging as a reason that it would revive the
sorrows of their relations. It was sufficient, they said, that they had been
brought from the mountain, and that I might dispose of them.'* (Mundy i. 330.)
As we have incidentally seen, the Dyaks are fond of referring to the
original owners of the heads, as they hang in their houses : " While in the
circular building, a young chief (Meta) seemed to take great pride in answering
our interrogatories respecting different skulls which we took down from their
hooks : two belonged to chiefs of a tribe who had made a desperate defence ;
and judging from the incisions on the heads, each of which must have been
mortal, it must have be^ a desperate affair." (Keppel ii. 37.)
Similarly, Mr. Burbidge says of the Dusuns : ** The individuality of the
skulls seemed well-known to one old man, who pointed out several to me as
having once rested on the shoulders of some of the Chinese settlers. . . .
Others were pointed out as the heads of their old foes the Lanun, whom
the Dusun people detest, saying that they formerly came up to the hills with
the ostensible purpose of trading, but adding, that they really wanted to steal
their children as slaves." (p. 287.)
Methods of Decapitation and Preservation.
" The way of cutting off the head varies with the different tribes. They
do not always cut it off the same way. The Dyaks and Bakatans have each
a different way, and by the manner of it it is known whether it is a pumjong
iban or a pumjong Bakatan. The Sea Dyaks sever the head at the neck, and
so preserve both jaws." (Brooke Low.) Sir Sp. St. John writes me saying he
thinks the head is merely chopped off in the quickest manner possible.
Mr. Hornaday describes some heads among the Hill Dyaks which had
** been very carelessly taken. . . . They had been split open or slashed
across with parangs ; and from some large pieces had been hacked out. One
I noticed had a deep slash diagonally across the bridge of the nose." (p. 485.)
Madame Pfeiffer says: *' They cut off the head so close to the trunk,* that one
must conclude it is done by an extremely practised hand" (p. 89). She
continues : " Among the men who surrounded me were many who carried at
the side the little basket destined to receive a stolen head. It was very neatly
plaited, ornamented with shells, and hung about with human hair. Only such
Dyaks who have obtained a head are allowed to wear the latter decoration."
(p. 107.)
The Sea Dyaks ** scoop out the brains through the nostrils, and hang the
head up to dry in the smoke of a wood fire — the fire, in all probability, at
which they are cooking their victuals. Sometimes they tear off a bit of the
cheek skin and eat it as a charm to make them fearless. They cut off the
hair to ornament their sword-hilts and sheaths, &c. If the jaws drop they
fasten them up, and if the teeth fall out, or if they extract them, they fill up
* On the Koti river, according to Mr. Bock (p. 199). the native " finds it more convenient to
decapitate his victim below the occiput, leaving the lower jaw attached to the body."
L Vol. 2.
146
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
the cavity with imitation ones of wood. They put studs in the eye sockets,
but do not carve the skull, as do the Kayans. They generally plug the nostrils
with wooden stoppers. The tongue is cut out." (Brooke Low.) Mr. Horsburgh
says (p. 28) : '*The eyes are punctured with a parang, so as to allow the fluid
Ui o
Q Z
< o
Q -)
^■1
contents to escape." The brains are, however, not always extracted through
the nostrils. ** The operation of extracting the brains from the lower part of
the skull, with a bit of bamboo shaped like a spoon, preparatory to preserving,
is not a pleasing one." (Keppel ii. 65.) Both Sir Hugh Low (p. 214) and
Madame Pfeiffer (p. 89) say the brains are extracted by the occiputal hole.
Head-Hunting, 147
Mr. Hornaday mentions a fire ** burning on a bed of earth, and above it hung
a bundle of about twenty human heads, or rather skulls, for not a vestige of
flesh remained on any of them. Each skull was bound round securely with
rattan, evidently to keep the lower jaw in place. All were black and grimy
with smoke and soot, and those at the bottom of the bundle, nearest the fire,
were quite charred." (p. 357.) Regarding tliis drying and smoking the same
traveller elsewhere (p. 485) refers to a collection of forty-two heads, which
" was in very good condition, the specimens being moderately clean and not
at all smoked.'' Mr. D. U. V'igors describes some heads ** undergoing the
operation : and within two feet of it the Dyaks were coolly cooking some wild
boar chops for their dinner, and inhaling the mingled perfume of baked human
and hog*s flesh.'' (IIlus. Lond. News, Nov. 10, 1849, P* 3^-) ** This head
cooking was the most disgusting part of the whole affair.'* (Helms, p. 189.)
** The heads of the enemies of the Hill Dyaks are not preserved with the
flesh and hair adhering to them, as are those of the Sakarran Dyaks; the skull
only is retained, the lower jaw being taken away, and a piece of wood substi-
tuted for it. These ghastly objects are hung up in the Pangah, which Admiral
Keppel facetiously calls the *skullery,' and are often painted with lines of white
or red all over them; they are occasionally blackened with antimony, and have
cowrie shells placed in the apertures of the eyes, with the flat or white side
outwards, which in some measure resembles the closed eye, the little furrows
appearing like eye lashes." (Low, p. 303.) After the Chinese insurrection
Mrs. McDougall describes : ** Two Chinese heads, laid side by side on a flat
basket, with a mixture of all the various eatables before them. They had been
smoked, the eyes taken out, and the nostrils filled out with bits of cork. Each
head was tied in a fine rattan basket." (Gosp. Miss, 1857, P* ^^7-)
Mr. Whitehead found among the Muruts that ** many of the heads were
ornamented with a boar's tusk, which was stuck in the nose, the curve pointing
upwards." (p. 71.)
Regarding the carving, or rather the incising of patterns on the skull,
above mentioned by Mr. Brooke Low as being a custom of the Kayans,
Mr. C. \V. Pleyte Wzn (Amsterdam Mus.) informs me that the painted
and engraved skulls come from the Olo Ngadju, in the south-east of
Borneo. Thus Mr. Doty (p. 300) writing from those parts says: ** Human
heads are suspended over us as we write. As usual they are ornamented with
various figures, carved in the bone with a knife, and also ornamented with
bunches of rattan." The accompanying illustrations give an excellent idea as
to the nature of these ornamentations, and, while on the subject, I cannot
omit to reproduce to Dr. A. B. Meyer's very pertinent remarks as to the origin
of some of these skulls.
** We have still to discover the exact origin in Borneo of these ornamental
skulls. The Dresden Museum possesses four, of which two are painted and
covered with lead or tin and come from the west (Wassink's Coll., 1854, Nos.
828, 829), and two engraved ones from the north-west (Kessel's Coll., Nos.
1356 and 1357). I formerly (Mith. Zool. Mus., 1878, iii. 337) described these
two as coming from the interior of Borneo, which, however, does not agree
with the information given in Kessel's catalogue, which at the time I had not
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.
(Van Kessel Coll., No. 740, in Mus. Roy. College of Surgeons,
London).
Skull of Young Male Batta.
From E. coast of Borneo.
(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 Coll. in Mus, Roy. College of Surgeons).
Head-Hunting,
149
at funerals these leaves are planted on the grave and hence probably the
adorning of the skulls. Kessel also mentions (Z. Allg. Erd., Berlin, N.F.,
1857, iii. 393) that the branch Daun Germis or Daun Kapak is planted on the
grave. Filet (Plantk. woordenb., 1888) does
not mention these names. Bleeker (Afmetingen
van Schedels Nat. T. N. Ind., 1851, ii. 513),
refers to a bundle of long grass hanging on the
cheek bones. I perceive from a photograph
sent me by Dr. Stolpe that a skull in the
Copenhagen Ethnographical Museum, overlaid
with lead, has such leaves on the right cheek
bone. Kessel in his catalogue says in general
of the Dyaks of the north-west of Borneo * they
alone ornament their weapons and skulls with
lead and tin, which ornamentation is not found
amongst other tribes.* As, however, just the
two skulls, Nos. 828 and 829 (and the third one
about to be mentioned from thence), are only
engraved and not overlaid, they must either not
have come from the north-west or engraving is
also customary there. I think the former more
Cranium of Female Dvak.
Lower jaw of wood tied on with
rotan, the hair is caught up under
and inside the jaw and held there
by finely-plaited cord of human
hair. Face covered with tinfoil.
(No. 738, Van Kessel Coll., Mus. Roy.
College of Surgeons. London).
A Very Curiously Prepared Skull.
The lower jaw is stained inside a deep red with gum dragon, and is fastened on with pieces of rotan.
Pieces of soft wood have been put into the places of the missing teeth (which are all absent), into the
nostrils, and in the position of the ears ; other inequalities are filled up with a reddish brown resin ;
the entire skull has then been covered with tinfoil, two cowry shells represent the eyes, the eye-brows
and a small tuft of beard are made of stiff black hair, on the vertex and sides of the calvarium there
is an ornamental, regular, and symmetrical device cut through the tinfoil and coloured red. A string
passing through a hole in the sagittal suture for suspension in the head-house. District of Sango,
Sambas Kapoeas.
(No. 970, Mus. Roy. College of Surgeons, London).
150 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
Ornamented Skull with Mended Jaw.
(Brit. Mus.)
likely as I have reason for mis-doubting Kessel's statement as to their
origin. In the Paris Museum in des Murs Coll. (Quatrefages & Hamy, Crania
Ethn. 1882, 451, note 7, and Montano, Cranes Boughis et Dayaks, 1878,
59) there is half a skull engraved
and coloured red -brown to
which apparently the other half
in the Dresden Museum from
Kessel belonged (according to
Kessel's catalogue from north-
west Borneo). The latter was
consequently sent to Paris in
the year 1880; it was then
found out that the two halves
did not fit, perhaps the other
half of the earlier Dresden
piece is the same as No. 740
of the Roy. Coll. of Surgeons
in London (Flower, Cat. 1879,
124), which was likewise col-
lected by Kessel. I do not
know whether Kessel is right
when he says that if two Dyaks together obtain one head they cut it in two
so that each may preserve one half.* The references in the literature of the
subject, in so far as I have been able to ascertain, give no certain indication
as to the locality whence these orna-
mented skulls originate. Swaving
(Nat. T. N. Ind. 1861, xxiii. 256;
and 1862, xxiv. 176, 178, 181), de-
scribes four overlaid or painted skulls
from West Borneo, but none engraved
and none ornamented from any-
where else ; Flower (Cat. Coll. Surg.
^\^jj^^<tf| JHyy JSBf ^"^^ ^<^79> ^23-125) describes seven orna-
^(|m| ^^y ^^^^HBEkS^ \ men ted skulls from Borneo, including
the above-mentioned half: four en-
graved ones from the N.E., E. and
S.E. Borneo, one from E. Borneo
engraved and at the same time
overlaid with tin, one similar one,
locality not certain, and one over-
laid, locality uncertain, all from the Kessel collection. If the correctness
of the localities given by Kessel are accepted, they certainly seem to me
doubtful (it is already suspicious that we have specimens from ever}'
important place in the east), it would mean that engraving and tin overlaying
occur together, therefore perhaps they are not to be separated geographically
Incised Pattern on Cranium of Male Dyak
This cranium is likewise ornamented with tinfoil
and has cowries for eyes ; the face is similar to
No. 738.
(No. 734. Mus. of Roy. College of Surgeons, London).
• Kessel is quite correct regarding such division of the trophy. See p. 158.
Head-Hunting.
151
and that solely engraved skulls only come from east Borneo, while the two
Dresdener skulls of Kessel come from the north-west. I certainly do not
know whether that which Flower
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-
Frontal Bone Ornamentation.
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. 983, Mus. Roy. College of Surgeons,
London).
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).
Skull of Bugau Dyak
W. Borneo.
(From a drawins by Mr. C. M. Pleyte. Curator,
Amsteraam Ethnograph. Mus.
LvcisED Pattern on Cranium.
From S.E. Borneo.
(No. 741, Van Kessel Coll.. Mus. Roy. College
of Surgeons, London).
fages and Hamy as Negritoe skulls from the heart of Borneo. Others
who describe Borneo skulls generally omit to mention the origin; so for
152 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
example, Barnard Davis (Thes. Cran. 1867, fig. 291) describes three engraved
skulls, Nos. 1307, 1308, 141 1, and one engraved and overlaid (No. 1406,
fig. 83) all without mentioning
origin and he only mentions the
origin of one (fig. 284) overlaid
and engraved from Sambas
Kapuas, that is west Borneo ;
Dusseau (Musee Vrolik, 1865,
113) describes two overlaid with
tin without stating origin ; then
Stolpe describes one (Expos.
Ethn. Stockholm, 1881, pi. 68)
engraved and painted without
mentioning origin. Besides the
one ornamented with leaves
already mentioned as being in
the Copenhagen Museum there
is one engraved and painted red.
In the Catalogen der Anthropolo-
gischen Satnmlungen Deutschlands
there is mention of only a very
few ornamented Borneo skulls :
Gottingen (1874, 5^) has one
overlaid, origin not mentioned,
and Leipzig (1886, 139) has one
engraved and one
overlaid, origins not
indicated. In Aus-
land (1867, p. 305
fig. i) Lungers-
hausen illustrates
an engraved skull
from Sambas on the
west coast. Per-
haps by means of
other accounts such
as I have not at
hand and by means
of the style of orna-
mentation it may
be possible to loca-
lize the origin, for it
would be contradict-
ing the experience
Dyak Skull in Stockholm Museum. of Ethnography
Side view. Were the same sort
(From " Craiiia Ethnica •) of dcCOratioU tO be
Dyak Skull in Stockholm Mlseum.
Front view.
(From " Crania Ethnica.")
Head-Hunting.
153
found in fashion over the whole of Borneo. We should have to distinguish
between engraved skulls, overlaid skulls, and skulls engraved and overlaid
as well, and each of these three classes would be combined or not with
painting." (The Negritos, Dresden foL, 1893, p. 72.)
"Occasionally the heads are hung up in a net'* (Mundy ii. 115); and
Madame Pfeiffer describes the skulls as **hung up like a garland."® (p. 76.)
Mr. Hornaday speaks of heads hung in a semi-circle round the room. (p. 485).
Mr. Pryer says the same on the west coast. (J.A.I, xvi. 233.) Lieut. Marryat
thus describes (p. 13) the heads hung up in a Land Dyak pangga or head-
house: **The beams were lined with human heads, all hanging by a small line
passed through the top of the skull. They were painted in the most fantastic
and hideous manner; pieces of wood, painted to imitate the eyes, were inserted
Heads Strung in Rotan.
Said to come from interior of Borneo.
(Oxford Mus.)
into the sockets, and added not a little to their ghastly grinning appearance."
The wind rocked them about, and ** what with their continual motion, their
nodding their chins when they hit each other, and their grinning teeth, they
really appeared to be endowed with new life, and were a very merry set of
fellows.*'
The same author, in describing a Lundu head dance, says : ** The heads
were encased in a wide network of rattan, and were ornamented with beads.
Their stench was intolerable, although, as we discovered upon after examina-
tion, when they were suspended against the wall, they had been partially
• The heads obtained on these occasions are dried and brought home by the captors, and are
then stuck up in the most conspicuous places about their houses, the teeth being sometimes extracted
and worn round the head and neck, in lieu of beads." (Earl, p. 268.) " On the Koti river the dried
skulls are said to be wrapped in banana leaves." (Bock, pp. 84, 199 )
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
^..--^r^T' ^-^^^^ 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.,
Dyak Man Skull.
(No. 1406, Barnard Davis Coll., Roy.
College of Surgeons, London).
Roy. College of Surgeons, London.) 222 )
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
(After Mr. Marryat).
Dried Head Tied ur
IN Leaves.
S.£. Borneo.
(Leiden Mus.)
156
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
denotes a head ; but on entering the house they were not to be seen."' (Diary,
27 May.)
Head Houses.
While, as seen above, the Sea Dyaks, Kayans, and others ornament their
dwellings with the captured heads, the Land Dyaks have houses specially built
for their reception, and these houses form the bachelor's quarters. ** In the
villages of all the tribes of Land Dyaks are found one, and sometimes more
houses of an octagonal form, with their roofs ending in a point at the top.
They always stand apart from the others ; and instead of having a door at the
side, these, which are never built with verandahs^ are entered by a trap door
at the bottom, in the flooring. These houses vary in size, according to the
wants of the hamlet by which
they are built ; but are generally
much larger than ordinary
domiciles. The term by which
theyaredistinguished is Pangah
Ramin, being the Dyak word
for an ordinary house. The
Pangah is built by the united
efforts of the boys and un-
married men of the tribe, who,
after having attained the age
of puberty, are obliged to leave
the houses of the village; and
do not generally frequent them
after they have attained the age
of eight or nine years. A large
fire-place of similar construc-
tion to those of the ordinary
residences, is placed in the
centre of this hall, and around
its sides are platforms similar
to those used by the women in the other dwellings of the village." (Low,
p. 280.) Sir Sp. St. John (i. 130), however, says: "They are circular in
form, with a sharp conical roof. The windows are, in fact, a large portion
of the roof, being raised up, like the lid of a desk, during fine weather,
and supported by props ; but when rain or night comes on, they are
removed, and the whole appearance is snug in the extreme, particularly
when a bright fire is lit in the centre, and throws a fitful glow on all the
surrounding objects. Around the room are rough divans, on which the
men usually sit or sleep."
7 •• Nearly every village has its special symbol, in recognition of the distinction which its
inhabitants have gained in successful head-hunting, consisting, generally, of a large wooden post
placed in a conspicuous position in front of the village, ornamented with some local device or crest.
At Long Wai this crest is merely a ball, with a spike on the top. At Dassa and Langla, it was a
monstrous head ; at Long Puti, a figure representing a crowned Rajah in a very inelegant attitude."
(Bock, p. 220.)
Serambo Head House.
(After Capt. Sir E. Belcher, p. 26).
Head-Hunting.
157
Mr. Collingwood's description is very much like the last one. (p. 237.)
The comfort offered by the head house is attested by Mr. Wallace, who
describes it as **a circular building attached to most Dyak villages, and
serving as a lodging for strangers, the place for trade, the sleeping-room of
the unmarried youths, and general council chamber. It is elevated on lofty
posts, has a large fire-place in the middle, and windows in the roof all round,
and forms a very pleasant and comfortable abode." (i. 103.) Mr. Denison
makes frequent references to these head houses, and mentions variations in
their size, build, cleanliness, and comfort. " At Grogo the head house was
clean but surrounded by filth and refuse, (ch. iii., p. 24.) Among the Aups
it was insecure, he dared not enter it. (ch. iii., p. 33.) At Tringas it was
small and dirty; it was not round but irregular, but it had the fire-place in the
centre, (ch. iv., p. 39.) At Si Badat
the two head houses are constructed
with higher roofs, not round, but irre-
gular in shape, small and dirty, (ch. v.,
p. 46.) At Sign it was remarkably lofty
and steep ; it was new, clean, and
comfortable, (ch. vii., p. 73.) At Jinan
it was in ** good order, square in shape
(the first of the kind I had yet met
with), constructed of planking, with
split bamboo floor and a narrow ve-
randah ontwosides." (ch.viii.,p.83.)
At Lanchang there **are four head
houses ; some of these panggas are
circular in shape not large, but, with
a very high steep pitched roof, the
upper portion of which is perpendi-
cular and made of attaps, and the
lower part of planking. The head
house, however, in which I stayed
was large square and parallelogram
shaped, and perhaps twelve feet from the ground with a low pitched
roof. The walls were constructed of planking, and instead of the roof
being made to be raised as is the case with the Land Dyak house in
general, narrow doors were introduced at irregular distances. There were
six of these besides the entrance door, and they opened on a small narrow
verandah of split bamboo {lantis) two feet broad which ran round the whole
building. The floor was made of lantis, there was as usual a cooking place
in the centre of the room and a few raised sleeping places." (ch. viii., p. 83.)
**The head house [at Mungo Babi] which I occupied was clean, and
differently constructed from that of Lanchang, being circular in shape, with
the perpendicular straight pitched roof, and windows as usual of attaps which
could be raised or lowered at pleasure." (ch. viii., p. 84.) The Dusuns
would appear to have head houses, for Mr. Burbidge speaks of a ** little flat
topped hut which served as a head house." (p. 287.)
Pangah, or Land Dyak Head House.
(After Sir Hugh Low, p. 281.)
158 H. Ling Roth. — Natives 0] Sarawak and Brit. N. Borneo.
Some of the Dusuns do not preserve the heads of their enemies. (De
Crespigny, Proc. R. Geogr. S. ii. 348.) The Bakatans and Ukits^donot
value heads (Brooke i. 74), but will take them out of revenge. (St. John ii.
66.)
Strange Collfxtions.
In connection with this mania for human head collecting, these people
also occasionally add that of an animal to their store. Mr. Hornaday found
the skull of a young orang utan amongst the human heads, (p. 485.) Sir Sp.
St. John mentions, amongst a batch of heads, ** the skull of a bear killed
during a head-hunting expedition/' (i. 157.) Mr. Witti, in the Langsat
country, remarks: "Curious that in sifting the human heads I came on the
skull of a sun-bear {ursus malayanus) " (Diary, 26 May) ; and at Tambunan,
"In most villages the skulls of monkies are preserved ; in others, those of deer
or pigs ; in many, only the lower jaws of deer, the carapaces of land tortoises,
the bladders of goats, and the drum-sticks of fowls." (Diary, 29 Nov.) Mr.
Whitehead enumerates the skulls of monkeys, deer, pigs, rats, &c., &c. (p. 109.)
In 1869, Mr. A. Hart Everett, at a Singg^ village says: ** I lit upon a veritable
tiger's skull, preserved in one of the head-houses (panggah). It was kept with
other skulls of the tree-tiger, bear, muntjac deer, &c., in certain very ancient
sacred dishes, placed among the beams of the roof, and just over the fire-place.
It was so browned and discoloured by soot and dirt, and the Dyaks were so
averse to my touching it, that I was unable to decide whether it was a fossil
or a recent skull." They said it came in a dream to them, and had no
recollection of its first arrival. " The dish on which it lay was of a boat-like
form, and was of camphor-wood, and quite rotten. On a second visit I made
an attempt to purchase it, but the people were so horrified at the idea of its
removal, that I reluctantly desisted. The chief of the village declared that, in
consequence of my having moved the skull on my last visit, the Dyaks had
been afflicted by heavy rains, which had damaged their farms ; that once,
when a Dyak accidentally broke a piece of the bone, he had been at once struck
dead with lightning ; that its removal would bring about the death of all the
Singghi Dyaks, and so forth. Afterwards the Rajah of Sarawak kindly
endeavoured to persuade the Dyaks to part with it to him ; but they begged
that he would demand anything rather than this skull, and he therefore did
not push the request."* (Jour. Straits Asiatic Soc, No. 5, p. 159.)
Property in Heads.
Property in the heads seems to vary in different tribes. "When two or
more tribes of Land Dyaks combine to attack another tribe, and one head
only is obtained, it is divided, so that each may have a part ; in honour of this
moiety, all the same ceremonies are observed, as if they had a whole head."
" The Bukkits do not go head-hunting. (Bock, p. 244.)
• " Among the heads is a small bowl, carefully tied up with cord. On enquiring its use and
meaning we were told that it is a challenge from a rival Dyak Kampong of the Mempawa region.
This seems to be an emblem chosen by common consent, as a warning for any village receiving it,
to look out for their heads." (Doty, p. 300.)
Head' Hun ting. 159
(Low, p. 304.) Speaking of the Sea Dyaks the same authority says : ** These
trophies are not, as amongst the land-tribes, the general property of the village,
but the personal property of the individuals who capture them, though the
honour of the tribe is augmented by their being in the village/' (p. 214.) On
the other hand, however, Mr. Brooke Low, discussing these people, says :
" The head does not, in an expedition, belong to the person who takes it. It
belongs to the chief, and if there are several it is distributed among the leading
chiefs. If only one head is obtained, and there are many claimants to the
honour of salauing it, it is broken into pieces, and a fragment given to each ;
but this is not popular with the Dyaks, and it is more usual for the most
powerful chief to keep it. But the chief who salais a head undertakes a great
responsibility, as he by that act aspires to be a war chief, and must lead the
people on the warpath. They look up to him, &c. They do not mind his
keeping the head as long as he gives them an opportunity of cutting off others.
When brought home the head is hung up in the verandah of the house outside
the chief's apartments, along with the smoke-blackened cluster of heads
depending from the sloping roof and overhanging the fireplace."
Admiral Keppel, describing a collection of skulls, continues : ** Among
other trophies was half-a-head, the skull separated from across between the
eyes, in the same manner that you would divide that of hare or a rabbit to get
at the brain — this was their division of the head of an old woman, which was
taken when another (a friendly) tribe was present, who likewise claimed their
half. I afterwards saw these tribes share a head." (ii. 37.)
Among the Dusuns Mr. Witti was shown a sort of natural clearing in the
jungle, where ** there is a stone block *° on which the division of skulls is made.
These Dyaks are said never to go beyond quartering a head, smaller shares
being made up in kind. On that block could be seen stains of blood. Near
by is a rude scaffold which serves to exhibit the trophies. But the queerest
feature of that spot was a young sugar plant, sprinkled with blood, and care-
fully fenced in, — why not a forget-me-not ? " (Diary, 26 March.)
Cowardly Procedures.
** Among the Dusun the men that took heads generally had a tattoo
mark for each one on the arm, and were looked upon as very brave, though,
as a rule, the heads were obtained in the most cowardly way possible, a
woman's or child's being just as good as a man's."" (Pryer, J.A.I, xvi. 233.)
** The maxim of these ruffians [Kayans] is, that out of their own country all
are fair game. * Were we to meet our father, we would slay him.' The head
of a child or of a woman is as highly prized as that of a man ; so, as easier
prey, the cowards seek them by lying in ambush near the plantations." (St.
John ii. 66.) The Mount Dulit Dusuns told Mr. Witti (Diary, 16 Mar.) that
they had no skulls in their houses or elsewhere, but they say the Limberan
'® Mr. Hup^ (p. 720) mentions a stone used for preparing the skull, and refers the reader to his
report for details, but I have not succeeded in tracing them.
" "The possession of a human head cannot be considered as a proof of the bravery of the
owner for it is not necessary that he should have killed the victim with his own hand, his friends
being permitted to assist him or even to perform the act themselves." (Earl, p. 267.)
i6o 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.y 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, whenlevery 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 " 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
i« •• 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 oflf 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.)
Head-Hunting. i6i
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. a.
i62 H. Ling Roth. — Nativea 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 1857, 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 J as. 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."
^' "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,
Head'Hunting, 163
" During the famine in Sooloo, in 1879, ^ great many slaves and captives
were taken over to Booloongan and there sold, and in most cases the purcha-
sers cut ofi their heads for that reason. The number of slaves and kidnapped
people so taken over was estimated at 4,000." (Pryer, J.A.I, xvi. 233.) Mr.
Hatton speaks of a captive at Sinorant being killed for the sake of his head.
**The unfortunate was a slave of Datu Serikaya, of Tandu Batu, in the Labuk.
This man was sold to Degadong, the Dusun chief, of Tanaorunn, for gutta,
paddy, and a gong. Degadong, getting tired of his slave, sold him to some
travelling men of Sinorant, who took him home to their village and made him
work in the fields. He tried to escape, and so the savages took his head ;
and his skull, still white, hangs in the house, on a line with those which were
taken ten years ago." (Diary, 11 April.)
** A hundred years ago, it was reported that the Ida'an were in the habit
of purchasing Christian slaves of the pirates, in order to put them to death for
the sake of their heads. If it were ever true, I believe it is not so now, as we
never noticed dried skulls in any of their houses, except at Tamparuli ; and if
they had been given to any such practice, the Bajus, who never missed an
opportunity to malign them, would have mentioned the subject to us." (St.
John i. 345.) Mr. Burbidge was once told *' that a party had been out head-
hunting for a fortnight, but had failed to pounce upon any Murut of another
tribe ; so to end the suspense they had seized one of their own slaves, who had
in some way offended them, and had made a scapegoat of him." (p. 65.)
Women's Influence.
From all accounts there can be little doubt that one of the chief
incentives to getting heads is the desire to please the women. It may not
always have been so and there may be and probably is the natural bloodthirsti-
ness of the animal in man to account for a great deal of the head taking.
Mrs. McDougall relates an old Sakaran legend which says that the daughter
of their great ancestor ** who resides in heaven, near the Evening Star,
refused to marry until her betrothed brought her a present worth her
acceptance. The man went into the jungle and killed a deer, which he
presented to her; but the fair lady turned away in disdain. He went again,
and returned with a mias, the great monkey [sic] who haunts the forest ; but
this present was not more to her taste. Then, in a fit of despair, the lover
went abroad, and killed the first man that he met, and throwing his victim's
head at the maiden's feet, he exclaimed at the cruelty she had made him
guilty of ; but, to his surprise, she smiled, and said, that now he had
discovered the only gift worthy of herself." (p. 64.) As is the nature of
legends this one is of course only an after-explanation. Sir James Brooke
writes of the Sintah's collection of heads : ** The heads were clearly stated to
be the heads of enemies : they would take no others. If a white man,
the helpless portion of the community may be accidently made victims, I am convinced that the
practice is not general, the women and children being more frequently retained as slaves." (Earl,
p. 268.) Noticing some men guarding women in the fields, Mr. Doty (p. 289) remarks : •* This brought
to our minds the remarks of some writer, that the Dyaks are very careful to defend their females,
hence in their system of head-taking, the heads of females are more highly valued than those of the
men, inasmuch as it requires more artifice and bravery to obtain them."
164 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Chinaman, or Malay were to come into their country, they would not kill
him for his head, but if they quarrelled and fought, and he was killed, they
would then secure the prize for the ladies ! They would rather not kill a
stranger Dyak who came as a friend amongst them. It was absolutely necessary
to be the possessor of one head previous to marriage. If a man wanted to get
married and could not procure an enemy's head, he accompanied a party of
perhaps fifty or one hundred men a long way into the interior, and then
attacked anybody for the sake of the head. The chief, Cimboug, was
particularly examined on this point, and insisted it was only on such an
occasion they made these excursions, and then always a long way from
home ! "
Sir Jas. Brooke was told by the Sibuyaus (Keppel i. 55) ** that it is
indispensably necessary a young man should procure a skull before he gets
married. On my urging them that the custom would be more honoured in
the breach than in the observance, they replied, that it was established from
time immemorial, and could not be dispensed with. Subsequently, however,
Sejugah allowed that heads were very difficult to obtain now, and a young
man might sometimes get married by giving presents to his lady-love's
parents. At all times they denied warmly ever obtaining any heads but those
of their enemies ; adding, they were bad people, and deserved to die." After
the burning out of the robbers of the Mambakut River, Capt. Mundy writes
(ii. 222) : ** No aristocratic youth dare venture to pay his addresses to a
Dyak demoiselle, unless he throws at the blushing maiden's feet a net full of
skulls ! In some districts it is customary for the young lady to desire her
lover to cut a thick bamboo from the neighbouring jungle, and when in
possession of this instrument, she carefully arranges the cadeau d'amour on
the floor, and by repeated blows beats the heads into fragments, which, when
thus pounded, are scraped up and cast into the river, at the same time she
throws herself into the arms of the enraptured youth, and so commences the
honeymoon. The usual practice, however, is to guard the skulls, pickling
them with care, as from the extreme heat of the climate, constant attention
is required to preserve them. This account was given by a native to Mr.
Brooke and Captain Maitland."
Among the Dusuns the possession of a head appears to be a certain
method of ingratiating oneself with the fair sex.'* (Pryer, J.A.I, xvi. 233.)
According to Mr. Everett's reports (S.G., No. 78) when two Dyaks were tried
for the murder of a Chinaman and a Dyak both of the prisoners pleaded
guilty and threw themselves entirely on the mercy of the court, the only
defence they had to make, being that they were incited by the women to
obtain heads. A correspondent of the same paper (S.G., No. 104) writes :
** At this moment there are two Dyaks in the Kuching gaol, who acknowledge
that they took the heads of two innocent Chinese with no other object in
view when doing so than to secure the pseudo affections of women, who
refused to marry them, until they had thus proved themselves to be men."
The influence of the women is alleged in the following case. A young
chief ** longing to see the world took with him thirteen young men ; he
travelled on till he reached a Kayan tribe with whom his people were friends,
Head-Hunting. 165
and stayed with them for a few months. One day their hosts started on a
head-hunting expedition, and invited seven of their guests to accompany
them : the latter never returned, having all been killed by the Kayans
themselves. Why or wherefore it is impossible to tell, but it is supposed that
having failed in their head-hunt, and being ashamed to return to their
women " without these trophies, they had fallen upon their guests.'* (St.
John i. 42.) It must not be supposed that head hunters are always successful.
A Kayan, one of a party of several hundred, returned half starved and reported
he was the only survivor, (ibid, i. 118.)
** One young fellow of about eighteen years old had been brought
over from Saribus Fort in chains. He was now in irons here. His account
was as follows, and it portrays the matrimonial preliminaries required by
Dyak ladies : — His name was Achang, he said ; he had been living on Sadok
since his house was burnt down on the lower ground. Many had then retired
there, and were living in the midst of considerable drawbacks and difficulties,
as water was scarce, and all the necessaries for household purposes were far
away on the lower ground. Then he had been of late enamoured of a damsel
younger than himself, and had been refused, in consequence of his never having
proved himself a warrior in cooking a head. She said, * Why don't you go to
the Saribus Fort, and there take the head of Bakir (the Dyak chief), or even
that of the Tuan Hassan (Mr. Watson), and then I will deign to think of you
and your desires with some degree of interest.' The young man after this
rebuke agreed, with another lad of his own age and inexperience, to set off for
the purpose required, and after the preparatory proceeding of dreams, birds,
missing their road, and many other hindrances, he reached the vicinity of the
fort, and very sensibly arranged with his companion that it would be desirable
to find shelter in a Chinaman's house, under the plea of wishing to purchase
some of his goods. They were kindly received, and ate their meal in peace
with the Chinaman, and retired in the evening, with the intention of taking
the Chinaman's head, instead of the Tuan Hassan's or Bakir's, as the first, if
well cooked, would pass off for anybody else's. At midnight they agreed to
strike the blow,— the time came, and the inhabitants were aroused by the
piteous howls of the owner of the house. People rushed to the place, which
was only twenty yards from the fort, and before five minutes were over, fifty
people were on the spot, finding the poor Chinaman with his face gashed all
down one side. The young fellow's companion had done this. Achang
himself was still fast asleep, in total ignorance of what had taken place. He
was now aroused, pulled neck and crop into the fort, and placed in chains.
They wished to cut him down then and there, which he really deserved, but
^* Mr. Earl refers on two occasions (pp. 2C6 and 267) to the necessity of obtaining a head to
grace marriage. " The more heads a man has cut oflf, the more he is respected, and a young man
cannot marry until he can produce heads procured by himself; nor can the corpse of a person of
rank be inhumed until a fresh head be acquired by the nearest kin. Should he be of high rank,
great rejoicings take place on his return from a successful expedition ; the heads, which probably still
bleed, are seized by the women, who rush into the water, dip the heads and anoint themselves with
the ensanguined water which drops from the skulls. A man of great consideration may have fifty or
sixty skulls suspended in his premises. It has been known that two years have expired before a
young man could be married, or in other words, before he could procure a skull." (Dalton, p. 9.)
i66 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
it was the wiser plan to send him to Sakarang the next morning. He was
brought over the twelve miles of road with a long chain attached to his waist,
as if he had been a wild animal, and hungry Dyaks were following around,
wishing to bribe his keepers, and holding a kind of auction within the
unfortunate lover's hearing for his head. The companion, on hearing the
Chinaman bluster so loudly, decamped, and although immediately pursued,
could not be found. Poor Achang was left in irons for over a month, and
then released. He afterwards became very useful in gardening and other
occupations, and was a general favourite. A more innocent youth could
scarcely be seen anywhere. He had slept so soundly in consequence of a
partial deafness. The march over to Sakarang the day after the event
brought grey hairs on his head, although he was not yet nineteen years of
age." '* (Brooke ii. 93.)
18 "No Diak can marry the daughter of a warrior unless he has previously taken a head or two.
Neither will one of the great chiefs allow a marriage with one of inferior celebrity. On a proposition
being made to wed, it is referred to the Rajah, who calls before him the lover and the father of the
girl ; the former is asked what number of heads he has taken, the same question is put to the father ;
if the old man can produce ten heads the young one must have five, as according to Selgie's reasoning,
by the time the lover is of the age of the girl's father, he will, in all probability, be likewise in
possession of ten. Should the young man not have so many, he must get them before he presumes
to take another step in the afifair. He then musters a few friends, takes a swift-boat and leaves that
part of the country, and will not return until the number is complete (they are often absent three
months). To return unsuccessful would expose him to ridicule ever after. Women's heads will not
answer the purpose ; they, however, generailly bring back with them a few young women and some
children, as an acceptable present to the Rajah, and to attend the wife. They wend their way to
some unprotected campong, taking advantage of the absence of the young men, and kill the old ones,
or some poor straggling fishermen ; it makes no difference whose heads they may be, so they do not
belong to the Rajah's friendly campongs. Having procured the desired number, they paddle quickly
back and send immediate intelligence to the intended bride, who puts on all her ornaments and with
her father and friends advance to meet the heads ; these are in ihe first instance alwa>s placed on a
spot about halfway between the dwelling-places of the two partners, and near the Rajah's house. On
the approach of the young lady, the lover meets her with a head in each hand, holding them by the
hair ; these she takes from him and he gets the others if there are sufficient, if not, they have one
each They then dance round each other with most extravagant gestures, amidst the
applause of the Rajah and his people. After this ceremony, the Rajah or some warrior of his family,
must examine the heads to see that they are fresh ; for this purpose they are not allowed to be smoked
or the brains taken out, which destroys the smell, but must bring them in a green state in full proof
that old heads have not been borrowed for the occasion. (I have frequently seen heads which have
been cut off a week or more, the smell of which to me was intolerable, but to them nowise offensive.)
The family honour of the bride's father being now satisfied, he asks the Rajah's consent, which is
always given (the young women and children taken during the expedition are at this interview
presented). A feast is now prepared, at which the young couple eat together , this being concluded,
what clothes either of them may have on are taken off, and sitting on the ground, naked, the old
women throw over them handsful of paddy, repeating a kind of prayer that the young couple may
prove as fruitful as that grain. At night, the bride attends her husband to his dwelling. . . The
warrior can take away any inferior man's wife at pleasure, and is thanked for so doing. A chief who
has twenty heads in his possession, will do the same with another who may have only ten, and
upwards to the Rajah's family, who can take any woman at pleasure. The more heads a man has
the braver he is considered, and as the children belong to the husband, he is happy in his future
prospects. On the contrary, a man of inferior note to think of the wife of a superior is entirely out
of the question, perhaps such a circumstance never occurred." {ibid, 52-54.)
" It is generally supposed that head-hunting had its origin in the fact that no man could court
a girl without presenting her with a human head as a token of his valour ; but this idea is contra-
dicted by every Dyak worthy of confidence, whom I consulted on the matter. From the greater mass
of the information we gathered on this question, it would seem that this horrible custom is another of
Head-Hunting. 167
Reception of Heads.
" The heads are taken, but after being used at the feast are not valued.
Some of the divisions on the coast, after obtaining the head of an enemy,
exhibit it in a public place, where the women, dressed in their best clothes,
repeat incantations, and walk past in procession ; each one taps the head with
a piece of wood. After this ceremony it is thrown away." (Brooke i. 74.)
" Although the Millanows do not preserve the heads of their enemies, a young
warrior will occasionally bear home such a trophy with the same sort of
pleasure with which a young fox-hunter takes home his first brush. On this
occasion, a juvenile aspirant to love and glory, who had accompanied the
expedition and wished to display a prize he had won, was met on landing by
the women, who had already spied the relic from their elevated platform on
the bank. They descended to meet it with a stick in each hand, and began to
play on the unfortunate head, as if it had been a tomtom. After this perform-
ance, each in turn rushed into the river, as if to cleanse herself from the
pollution. Although these gentle creatures did not strike with any violence,
it was as much as the young hero could do to prevent his trophy from being
pommelled into a jelly." (Keppel Meander i. 171.)
Exceptionally curious treatment of heads is mentioned by Madame
Pfeiffer : ** As they handled the heads they spat in their faces, and the boys
banged them and spat on the ground. On this occasion, the otherwise quiet
and peaceful faces of the Dyaks, became strongly expressive of savageness."
(p. 89.)" As a comment on this Mr. Crossland tells me he has seen women,
when a head was brought in, kiss it, bite it, and put food in its mouth.
the fruits of the religious superstition which has given birth to so many other monstrosities of the
kind. Thus, for example, when a Dyak takes a head he is only fulfilling a vow he made under some
difficult or important circumstance ; and consequently the unhappy victim, unexpectedly attacked in
a forest, or during an excursion, or while at work in the' fields, and falling under the blows of a
fanatical assassin, is ofifered by him to the manes of some recently deceased parent, or to the spirit of
the superstition to which he attributes the re-establishment of his health, or the success of an
enterprise, or of a long journey. What does it matter to the murderer that he attains his end by an
act of bravery and an open attack, or by treachery and foul play ? Equally what does it matter to
him that the being he sacrifices is a young man or an old man, a middle-aged woman or a young girl,
or even an infant. He has promised his divinities one or more heads, he owes them these, and
without any remorse he brings them in triumph to his village. . . . The head is placed on a mat
in the middle of the habitation, and the bilians, as well as the majority of the men who are present at
the ceremony, dance around it with diabolical contortions. The conqueror receives exaggerated
praises on the valour he has displayed, which do not fail to excite to the highest degree the jealousy
of others, and decides them only too easily to merit as soon as possible, by similar means, similar
flattering distinctions." (S. Mijller ii. 364. 365. 366.)
*• "It really appears the Dayak character is made up of extremes. As we see them at their
homes, ihey are mild, gentle, and given to hospitality, but when they exchange their domestic habits
for those of the warrior, their greatest delight seems to be to revel in human blood, and their
greatest honor to ornament their dwellings with human heads, which are the trophies of their
inhuman barbarity. Shocking as it may appear they carry about with them tokens of the number
of persons they have killed. This they efifect by inserting locks of human hair corresponding to the
number of persons decapitated, in the sheath of their war knife, which is always attached to their
pecsons, when from home. We fell in with a man this evening just returned from his labor, with a
basket in which he had carried out the necessaries for the day, and to which was fastened a lock of
human hair. The lock was ten inches or a foot long. He informed us that it was a token of his
having cut off" a head during the past year." (Doty, p. 288-9.)
i68 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
On Singe mountain, writes Sir Jas. Brooke, we found "five heads carefully
watched, about half a mile from the town, in consequence of the non-arrival
of some of the war-party. They had erected a temporary shed close to the
place where these miserable remnants of noisome mortality were deposited ;
and they were guarded by about thirty young men in their finest dresses,
composed principally of scarlet jackets ornamented with shells, turbans of
the native bark-cloth dyed bright yellow, and spread on the head, and
decked with an occasional feather, flower, or twig of leaves. Nothing can
exceed their partiality for these trophies ; and in retiring from the * war-path,*
the man who has been so fortunate as to obtain a head hangs it about his
neck, and instantly commences his return to his tribe. If he sleep on the
way, the precious burden, though decaying and offensive, is not loosened, but
rests on his lap, whilst his head (and nose !) reclines on his knees. The
retreat is always silently made until close to home, when they set up a wild
yell, which announces their victory and the possession of its proofs. It must,
therefore, be considered, that these bloody trophies are the evidences of
victory — the banner of the European, the flesh-pot of the Turk, the scalp of
the North American Indian — and that they are torn from enemies, for taking
heads is the effect and not the cause of war." (Keppel i. 300.) *'On
the following morning the heads were brought up to the village, attended
by a number of young men all dressed in their best, and were carried
to Parembam's house amid the beating of gongs and the firing of one or two
guns. They were then disposed of in a conspicuous place in the public hall
at Parembam. The music sounded and the men danced the greater part of
the day ; and towards evening carried them away in procession through all
the campongs, except three or four just about me. The women, in these
processions, crowd round the heads as they proceed from house to house, and
put sirih and betel-nut in the mouths of the ghastly dead, and welcome them 1
After this they are carried back in the same triumph, deposited in an airy
place, and left to dry. During this process, for seven, eight, or ten days they
are watched by the boys of the age of six to ten years ; and during this time
they never stir from the public hall — they are not permitted to put their foot
out of it whilst engaged in this sacred trust. Thus are the youths initiated.
For a long time after the heads are hung up, the men nightly meet and beat
their gongs, and chant addresses to them, which were rendered thus to me :
* Your head is in our dwelling, but your spirit wanders to your own country ;
your head and your spirit are now ours ; persuade, therefore, your country-
men to be slain by us.' * Speak to the spirits of your tribe : let them wander
in the fields, that when we come again to their country, we may get more
heads, and that we may bring the heads of your brethren, and hang them by
your head,' &c. The tone of this chant is loud and monotonous, and I am
not able to say how long it is sung; but certainly for a month after the arrival
of the heads, as one party here had had a head for that time, and were still
exhorting it." {ibid i. 303.)
** If the boat in which the fortunate captor sails is one of a large fleet,
no demonstrations of success are made, lest the head should excite the
cupidity of some chief; but if she has gone out alone, or accompanied only
Head-Hunting. 169
by a few others, she is decorated with the young leaves of the nipa palm.
These leaves, when unopened, are of a pale straw colour, and, when cut,
their leaflets are separated and tied in bunches on numerous poles, which are
stuck up all over the boat. At a little distance, they present the appearance
of gigantic heads of corn projecting above the awning of the boat, and
amongst them numerous gay-coloured flags and streamers wave in the breeze.
Thus adorned, the boat returns in triumph ; and the yells of her crew, and
the beating of their gongs, inform each friendly house they pass of the
successful result of their foray. The din is redoubled as they approach their
own house. The shouts are taken up and repeated on shore. The
excitement spreads ; the shrill yells of the women mingle with the hoarser
cries of the men, the gongs in the house respond to those in the boat, and all
hurry to the wharf to greet the victors. ... It has been said by former
writers that it is stuck upon a pole, and its mouth filled with choice morsels
of food, but I never saw this done, nor did any Dyak whom I have questioned
know anything of such a custom. As to the opinion that they endeavour to
propitiate the souls of the slain, and ^^i them to persuade their relatives to
be killed also, or that the courage of the slain is transferred to the slayer — I
am inclined to think that these are ideas devised by the Malays, for the
satisfaction of inquiring whites, who, as they would not be satisfied till they
had reasons for everything they saw, got them specially invented for their own
use.*^ The grand event of the day, however, is the erection of lofty poles each
surmounted by a wooden figure of the burong Penyala, which is placed there * to
peck at their foes.' (See supra i. 255.) The figures are made some time previous
to the festival, and a day or two before it are carried about to the different
houses in the vicinity, accompanied by gongs and flags, to levy contributions
for the benefit of the feast. The poles on which they are to be elevated are
young trees, some of them about forty-five inches in circumference at the
lower end, and eighty feet in length ; posts so long and so heavy, that it may
well be matter of surprise how men, unaided by ropes and pulleys, could erect
them. The method employed, however, is both simple and effective ; the
posts are carried up, and laid on the platform of the house, and two
frameworks, about twenty feet high, and thirty feet long, are erected
parallel to, and within a yard of each other, on the ground at the end of the
platform. These are constructed some days previously, and are so placed
that the lower end of the post, when launched off the platform, may pass
between them. When it is intended to erect the post, the burong Penyala,
together with a proper amount of flags and streamers, is fixed on its upper
end; and it is then pushed along the platform till its lower end, projecting
beyond it, and passing between the frameworks, is overbalanced by its own
weight, and falls to the ground. The post then lies at an angle of about
twenty degrees to the horizon, one end resting on the ground, while its
middle is supported by the platform. One of the Dyaks below then advances
with a fowl in one hand, and a drawn parang in the other ; and placing the
neck of the bird upon the end of the post, chops its head off, and smears the
*' As we shall see, however, there is ample evidence that the heads are propitiated — different
tribes having different customs ; the Rev. Mr. Horsburgh only knew the Balau Dyaks.
170 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
base of the post with its blood. After this sacrificial ceremony, the signal
for raising it is given. The Dyaks swarm upon the two frameworks before
mentioned, and putting their shoulders under the post, while its lower end is
kept fixed upon the ground, they mount up by degrees to the top of the
framework, and thus gradually elevate it. The beak of the Penyala is then
pointed in the direction of the foe whom they wish it to peck at ; and the
mast-like pole, securely lashed to the two frameworks, stands at once a
trophy of victory and a symbol of defiance. Eight or ten such posts are
erected, a fowl being sacrificed on each ; and about half-way up the largest,
which is erected first, a basket of fruit, cakes, and siri is suspended, as an
offering to the spirits. Meanwhile, those who remain in the house still
continue the feast, and those who have been engaged in erecting the posts
return to it as soon as their labour is finished. The festivities are prolonged
far on into the night, and they are resumed and continued, though with
abated vigour, during the two following days/' (Horsburgh, pp. 28-33.)
The Lundu called the head feast MauguL ** In one house there was a
grand /^^^, in which the women danced with the men. . . . There were
four men, two of them bearing human skulls, and two the fresh heads of pigs ;
the women bore wax-lights, or yellow rice on brass dishes. They danced in
line, moving backwards and forwards, and carrying the heads and dishes in
both hands ; the graceful part was the manner in which they half-turned the
body to the right and left, looking over their shoulders and holding the heads
in the opposite direction, as if they were in momentary expectation of someone
coming up behind to snatch the nasty relic from them. At times the women
knelt down in a group, with the men leaning over them." (Keppel ii. 35, and
Mundy i. 345.)
A somewhat different account is given by Sir Hugh Low : " The feast
held on the reception of a head is a disgusting ceremony to a European,
though the Dyaks view it only with sentiments of satisfaction and delight.
The fleet, returning from a successful cruise, on approaching the village,
announce to its inhabitants their fortunes by a horrid yell, which is soon
imitated and prolonged by the men, women, and children, who have stayed
at home. The head is brought on shore with much ceremony, wrapped up in
the curiously folded and plaited leaves of the nipah palm, and frequently
emitting the disgusting odour peculiar to decaying mortality ; this, the
Dyaks have frequently told me, is particularly grateful to their senses, and
surpasses the odorous durian, their favourite fruit. On shore and in the
village, the head, for months after its arrival, is treated with the greatest
consideration, and all the names and terms of endearment of which their
language is capable are abundantly lavished on it : the most dainty morsels,
culled from their abundant though inelegant repast, are thrust into its mouth,
and it is instructed to hate its former friends, and that, having been now
adopted into the tribe of its captors, its spirit must be always with them : sirih
leaves and betel-nut are given to it, and finally a cigar is frequently placed
between its ghastly and pallid lips. None of this disgusting mockery is
performed with the intention of ridicule, but all to propitiate the spirit by
kindness, and to procure its good wishes for the tribe, of whom it is now
g US
CA
g5
172 H. Ling Roth,— Natives of Sarawak and Brit. N. Borneo.
supposed to have become a member During the drinking the
dancing generally commences ; this is performed with the recently-acquired
heads suspended from the persons of the actors, who move up and down the
verandah with a slow step, and corresponding movements of their out-
stretched arms, uttering occasionally a yell, which rises fierce and shrill above
the discordant noises of the gongs, chanangs, and tortewaks, to which the
dances move. Another amusement at these festivals is carried on by two
persons standing or walking with a theatrical air and peculiar step, and with
canes in their hands, reciting to each other in a rude extempore verse, the
heroic deeds of their fathers and their ancestors, to which, if they live under a
Malayan government, and the prince has any share in their affections, they
add his memorable achievements and exploits. I heard them once, in this
interesting manner, recount the whole of the events of the Seniawan war, the
arrival of Mr. Brooke, &c.*' (Low, pp. 206-208.)
An account of a Banting Dyak Head Reception is given by Mrs.
Chambers: "Janting, the chief man of the house, and six others united to
give the feast to the heads of their enemies obtained in the late insurrection.
Some days before the men of the house were busy seeking for poles of
sufficient length, called tras, to be raised as trophies. The second morning of
the feast, when found, they were placed on the tango or uncovered verandah.
. . . On the tango opposite each door of the donors of the feast, a pig was
laid bound to the lanta ; the old manang marked each with yellow, and then
he and some old woman stepped backwards and forwards over the pig, the
first seven times, the second six, and so on ; piggy was then fed with cakes
and rice, which he greedily devoured, all-unconscious that his life was to be
sacrificed the next morning at the elevation of the tras ; a procession was
then formed, headed by the Orang Kaya, each man first dipped his feet in
water, then took a sword in his right hand, a bunch of leaves in his left, and
walked up and down the tango, giving the pigs a kick every time they passed ;
one or two indulged in a Dyak yell, and hit them rather hard, which the pigs
resented by struggling and grunting very energetically. A long procession of
women, each carrying a small basin of rice, which she scattered to the right
and left as she passed, headed by the old manang and a drummer, walked
three times up and down the house. We received our share of rice. One of
the women who came to see me a few days after, said she was so * shy,' she
did not look about, and did not know we were there. The next morning the
tras were raised, and the pigs killed, which was notified by the firing of a gun.
The women who do not belong to the house go home before sunset, but the
men remain, and generally drink arrack till their senses are quite gone. . . .
For weeks after, the women went from house to house in procession, carrying
a head with them, singing or rather chanting in a loud monotonous tone, and
demanding a plate at the door of every house they visited." (Gosp. Miss.,
1858, pp. 65-73.)
Sir Sp. St. John says of the Land Dyak head feast : ** The head feast is
the great day of the young bachelors. The head-house and village are
decorated with green boughs, and the heads to be feasted are brought out
from their very airy position, being hung from one of the beams. ... An
Head-Hunting. 173
offering of food is made to the heads, and their spirits, being thus appeased,
cease to entertain malice against, or to seek to inflict injury upon, those who
have got possession of the skull which formerly adorned the now forsaken
body. A curious custom prevails among the young men at this feast. They
cut a cocoa-nut shell into the form of a cup, and adorn it with red and black
dye. Into one side of it they fasten a rudely carved likeness of a bird's head,
and into the other the representation of its tail. The cup is filled with
arrack, and the possessor performs a short wild dance with it in his hands,
and then with a yell leaps before some chosen companion, and presents it to
him to drink. Thus the * loving cup ' is passed around among them, and it
need not be said that the result is in many cases partial, though seldom
excessive, intoxication.'* (i. 186.)
**The most important of all Murut ceremonies is the feasting of a new
head, this takes place at the first new moon after the head has been obtained
and the preparations cause considerable excitement in the house ; everything
else is left to take care of itself; the farm is neglected and nothing is done
except to prepare for the feast. The first thing is to erect three poles placed
in a triangle some twenty feet apart varying from thirty to fifty feet in height,
bamboos are tied to the tops of these poles and droop down some ten or
twelve feet ; these are decorated with tassels made of some grass or rush but
resemble fine shavings, being curled ; at the end of one of the bamboos is a
dried gourd with a red flag tied above it, the gourd representing the head.
Bunches of tassels are hung all along the eaves of the house and all the old
skulls are brought out and one put over each door ; this has a most gruesome
appearance. In the centre of the triangle formed by the three poles a mound
of earth is raised and fashioned in the form of an alligator, the dimensions of
which are about six feet in width in the middle, and from thirty to forty feet
long, some three feet deep. On the day when the feast takes place all the
inmates of the house and the guests, of whom there are not a few, they
having been called from every place far and near, walk round and round the
poles in two processions, the men headed by the hero of the day in one, the
women headed by his wife if he has one in another ; whilst walking round
they shout — the women and men alternately * Ko Kuay,* ' Ho Ta,' varying
the note occasionally and the women come in at intervals with other words.
During this performance there are intervals for refreshments when they all go
into the house and gorge themselves with pork, buffalo, etc., copiously washed
down by arrack ; in the afternoon the processions cease and the time is
devoted to drinking bowl after bowl of arrack so that by evening there is not
a man, woman, or child that is sober. (I may as well state here that I have
seen children of four years old drinking raw gin.) The women when not
occupied in drinking dance up and down the house stamping on the floor to
the time of * Ho Ta Ho Ta ' shouted in quick succession ; this combined with
perhaps over two hundred people all shouting, yelling and talking, the firing
of guns, and the squealing of pigs being sacrificed for the collation, produces
a din more easily imagined than described. The guests leaving the party in
the evening, or rather such as are at all capable of doing so, is perhaps the
only amusing incident, as many tumble into their boats or out of them into
174 f^- Ling Roth. — Natives of Sarawak and Brit. N. Borfteo.
the mud, make oflf with some one else's boat and career wildly about the
river singing snatches of Murut songs, or * Ko Kuay,' and finally in many cases
landing somewhere, fall into the scrub, and pass the night there. Sometimes
instead of an alligator between the poles a huge snake is made in concentric
circles with the head in wood in the centre raised about four feet above the
body ; the head is ornamented in colors.'* (O. F. Ricketts, S.G., No. 348,
p. 18.)
MENGAP, THE SONG OF THE SEA DYAK HEAD FEAST.**
By the Venerable Archdeacon J. Perham.
The principal ceremonial feasts of Sea Dyaks are connected with three
subjects : farming, head-taking, and the dead ; and are called by them
respectively, Gawe Batu or Gawe Benih, Gawe Pala or Burong, and Gawe
Antu ; the Stone or Seed feast, the Head or Bird feast, and the Spirit feast.
The first mentioned are two distinct feasts, and not two names of one ; but
both refer to the farm. It is with the Gawe Pala or Burong that this paper is
concerned.
When a house has obtained a human head, a grand feast must be made
sooner or later to celebrate the acquisition ; and this is by no means a mere
matter of eating and drinking, although there is an excess of the latter, but is a
matter of much ceremony, of offerings and of song. The song which is then
recited is well-known to differ considerably in form from the ordinary language,
and the European who may be able to understand and to speak colloquial
Dyak may yet find the **Mengap" (as it is called in Saribus dialect) mostly
unintelligible. But I believe the difference is only that between a poetical and
prose language. Certain requirements of alliteration and of rhythm and
rhyme have to be fulfilled, which, together with native metaphor and most
excessive verbosity, are quite sufficient to mystify an uninstructed hearer.
Another reason for the difference lies in the fact that the language of
the Mengap remains stationary, whilst the ordinary spoken language is
continually changing and developing new forms. But the object of this
paper is not to discourse about Dyak poetical language, 1 only attempt to
give a sketch of the Mengap of the Head-feast, so that the reader may have
some idea of the meaning of what has perhaps sounded to some a mere
senseless rigmarole.
In Dyak life the sense of the invisible is constantly present and active.
Spirits and goblins are to them as real as themselves. And this is specially
true of these ceremonial feasts. In the feasts for the dead the spirits of Hades
are invoked ; in those connected with farming Pulang Gana, who is supposed
to reside somewhere under the ground, is called upon ; and in the Head-feast
it is Singalang Burong who is invoked to be present. He may be described as
the Mars of Sea Dyak mythology, and is put far away above the skies. But
the invocation is not made by the human performer in the manner of a prayer
direct to this great being ; it takes the form of a story, setting forth how the
mythical hero, Kling or Klieng, made a Head-feast and fetched Singalang
" Jour. Straits Asiat. Soc.. No. a, 1878.
Perham's Song of the Head Feast. 175
Burong to it. This Kling, about whom there are many fables, is a spirit, and
is supposed to live somewhere or other not far from mankind, and to be able
to confer benefits upon them. The Dyak performer or performers then, as
they walk up and down the long verandah of the house singing the Mengap,
in reality describe Kling's Gawe Pala, and how Singalang Burong, was invited
and came. In thought the Dyaks identify themselves with Kling, and the
resultant signification is that the recitation of this story is an invocation to
Singalang Burong, who is supposed to come not to Kling's house only, but to
the actual Dyak house where the feast is celebrated ; and he is received by a
particular ceremony, and is offered food or sacrifice.
The performer begins by describing how the people in Kling's house
contemplate the heavens in their various characters : —
** They see to the end of heaven Hke a well-joined box."
*'They see the speckled evening clouds Hke a menaga jar in fulness of
beauty."
** They see the sun already descending to the twinkling expanse of ocean."
They see ** the threatening clouds like an expanse of black cloth ; ' ** the
brightly shining moon;" ** the stars and milky way;" and then the house
with its inmates, the ** crowned young men;" and ** hiding women" in high
glee, and grave old men sitting on the verandah — all preparing for high
festival. The women are described decorating the house with native cloths ;
one is compared to a dove, another to an argus pheasant, another to a minah
bird — all laughing with pleasure. All the ancient Dyak chiefs and Malay
chiefs are called upon in the song to attend, and even the spirits in Hades;
and last of all Singalang Burong. To him henceforward the song is almost
entirely confined.
We must suppose the scene to be laid in Kling's house. Kumang, Kling's
wife, the ideal of Dyak feminine beauty, comes out of the room and sits down
on the verandah beside her husband, and complains that the festival prepara-
tions make slow progress. She declares she has no comfort either in standing,
sitting, or lying down on account of this slackness; and by way of rousing her
spouse to activity, says the festival preparations had better be put a stop to
altogether. But Kling will never have it said that he began but could not
finish.
Indah keba aku nunggu,
Nda kala aku pulai lebu,
Makau benong tajau bujang.
Indah keba aku ngaiyau,
Nda kala aku pulai sabau,
Makau slabit ladong penyariang.
Indah keba aku meti,
Nda kala aku nda mai,
Bulih kalimpai babi blang.
Indah keba aku manjok,
Nda kala aku pulai luchok,
Bulih sa-langgai ruai lalang.
176 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.
Kit^ bisi tegar nda besampiar untak tulang,
Kit^ bisi laju ari peluru leka bangkong,
Kit^ bisi lasit ari sumpit betibong punggang,
Sampure nya kit^ asoh betuboh ngambi ngabang.
** When I have gone to fine people,
** Never did I return empty handed
** Bringing jars with me.
** When I have gone on the war-path
** Never did I return unsuccessful
** Bringing a basketful of heads.
** When I have gone to lay pig-traps,
** Never did I return without
** Obtaining a boar's tusk.
** When I have set bird snares,
♦* Never did I return unfruitful,
*• Getting an argus pheasant.
** We have a strong one, the marrow of whose bones never wastes.
** We have one swifter than a bullet of molten lead.
** We have one more piercing than the sumpitan with ringed endings.
** Sampur^ we will order to gather companions and fetch the guests to the feast."
So Sampure is ordered to fetch Singalang Burong who lives on the top of
a hill called ** Sandong Tenyalang.'* But Sampure begs to be excused on
account of illness; upon which Kasulai (the moth) and Laiang (the swallow)
offer themselves for the work, with much boasting of their activity and
swiftness. With one bound they can clear the space between the earth and
the ** clouds crossing the skies." So they speed on their way. Midway to the
skies they come to the house of ** Ini Manang," (Grandmother Doctor) who
asks the meaning of their hurried arrival covered with dirt and perspiration.
** Who is sick of the fever ? Who is at the point of death ? I have no time to
go down to doctor them.*'
Agi lelak aku uchu
Baru pulai ari tuchong langgong Sanyandang
Di-injau Umang
Betebang batang pisang raia.
** I am still weary, O grandchild,
*' Am just come back from plain-topped Sanyandang ;
** Having been borrowed by Umang
** To cut down the grand plantain tree."**
They answer that they are not come to ask her to exercise her medical
skill, but simply to inquire how far it is to the country of Salulut Antu Ribut
(the spirit of the winds). Ini Manang, joking, gives them this mystifying
direction. *' If you start early in the dark morning you will be a night on the
way. If you start this evening you will get there at once." Whether this
^* This refers to a particular performance of the Djak Manangs, i e. Medicine men [J. P.]
Perham's Sonf^ of the Head Feast. 177
reply helped them or not they get to their destination at last ; and the Wind
Spirit accosts them.
Nama siduai agi bepetang, agi malam ?
Bangat bepagi belam-lam ?
Dini bala bis! ngunja menoa ?
Dini antu ti begugu nda jena baka ?
** Why come you while it is still dark, still night ?
" So very early in the dawn of morning ?
" Where is there a hostile army invading the country ?
** Where are there thundering spirits in countless numbers ? "
They assure her they bring no evil tidings ; and they tell her they have
been sent to fetch Singalang Burong, and desire her assistance in the matter.
Here 1 may give a specimen of the verbosity of these recitations. Kasulai
and Laiang wish to borrow Antu Ribut to,
Nyingkau Lang Tabunau
Ka Turau baroh remang.
Nempalong Singalong Burong
Di tuchong Sandong Tenyalang.
Nyeru aki Menaul Jugu
Ka munggu Nempurong Balang
Nanya ka Aki Lang Rimba
Ka Lembaba langit Lemengang,
Mesan ka aki Lang Buban
Di dan Kara Kijang.
** Reach up to Lang Tabunau
** At Turau below the clouds.
** Strike out to Singalang Burong.
** On the top of Sandong Tenyalang,
** Call to grandfather Menaul Jugu
" On Nempurong Balang hill.
** Ask for grandfather Lang Rimba
** At Lembaba in the mysterious heavens.
** Send for grandfather Lang Buban
** On the branch of the Kara Lijang."
These five beings described as living at five different places all refer to
Singalang Burong, who is thus called by many names in order to magnify his
greatness, to lengthen the story and fill up time. This is a general feature of
all ** Mengap." But to go on with the story : Kasulai and Laiang desire
Antu Ribut to take the message on because they would not be able to get
through ** pintu langit '* (the door of heaven), whereas she, being wind, would
have no difficulty. She could get through the smallest of cracks. At first she
objects on the plea of being busy. ** She is busy blowing through the steep
valleys cut out like boats, blowing the leaves and scattering the dust,*'
However at length they prevail upon her, they return and she goes forward :
but first she goes up a high tree where she changes her form, drops her
personality as a spirit, and becomes natural wind. Upon this everywhere
N Vol. a.
178 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
throughout the jungle there arises the sound of mighty rushing wind ** hke
the thunder of a moon-mad waterfall." Everywhere is the sound of driving
wind and of falling leaves. She blows in all quarters.
Muput ka langit ngilah bulan
Muput ka ill ngilah Santan.
Muput ka dalam ai ngilah karangan,
Muput ka tanah ngilah sabaian,
Muput ka langit ntilang remang,
Nyelipak remang rarat,
Baka singkap krang kapaiyang,
Nyelepak pintu remang burak,
Baka pantak peti bejuang,
Menselit pintu langit,
Baka tambit peti tetukang.
Nelian lobang ujan
Teman gren laja pematang.
Mampul lobang guntor
Ti mupur inggar betinggang.
Nyelapat lobang kilat
Jampat nyelambai petang.
The above describes how Antu Ribut blew everywhere,
** She blows to heavenwards beyond the moon.
** She blows to seaward beyond the Cocoanut isle.
** She blows in the waters beyond the pebbly bottom.
** She blows to earthward beyond Hades.
** She blows to the skies below the clouds.
** She creeps between the drifting clouds,
** Which are like pieces of sliced kapaiyang."
** She pushes through the door of the white flocked clouds,
** Marked as with nails of a cross-beamed box.
** She edges her passage through the door of heaven,
'* Closed up like a box with opening cover.
** She shps through the rain holes,
** No bigger than the size of a sumpitan arrow.
** She enters the openings of the thunders,
** With roarings loud rushing one upon another.
** She shoots through the way of the lightning
** Which swiftly darts at night."
And moreover she blows upon all the fruit trees in succession making
them bear unwonted fruit. And so with sounds of thunder and tempest she
speeds on her errand to the farthest heaven.
Now amongst Singalang Burong's slaves is a certain Bujang Pedang
(Young Sword) who happens to be clearing and weeding the ** sebang''
bushes as Antu Ribut passes, and he is utterly astounded at the noise. He
looks heavenward and earthward and seaward but can see nothing to account
for it. On comes the tempest : he is confounded, loses heart and runs away,
eaving half his things behind him. He falls against the stumps and the
2" A kind of fruit. [J.P.]
Perhant*s Song of the Head Feast. 179
buttresses of the trees and against the logs in the way, and comes tumbling,
trembling, and bruised to the house of his mistress,
Sudan Berinjan Bungkong
Dara Tiong Menyelong,
which is the poetical name of Singalang Burong's wife. He falls down
exhausted on the verandah and faints away. His mistress laments over her
faithful slave ; but after a time he revives, and they ask him what frightened
him so dreadfully, suggesting it may have been the rush of the flood tide, or
the waves of the sea. No, he says., he has fought with enemies at sea, and
striven with waves, but never heard anything so awesome before. Singalang
Burong himself now appears on the scene, and being at a loss to account for
the fright simply calls Bujang Pedang a liar, and a prating coward. Whilst
they are engaged in discussion Antu Ribut arrives, and striking violently
against the house shakes it to its foundations. Bujang Pedang recognizes
the sound and tells them it was that he heard under the ** sebang " bushes.
The trees of the jungle bend to the tempest, cocoanut and sago trees are
broken in two, pinang trees fall, and various fruit trees die by the stroke of
the wind ; but it makes other fruit trees suddenly put forth abundant fruit.
Muput Antu Ribut unggai badu badu.
Mangka ka buah unggai leju leju.
** The Wind Spirit blows and will not cease, cease,
** Strikes against the fruit trees and will not weary, weary."
Everybody becomes suddenly cold and great consternation prevails.
Singalang Burong himself is roused, and demands in loud angry tones who
has broken any *' pemalC (taboo), and so brought a plague of wind and rain
upon the country. He declares he will sell them, or fight them, or punish
them whoever they may be. He then resorts to certain charms to charm
away the evil, such as burning some tuba root and other things. In the
meantime Antu Ribut herself goes up to the house, but at the top of the
ladder she stops short. She is afraid of Singalang Burong whom she sees in
full war-costume, with arms complete and his war-charms tied round his
waist ; and going down the ladder again she goes round to the back of the
house, and slips through the window in the roof into the room where
Singalang Burong's wife sits at her weaving. Suddenly all her weaving
materials are seen flying in all directions, she herself is frightened and takes
refuge behind a post ; but when she has recovered her presence of mind and
collected her scattered articles, it dawns upon her (how does not appear) that
this Wind is a messenger from the lower world, bringing an announcement
that **men are killing the white spotted pig." Now she entertains Antu
Ribut in the style of a great chief, and calls to her husband ; but he heeds
not,
Nda nyaut sa-leka mukut,
Nda nimbas sa-leka bras.
** Does not answer a grain of bran,
** Does not reply a grain of rice,"
i8o H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
(that is to the extent of a grain, &c.) The lady is displeased and declares she
would rather be divorced from him than be treated in that way. This brings
Singalang Burong into the room which is described as
Bilik baik baka tasik ledong lelinang.
** A room rich like the wide expanse of glistening sea."
It appears that Antu Ribut does not speak and tell the purport of her
message, for they still have to find it out for themselves, which they do by
taking a ** tropoug,''^^ (telescope) to see what is going on in the lower regions.
They see the festival preparations there, the drums and gongs, and thus they
understand that they are invited to the feast.
Before Singalang Burong can start he must call from the jungle his
sons-in-law, who are the sacred birds which the Dyaks use as omens. These
are considered both as spirits and as actual birds, for they speak like men and
fly like birds. Here will be observed the reason why the festival is called
Gaw^ Burong (Bird feast). Singalang Burong the war-spirit is also the chief
of the omen birds. The hawk with brown body and white head and breast,
very common in this country, is supposed to be a kind of outward
personification of him, and probably the king of birds in Dyak estimation.
The story of the feast centres in him and the inferior birds who all come to
it; hence the title Gaw^ Burong. To call these feathered sons-in-law of
Singalang Burong together the big old gong of the ancients is beaten, at the
sound of which all the birds immediately repair to the house of their father-
in-law, where they are told that Antu Ribut has brought an invitation to a
feast in the lower world. So they all get ready and are about to start, when
it comes out that Dara Inchin Temaga, one of Singalang Burong's daughters
and the wife of the bird Katupong, refuses to go with them. On being
questioned why she refuses, she declares that unless she obtains a certain
precious ornament she will remain at home. She is afraid that at the feast
she will appear less splendidly attired than the ladies Kumang, and Lulong,
and Indai Abang.
Aku unggai alah bandong laban Lulong siduai Kumang.
Aku unggai alah telah laban Kalinah ti disebut Indai Abang.
•• I wont be beaten compared with Lulong and Kumang.
** I wont be less spoken of than Kalinah who is called Indai Abang."
This precious ornament is variously described as a 'Mump of gold,'* a
**lump of silver," and compared in the way of praise to various jungle fruits.
A great consultation is held and inquiries made as to where this may be found.
The old men are asked and they know not. The King of the Sea gives a like
answer, neither do the birds above mentioned know where it is to be obtained.
At length the grandfather of the bird Katupong recollects that he has seen it
**afar off" in Nising's house. Nising is the grandfather of the Burong
Malam** (night bird). All the sons-in-law set out at once for Nising's house.
*^ This must be a later addition to the story. [J. P.]
«* This is not a bird at all, but an insect which is often heard at night, and being used as an
omen comes under the designation "Burong," as do also the deer and other creatures besides
birds. [J.P.]
Perham's Song of the Head Feast. i8i
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 can I but
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 roian-sega.
*' Soon will your mouth eat the cotton threads.**
" For this shadows forth that you are to be the spouse of Beragai's ^
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 Nising recovers,
and finding out what has been done, he blusters and strikes about wishing to
kill right and left ; but at length they pacify him, telling him the precious
ornament is wanted to take to a Gaw^ in the lower world, upon which he
assents to their taking it away, saying that he has many more where that
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
Temaga.
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 putrifying flesh,
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 make
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 how
should they not be with the example of this story before them ?
The meaning and application of the woman singing a child to sleep in
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 it
the curse of death is invoked upon its surviving associates. In the words I
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 their heads to be
hung up in the conquerors* houses as trophies of victory. And this is but a
** This refers to cotton which in the feast is tied round the head. [J. P.]
" The name of a bird. [J.P.]
i82 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
very small part of the whole curse. It is this part of the song which is listened
to with the greatest keenness and enjoyment, especially by the young who
crowd round the performer at this part.
With this ** ornament" in possession Singalang Burong and his followers
set out for the lower world. On the way they pass through several mythical
countries, the names of which are given, and come to '' pintu langit,'' of which
"Grandmother Doctor'' is the guardian, and see no way of getting through,
it is so tight and firmly shut. The young men try their strength and the edge
of their weapons to force a passage through, but to no purpose. In the midst
of "the noise the old "grandmother" herself appears, and chides her grand-
children for their unseemly conduct. She then with a turn of a porcupine
quill opens the door and they pass through. Downward they go until they
come to a certain projecting rock, somewhere in the lower skies, where they
rest awhile. Dara Inchin Temaga, in wandering about, sees the human
world, the land and sea and the islands; upon which she describes the mouths
of the various rivers of Sarawak.
The following may be given as specimens : —
Ut^ ti ludas ludas,
Nya nonga Tebas ;
Ndor kit^ rari ka bias,
glombang nyadi.
Ut^ ti renjong renjong,
Nya pulau Burong,
Massin di tigong
kapal api.
Ut^ ti ganjar ganjar,
Nya nonga Laiar,
Di pandang pijar,
mati ari mati.
Utd ti linga linga,
Nya nonga Kalaka,
Menoa Malana
ti maio bini.
Which may be rendered as follows : —
" That which is like a widening expanse
** Is the mouth of Tebas ; (Moratebas)
** Whither we run to escape the pattering waves.
*• That which is high peaked,
** Is the island of Burong ;
" Ever being passed by the fire ships.
** That which glistens white,
" Is the mouth of the Laiar, (Sari bus)
** Lit up by the setting sun.
Perham's Song of the Head Feast. 183
** 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
Kling. 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,'' The
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 ceremony being over, the women go to Singalang Burong (in the
house of Kling, according to the Mengap) with 'Uuak'' 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
along 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.
CHAPTER XXII.
THE SUMPITAN AND OTHER POISONS.
THE SUMPITAN. Tube: Description— Length— Spearhead— Sight— Remarkable straightne
Primitive boring apparatus — Tediousness — Dusun name. Darts : Variety — Length — Neatness —
Barbed with fish bones — Butt of pith — How made to fit— War and sporting arrows — Quivers —
How darts are held— Charms— Girdle prong. Shooting : Range— Accuracy — Exaggeration.
Poison : Bakatan preparation a mixture — Appearance — Tasam tree and aAar creeper — Antimony —
Antiaris toxicaria — Decaying human flesh — Dal ton's account — Hatton's account — Pali nikus or
Rat's Upas — Punan preparation — S. M tiller's account siren tree and ratoes creeper — Ingredients
mixed. Effects : Dalton's account — Earl's opinion— Fatal to small animals — Slow effect on
orang utans — Kayan opinion — Weakened by exposure — Mortally poisonous — Small puncture —
Somnolent death — Feverishness — Thirty men wounded — Effect on ant eater. Dr. Lewin's
Experiments: Mixtures — Siren is Antiaris toxicaria: Ipoh is Strychnos tiuie ; Aker tuba is Denis
elliptica — Effects — Difl&culty in obtaining poison — I. : The pure poison — Chemical Tests — Frog —
Pigeon — Rabbit — Strychnine — No Brucin. II. : Description — Rabbits — Frogs — Chemical tests —
Antiarin obtained— Frogs— Pigeon— Rabbit — Fishes. III. : Strychnine. IV. : Description —
Antiarin — Fishes. Antidotes : Earl's opinion — Crawfurd's opinion — Man wounded — Sucking
wound — Brandy — Liquid ammonia — Ingo — Wounds aggravated. Food: Not poisoned.
Manufacturers : Punans — Lugats — Pakatans — Other tribes.
OTHER POISONS. A white powder— Mixed with sirih— Arsenic — Belief in poisoning — Poison
plants — Kapuas poisoning — Bambu spiculae — Murut poisonings.
THE SUMPITAN.
Tubes, Darts, and Quivers.
** The sumpitan, or blow pipe, is a wooden tube of about eight feet in length
and an inch in diameter, through which small poisoned arrows are blown.
... Sometimes the spear and the sumpitan are combined, a spear head
being lashed upon the tube of the sumpitan, thus in some degree affording the
advantage of a musket and bayonet." (Horsburgh, p. 38.) On the Mambakut
River, **the length of the longest sumpitan I saw was between seven and
eight feet, and much resembled the cherry-stick pipes of Turkey." (Mundy
ii. 226.) The Adang Muruts have sumpits " as usual of dark hard red wood,
and had a spear-head, lashed on very neatly with rattans on one side of the
muzzle, and an iron sight on the other.*' (St. John ii. 8g.)
In " Sarawak " (p. 330) Sir Hugh Low was I think the first traveller to
call attention to the fact that the little iron hook fastened at the outlet end of
the sumpit is a ** sight." Mr. C. A. Bampfylde writing to the '* Field "
newspaper from Fort Kapit on the Rejang, Feb., 1882, says : " Mr. Hugh
Low is certainly correct in describing the small iron hook on the end of the
sumpitan, or dart tube, as a sight ; I have also seen on some ' sumpitans ' a
white backsight, made of bone for use at night."
The Sumpitan.
185
I
W
rtwl
" The beauty and straightness of the bore is remarkable." (Mundy ii.
226.) " The boring of a sumpit by a skilful hand is performed in a day.
The instrument used is a cold iron rod, one end of which
is chisel-pointed and the other round." (Burns, Jour. Ind.
Arch. iii. 142.) ** The bore of these blow-pipes is as clean
and bright as that of a gun-barrel, and
is about six feet long, and drilled
through a log of hard wood ; the log is
then pared down and rounded to less
than an inch in diameter." (White-
head, p. 75.) The most complete
account of the boring process is that
giveii by Mr. Crocker, who saw it per-
formed by a Bakatan : ** A hard piece
of wood had been selected the length
required and reduced to the size of a
man's wrist, this was fastened to a post
forming a part of a raised platform to
the house. The operator stood under-
neath and bored upwards with a long
piece of round iron the length of the
sumpitan and sharpened at one end like
a chisel. Two bits of round wood,
about 8 inches long, were fastened by
rings of rattans to the iron forming a
movable handle. The iron was beau-
tifully round and made out of native
iron like the Kayan weapons; the rod or
chisel in question had been in the tribe
as long as any of them could recollect.
The traveller is naturally astonished to
find the holes of the blow-pipe so
straight, when he sees the simple con-
trivance employed ; besides a good eye
they must be possessed of more than
ordinary perseverance, as the method
of boring is tedious to a degree. After
the hole is bored a piece of rattan
is worked through until the desired
smoothness is obtained, when the out-
side is reduced to the usual size and
polished by constant rubbing." (S.G.,
No. 123, p. 6.)
Mr. Witti (Diary, 20 Nov.) says the Dusuns calls the blow-pipe Sopok
and not Sumpitan, but Sopok also means a spear.
" The darts are of various sorts." (Dalton, p. 51.) " The arrow is a
small splinter of nibong about as thick as a stocking wire, stuck into a small
Sumpitan.
Pattern inlaid with tin-
foil. Length, 8o|in. ;
bore, -f^in. ; weight,
29 oz.
(Oxford Mus.)
Sumpitan,
with concave convex
blade bound on to the
ejector end by two
coils of brass wire.
Butt end of the pipe
encased in brass and
encircled by a series
of shallow grooves.
Length, 6ft. 4iin ;
length of blade, inclu-
sive haft, i6|in. ; dianu
of bore, fin. ; weight,
44 oz.
(Oxford Mus.)
i86
H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
hemispherical base of very light wood, so as to afford a surface for the breath
to act upon. The point is cut sharp.*' (Horsburgh, p. 38.) Mr. Brooke
Low describes the darts as ** made
of the palm called apieng,'* while
Sir Sp. St. John describes those in
use by the Adang Muruts as "slips
of wood, tipped with spear-shaped
heads cut out of bamboo." (ii. 89.)
^^3=
SuMPiTAN Arrows with Pith Butts.
(Brit. Mus.)
DO]
brc
Wooden Bodkin with Brass Pin.
Used for making the butts, from sago palm midribs, for blowpipe arrows (see text).
Length, 8}in«
(Rdinbro' Mus.)
On the Mambakut River the
** arrows are nine inches long,
of tough wood, not thicker
than moderate-sized wire, very
neatly made, and generally
barbed with sharpened fish
bones .... and in
order to give greater velocity
to the arrow, the head of it
is made to fit exactly to the
size of the tube, and is
formed of a sort of pith, or of
very soft wood." (Mundy ii.
226.) According to Mr.
Whitehead (p. 75) the ** darts
are made from the stem of
a palm-leaf — as hard as the
tough nebong fibre — which is
cut into slender strips,
tapering into a needle-like
point and nearly a foot in
length. The resistance to the
air is obtained by piercing a
small piece of dried pith (from
a species of mountain sago-
Bambu Quiver
(S.E. Coast).
Bands on upper
irtion are dark
Town and yellow
rotan. The two
is of iron.
(BHt. Mus.)
ends of the quiver
.painted dark crim- , . , ., 1 • l
son. The belt hook palm) on a brass needle, which
is fixed in the centre of a
small length of rattan, pre-
viously pared to fit the barrel ; then by paring ^^^^^^ ^^^^^^ ^^ ^^^^ ^^ .^^^ ^^^
the pith towards the needle a neat little cone gutta at one time. Length, with cover
r , 1 J -*: ^ ^^«^4.u. :« ♦k^ on, i3in.; length, without cover, lojin;
IS formed, already pierced exactly m the weight, complete with 27 darts, i^z.
centre, the base of which, being the same (Oxford mus.)
Bambu Quiver.
The Sumpitan.
187
size as the rattan, exactly fits the barrel.
In this cone the heavier end of the shaft
is fixed. . . . War-arrows differ from
sporting arrows by having a loose barbed
point attached, either of tin or bamboo ;
this point is besmeared with poison, and
when shot home would remain in the
wound with most of the poison."
The arrows are ** carried in very
neatly carved bamboo cases.'* (St. John
ii. 89.) When the Kyans face an enemy
the quiver at the side is open; **and,
whether advancing or retreating, they fire
the poisoned missiles with great rapidity
and precision : some hold four spare
arrows between the fingers of the hand
which grasps the sumpitan, whilst others
take their side-case.'* (Sir Jas. Brooke ;
Mundy i. 260.) **The quiver for these
arrows is really curious, beautifully made
from the large bamboo, and besides, the
darts usually contain a variety of amulets
or charms, in the shape of pebbles, bones,
and odd pieces of wood, with the skins
of monkeys." {ibid, ii. 227.) Mr. White-
head also speaks of the ** neatly made
bamboo case, with a prong at the side
for fixing in the chawat, and ornamented
with rattan plaits." (p. 76.)
Shooting.
'' In advancing, the sumpitan is car-
ried at the mouth and elevated, and they
will discharge at least five arrows to one
compared with a musket. Beyond a
distance of twenty yards they [the
KayansJ do not shoot with certainty,
from the lightness of the arrow, but I
have frequently seen them practise at the
above-named range, and they usually
struck near the centre of the crown, none
of the arrows being more than an inch or
two from each other. On a calm day the
utmost range may be a hundred yards."
(Sir Jas. Brooke, Mundy i. 261.) Capt.
Mundy says : ** At twenty yards distance,
the barb meeting the bare skin, would
Bambu Quiver.
The small tassel at the side is made of
strings of variously coloured glass beads,
with a canine tooth in the middle. On the
same side as this tassel, that is opposite the
belt attachment, there is a thin square strip
of bambu which is fastened in its place by
all the bands of plaited cane passing over
it. The bottom of the quiver is formed by
the natural joint. The cover is likewise
formed by the natural joint ; on the top is
the flattened spiral of a shell (conus) em-
bedded in gutta. surrounded by two inches
of small shells (nassaj. Three equi-distant
thin square strips of bambu are found
attached between the two bands of plaited
rattan. On the free string from the belt
attachment are strung a series of graduated
opac^ue turquoise blue beads, and at the
end IS a small gourd with a wooden plug.
In the midst of the bead tassel on the plug
is a small brass hawk bell. Total length,
including cover, is^in.; length of auiver
only, i3in. ; weight, including gourd and
24 darts, barely 14 oz.
(Oxford Mus.)
i88
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Packet containing
SuMPiTAN Poison.
i real size. S.E. Borneo
(Leiden Mus.)
I 'JJiiia
Bambu Box containing
SuMPiTAN Poison.
} real size. S.E. Borneo.
(Leiden Mus.)
bury half the arrow in the flesh, but wouW not penetrate cloth at a
distance of forty yards ; the extreme range may be eighty or ninety
yards." (ii. 227.) On the Koti river the Kayans ** will
strike an object at 40 yards, and will kill a monkey or
bird at that distance; when the darts are poisoned,
they will throw them 60 yards, as in war, or at some
large ferocious animal which they seldom eat." (Dalton,
p. 51.) Mr. Horsburgh gives (p. 38) the wounding
distance as 30 yards. The Ukits are said to use the
tube with deadly aim. (S.G. 169, p. 54.) A corres-
pondent at Saratok (Dutch Borneo), writing to the
S.G., No. 95, records good aim at 30 paces with a
six feet sumpitan, at a target slightly bigger than a
man's head.* See also Chapter on Hiinting and Fish-
ing; pp. 446, 462.
Manufacture of the Poison.
The Bakatans told Mr. Crocker that they manufactured the poison thus :
**They made incisions in the Epo tree (Upas) and the gutta, which exuded,
they cooked over a slow fire on a leaf until
it assumed the consistency of soft wax ;
when it was required for use they grated
the bark of a tree and mixed with it, when
it became a potent and deadly poison. Both
of those trees they described as being of
large growth." (S.G., No. 123, p. 6.) ** The.
poison looks like a translucent gum, of a
rich brown colour ; and when dipped into
water of a temperature of one hundred and
fifty degrees, it began to melt immediately ;
but on being withdrawn and placed over
the flame of a lighted candle, it instantly
became hard again. . . . The natives
say also, that the juice from one kind of
creeper is even more virulent than that of
the upas." (St. John ii. 89.) Sir Jas. Brooke
also refers to the sap of two sorts of creepers
being used to mix with the original poison."
(Keppel ii. 146.)
Mr. Brooke Low mentions the juice of
the tasam tree, which is dried over the fire
until it becomes a hard paste, and is then
softened with the juice of an akar, creeper."
Mr. Crossland informs me he was told
Circular Plate of hard brown wood ;
attached rolling pin of light wood.
Said to be used for preparing sumpitan
poison. Poonans at Long Wai.
(Brit. Mus.)
1 But " E T.S." writes to the " Field " newspaper (the date of which I have unfortunately mislaid),
saying, from his own infonnation he knew Dyaks to blow their arrows to 150 yards to a certainty,
and he would not mind betting on their doing 200 yards This writer makes other statements which
may be equally well doubted.
The Sumpttan. 189
antimony was mixed with the poison by the Undups. Mr. Burbidge writes me
(i6th Oct., 1894) : "I was always told that the arrows for the sumpitan were
first steeped in juice of upas (antiaris toxicaria), and then, that they were stuck
into a portion of a decaying human body, in full sunshine, for a month or more."
According to Mr. Dalton, with the Kyans, on the Koti river, "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 Nikiis, 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 large 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«e The poison extracted from the sinn 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 oefas (poison tree) of Java.
The ratoes or ipo€ on the contrary is a climbing plant which appears to be fkirly common in the
interior of the country." (ii. 355.)
igo H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
will induce a man to part with a favourite sumpitan.'' (St. John ii. 89.) These
two last-named people (if they are not identical with the Ukits) seem to have
a wide range in Borneo, and hence they must probably be numerous. But as
almost every writer mentions the sumpitan, the weapon must have a still wider
range than the people who alone are said to produce it, hence we may yet
expect to hear that there exist other tribes than these who are also manufac-
turers.
Effect of the Poison.
It may be that on the Koti river in Mr. Dalton's time an exceptionally
virulent form of poison was in use by the Kayans as his report reads very
deadly (p. 51): *'The effects are almost immediately fatal. I have been in
Selgie's boat when a man was struck in the hand ; the poison ran so quickly
up the arm, that by the time the elbow was green, the wrist was black ;
the man died in about four minutes; the smell from the hand was
very offensive." Mr. Earl writes in a more moderate spirit (p. 265) : ** The
arrows are steeped in the most subtle poison, which destroys birds and
smaller animals, when struck with them, almost instantaneously, a slight
wound from an arrow on which the poison is strong, being said to occasion
inevitable death, even to man. The effects of weapons of this description are
always exaggerated by those who use them ; the poison, therefore, is not in
all probability, so destructive to the human species as it is represented."
Most travellers bear out Mr. EarPs general statement. Thus Mr. Horsburgh
says ** the arrows are dipped again into the poison immediately before using
and are used in hunting as well as in war, and kill not only birds and
squirrels, but also large animals such as orang-utans. To animals the poison
proves fatal, because they cannot pull the arrow out of the wound ; but men
suffer little inconvenience from it, as their comrades can always extract the
missile before the poison has been absorbed by the system. Squirrels and
small animals drop a few minutes after they have been struck, but orang-
utans frequently clamber about among the trees for a whole day before the
poison takes such effect upon them as to bring them down." (p. 58.)
According to Sir Jas. Brooke (Mundy i. 262) : ** The poison is considered
deadly by the Kyans, but the Malays do not agree in this belief. My own
impression is, that the consequences resulting from a wound are greatly
exaggerated, though if the poison be fresh, death may occasionally ensue ;
but decidedly, when it has been exposed for any time to the air it loses its
virulence." *
Sir Chas. Brooke refers to the effects of the poison three times in the
course of his expeditions. On the first occasion he writes : '* Many men had
been struck by sumpitan arrows which were most mortally poisonous."
(i- 353') These were Kanowit arrows. On the following page he continues :
** Before one hut there lay a line strapping fellow, having just breathed his
last. I waited to look at the body, as he seemed only to sleep. He had been
struck in the chest by an arrow, which left no more mark than the probe of a
' The first poisons from Malay Peninsula experimented with by Prof. Sydney Ringer, F.R.S..
gave negative results. (Kew Bulletin. No. 50, p. 26.)
The Sumpitan. 191
pin. After receiving the wound, he dosed off to wake no more, and died
half-an-hour after he was struck."
Finally, when fighting the Kyans, he writes : ** Some had been wounded
by poisonous arrows, but the only effect was feverishness.'* (ii. 297.) But
he appears to have given details of the effects of this Kanowit poison to
Sir Sp. St. John, who writes as follows : ** In 1859, ^^^ Kanowit tribe,
instigated by Sherif Musahor, murdered two EngHsh gentlemen, and then
fled into the interior. Mr. Johnson [now Sir Chas. Brooke] who led the
attack on them, tells me he lost thirty men by wounds from the poisoned
arrows. He found the bodies of Dayaks who had gone out as skirmishers
without a mark, beyond the simple puncture where a drop of blood rested on
the wound." (i. 45.)
Of the effect of the poison on an animal we have an eye-witness in Mr.
Motley, who, having in his possession an ant eater (manis javanica), but being
without its necessary food, " he determined to destroy it for a specimen, and
he accordingly got a native to administer to it one of his little poisoned darts,
from the sumpitan or blow-pipe ; the dart, which had apparently been dipped
in some black juice, entered the skin of the belly about a quarter of an inch,
and in a quarter of an hour the creature was dead. It died very quietly,
having gradually ceased to move about, and then lay for three or four minutes
in a state of torpor ; after which, death came on with a very slight tremor,
passing of the foeces, and protrusion of the tongue. On dissection, the aorta
and the large artery leading to the strong muscular tail were gorged with dark
venous blood, as was also the left ventricle ; there was no arterial blood to be
seen anywhere, and, indeed, very little in any other part of the body, except
in the air-cells of the lungs, where a number of vessels were ruptured ; all
the vessels of the head and brain, in particular, were perfectly empty and
collapsed ; the diaphragm was most strangely contracted and corrugated."
(Motley and Dillwyn, p. 52.)
In the Kew Bulletins, Nos. 50, 58-59, 102-103; Feb., 1891, Oct.-Nov.,
1891, and June-July, 1895, there are described the experiments made with
poison from the Malay Peninsula, but the following account, which I have
translated from the German, I give here, as the experiments were made with
poison obtained from Borneo.
THE ARROW-POISONS OF BORNEO.
By Dr. L. Lewin (Pharmacological Private Laboratory, in Berlin.)
Virchow*s Archiv., fQr Pathol. Anat., 1894, pp. 317-325.
According to an eye- witness, the outer bark of the stem is removed, and
the rest rasped and pressed, and the juice boiled down in iron saucers to the
consistency of an extract. The upper la^er of this extract is the more powerful
poison, and is kept by the makers for their own use; the lower layer, which is
weaker, is sold. Before being covered the arrows are wetted with water in which
ahar tuba has been soaked, and are then dried for half-an-hour in the sun. . . Cuts
are made in the siren tree, which then exudes sap, which at first is not poisonous,
but which is said to become so when allowed to lie until it has turned black. After
being allowed to lie for a few days, it is mixed with the sap of aker tuba on a stone
192 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
or board. It is then mixed with the ash or charcoal of poetjoe semamboe^ kaijes sitik^
kaijies tjaboet, moehOj kaijes sikap, rottan boeloe, koelit kapaijan and koelit doeko. Before
being used it is said to be mixed again with the juice of aker tuba. Different
substances are afterwards added to the preparation ; thus the sap of moehon or
moehOf a water plant (Mai, kladi)^ is added to the siren sap, or the juice of the gadung
{dioscorea kirsuta)^ used in Malacca, also the juice of the tuba root, and also tobacco
water, and the mixture is boiled up (** gekocht.")^
Ipoh is considered to be a kind of strychnia, probably Strycknos tieuti, and Siren
is considered to be Antiaris toxicaria, while aker tuba, as I have already stated several
times, is Derris elliptica.
There is also stated to be a sort of a sub-species of siren poison called Mantalat
poison, probably named after the kampong Mantalat, which is characterized by the
addition of the wing covers of Lytta gigantea.
In Borneo it is difficult to get fair quantities of the poison Small bambu
cylinders, 6 decimetres long by ^ decimetre outside diameter, cost 17 shillings;
and much circumspection must be used, as on discovery of a purchase by the
natives, the lives of both the purchaser and the salesman are put in danger.*
• The few experiments made with Borneo arrow poison (most probably siren
poison) on animals, resulted in disturbance of the respiration, and final death through
heart failure.
I have received fair quantities of arrow poison
I. Brought by Mr. Grabowski, originating from south-east Borneo, called
ipohf is a brown mass, partly crumbling and partly capable of being cut, mixed with
sand. It is soluble in cold water with a yellow colour. The solution had a
distinctly alkaline reaction. After acidifying it gave the following reactions:
with potassium -ferri- cyanide a slight turbidity, and after a few hours a
granular deposit ; with phosphotungstic acid a white precipitate ; with
phosphomolybdic acid and picric acid a yellow precipitate; with platinum
chloride it gave a crystalline precipitate, at first yellowish-white but afterwards
became a reddish brown ; with bi-chloride of mercury a white deposit ; and with
potassium sulphocyanide at first nothing, then a deposit of small crystalline
needles.
The test for strychnine with bi-chromate of potassium and sulphuric acid
gave at once the characteristic violet coloration. The experiment on animals
had at first led to the supposition that we had here to deal with the presence
of strychnine. Frogs, after an injection with a Pravaz S3rringe, of an
aqueous solution of '002 grammes of poison, showed, after 6-7 minutes, decided
tetanus, which was preceded by increased reflex excitability. It became apparent
that an extremity (limb), of which the blood supply was cut off, suffered also from
convulsions, but that the limb did not do so if its nervous connection with the
spinal cord was cut off. Experiment No. 5, 12 Dec, 1889. A solution of -002
grammes of poison, dissolved in water, was injected into a pigeon subcutaneously.
Two minutes after there was strong trembling with wing clapping. After three
minutes it fell on its back, opened its beak, and a few tetanic convulsions followed.
Every muscle trembled at the same time. At the end of five minutes the head was
raised a little, then fell back and death supervened. The heart stood absolutely
still in systole. Experiment No. 6, 12 Dec, 1889. A solution of '005 grammes of
* From a communication by Mr. J. D. E. Schmeltz, of Leiden. [Dr. L.]
« Mayer. [Dr. L.]
The Sumpitan, 193
the poison, dissolved in water, was injected under the skin of a rabbit ; 4-30
injection ; 4-43, sudden tremblinpf of the whole body, in its attempts to get away
accompanied by the well-known tetanic scratching of the paws on the table ; 4-44,
tetanus and the standing up of the animal ; 4-45, it fell down, tetanic stretching
out, opisthotonus ; 4-47, a second attack after a short intermission ; 4-48, third
tetanic attack, death.
To obtain the active principle the weakly alkaline solution was shaken up
with ether. After distilling off the ether light yellow coloured sharp pointed
crystalline needles remained, which after several re- crystallisations out of alcohol
became colourless. They gave the reaction for strychnine and had the following
composition :
a The elemental analysis '1749 grammes dried at 100° C. gave '04832
grammes C O* and '1055 grammes H' O.
b '1454 grammes at 748*5 mm. Bar. and at 20° C. gave ii*i c. cm. N =
8-597«N.
Found — Calculated —
C 75-35°/o C 75-45°/o
H 67o°/o H 6-58%
N 8-59°/o N 8-38%
We have therefore to deal with strychnine which is present in the ipoh poison.
We shall not err if we consider strychnos tieuU as the source of this poison, as in
spite of many endeavours I did not succeed in discovering even a trace of hrttcin in
the poison.
II. Dyak poison {Siren) received in 2 samples from the State Museum at
Leiden.
The poison consists of thick, hard, dry, easily powdered pieces which form a
grey black powder almost completely soluble in water. When hydrochloric acid is
added it becomes turbid and the solution after long boiling with this acid shows the
presence of a glucoside.
Experiments on animals showed a very decided virulence. With a
subcutaneous injection rabbits died in 10-12 minutes with the following symptoms:
restlessness, trembling, drooping of the head, then sudden tumbling over, dyspnoea
and apnoea. The heart stood absolutely still. The character of a poison belonging
to the digitalis group was still better brought out with frogs in which after
subcutaneous injection the ventricle stops in systole.
The chemical examination of the poison was as follows: The poison was
entirely extracted in a reflux condenser with hot 96^0 alcohol. On cooling of the
alcohol a white mass separated out which after filtering and drying proved to be
amorphous and free from ash. The alcohol was almost completely distilled off
from the residue and the small quantity remaining driven off in the water hath.
During this some more of the originally white but now yellowish mass separated
out, besides which a resin-like substance made its appearance in small quantities,
fluid [sic] yellow and viscous during the steaming off" but hard as stone when cold,
and lighter than the white mass ; this substance dissolved more easily in chloro-
form and was therefore the more easily separated off". A solution in benzol gave a
white precipitate with alcohol.
Of these white masses so obtained I purifled the flrst precipitate several times
in hot diluted alcohol. It proved to be free from nitrogen and not a glucoside.
The melting point was 57 to 58° C. Dr. ** Privatdocent ** Bistrzycki was kind
O Vol. 2.
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' and '1988 grammes H* 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% J H 11 •9%)'
True Upas Tree (Siren), Antiaris Toxicaria Lesch.
Botanically it belongs to the Artocarpeae, or bread-fruit order.
(After Rob. Brown : Plantae Javanicas 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' and -0989
grammes H*0.
h 0-265 grammes of substance gave 7895 grammes CO' and -2658
grammes H'O.
Therefore :
Found— Calculated to C>»H»0.
I. II.
C 8i-o6 81-22 C 8i-22
H II-34 ii*i6 H 12-12
The Sumpitan,
195
According to this the values have turned out somewhat lower, and with regard
to the carbon quantities deviate still more from that of the above-mentioned investi-
gators.
So much of this antiaris resin which had no action on animals, and which had
not been used up in experiments on animals, was extracted for a long time with hot
water in order eventually to obtain antiarin. The solution was dried up, and the
deposited crystals purified as much as possible by pressure and recrystallisation out
of the alcohol. The body possessed the character of a glucoside. The melting-point
was ascertained to be 2i8-22o°C, by Dr. Bistrzycki, who also carried out the elemental
analysis. As regards the carbon the figures came out too high for antiarin, while
as regards hydrogen they agreed approximately. The formula C^*H**0* + 2H*0
requires y*Sg % ^1 while 8-46 % H were found. In spite of the good agreement
of melting-points (220-6° and 218° to 220° C), the substance was still contaminated
with small quantities of the antiarin resin, rich in carbon, which I was unable to
remove even by further washing of the substance. A second elemental analysis
gave too high carbon figures.
Nevertheless, we
have succeeded in
determining the
presence of antiarin,
in a real Dyak arrow
poison — siren poison.
The experiments on
animals also indicated
this. In frogs it
showed stopping of
the ventricle in
systole.
Experiment No.
114, 14 May, 1894.
A small portion of the
antiarin obtained was
injected subcuta-
neously into a pigeon.
Vomiting followed in
eight minutes, and
this was repeated
more frequently, then
followed dyspnoea,
short spasms, and
death in 11 minutes.
The heart stopped
beating. Experiment
No. 115, 15 May,
1894. About '005 grammes of antiarin was subcutaneously injected into a rabbit,
at 1 1 -5 a.m.; at 11 -8 the head sank on to the table, at 11 -11 clonic spasms, exoph-
thalmos, and death. In order to determine whether any of the active principle of
derris elliptica was present in the resinous portions, I did not omit to let it act several
times on fishes, in the form of emulsion, without, however, witnessing any change
in their condition of health.
Flowers and Leaves of Strychnos*^//oA^, Strychnos tieute.
Nat. order : Loganaceae.
[Strychnia and Brucia are poisonous alkaloids affecting the
spinal cord, &c.]
(Ex Blume : Rumphias, pi. 34).
196 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
III. Dyak arrow-poison, from south-east Borneo, from the State Museum,
Leiden. (L Aft. Ser. 901, Nos. 9 and 10.) I may treat the two preparations
together, although they were sent to me as siren (No. 10) and ipoh (No. 9). They
^^,^ both contain the same active principle,
^A^Hf fmMM^ij namely, strychnine. The Ipoh, apparently
^QH[ Arfl^flB ^^^y ^^^' ^^^ ^" ^ bambu box, as a brown
l#/^^p^ friable mass, while No. 10, the nominal
J^K4' siren, was wrapped in a palm leaf.
^^^^^^^Jsf 1/ " '^^® preliminary toxicological deter-
^^^^^^■^r M mination on a frog and rabbit indicated
^^^^^^^^^^k M strychnine reaction at once and it was
^^^^^^^^^^K I besides easily determined chemically. But
^^m ^^^1 ^^^ P^^^ preparation of the active prin-
^^ ^^M ciple was a more difficult matter than with
f ^ the first mentioned preparation from the
Berlin Museum.
I poured a little water over the large
quantity at my disposal and this weak
alkaline mass I shook up with ether.
Chloroform proved itself unsuitable as it
extracted more coloured constituents.
After distilling off the ether the residue
contained crystals embedded in a yellow
Purification finally resulted only after
repeated treatment with diluted 40% alcohol which dissolved the coloured matter
but not the strychnine. Brucin should have gone over into the alcohol, but I looked
for it there in vain.
Strychnos tieute Fruit.
The poison is in the round thick -edged
halfpenny-like seeds (Nux vomica) ; the
outer covering of the orange-Uke fruit is
eaten with impunity by birds and other
animals.
(Ex Blume: Rumphiae, pi. 24.)
mass which it was difficult to remove.
Root of Tuba (Derris ElHptica).
(Ex Blume : Rumpbias, pi. 24.)
"Porcupines (Hystrix Crassispinis) , like the rhinoceros, feed
upon the poisonous tuba root, which is almost certain
death to any of the other animals in the Bornean jungle."
(Hose, Mammalia^ p. 60).
The elemental analysis of the substance claimed to be strychnine was as
follows :
a -2468 grammes of the substance dried at ioo° C. gave -6788 grammes
C O' and '1490 grammes H* O.
^ '2357 grammes at 764 mm. Bar. and 19° C. gave i8-i c. cm. N =
8-87% N.
It was therefore really strychnine we had to deal with.
The Sumpitan.
197
IV. Dusun-Dyak arrow-poison from the State Museum Leiden (iii. Ser. 913,
No. 6 and No. 8.)
Both preparations consisted of black pieces, their solutions produced the same
symptoms in warnj and cold blooded animals, that is the same symptoms as we
have already reported as resulting from antiarin.
The isolation of the chemical component parts was obtained by the same
methods as above described, the antiaris resin was extracted by 96% alcohol and
the antiarin by extraction with hot water from the resinous mass. The products
obtained agreed in their chemical behaviour with the antiaris resin and antiarin.
The melting point of the latter is 219° C.
On this opportunity by my several experiments on fishes I endeavoured to
ascertain whether derrid was present in these poisons, but I only obtained negative
results."
The Tuba Plant (Derris Elliptica).
A climbing leguminous plant.
(After Nalh. Wallish : Planta Asiatica rariores, pi. 237).
igS H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
Antidotes.
Although according to Mr. Earl ** the Dyaks assert that no antidote is
known, yet the preparation of the poison being similar to that practiced by
the aboriginal inhabitants of Celebes, for which a remedy has been discovered,
the people of Borneo are probably acquainted with it." (p. 265.) When Sir
Jas. Brooke asked the Sakarran chief Lingi, whether many of his men were
lost from wounds from the Kayan sumpits he was told, '* No, we can cure
them." "This is one more proof in favour of Mr. Crawfurd's opinion that
this poison is not sufficiently virulent to destroy life when the arrow is (as it
mostly is) plucked instantly from the wound." (ii. 126.) A servant who
was struck by a poison arrow had sulphuric acid and caustic applied and the
man recovered, and on another occasion when several men were hit the
wounds were sucked by a messmate and no harm resulted. (Mundy ii. 262,
226.) His Highness Sir Chas. Brooke told Sir Spencer St. John that
during the Kanowit troubles in 1859, ** One man was struck near him ; he
instantly had the arrow extracted, the wound sucked, a glass of brandy
administered, and the patient sent off to the boats about four miles distant.
Two companions supported him, and they had strict orders not to allow him
to sleep till he reached the landing-place : they made him keep awake, and he
recovered." (i. 45.)
Mr. Witti states, but he does not say it is from his own knowledge, at
Peluan : ** Liquid ammonia, applied externally after free bleeding of the
wound and internally at the same time, is a pretty sure antidote. Each of our
men carries a vial of that drug tied round his neck. The natives themselves,
strange to say, have no such specific, and, consequently, many of them
succumb to both dart poison and snake bites. Some Pagalan Dyaks used to
cut out the part hit and apply Ingo, the Chinese universal medicine. The
fatal termination of blowpipe wounds is often aggravated by internal festering
through the tips of the arrow breaking off after penetrating into, say, the
abdomen. The arrow is purposely formed to facilitate this, and hereabouts
does not end in a simple point as with our Dusuns." (Footnote, Diary,
25th March.)
According to Mr. Earl *'the Dyaks shew no hesitation in eating animals
which have been killed by their arrows, taking the precaution, however, of
removing the flesh immediately adjacent to the wounded part. The poison,
which is called ippo throughout the island, consists of the juice of a tree, and
its mode of preparation appears to be perfectly similar to that practiced in
Java, and other islands where it is employed." (p. 265.) And Mr. Dalton
writes : ** I have seen them eat of the flesh notwithstanding it was killed with
a poisoned dart ; in such cases they boil it before roasting, which they say,
extracts the poison." (p. 51.)
OTHER POISONS.
On one occasion, when on the Sekyan river, below Sikong, Mr. Denison
with the Dyak tribes was discussing Annum, the chief of the Sikongs and his
supposed evil propensities, regarding all of which he expressed his disbelief,
Other Poisons, 199
and rated them as fabrications. "The Orang Kaya repHed that some Landak
Dyaks once sold him what they said was poison. It was a powder, white in
colour ; and he laid it by for nearly a year, not knowing what to do with it.
Having a violent quarrel with a Dyak enemy, who had threatened to kill him,
he mixed some of the powder in his enemy's chalk, which he used with his
siri, * and do you know, tuan,' said this solemn savage to me, * he was taken
ill, and in four days he was dead.' It is but fair to add that the Orang Kaya
at once threw away the poison ; it was not Dyak akat, he said, to kill an enemy
in this manner, besides, having a wife and children, he dreaded keeping it in
his possession. This story was told so naturally and coolly, with such a grave
and earnest countenance, that I do not hesitate to believe it." (ch. v., p. 48.)
The following is reported by Mr. F. R. O. Maxwell from the Sadong. A
Mingrat Dyak, named Suel, poisoned the Pengara of Jenan, and nearly killed
some other men. ** After the Mingrats had eaten sirih with the Jenans, the
Mingrats returned the civility, and gave sirih to the Jenans, with this differ-
ence, that, instead of pushing the bag over to the Jenans, as the latter had
done to them, Suel made up quids from the bag at his side, and handed it to
the Pengara first, and then one to each of the four men, and then immediately
got up to go. They left by the opposite entrance to that by which they had
arrived — Lanchang road, and no one knows where they went. They had not
gone 50 yards when the Pengara, who was still sitting down, fell forward with
his arms stretched out and his face on the mat ; he then straightened himself
up and fell back. He said, * Suel has killed me, they have given me poison in
the sirih,' and then he died. The other men, four in number, were then taken
the same way, they fell down one after another and were very ill, and are still
very ill. The Pengara turned blue in the body, his nails were yellow, and his
eyes red, teeth clenched. The Pengara purged very much but was not sick,
the other four men were sick as well (this probably saved them)." (S.G., 1894,
p. 103.)
Mr. Crossland informs me he had a case among the Undups where a
woman administered arsenic in food to another, having obtained the poison
from the Malays. He also states that when his people came back unwell from
up country, they invariably believe they have been poisoned by the up country
people.
In August, 1874, Mr. Gueritz reported from Simanggang (Batang Lupar)
a serious case of poison by which five persons nearly lost their lives. The
guilty parties were two women (S.G., No. 85), but he gives no details.
In the S.G., 1894, p. 21, I notice the following in the Batang Lupar
notes : ** Several specimens of the Kibang upah, one of the supposed Bugau
poison plants, are now flourishing in the fort garden. They are similar to
the kladi but with red leaves and stalks. They do not seem to have any
known use in this district. Another variety of the kibang api is much more
red than these. These are, however, probably plants producing poison for
the sumpitans."
" I may mention that the crime of poisoning is almost unknown on the
north-west coast, but it is very generally believed the people of the interior of
the Kapuas, a few days' walk from the Batang Lupar, are much given to the
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
be a peculiarly irritating fibre or spiculce derived from some species of
bamboo, 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 j886 Mr. F. O. Ricketts writes :
** Orang Kaya 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
being afraid 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
following 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
poison they slide the thumb into the liquor, the poison being secreted under
the thumb nail ; how far this is true it is impossible to say — 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 distance 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
to do with them. Personal experience has shown that there is something
different 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.
Spatulas 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.)
Tools used in the Preparation of Ipoh Poison.
201
Bambu for collecting Ipoh Sap.
The piece of wood is to convey the sap into the bambu. Batang Padang.
(L. Wray, Kcw Mus.)
Bambu Trough
in which the ipoh sap is dried by the Sakais. Batang Padang.
(L. Wray, Kew Mus.)
Bambu for holding ipoh Aker Poison
(StrychnosJ.
Near S. Maingayi, Batang Padang.
(L. Wray. Kew Mus.)
Protecting Sheath for Arrows.
Hollow Bambu Receptacle for Poison.
From Perak.
(Sir H. Low, Kew Mus.)
Bambu for holding Lampong Poison
(Strychnos).
Maingayi, Batang Padang.
(L. Wray, Kew Mus.)
CHAPTER XXIII.
PEACE, SLAVES AND CAPTIVES, HUMAN SACRIFICES,
CANNIBALISM.
PEACE. Feasting — Symbol of good understanding — Heads, Dr. and Cr. — Peace through a third
party — Banting and Sakaran — Peace ceremonies — Fated pigs— A sturdy chief — Meeting of
enemies — Slaves sacrificed — Swearing over water — Salt-eating — Fowl-waving — Exchange
of knives. Blood-Brotherhoods : Other brotherhoods.
SLAVES AND CAPTIVES. Slave-debtors— Enemies' children adopted— Sea Dyaks kind masters
— Sales of relatives — Ransoms — Gifts of freedom — Kayans brutal masters — Munit slaves —
No Dusun slaves. System of Indoor and Outdoor Slaves : Origin — Descent — Curious
succession — Marriage of slaves — Their work — Slave's property — Inheritance — Freedom —
Introducing slaves — Support of slaves — Debts of slaves — Fire makes slaves. Slavery in North
Borneo: Two classes — Marriage — Easy life — No slave gangs — Punishments— Maltreatment —
Brian — Adoption — Debts — Private work — Infidel slaves — Work for wages degrading.
HUMAN SACRIFICES. Peace-making sacrifices — Malanau sacrifices at house-buildings —
Torture — Heart-augury — Kayan house-building victims — Kayan sacrifices for prosperity —
Murut women not present— Purchases for sacrifices.
CANNIBALISM. Originally widespread — "To get brave" — Reported Land Dyak cannibals —
Circumstantial evidence — A German missionary— The Abb^ Langenhofi* — Kayans not cannibals
— Mr. Bock's statements concerning the Trings — Mr. Bampfylde's rejoinder — Mr. Brooke Low's
reply — Malay charge against the Dusun.
PEACE.
Among the Land Dyaks: ** When peace is made between them, one tribe
visits the other, in order to feast together ; and on these occasions, whatever
the number of visitors may be, they are at liberty to use the fruits of their
hosts without hindrance. At their pleasure they strip the cocoanuts off the
trees, and devour, and carry away as much as they can, without offence. Of
course the hosts in turn become visitors, and pay in the same coin. All the
Dyaks are remarkably tenacious of their fruit trees ; but on the occasion of
the feast, beside taking the fruit, the visitors fell one tree, as a symbol of good
understanding: of course it is only once that such liberties are taken or
allowed ; at other times it would be an affront sufficient to occasion a war."
(Sir Jas. Brooke, Mundy i. 210.) This custom existed among the Sadong
people, the Engkrohs and Engrats, but Sir Chas. Brooke put a stop to it.
(i. 367.)
Among the Sea Dyaks peace is brought about by balancing the head
accounts* and paying the difference in goods to the other tribe. ** In this
computation the value of males is estimated at about twenty-five dollars,
£5 4s. 2d., and females from fifteen to twenty dollars each ; when the
1 See supra ii. 98 : the Peluan feud.
Peace. 203
difference is thus adjusted the two contracting tribes feast and dance
together, and are friends until some new occasion of quarrel happens, and
disturbs their amity." (Low, p. 213.) ** When one party is weaker, or less
active, or less warlike than the other, they solicit a peace through some tribe
friendly to both, and pay for the lives they have taken : the price is about
two gongs, value 33^^ reals, for each life : thus peace is concluded. This is
the custom with these Dyaks universally ; but it is otherwise with the
Sarebus and Sakarran. But Sarebus and Sakarran are not fair examples
of Dyak life, as they are pirates as well as head-hunters." (Sir Jas. Brooke,
Keppel i. 302.)
On the expedition against Pa Dendang in the Sakaran district, **the
meeting of the Banting and Sakarang, who had been on terms of deadly feud
for generations past, was far from amicable : the former, to whom I was then
attached, denying the Sakarangs to have a single virtuous quality. They
were cowardly traitors — crafty, false, and never to be trusted. The Bantings
drew their boats quietly under the banks of the river, or advanced at a
distance, when the Sakarang party were being noticed." (Brooke i. iii.)
Sir Charles Brooke's ** arrival at Sakarang had the effect of bringing the
Lingga and Sakarang Dyaks together ; but there was anything but love
existing between them, and when apart, they abused each other most
spitefully." {ibid, i. 137.) In these and many other cases it was the present
Rajah's mere presence that kept the peace. One of his many triumphs was
the establishment of peace between the Undups (?) and the Kantu Dyaks of
the Kapuas river in Dutch Borneo. He says : " An assembly of about three
hundred people was present. Sheds had been run up, and people had been
waiting on the ground for days. At length, when all were assembled, the
spokesman of each division made an oration, and the settlement was finally
concluded. The first to draw a sword upon another on any future day, was
to pay the established fine of eight jars. This was agreed to by all parties,
and then two pigs were killed, the blood sprinkled about, and some was even
taken home to touch the house, to wash away any evil tendencies there might
be hanging in the atmosphere, and to appease the spirits. After this
ceremony, they all mixed in the same circle, and told their different
relationships, handed down through many generations, and over a large
extent of country, on which were situated their many farming lands and fruit
trees, some of them long since abandoned. This is the common practice of
Dyaks, and their eyes sparkle with delight on finding a new Scotch cousin,
several times removed, although they may have been at feud for years, and
only an hour before would have gladly carried each other's head in a bag."
{ibidy ii. 79.)
The peace made by the late Rajah Muda between the Balaus and
Sakarans is described by Sir Spencer St. John : ** After orations on both
sides, for they all appear to have a natural gift of uttering their sentiments
freely without the slightest hesitation, the ceremony of killing a pig for
each tribe followed ; it is thought more fortunate if the animal be severed in
two by one stroke of the parang, half sword, half chopper. Unluckily, the
Balau champion struck inartistically, and but reached half through the
204 H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo,
animal. The Sakarangs carefully selected a parang of approved sharpness, a
superior one belonging to Mr. Crookshank, and choosing a Malay skilled in
the use of weapons placed the half-grown pig before him. The whole
assembly watched him with the greatest interest, and when he not only cut
the pig through, but buried the weapon to the hilt in the mud, a slight shout
of derision arose among the Sakarangs at the superior prowess of their
champion. The Balaus, however, took it in good part and joined in the
noise, till about two thousand men were yelling together with all the power of
their lungs. The sacred jar, the spear, and flag were now presented to each
tribe, and the assembly, no longer divided, mixed freely together." (i. 26.)
Whether Bishop McDougall is referring to this special peace making is not
clear, but he says : " One of the fellows at a stroke cut the animal right across,
but on one of the parts left a little bit of skin. This, it was disputed, would
break the treaty, and the parties would have fought then and there but for
the strongest persuasion ; which fortunately prevailed." (T.E.S. ii. 30.)
Among Kanowits when peace was made, '* a pig was placed between the
representatives of two tribes, who, after calling down the vengeance of the
spirits on those who broke the treaty, plunged their spears into the animal,
and then exchanged weapons. Drawing their krises, they each bit the blade
of the other's, and so completed the affair. The sturdy chief of Kajulo
declared he considered his word as more binding than any such ceremony."
(St. John i. 45.) ** It is a very curious custom also, that if two men who
have been at deadly feud, meet in a house, they refuse to cast their eyes upon
each other till a fowl has been killed and the blood sprinkled over them."
(tfttrf, i. 65.) Sir J. Brooke relates at Simpoke ** that enemies can neither
eat nor drink in company, without desiring a reconciliation." (Keppel i. 309.)
" The following are the customs observed on the conclusion of peace
between two hostile tribes. Each provides a slave to be murdered by the
other, and the principal person present gives the first wound, which is
inflicted on the lower part and in the centre of the breast bone. The other
persons of the tribe who may be present immediately follow the example, and
fathers encourage their children to mutilate the body with their knives or
whatever weapon they can acquire. The slaves sacrificed to peace are not
criminals, but generally purchased for this purpose.' Besides this, presents
are interchanged : these are provisions, gold dust to the value of a few
rupees, and Siamese earthen jars, which are highly valued, as the priests
use them as oracles, striking them and predicting according to the sound
which may be elicited. Peace is generally concluded at the chief village or
town of the most powerful tribe. It was thus that a feud which had existed
for 5 years between the Sintang and Sakadayo Daya was terminated in 1826,
since when they have been on amicable terms." (Dalton, p. 9.)
Something similar used to occur on the Trusan, among the Muruts.
" One party claimed a bangun of two slaves, one old jar, one kabok, and three
tetawaks, to stop a blood feud ; and the lives taken were even, and according
to Murut custom, the party last killing is required to pay a slave and a gong
as a preliminary to making peace. It is usual with Muruts to kill the slave
* See supra ii. 163 and infra ii. 216.
Peace, 205
when received as part of a bangun, (O. F. Ricketts, S.G., No. 242, p. 46.)
The same resident writes later : '* Occasionally feuds have been settled
between two tribes, the aggressors having made full compensation in payment
of jars, brassware, and two slaves ; it was the custom to kill one of these
slaves to make up for the relative lost ; on these occasions the same festivities
as previously described would take place, as also when reprisals had been
made, although no one had been killed, but in the latter case they would be on
a much smaller scale, and the clay alligator or snake would be absent ; these
are only present when a head has been taken.
** A feud is not actually settled until peace has been made by swearing an
oath, which with Muruts is binding. The ceremony is undertaken by the
chiefs of the two tribes, and is generally conducted over a stream, there being
suspended, above the log they stand on, a bamboo filled with hair charms and
tiger-cat's teeth, the latter are set great store by and must be used; then each
chief, as he goes through his oath, holds on to the bamboo. There is,
however, one more test, after which the two parties feel themselves perfectly
secure against any renewal of hostilities from each other, and that is
when they have eaten each other's salt ; it is the place of the aggrieved
side to ask the other's first, and this is not done usually until they
have shifted their houses three times ; this may mean 4 or 5 years, as
they do not move oftener than once a year and sometimes once in two."
(S.G. No. 328, p. 18.)
The custom of waving fowls over the heads of guests, as has been
referred in the description of the festivals, " is supposed to conduce to good
and friendly feeling, and to prevent either party from quarrelling and fighting."
(Brooke i. iii.)
At Muka, a feud during which three lives had been lost on both sides, was
arranged by a promise to exchange knives. . . . Boling and Tama Nideng
[the two principals] put an end to their feud. Boling stroked the breast of
each Penan present with a naked parang, repeating some formula in the
Penan language; he then presented Tama Nideng with the sword. The
latter then performed the same rite on Boling with a spear, and afterwards
presented him with it." (De Crespigny, S.G. No. 188, pp. 42, 44.)
The curious custom of making brothers was first described by Mr. Dalton.
** Selgie requested I would make sobat with him ; on my gladly consenting, he
went in person and stuck a spear into the ground above his father's grave.
This being the signal for a general assembly, each of the chiefs sent a person
to know the Rajah's pleasure ; it was that every warrior should assemble
around the grave by twelve o'clock the next day. Some thousands were
present ; a platform of bamboo was raised about twelve feet above the grave,
and on this Selgie and I mounted, accompanied by an Agi, his high priest.
After some previous ceremony, the Agi produced a small silver cup, which
might hold about two wine glasses, and then with a piece of bamboo made
very sharp, drew blood from the Rajah's right arm : the blood ran into the
cup until it was nearly full ; he then produced another cup, of a similar size,
and made an incision in my arm, a little above the elbow, and filled it with
blood. The two cups were then held up to the view of the surrounding people,
2o6 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
who greeted them with loud cheers.* The Agi now presented me with the
cup of Selgie's blood, giving him the other one with mine ; upon a signal, we
drank off the contents amidst the deafening noise of the warriors and others.
The Agi then half-filled one of the cups again from Selgie's arm, and with my
blood made it a bumper; this was stirred up with a piece of bamboo and given
to Selgie, who drank about half; he then presented the cup to me, when I
finished it. The noise was tremendous ; thus the great Rajah Selgie and I
became brothers. After this ceremony I was perfectly safe, and from that
moment felt myself so during my stay amongst his people. Drinking the
blood, however, made me ill for two days, as I could not throw it off my
stomach. The Rajah took his share with great gusto, as this is considered
one of the greatest ceremonies, particularly on this occasion, between the
great Rajah and the first European who had been seen in his country. Great
festivities followed, and abundance of heads were brought in, for nothing can
be done without them. Three days and nights all ranks of people danced
round these heads, after being, as usual, smoked and the brains taken out,
drinking a kind of toddy which soon intoxicates them ; they are then taken care
of by the women who do not drink, at least, I never observed them." (Dalton,
p. 52.)
" The following was observed on my initiation into the brotherhood with
Lasa Kulan, the chief of Balaga on the Rajang, and of Tubow on the Bintulu
river. Two days previous to that on which the bloody affair came off, the
great hall of the chief was garnished with the weapons and gaudy skin war
dresses of the men, and dashed with a fair sprinkling of the finery of the
women kept more for show than use. On the day appointed, a number of the
neighbouring chiefs having arrived, several of them commenced proceedings
by haranguing on the greatness and power of their own selves, and of all the
wonders they had heard of the white people, and of their satisfaction in being
visited by one of them, of whom their fathers had heard so much but had
never seen. Next a large pig, provided for the occasion, was killed, the throat
cutting part of the business being performed by one of the fair sex, seemingly
with great satisfaction to the attendant crowd of men. Next were brought
three jars full of arrack of three sorts, severally made from rice, sugar-cane, and
the fruit tampui. In pieces of bambu it was dealt out in profusion to all
present, the ladies excepted. On the chief taking a bambu filled with arrack,
we repaired to the balcony in front of the house, and stood side by side with
our faces towards the river. The chief then announced his intention of
becoming the friend or brother of a son of the white man, on which one of the
attending chiefs gave me a small sharp-pointed piece of bambu, with which I
made a slight incision in the right fore-arm of the chief, and the blood drawn
was put on a leaf. The chief then, with a similar instrument, drew blood
from my left fore-arm, which was put on the same leaf and mingled with the
other. The blood was then mixed with tobacco and made up into a large
cigar which we puffed alternately until it was finished, when my new friend
delivered himself of a long and eloquent speech, invoking their god Tanangan,
' Two wine glasses full would mean about 8 oz. of blood. In the days of cupping about
10-16 oz. used to be the limit.
Peace, 207
the sun, moon, and stars, and rivers, the woods and mountains to witness his
sincerity. Three times during this declamation he sprinkled the arrack on the
ground towards the river. My speech being delivered, several of the principal
chiefs present held forth both long and loud enough. We afterwards returned
to the hall, and the cheering beverage went round more merrily than before,
calling forth their good nature and social disposition. Although no toasts
were given, still each successive bumper was accompanied by a merry and
noisy chorus. The feast came afterwards, and the whole affair was wound
up by music and dancing which lasted until about midnight." (R. Burns,
pp. 146-7. Mr. Hose says of this ceremony, ** the smoke is inhaled into
the lungs in some cases, to show the sincerity of the bo^d." (J.A.I.,
xxiii. 166.)
Sir Chas. Brooke refers to the custom, and adds :**.... After this
matter is consummated, the stranger is designated ' Nian,' or friend ; but it is
not desirable to attempt such experiments, as they require a number of
presents, and unless one has some ulterior object, it is needless, as no one
could ever trust a Kayan's faith or word. They are false in the extreme,
neither proving true friends nor steady enemies, and always committing some
acts of treachery upon a weaker tribe. Their names have been extolled
preposterously." (ii. 224.)
Sir Sp. St. John was made blood brother of Singauding, a Kayan chief.
The ceremony is called berbiang. The ceremony seemed to be similar to that
Mr. Burns underwent, but instead of a sharp piece of bambu being used for
the blood-letting, there was used ** a small piece of wood, shaped like a knife-
blade, and slightly piercing the skiri, brought blood to the surface.'' Among
the Kiniahs ** a pig is brought and placed between the two who are to be
joined in brotherhood. A chief offers an invocation to the gods, and marks
with a lighted brand the pig's shoulder. The beast is then killed, and after
an exchange of jackets, a sword is thrust into the wound, and the two are
marked with the blood of the pig As the Kayans believed some
misfortune would happen to us if I went anywhere but straight on board the
ship, or if Singauding left his house during the day, I remained quiet, and
talked over affairs with the Malays." (i. 107, no.)
The brotherhoods mentioned by Mr. Frank Hatton are very different, and
more like the welcome ceremony described above by Sir Chas. Brooke. *'At
about 12 o'clock the Dusuns commenced arriving, boat load after boat load,
until some hundred men had collected, all armed with spears and swords. The
chief now came up, and we at once proceeded with the ceremony. First the
chief cut two long sticks, and then sitting down, he had a space of ground
cleared before him, and began a discourse. When he came to any special
point in his discourse he thrust a stick into the ground and cut it off at a
height of half-a-foot from the earth, leaving the piece sticking in.* This went
on until he had made two little armies of sticks, half-a-foot high, with a stick
in the middle of each army much higher than the rest, and representing the
two leaders. These two armies were himself and his followers, and myself and
my men. Having called in a loud voice to his god, or Kinarringan, to be
< See supra i. 77. efforts of memory, and i. 356, sticking fowls' tail feathers in the ground.
2o8 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
Slaves and Captives. 2og
take his word for it, and behave to him in the same manner as if they were
under an oath to himself." (Dalrymple, p. 43.)
SLAVES AND CAPTIVES.
Among the Land Dyaks "though slavery, in its degrading form of trading
in the liberties of our fellow creatures, is not practised by them, the system of
slave-debtors is carried on, though to a very small extent. In scarce seasons,
poor families are compelled to borrow of the rich, and it sometimes happens,
that being unable to repay the debt, they live in the houses of their creditors,
and work on their farms. They are just as happy, however, in this state, as
if perfectly free, enjoying all the liberty of their masters, who never think of
ill-using them." (Low, p. 301.)
** The slaves of the Sea-Dyaks do not in general appear to be hardly
treated, as in their wars only such as are young are taken captive ; these,
after living with their captors for some years, lose the remembrance of their
families, or, perhaps, only recollect that they were destroyed, and conse-
quently fall into the customs and practices of the people amongst whom they
live, and from whose power they soon lose all hope of deliverance. In many
instances children, who have been taken from the Land-Dyaks, become so
endeared to their conquerors, that these latter adopt them as their own, and
they are then admitted to all the privileges of the free-born of the tribe, and
inter-marry with the sons and daughters of the other inhabitants of the
village. Instances are not uncommon when children thus treated have
forgotten their parents, and expressed, when the opportunity of returning to
their tribe has presented itself to them, an unwillingness to avail themselves
of it, thus causing to the parents who had so tenderly cherished the
remembrance of them, infinite agony ; but, when they have once arrived at
their native village, and experienced all the kindness of parental affection,
these impressions soon wear away, and they are always finally glad that they
had been restored. In the villages the slaves are not distinguishable from
their masters and mistresses, as they live all together, and fare precisely the
same, eating from the same dish, and of the same food." (ibid, p. 200.)
Sir Spencer St. John says ** though it is contrary to ancient custom for
the Sea Dyaks to keep slaves they have the habit of keeping a few slaves, and
are generally kind masters ; but the system has been a very bad one, as many
unfortunate people have become so in consequence of the debts or the crimes
of their parents or grand-parents. It is scarcely right to give the name of
slaves to these people, as on the payment of the original debt or fine they
become free." (i. 72.) Sir Chas. Brooke refers to ** the sale of relations and
even of children, though not common among some of the less settled Milanau
tribes, when pressed for food " (i. 75) ; much as the Muruts used to do to the
nobles of Brunei (St. John ii. 30), but such sales cannot be regarded as
customs.
** The Sea Dyak captives are generally ransomed after peace has been
concluded between the tribes, and instead of exchanging prisoners according
to civilised modes, they exchange captives for jars, each of which is supposed
to represent the value of a man's life." (Brooke i. 245.)
P Vol. 2.
210 H. Ling Roth. — Natives oj Sarawak and Brit. N. Borneo.
"The Sea Dyaks too often spare neither man nor woman nor child, but
sometimes, when more humanely inclined, or when the opportunity offers,
they carry the women and children away with them into captivity. But it is
a remarkable fact that there are so few slaves, or persons of servile descent,
among the Dyaks. Other tribes keep their slaves in a condition of perpetual
servitude, but the Sea Dyaks allow their friends to ransom them, and if they
still remain on their hands they adopt them into the tribe and enfranchise
them. The ceremony is usually performed at a great feast, the owner
announcing that he has freed so and so and adopted him as a brother, and
he is presented by the chief with a spear, with which he is told to slay the
man who dares hereafter call him a slave. They are not cruel to their
captives, but humane." (Brooke Low.)
A writer on the Kayans in the S.G. (No. 130, p. 28) says: "The
difference in appearance between the master and slave is so marked as to be
noticeable by the most careless observer. The slave is but little removed
from the animal either mentally or physically, while the master is a well-to-do
looking warrior who rolls about and looks as if the earth is too small for him."
" The Muruts have slaves and will sell their children to pay their debts.
They follow a fixed custom in not selling a slave to another person, unless
with the slave's consent. Dusuns will not have slaves, nor will they sell their
children, nor will they give up runaway slaves." (Denison Jour. Straits
Asiatic Soc, No. 10, p. 185.)
Mr. Brooke Low has summarised the laws or rules relating to the
position of the slave on the Rejang river as follows : " OutdooT slaves become so
either by descent, by purchase, or by an amelioration of condition from
having been mdoor slaves. Indoor slaves become so by purchase or descent.
In cases where both parents have been outdoor slaves the tabusan (purchase or
freedom money) is 40 reals (= $28*80), or one picul of guns, unless the child
is of tender years, when the tabusan is 80 catties (= $21*60). In cases where
one or both parents have been tndoor slaves, but have become outdoor slaves
at marriage, the children are outdoor slaves.
" When one parent is an indoor slave and the other an outdoor slave, the
children are divided between the owners of the parents, the first child
following the condition of the father, supposing there be more than one child,
e.g. : the father is indoor slave of A, and the mother is outdoor slave of B ; a
child is born and sex being immaterial to the question, it becomes half indoor
slave of A and half outdoor slave of B. The tabusan of an indoor slave having
been fixed by the practice of the courts at 60 reals (— $43*20), and that of an
ow^door slave by descent at 40 reals, it will be clear that the tabusan on
account of this first child to A is in this case 30 reals, and to B 20 reals,
should the parents decide on purchasing the freedom of their child, subject,
however, if very young to reductions as above. But when two children are
born, the first becomes mdoor slave of A and the second outdoor slave of B,
the tabusan to A being 60 reals or ij piculs, and that to B 40 reals or i picul.
" Where the parent is free on one side, and the other parent either an in
or outdoor slave, the first child follows the fortunes of the father, the second
that of the mother, and so on in succession, and this rule is unalterable. For
Slaves and Captives. 211
example, a claim was lately made upon a boy, whose father was an outdoor
slave, and whose mother was a free woman. The boy was third of a family
of five and both parents were dead. The owner of the late father claimed
this the third child, but the friends of the boy said that before the father died
he had declared that the second child should be slave, and that the third
child should be free, the second child being also dead. The court decided
that the father had no right to alter the succession, and decided in favour of
the plaintiff.* In cases where both parents are originally slaves, and after
children are born one parent frees him or herself, the children born after the
event follow the above rule.
** In cases where an indoor slave, man or woman, has become an outdoor
one upon marriage, and has sought his or her own living, the children, so far
as he or she is concerned, become outdoor slaves, but he or she is still liable
to pay his or her full tabusan to the master, no reduction being made unless
the slave has become aged.
** The owners of ow^door slaves have a right to demand the services of
one child to work as indoor slave until marriage, when he or she quits the
master's house and returns to his or her position as an outdoor slave ; if a
girl the master is on no account to receive barian (purchase-money)* from the
husband, and if a boy the master must provide barian, or at least assist in the
matter for the reason that the boy has hitherto worked for his master and has
had no opportunity of acquiring property for himself. The above rule is
seldom enforced by the owners. The owner of an indoor slave, if the slave
be a man, is expected to provide barian when the slave marries, and in such
a case he becomes co-heir in the slave's property at death : if the slave be a
woman, the owner receives the barian, and is still co-heir in case of death.
In this case the husband generally prefers to pay the tabusan and to make his
wife free. In no case whatever may an outdoor slave become an indoor one
except in the case of a child for a time as above.
*' It having come to the notice of the courts that in certain cases masters
exacted as much work from an outdoor slave as from an indoor slave, and
that in other cases oi^^door slaves could not be induced to do any work at all,
a rule was made by which outdoor slaves became liable to be called twice a
year to work for their masters, twelve days on each occasion, failing which
they would be subject to a month's hard labour on the roads. No outdoor
slave is to be called upon to work out of his river's district.
** The property of slaves is now strictly protected, it having been found
that masters sometimes helped themselves as a right to their slaves' property.
In a case lately settled at Oya, a widow, indoor slave of a pangeran (high
Malay official), possessed three sago plantations, and complained that her
master had felled six trees, he having no land of his own. The pangeran
» Among the Punans the law seems a little different, the sex being of consequence ; thus there
was the case of a freeman who had married an indoor slave and a son and daughter were bom. The
son is free, following the condition of the father, the daughter is bond, following the condition of the
mother. (B.L.)
• This is rather the price for the virginity of a bride, and appears to be a Malay custom of late
introduction.
212 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
pleaded that he only did what was customary ; it was held, however, that he
was wrong, and he was ordered to pay $g — the value of the trees and the
costs of the suit.
" The master of an indoor slave becomes as above-stated co-heir with the
slave's other relations in case of death if he has provided barian; if not, his
position on this point is as the master of an ow^door slave. The master of an
outdoor slave may become co-heir only when the slave has no children. No
master can refuse permission to his slave to free him or herself, or his or her
children, whether i«door or outdoor, nor can he refuse permission to a slave
to seek a new master, but he can complain to the courts if he has reason to
think anyone has endeavoured to entice away his slave, and the person, if
found guilty, would be heavily fined.
If a master seduces a slave she at once becomes free. There was a case
in court where it was found that a master and his slave girl had lived as
husband and wife for many years, and he had had children by her. The man
died and his relations brought a case against the woman and her children to
exclude them from the succession to the property of the deceased ; but
judgment was given in favour of the defendants on the ground that, though
no marriage ceremony had ever been performed, the man and woman had
been recognised by all their relations as husband and wife during the lifetime
of deceased.
*' The fine for bringing a slave into the country from foreign parts and
selling him or her is $ioo, and the slave is to become free. There was a case
where a man brought a family slave into the country, whose tabusan was three
piculs, and as no permission had been given to the man to bring him here the
slave was allowed to seek another master who had to pay one picul only to
the previous master. There was another case where a man was allowed to
bring a family slave from Brunei, he having first asked permission, and the
slave himself having been questioned by me at Brunei as to whether he liked
to come here, and permission being obtained at the same time from the
authorities at Brunei.
** Where it can be proved that a master has not supported an indoor
slave, nor called upon him or her to work for five years, the slave is entitled
to become free. The court would, however, be very careful about giving
judgment in the case of outdoor slaves, they being very nearly independent.
On one occasion, one family brought a case into court against another and
very numerous family, to compel the latter to pay the tabusan and become
free, as the latter positively would not work when called upon, the defence
being that they were already free, having been P. Dipa's slaves, who had
been declared free. After a long investigation into their antecedents and
genealogy, the case was given against the defendants, it having been found
that since P. Dipa had left Maka none of the family had really worked for the
plaintiffs, and that one of them had freed himself. An appeal was made to the
then resident of the Third Division, but the previous judgment was confirmed,
notwithstanding a letter from P. Dipa himself in favour of the defendants.
** When indoor slaves contract debts, if such debts be trifling, amounting
to only a few dollars, the masters are expected to pay ; when the debt is
Slaves and Captives, 2I3
considerable, should the master pay it, the amount is added to the tabusan,
for which the slave is already responsible. Should the master be unable or
unwilling to pay, the slave is assigned to work for him until the debt is paid
oif at the rate of $2*50 a month. Slave debtors are unknown. When a
freeman becomes hopelessly in debt, he is either imprisoned or assigned to
his creditor to work off the debt as above, the creditor providing food and
clothing ; or the terms of the assignment may be that he sail in his creditor's
prahu (boat) during the whole season — $7*00 a voyage being allowed to and
from Kuching, or $12*00 a voyage to and from Singapore. During the close
season the debtor must work in his creditor's house, and have such reductions
made oif his debt as may be agreed upon by the court. It has happened
in a few cases that a relation has paid a man's debt and the man has been
assigned to work for his relation until the debt is cleared off; no monthly
diminution being allowed, but even in this case the term slave-debtors has
not been used." ** Every transfer of slaves must be made before the court."
(Brooke Low.)
** In the old days, according to the old Dyak laws, people who were
careless enough to set a house on fire rendered themselves liable to become
slaves to those who had been burnt out, and this may have gone on for two
or three generations, so that the grandchildren were slaves by birth. On one
occasion the son of an old woman, whilst smoke-drying some fish, fell asleep
through weariness. The fire caught the thatch and spread rapidly through
the long Dyak house, melting the people's guns and cracking jars. A neigh-
bour told the woman what had occurred, and she, forgetful of the altered
state of things, at once gathered her children and said to them ** Death is
better than slavery,'' paddled with them to the Dyak graveyard, where she ate
and gave the children to eat tuba root, and only one child survived to tell the
story." (Crossland.)
This account may be well supplemented by that of Mr. Witti, as
published by Mr. Treacher: **The late Mr. Witti, one of the first officers
of the Association, at my request, drew up, in 1881, an interesting report on
the system of slavery, in force in the Tampassuk district, on the west coast,
of which the following is a brief summary. Slaves in this district are divided
into two classes — those who are slaves in a strict and rigorous sense, and
those whose servitude is of a light description. The latter are known as anak
masy and are the children of a slave mother by a free man other than her
master. If a female, she is the slave, or anak mas, of her mother's master,
but cannot be sold by him ; if a boy, he is practically free, cannot be sold, and
if he does not care to stay with his master, can move about and earn his own
living, not sharing his earnings with his master, as is the case in some other
districts. In case of actual need, however, his master can call upon him for
his services.
** If an anak mas girl marries a freeman, she at once becomes a free
woman, but a brihan, or marriage gift, of from two to two and a half pikuls of
brass gun — valued at $20 to $25 a pikul — is payable by the bridegroom to the
master.
** If she marry a slave, she remains an anak tnas, but such cases are very
214 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
oifspring are henceforth free, and she may remain as one of her latie 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 EngHshman'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 oifences 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 }nas, 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.
Human Sacrifices. 215
" Infidel slaves, of both sexes, are compulsorily converted to Muhammad-
anism, and circumsized, and even though they should recover their freedom,
they seldom relapse." (Treacher, Jour. Straits Asiatic Society, No. 21, p. 88.)
** Mr. W. B. Pryer, speaking for the East Coast, informed me that there
were only a few slaves in the interior, mostly Sulus who had been kidnapped
and sold up the rivers. Among the Sulus of the coast, the relation was rather
that of follower and lord than of slave and master. When he first settled at
Sandakan, he could not get men to work for him for wages, they deemed it
degrading to do so, but they said they would work for him if he would buy
them ! Sulu, under Spanish influence, and Bulungan, in Dutch Borneo, were
the chief slave markets, but the Spanish and Dutch are gradually suppressing
this traffic, (ibid, p. 90.)
HUMAN SACRIFICES.
We have seen above that human sacrifices used to take place at the
burials, peace makings of the diiferent tribes, and that captives and slaves
were killed for the sake of their heads. (See i. 157, 163, 204.)
** Human sacrifices were common among the Milanos previous to the
cession of the country to Sir James Brooke. At Rejang village, a young
virgin was buried alive under the main post of a house." (Denison, Jour.
Straits Asiatic Soc, No. 10, p. 182.) They are described as a cruelly disposed
people, and are in the habit of putting their enemies to death by horrible
and barbarous tortures. (Brooke i. 74.)
Of these people it is more circumstantially ** stated that at the erection
of the largest house, a deep hole was dug to receive the first post, which was
then suspended over it ; a slave girl was placed in the excavation, and at a
signal the lashings were cut, and the enormous timber descended, crushing
the girl to death. It was a sacrifice to the spirits. I once saw a more quiet
imitation of the same ceremony. The chief of the Quop Dayaks was about
to erect a flag-staff near his house : the excavation was made, and the timber
secured, but a chicken only was thrown in and crushed by the descending
flag-staff." (St. John i. 35 ) The same writer says : ** Not many years ago,
Rentap, the pirate chief, who formerly resided in a stronghold on the summit
of the Sadok mountain, took a Sakarang lad prisoner. Although one of his
own race, he determined on putting him to death, remarking — * It has been
our custom heretofore to examine the heart of a pig, but now we will
examine a human one.' The unfortunate boy was dragged about for some
time by the hair of his head, and then put to death and his heart examined.*'
(Brooke i. 64.) According to His Highness, the Kayans used to treat their
captives very badly. ** On one occasion seven captives were tortured by
slow degrees to death." {ibidy ii. 271.) *' On another occasion eleven
captives were divided out among Yonghang's followers, and were carried, on
their way up the river, into every house, where they were received with
delight, and tortured by the women. On arriving at Yonghang's abode, one
of them named Boyong was singled out to be a victim in the sacrifice for
Yonghang's son, who had lately departed this life. Boyong was to be buried
2i6 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 'Jahum,'
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 spirits. 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
capture 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."' (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
^ Mr. Hup^ writes the following (pp. 330-331 footnote) referring to the still (though secretly)
practiced human ofiferings : " 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.
Cannibalism. 217
the skirts of it, live the people called Oran Idaan or Idahah, and sometimes
Maroots. ... An Idaan or Maroot must, for once at least in his life,
have imbrued his hands in a fellow creature's blood ; the rich are said to do
it often, adorning their houses with sculls and teeth, to show how much they
have honoured their author, and laboured to avert his chastisement. Several
in low circumstances will club to buy a Bisayan Christian slave, or any one
that is to be sold cheap ; that all may partake the benefit of the
execution."
CANNIBALISM.
As yet no European excepting Mr. Dalton appears to have actually seen
any traces of cannibalism. Nevertheless there is plenty of circumstantial
evidence that the custom must at one time have been fairly wide-spread in
Borneo.
Of the Hill Dyaks in general Sir Hugh Low writes (p. 304) : ** So much
have these people been maligned, when called cannibals, that if told such a
race of people do exist, they cannot credit it, and do not believe such
enormities possible." Mr. Denison states: **Among Dayak and Milano tribes,
in many parts of the country, it is the practice still to cut up and consume the
raw heart of **a brave," killed in battle, under the idea that the partakers will
in time become braver. (Jour. Straits Asiatic Soc, No. 10, p. 182.) Later
on he repeats : ** I have never met with cannibals in Borneo, although I am
sure, from all I have heard, that the practice of eating human beings has not
long died out, and I think it very likely it may still exist in obscure and little-
known places in the far interior." {ibid, p. 185.) In his earlier jottings he
states : ** I was assured by the Orang Kaya, that when he visited the Meribun
and Tincang or Jincang Dyaks, he found them to be cannibals. These Dyaks
live on the Batang Munkiyang, near Muntong and Muntu, not far from the
head-waters of the Sadong river, near Senankan Kujan. The Sekyam is
descended as far as Tanjong Prin, whence you ascend Sungei Meribun, where
these monsters are to be met with. When in their village, the Orang Kaya
himself saw them eating a body. The custom is to take only the heads of the
enemies, but, when an individual of the tribe dies, the body is sold, and even
women and children partake of the flesh. The man in question was not old,
and his corpse was exchanged for a tajow, the Dyaks seeming to relish most the
soles of the feet and palms of the hands. These Dyaks who are credited with
making and using poisons, treated the Orang Kaya well while he was in their
village ; they are great cowards, and ten of these Dyaks will run from one of
another tribe. The Malay, Abang, confirming this story, said that when he was
collecting revenue at Muntang and Muntu, which belong to Sarawak, the
party he was with were always on their guard against the Meribun and
Tincang Dyaks, and at night erected fences studded with ranjows, as a
protection against these brutes. Malays and others who frequented these
Dyak villages were well received, and their presence was in fact sought after.
Draham, my Malay cooly, said he had seen with his own eyes, palms of hands
and soles of feet over the fire-place, when he was in one of their villages. I
have made some enquiries into the truth of the above statement, and I am
2i8 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
assured, by the Resident of Sadong, that they are untrue. ' Whatever may
have been the propensities of these Dyaks,' says he, 'there is no foundation in
the report that they now indulge in this inhuman practice.' Abang Pandak,
pembakal of the Sultan of Sangouw, told me, when I met him in Sarawak, that
the story was a fabrication, but his denial carried no conviction, as it appeared
made from motives of contradiction, and in defence of the Raj under which he
served ; he confessed to having heard the stories, but had never visited the
Dyaks in question. I have since learnt from Mr. Crocker, the President of
Sarawak, that when he was on a journey from the head-waters of the Sadong,
to Silanteh, he put up one night at a Dyak house. Entering into conversa-
tion with the inmates, he discovered an old Malau Dyak from the Kapuas
district. This man, called Jamon, who had led a roving life, told him that
the Mualangs, of Jincang, who inhabit the head-waters of the Kapuas river, in
the vicinity of the Sekyam, are or were cannibals. Jamon went on a head
hunting expedition against these Jincangs, and killed four of them, losing
two of his friends. The Jincangs ate his friends, leaving only their entrails.
These Dyaks have not only given up this practice, but are so ashamed of it,
that the mere mention of the former custom is a grave offence."® (Denison,
ch. v., p. 49.)
Mr. Earl was of opinion (p. 270) that there is very little doubt that some
of the tribes are cannibals, but the system does not obtain among those in the
vicinity of Sambas, although these latter assert that the people immediately
beyond them are greatly addicted to it. But he adds that such statements
must be accepted with caution.
Writing of the Singhi Dyaks, Sir Henry Keppel informs us : ** They seem
to have no idea of cannibalism or human sacrifice, nor did they accuse their
enemies of these practices.*' (i. 230.) In his second work, however, he gives
the following account received from others by Sir James Brooke, the first
Rajah of Sarawak : —
" The following is the testimony of three intelligent Dyaks from the
interior, given during several months' residence with us, in the most frank
manner to be conceived, — as direct and unimpeachable evidence as I ever heard
offered, sometimes when they were altogether, sometimes by individuals apart,
in conversation with numerous persons. I examined them myself, and
entertain no doubt of the correctness of these statements, as far as their
personal knowledge is concerned. The witnesses themselves stated over and
8 •• In the district of Sangau, extending several days in every direction, there are three tribes
of Dyaks. numbering 500 lawangs, and probably 3,000 souls. Two of these tribes are several days in
the interior, on the banks of the Skiam. One of these, the Janakang, is addicted to the horrible
practice of cannibalism. Except this, and a single tribe on the eastern coast, we have not heard of
any other portion of the people who eat human flesh. That the practice prevails to no inconsiderable
extent among this tribe there is no longer in our minds the shadow of a doubt. One man with whom
we conversed bad seen them making their meal on the human frame. They themselves confess it
with boasting, and give as a reason for the horrid custom that it makes them courageous. How
could we be brave, said one man, if we had never tasted human flesh. They do not eat indiscrimin-
ately all parts of the body, but with a most horrid kind of epicurism, feast with the greatest relish
upon the tongue, brain, and muscles of the leg. The men of this tribe file down their front teeth to
a point like the teeth of a saw." (Journal of a tour on the Kapuas in 1840.— Jour. Ind. Arch. I New
Ser., No. i, 104.) [Noel Denison.]
Cannibalism. 219
over again, with the utmost clearness, how much they had seen, and how much
heard. There was such perfect good faith and simplicity in their stories as
to carry conviction of their truth.
" The three men were named Kusu, Gajah, and Rinong ; and stated as
follows : '* * We are of the tribe of Sibaru ; which is likewise the name of a branch
of the Kapuas River. The tribe of Sibaru contains 2,000 (or even more)
fighting men (tikaman) and is under the government of Pangeran Kuning,
who resides at Santang, a Malay town on the Kapuas. We have none of us
been up to the interior of the Kapuas, where the Kayans live, but they often
come down to Santang where we meet them. The Kayans are quite
independent, very numerous and powerful : they are governed by their own
Rajahs, whom they call Takuan. Some of these Kayan tribes are cannibals
(makan manusia) ; it is generally reported, and we know it to be true.
** * Pangeran Kuning of Santang was at war a few years ago with
Pangeran Mahomed of Suwite (Suwight), a Malay town situated on the
Kapuas, between Santang and Salimbow. A large force was collected to
attack Suwite. There were Malays (Laut) of Santang and Sakadow, and the
Dyaks of Sibaru, Samaruang, Dassar, and of other tribes ; and besides all
these, was a party of about fifty Kayans. We never heard the particular
name of this Kayan tribe, for we did not mix with them, nor did we under-
stand their language. Suwite was not taken, but a few detached houses were
captured, and one man of the enemy was killed in the assault.
** * Kusu saw these Kayans run small spits of iron, from eight inches to a
foot long, into the fleshy parts of the dead men's legs and arms, from the
elbow to the shoulder, and from above the ankle beneath the calf to the
knee-joint ; and they sliced off the flesh with their swords, and put it into
baskets. They carry these spits, as we all saw, in a case under the scabbard
of their swords. They prize heads in the same way as the Dyaks. They
took all the flesh off the body, leaving only the big bones, and carried it to
their boats, and we all saw them broil (panggang) and afterwards eat it.
They ate it with great relish, and it smelt, while cooking, like hog's flesh.
It was not we alone that saw them eat this, but the whole force (balla) saw it.
** * Men say that many of these interior tribes of Kayans eat human flesh —
that of their enemies ; most, however, they say, do not, and all of them are
represented to be good people and very hospitable ; and we never heard that
they ate any other than the flesh of their enemies. It made us sick to see
them, and we were afraid (takut), horrified.
** * This was not the only time we have seen men eat human flesh. The
Dyaks of Jangkang are likewise cannibals. They live somewhere between
Sangow and Sadong, on a branch of the Sangow River, called Sakiam. The
Jangkangs had been out attacking the Ungkias tribe ; and after the excursion
they came to our village with several baskets of human flesh, for they had
killed two men. They cooked and ate this outside our house, but it had been
broiled (panggang) before. 1 knew it to be human flesh, for I saw one of
them turning the hand (with the fingers) of a dead man at the fire ; and we
saw them eat this hand on the bank of the river, close to our house. We
talked to them about it, and they did not make any secret of it.
220 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
" * The Jangkang people, according to report, eat Malays or Dyaks, or
anyone else they kill in war ; and they kill their own sick, if near unto
death, and eat them. There was an instance of this at Santang. Whilst a
party of this people were staying there, one of them fell out of a mango tree
and broke his arm, besides being otherwise much hurt ; and his companions
cut his throat (sambilih), and ate him up. None of us, however, saw this
happen, but we heard it from the Santang people. It is likewise said, but we
do not know it for a truth, that, when they give their yearly feast (makantaun),
a man will borrow a plump child, for eating, from his neighbour, and repay
in kind with a child of his own, when wanted. We do not, however, know
personally anything beyond having seen them once eating human flesh ; but
we have heard these things, and believe them ; they are well known.'
** Sheriff Moksain corroborated this latter statement generally, as he
declared there was no doubt of the Jangkang tribe being cannibals ; but he
had never seen them eat human flesh : and Brereton likewise heard of a tribe
in the interior of the Sadong being cannibals. There is clue enough, however,
to settle the point ; and, without being positive in an opinion, 1 can only say
that the evidence 1 have put down was as straightforward as any I ever heard
in my life, and such as I cannot doubt, until it be disproved." (Meander ii.
pp. 111-115.)
Referring to the above charge, at the making of which he was present.
Sir Spencer St. John remarks : ** I do not remember having heard any other
persons actually affirm that they had seen the Kayans eat human flesh, till
the subject was brought up last year before the present Sultan of Borneo and
his court, when Usup, one of the young nobles present, said that in 1855
some Muka men were executed at Bintulu, and that a few of the Kayans, who
had assisted in their capture, took portions of the bodies of the criminals,
roasted and ate them. This was witnessed by himself and many others who
were then present. The Kayans had not, as a body, joined in this disgusting
feast ; but, perhaps, some of the more ferocious may practise it to strike
terror into their enemies." (i. 124.)
In the Basel Evangelisch Missions Magazin for April, i88g, the editor in
his review (Rundschau) states of the Dyaks, p. 167 : *' In some districts the
skin of the forehead and the heart of the killed are cooked and given to the
boys to eat in order to make them plucky and brave." This may be true. But
when the same writer makes the following gross misstatement regarding
Sir Jas Brooke his sayings must be taken with every reserve : ** The romantic
story of the white rajah is to put it shortly this : In 1829 he bought a small
piece of land on the north-west coast from the Malay rajah and then married
the daughter of the neighbouring Sultan of Bruni and received from the
latter an important gift of land as dowry." ! ! ! (ibid, p. 172.)
The Abb^ Langenhofif (as to his credibility, see Bibliography) says :
** In 1836 two Americans had undertaken the journey he made, and had
been gone two or three weeks when the guide who had accompanied them
returned and told the Dutch authorities that they had been killed and eaten
by the natives." . . . **These latter," he continues (p. 512), **are cannibals;
they eat certain portions of the bodies of their enemies, especially the palm of
Cannibalism. 221
the hand." Later on (p. 515) he says: **I knew I was risking myself
among cannibal peoples." It may be true that the Abb6 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 supruy 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 estiniation 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, son)e 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 Trings 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 pahns 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,
222 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
are the only cannibals in Koetei. According to Dr. Hollander's work,
'Land en Volkenkiinde,' there is another cannibal tribe in Borneo, the
Djangkangs, in Sanggouw, in the Sintang district.
" Other tribes have human sacrifices on the occasion of their Tiwa feast ;
not from bloodthirstyness, but from the superstition that the sacrificed serve
the departed as slaves in their future abode. ... To the ordinary horrors
of head-hunting — the simple murder of their victims for the sake of their
heads as trophies, practised by all the Dyaks — the Bahou Tring tribe add the
tenfold worse practices of cannibalism and oifering of human sacrifices ; not
only killing their enemies according to the Dyak reading of the maxim, * Live
and let live,* — ' Kill or be killed,* — but taking captive those that they do not
put to death and eat on the spot, and reserving them for slavery and ultimate
death by torture.** (Bock, pp. 133, 134, 135, 210, 218.)
It must be remembered that Mr. Bock saw no evidences himself, and also
that all that was told to him was translated from the native tongue through a
Malay into Dutch ; i.e., it came to him quite second hand. It may be true
what he was told, but it must not be forgotten savages usually reply according
to the way in which they believe their interrogator wishes them to answer.
Mr. Bock*s statement brought forth the following letters from Mr. C. A.
Bampfylde (Kapit Fort, Rejang River, February, 1882) and Mr. Brooke Low
(Sarawak, 20th September, 1887) : —
**A11 exaggerations undoubtedly contain portions of the truth, more or less,
this particular exaggeration being no exception. Among nearly all head
hunters there is a custom, which, loathsome enough in itself, falls far short of
cannibalism, as understood by the term ; and, moreover, the Tring people do
not stand alone in the practice of this custom. After a successful raid, or on
any occasion on which a head has been obtained, it is a custom of warriors
to take a portion (the minutest will suffice) of the skin or flesh from the head
and swallow it, on the supposition that it inspires bravery, and also because
it is a traditional Penalli ; but the women and children do not indulge in the
practice. This is the truth and the whole truth concerning cannibalism, as
far as this tribe is concerned. C. A. Bampfylde.**
**1 have just been reading a second time in * Head-hunters of
Borneo,* and in connection with it, Mr. Bampfylde's remarks, together with
Bock's rejoinder. I have been asked by the former gentleman to testify to
his credibility, and shall therefore feel obliged if you will be good enough to
insert these few lines for the information of the public.
** I have been 400 miles up the Rejang River since the publication of the
above volume, and though I had not yet read the book, 1 took it with me and
showed the plates to the natives of the interior ; so true were they to life that
resemblances were found in the portraiture to their own friends, and every
detail provoked roars of laughter.
** Mr. Bampfylde has, however, been over six years in Rajah Brooke's
service, therefore his testimony, I feel Sure, is preferable to that of a mere
traveller.
** I fully believe, with Mr. Bampfylde, that the natives were poking fun
at Mr. Bock when they declared the Trings to be cannibals. I do not believe
Cannibalism, 223
them to be such, for if they were I should have heard of their propensity long
before Mr. Bock ever set his foot in Borneo, for we have occasional
intercourse with some of the tribes of the Upper Mahakan, among whom Mr.
Bock should have travelled instead of stopping short at Mount Pehau, which
can be reached from the sea by steamers, and which feels the influence of the
spring tides. Had he accomplished the ascent from this point upwards, he
would have endangered his neck, it is true, but he would have travelled over
new ground, and added to our knowledge. A few months ago I received a
visit from a Long Gelat, named Bau Dias, who lives at the foot of the Mokan
ranges, and I put the question relative to the alleged cannibalism of his
neighbours, the Trings. He seemed surprised at my asking such a question,
and said, 'Of course it is not true, such a practice is unknown to us at
Mokan.'
*' I do not accuse Mr. Bock of wilfully publishing an untruth, but I fully
believe his credulity was practised upon by his companions to discourage in
him any desire to penetrate further into the interior.
** I do not think Mr. Bock will require to return any answer to what 1
have written. I, for my part, do not wish to engage in any controversy, and
disclaim any obligation to make further reply. Brooke Low."
Mr. Brooke Low elsewhere (see supra, p. 145) confirms Mr. Bampfylde's
statement, that to make them fearless the conquerors will eat a piece of the
flesh of the vanquished. See foot note p. 218.
Mr. De Crespigny was told by the Malays that the Dusuns were cannibals
(Zeit. Berl. N.F., p. 330); that traveller makes no further mention of the
subject. Mr. Alex. Dalrymple (p. 46) practically says he never heard of
cannibalism among the Dusuns.
Mat Pattern. S.E. Borneo.
(Leiden Mus.)
CHAPTER XXIV.
GOVERNMENT, TRADE, MINING, MENSURATION,
NATURAL PRODUCTIONS.
GOVERNMENT. General Government : Grades of chiefs — Their duties — No arbitrary power —
Assistance given to chiefs — Power by general consent — Decision in capital crimes — Nature's
gentlemen — Independence of people — Tuahs hard worked — Good chief means general prosperity —
Unpopular chiefs— Prerogatives overworked — Abuse of power — Malay interference — Five chiefs
— A goose of a chief— No chief— Election — Village councils — Long discussions^Just administra-
tion appreciated — Punishments — Fines — Neighbours must not be molested — Decisions sound
and sensible — Fines — Retort in kind— Barbarous punishments. Inheritance : Grandchildren —
Curious Malanau case. Malay Misgovernment. Law of Defiance.
TRADE. Primitive ideas — Currencies unknown — Quick in trade — Extension of currency — Trading
with Kayans — Taw^/s— Frauds — Kiaus v. Bajus — Malay cheats — Wealth — Hidden treasures-
Change of fashion.
MINING. Iron: Blacksmith — Sea Dyak forges — Iron ore~Kayan forges and metal. Gold: From
river beds — The Malaus — Natives not gold seekers. Diamonds : Method of digging.
MENSURATION Time : No count — Harvest seasons — Pleiades — Sun-dials — Vague measurement
of time — And of length — A pig's measurement — Dusun cloth measurement. Counting : Dusun —
Fair knowledge of counting. Distances : Curious methods — " So many boilings."
NATURAL PRODUCTIONS. Gutta— Rubber — Nipa Palm — Rotan — Bambu — Dammar-
Tapang Tree — Oils.
GOVERNMENT.
General Government.
" Each Land Dyak tribe has an Orang Kaya (literally, * rich man'), who
is chief; under him is a Pangdra (or 'superior'), who wears a white jacket,
and a Paiiglima (or 'military chief*), who wears a red jacket. Every long
house has a Tuah (or 'elder'), who lives in the centre room, settles squabbles,
and does the hospitality." (Grant, p. 5.)
The Orang Kaya and Pengara, who in external aifairs is the mouth of
the tribe, " are selected by the suffrages of the laki bint, or married men,
subject to the approval of the Rajah's Government, one of whose officers
publicly invests them, by giving them a jacket and head handkerchief, to be
worn on state occasions ; moreover each long house in a village is under the
charge of a tuah or old man, and all the tuahs act as a council to the Orang
Kaya, The Orang Kaya and this council are the magistrates ; try and punish
offences (chiefly by fines), and settle where the ladangs or farms for the year
are to be made. It is the Pengara's duty to look after offenders and to bring
them to justice. As regards its own internal affairs and minor offences, every
tribe is perfectly independent of the Rajah's rule." (Chalmers, O. C., p. i ;
Miss. Field, 1859, p. 80 ; Low, p. 187.)
Government, 225
** The Orang Kaya does not appear to possess the slightest arbitrary
power; the office is not hereditary, and the person filling it is generally chosen
on account of the wisdom and ability he displays in the councils of the tribe,
and which appear to fit him for the duties of their representative, in all their
relations with their Malayan masters, or with the neighbouring villages. The
only real advantage which accrues to the chief of a tribe, besides the standing
and consideration his title gives him amongst his people, is the assistance
he receives in his agricultural operations, the whole people combining to
construct and take care of one large farm yearly for his benefit, the produce
of which he receives. But in many tribes, this institution is neglected, and
has dwindled into occasional assistance, when the chief chooses to demand it,
on the land cultivated by his family.*' (Low, p. 228.)
** The Government of the Dyaks seems to be administered more by
general consent than from any authority lodged in the chief. His power,
indeed, is one of persuasion, and depends upon his personal ability, nor can
he in any way coerce his people to obedience. Amongst the Hill Dyaks the
laws are based on the same principle." (Sir Jas. Brooke i. 211.) "The chief
never decides himself in capital crimes, but calls a council of the elders, and
consults them as to the judgment or punishment to be inflicted." (Bishop
McDougall, T.E.S. ii. 26.) So also among the Kayans, as related by the
Rajah, when a chief allowed his people to commit some murders. His words
are : ** I felt very angry with Balang, who had been so true a friend to us in
other ways, and imposed a fine of twelve rusa jars (;fi20) on him as an
example, to prevent such an abominable practice getting foot among Dyak
tribes. This was the heaviest fine that could be imposed. He paid it down ;
and on my meeting him a short time after, he said, * Tuah, you know it was
not my heart that was in fault ; but I could not govern my people, who did
this deed when I was away." (ii. 305.) Otherwise the **Kayan and Kenniah
chiefs are much looked up to by their followers, and have great power over
the people; they are usually very intelligent and well-behaved men, and
have the manners of gentlemen rather than of savages."* (Hose, J. A. I.,
xxviii. 171.)
Some of the Dusuns visited by Sir Sp. St. John paid no ** tribute, though
many chiefs on the coast call them their people ; but it is merely nominal, no
one daring to oppress them. Each village is a separate government, and
almost each house independent. They have no established chiefs, but follow
the councils of the old men to whom they are related." (i. 375.)
** This chief of a house Tuah is usually much harder worked than his
followers, as he has his judicial and political duties to attend, over and above
* " The Rajah of the country of Waagoo has seventy chiefs under him, all of whom are likewise
called Rajahs. Sedgen has fifty, whilst Selgie has more than one hundred and forty. The latter
chief is by far the most po\\erful in this part of Borneo : he possesses an immense extent of country,
over which he exercises the most despotic control. Selgie calculates the people under his sway at
150,000 ; they are under strict command, and divided into three classes, one of which does nothing
but fabricate arms, such as mandows, spears, shields, sumpits, and darts: another attends to the
culture of paddy, making war-dresses, and articles of ornament for the women ; the third is composed
of the finest men, selected for war ; these are marked in a particular manner, and have great privi-
leges over all other." (Dalton, p. 48.)
Q Vol. 2.
226 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
the ordinary daily labour, in which he rarely has slaves to relieve him of his
manual work, as among the Kayans." (Brooke Low.)
'* The Serebas and Sakarrans, whose large houses or villages are often
placed widely apart, follow different customs. With them, the head of a
house is in himself a sort of Orang Kay a, who, adopting the name of his eldest
child, assumes the prefix of Apai (Father) — thus, Apai Bakar, the Father of
Bakar.'' (Grant, p. 5.) ** Upon the conduct of this chief depends the
number of families a house contains. If he be brave and upright in his
deahngs, numbers will settle under him ; if otherwise, he will quickly lose his
friends, who will migrate to other houses, and he will sink to the level of an
ordinary man." (Gosp. Miss., i860, p. 37.)
And unpopular chiefs are to be met with. ** The ground of complaint
appeared to emanate from the Orang Kaya, who loudly stated, evidently
meant to reach my ear, that his tribe paid him little or none of the respect
and deference due him as chief of the tribe, and that the ringleader was the
Pengara. In collecting the birds' nests, for instance, the first gathering went
to the people, the second to the Government, 200 nests of which were his
perquisite, of these he had as yet only received 100 nests. The Dyaks also,
according to custom, were bound to work five days for him in the year on his
farm ; this they refused to do, and led on by the Pengara they disobeyed his
orders, and cared little for him or his authority. The Pengara, in an excited
but sarcastic tone of voice replied, that Murung knew how to manage his
people if he liked, but that instead of looking after his tribe he preferred
running about the country, and when the Dyaks wished to work for him he
grew angry and abused them, saying he could carry on his own farm without
their help.*' (Denison, ch. iv. p. 37.)
As mentioned above the Land Dyak tribes " assist the Orang Kaya in
making his farms ; in fact, it is one of the most lucrative of his perquisites.
Mita of Sirambau had pushed his prerogative too far, and had forced his
people to make him three farms, and from this and many other reasons, he
had ruined his popularity." (St. John i. 157.)
If, however, the chiefs generally are unable to abuse their power and
position, as Sir Jas. Brooke found, there must be exceptions to the rule. '* I
have noticed that Bindarri Sumpsu is the hereditary lord of Sabuyow, all of
whose relations share in his privileges. This claim to authority over the
tribe arose from the payment of some debts by the Bindarri's ancestors, long
beyond the memory of the present generation, being since a broken tribe,
part only are at Lundu, the rest dispersed in different places at Sadong. The
Lundu people have always resisted any undue exactions or claims ; but those
at Sadong, less strong, have been subjected to them. These claims have
gradually risen in proportion to the distance of time, the weakness of the
Dyaks, and the increased want of principle in the chiefs. At first the Dyaks
paid a small stated sum as an acknowledgment of vassalage ; by degrees,
this became an arbitrary and unlimited taxation, and now, to consummate
the iniquity, the entire tribes are pronounced slaves, and liable to be disposed of.
This fate has attended them in many instances, upwards of thirty having
already been sold by the rapacious relations of Bindarri. Not so the Orang
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 Pangdra were installed by the Rajah, and soon afterwards a
Malay, who was sent to collect the revenue, had, after 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 chawatSy 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.)
**A11 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 opinions of the old men are advanced — the
younger 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
228 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,
compelled to give way — these assemblies are never riotous, but always
conducted in a quiet, grave, and business-like manner." (Low, p. 289.)
Another account is given by Mr. Chalmers of these people : " I was much
amused at a Bechaery or council, this morning in noticing the same different
kinds of character among the Dyaks as among their more civilised brethren.
At the Bechaer all was done in due order, one man speaking after another,
and each allowed to have his say uninterrupted. There was the Pengara
speaking with all the gravity of age and office ; another old graybeard [sic]
illustrating and enforcing his arguments with pieces of pinang placed on the
floor, each signifying some person discussed of; one man loud and
opinionative, evidently a Dyak Radical ; another grave and earnest ; and the
Orang Kaya dignified and thoughtful, only putting in a word here and there,
but that weighty and conclusive. It was truly pleasing to witness their
childlike confidence in the government of the Rajah." (Miss. Field, 1859,
P-85.)
** The Sea Dyak administration of law among themselves supplies many
admirable precedents. Unfortunately, their ties of relationship and want of
substantial principle, are impediments to the carrying out of justice; at the
same time, they are peculiarly alive to the advantages of a just administration,
which never fails to secure the aid and support of the majority. In the event
of one tribe commencing war upon another, by killing without provocation,
the aggressor would incur a hukum mungkal, or fine of £75, according to
custom. In cases of adultery, the husband or wife in fault is liable to be beaten
with sticks by the aggrieved parties, on the open ground, as their houses are
held sacred. Their system of justice in this case is of a very beneficial
character, as the female suffers alike with the male. Petty cases of theft are
punished lightly, as well as all other trivial cases, but nobody is allowed to
molest his neighbour without incurring a fine. For instance, if a party of
people should ever damage the drinking or bathing well of another house, or
hack at the sticks on the landing place, they would be mulcted. In quarrels
about land, they are supposed only to use sticks, and they fall to in earnest :
the most pugnacious keep very barbarous spiked and thorny ones for the
express purpose, and many use bark hats and jackets to ward off the blows
of these implements. Cases of premeditated murder are very unusual among
them, although at one time the attack of one party on another was often
attended by death. A few examples of heavy fines, inflicted with a strong
hand, have greatly decreased this evil. A chief leading such a party is, in
most cases, a man of property, and in the event of one of his followers being
killed, he pays ajar worth £g to the deceased's parents, or nearest relations."
(Brooke i. 60.) .
** There is no doubt, when uninfluenced by prejudice and relationship, the
decisions of natives are very sound and sensible. . . . Nothing artificial
or extraneous, in the shape of gilt or tinsel, will help to gain the confidence of
the natives. They are too matter of fact, and only admire and respect
strength in its entirety." (Rajah Brooke's Hints, pp. 6 and 7.)
** Punishment is usually by fine, imposed by a council of old men. In
cases of murder, retort in kind is allowed and justified ; but, unlike the law of
Government. 229
the Arabs, the retaliation must be confined to the individual murderer. If one
man kills another, a brother or friend of the deceased kills him in return, and
the business ends; but they can likewise settle the matter by paying a fine,
provided both parties give their consent. In all other cases fines prevail; and
as far as I have yet heard, no severer punishment is ever inflicted for crime."
(Sir Jas. Brooke, Mundy i. 211.)
*' Some of their punishments are very barbarous and cruel : I have seen a
woman with both her hands half-severed at the wrists, and a man with both
his ears cut off." (Marryat, p. 77.)
" The Idahan punish murder, theft, and adultery with death.*' (Forrest,
P- 37I-)
Inheritance.
Property in land and trees has been described in Ch. xiv., 418 et seq.
Among the Sakaran Dyaks the law is as follows : *' Property is divided
equally between all the children, irrespective of sex, but if these children die
before their parents the grandchildren inherit equally with their uncles and
aunts; thus a man. A, has four children C, D, E and F, these all have
children, but C dies before A, leaving, say, three children, then these three
children will inherit equally with D, E and F, so that instead of the property
being divided up into 4 equal portions only, it is divided up into six equal
portions. Adopted children share equally with the other children." (F. W.
Leggatt.)
A very curious case of inheritance is given by Mr. de Crespigny (S.G.,
No. 42) as customary among the Milanaus : ** Balang and Biam lived happily
together for many years in a long house, relic of old times, of which they were
possessors of half a Strang. Before marriage Balang had taken as adopted
children two young girls ; and, after marriage, Biam had taken as an adopted
child one young girl. Balang became thus the pro-father of the last girl, and
Biam the pro-mother of the two first ; all three having thus equal rights.
There were no children born to Balang and Biam, and about 20 days ago
Biam died. Nipiak, the sister of Biam, sent to Balang for her share in Biam's
estate. Balang did not deny her right, but proposed that the matter should
be settled in Court ; and the Court decided thus, after carefully taking the
opinion of sundry Tuahs who were present, the defendant, Balang, acknow-
ledging that the arrangement was according to adat (custom).
" The whole estate, consisting of guns, plantations, share of a house,
share of a slave, ornaments, and even cooking utensils, to be sold, and the
husband to take his one-half. With regard to the share of deceased, the
defendant, her husband, got nothing. Had there been children born to them,
two-thirds of Biam's share would have been theirs, and one-third the inheri-
tance of the adopted children had they been foster children {anak meninsu) ;
but as they were not, so they were only entitled to a tanda^ although the
Court gave them, in this case, one-ninth each, making one-third to be divided
between them, and gave the other two-thirds to Nipiak, the sister of deceased,
who would have had no claim at all had there been a child to inherit.
** That which appeared so curious to me, was the fact that the husband
was entitled to nothing at all, and only got his half of all the property which
230 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
belonged in common to him and his wife during the lifetime of the latter. I
found upon inquiry that she might have made a will in favour of her husband
or others, either in writing or verbally before witnesses, but this not having
been done, had there been no relatives at all to claim inheritance of her share
of the property, it would have gone to the state, and the husband, even under
such circumstances, could claim nothing. The Tuahs say that this has been
the custom from time immemorial.'*
The natives, in spite of their wars and feuds and disputes, governed
themselves better than the Malays governed them. In 1850, the nephew of
the then Sultan, with his whole party, was killed by some Bisayas when
dunning them for an imaginary debt. There was in the time of the Bruni
nominal control ** a system in this country called serra^ or serra dagang, or
forced trade, but it is carried on in the neighbourhood of the capital
to an extent unknown elsewhere. Every noble of any influence that thinks
proper goes to a tribe with some cloth, and calling the chief, orders him
to divide it among his tribe ; he then demands as its price from twenty
to a hundred times its value. He does not expect to get the whole at
once, but it enables him to dun the tribe for years after. Not content with
taking their goods for these imaginary debts, they constantly seize their
young children and carry them off as slaves. The tribe who killed the
Sultan's nephew had actually paid their serra to thirty-three different
nobles that year, and had been literally stripped of all their food, before,
giving way to passion, they destroyed the whole party above referred to."
(St. John ii. 46.)
Mr. Denison relates a very similar story of Malay misgovernment.
" Whilst Pangferan Anak Chuchu (whose property the Meri district is) was
proceeding from Sarawak to Brunei in his schooner, he met with head-winds,
and brought up in the Meri river; and, finding this a good opportunity for
replenishing his exchequer, levied a tax of 20 pikuls. The people had to
borrow these, and in borrowing had to pay for them 60 pikuls of gutta, or in
other words had to pay $2,400 for a forced loan of $1,500. The Pangferan
carried away plunder from the unfortunate natives to the extent of $9,000,
leaving the population so deeply in debt that it will take them years to
recover themselves." (Jour. Straits Asiatic Soc, No. 10, 177.)
Babukid is a Land Dyak mode of defiance, and appears to have been first
mentioned by Sir Jas. Brooke. ** I find it is appealed to as a final judgment
in disputes about property, and usually occurs in families when the right to
land and fruit trees comes to be discussed. Each party then sallies forth in
search of a head; if one only succeed, his claim is acknowledged; if both
succeed, the property continues common to both. It is on these occasions
that the Dyaks are dangerous, and perhaps an European, whose inheritance
depended on the issue, would not be very scrupulous as to the means of
success. It must be understood, however, that the individuals do not go
alone, but a party accompanies each, or they may send a party without being
present. The loss of life is not heavy from this cause, and it is chiefly
resorted to by the Singe and the Sows, and is about as rational as our trials
by combat." (Mundy i. 331.) It would seem to have more the character of
Trade. 231
an ordeal. At the village of Lanchang, on the Samaharan river, there were,
owing to Malay intrigues, five Orang Kayas, and, in consequence, there was
much quarrelling. ** One proposed that, to settle the matter, they should
sally out into the neighbouring countries, and the first who should bring home
a head should be declared victor, and have the case decided in his favour. It
was their ancient custom." (St. John i. 223.) Compare bunkit, i. 70.
TRADE.
The natives* ideas of trade are primitive. " Two old Dyaks were heard
discussing the advantages of sago planting, * Ah,* said the one Apai, * but
supposing the whole country were planted how cheap sago would be, the sale
would hardly repay us for working and filling it.' * Yes,' rephed the other,
* 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 very
few years later this man was an active trader, and gained considerable
riches. . . . But generally speaking ** a Dyak has no conception of the
use of a circulating medium. He may be seen wandering in the Bazaar with
a ball of beeswax in his hand for days together, because he can't find
anybody willing to take it for the exact article he requires. This article may
be not more than a tenth the value of the beeswax, but he would not sell it
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 ball of
beeswax with which and nothing else to purchase it." (Brooke i. 140, 156.)
Sir Sp. St. John found the Sea Dyaks ** exceedingly quick in commercial
transactions ; * and most of them who did not know the value of a piece of
money six years ago circa 1856' are now active traders." (i. 71.) The Sibuyaus
are keener traders than the Land Dyaks {ibid, i. 208), and Lieut. Marryat found
the Lundu Dyaks always ready for barter, (p. 78.) The proximity to, and
the influence exercised by, Brunei where a debased iron medium of exchange
was in use {ibid, p. 113) would have made it likely that the natives might
have known something of a currency, but they do not appear to have
understood or appreciated it. The Chinese, too, must have handled cash, and
the coast nations at least might be supposed to have seen this medium.
** Prior to the cession of the Baram district to Sarawak by the Sultan of
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 in
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 coin on
necklaces worn by children." (Hose, J.A.L xxiii. 161.)
The method of trading with the Kayans seems to have been peculiar but
it must probably be considered Malay rather than native Bornean. It is thus
' Mr. Earl long since pointed out that freedom of commerce would soon improve the Dyaks for,
said he, " they are greatly addicted to commerce, and spare no pains to procure articles of foreign
manufacture for which they have acquired a taste." (p. 272.)
232 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
spoken of by Sir Jas. Brooke : " A trader from the coast, whether Malay or
Dyak, when he ascends the river with his small boats, stops at an assigned
place, and sends word of his arrival, with a description of his tribe, object,
and cargo, to the chief, who orders a party of his people to bring the goods to
the village ; and though this may be four or five days' journey in the interior,
it is done without the slightest article being pilfered. The merchant entirely
loses sight of his wares, which are carried off by the Kyans, and he is himself
guided by a body of the superior members of the tribe. On arriving at the
village, a house is allotted for his use, his merchandise is placed carefully in
the same habitation, every civility is shown him, and he incurs no expense.
After a few days* residence, he moves his goods to the mansion of the chief,
the tribe assemble, and all the packages are opened. Presents are made to
the head men, who likewise have the right according to their precedence of
choosing what they please to purchase ; the price is afterwards fixed, and
engagements made for payment in bees* wax, camphor, or birds' nests. The
purchasers then scatter themselves in the woods to seek for these articles, and
the merchant remains in his house feeding on the fat of the land for a month
or six weeks, when, the engagements being fulfilled, he departs a richer man
than he came ; his acquired property being safely carried to his boats by the
same people. If he has a large cargo and proposes going farther into the
interior, they carry his goods to the boundary of the next tribe, and he
returns at the period agreed upon to receive the price of his commodities.*'
(Mundy i. 263.)
Sir Sp. St. John's account is very similar, but the Kayans ** were seldom
very welcome guests at a small village, helping themselves freely to every-
thing that took their fancy ; but this only occurred, as a Malay shrewdly
observed, in places where they were feared.'"* (i. 124.)
** Many Dusuns go three or four times a month to the iameh, which are
generally held in dried-up river-beds. To the tamel they will often make a
two days' journey, with a few articles of their own manufacture — such as
bamboo baskets and hats, bark ropes, and, where they grow it, tobacco.
The women are the beasts of burden and on these occasions the men often
get drunk and fight." (Whitehead, p. 107.)
On the other hand the Dusuns complained to Mr. Hatton of the Dampas
men very much, saying that they stole their goods and swindled them. **The
headman showed me a common pinfire revolver, worth about $5, for which he
paid 40 pounds of gutta ; also a string of beads, worth about 20 cents, which
he had purchased for 8 pounds of gutta. He complained also of the Dampas
men's scales and weights, saying that one pikul of gutta in the Labuk country
on arriving at Sandakan weighed two pikuls." (Hatton's Diary, 9 Mar.)
Mr. Burbidge mentions incidentally (p. 75) that the natives adulterate the
gutta. In Sir Sp. St. John's time the Bajus used to visit the Kiaus. The
' "It is very important for all travellers to note that the Dyaks as they are at present know
nothing as to payment or barter — with regard that is to the common articles of livelihood ; that they
therefore, unless they do it from the start without asking, cannot be brought to do what is wanted
by means of presents and that they on the contrary find it quite right if one allows one's people to
take as many fowls and as much fruit as one requires. In the same way they know nothing about
theft and do not hesitate to help themselves to the fruits in your garden or to the tobacco in your
hand as fnuch as they are immediately in need of. They never take more." (Hup^, p. 722.)
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 Dyaks **are said to be more acute than Malays, so that
even the Chinese find 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
they 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
Dyaks, better, perhaps, than he can with Sea Dyaks up coast ; he can pejal,
that is he can force his wares upon those who really have no real use for them
or who are not particularly 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 (chawais) 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
234 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
were considered well off, possessing plenty of tawaks-tawaks, chanangs, jars,
etc., and boasting a splendid peal of gongs." * (Denison, ch. vi., p. 65.) The
Bukars wealth is shown by the great amount of silver coins and ornaments
they possess, *' sheaths of swords and parangs being covered with this metal,
while silver coins were worn round the edge of the petticoat, and mixed with
sabits of the same metal round the waists and loins of the women." (Denison,
ch. viii., p. 84.)
** The returns for their rice and gutta, the Sozongan Dusuns hoard up in
the darkest recesses of the bush, consisting of brass in every conceivable
shape, — that is the only thing their heart is set oh." (Witti, 19 May.)
** Some of the things the natives of Brit. North Borneo buy are most
expensive, sixty and seventy dollars is frequently given for a single sarong.
Men of industrious habits can easily be overburdened with the quantity of
goods they can acquire. Up the Labuk, where large earthenware jars are
what the people most covet, I have seen some of the family residences
crammed full, top and bottom, and hung up, to the roof with these rather
cumbrous evidences of wealth. It may be said, generally, that whatever they
want they buy, from a bundle of tobacco to a gold hiked creese [Malay sword.]
Amongst most of the tribes, brassware of various kinds used to be much valued,
a great deal on account of the facility with which it could be hidden in the
forest, or even in mud at the bottom of rivers." Collecting parties found
these hidden articles. (W. B. Pryer, J.A.I, xvi. 235.)
'* When Mr. Low was at Kiau in 1851, beads and brass wire were very
much sought after. When we came last April, the people cared nothing for
beads, and very little for cloth ; their hearts were set on brass wire. We,
however, distributed a good deal of cloth, at reasonable rates, in exchange for
food and services rendered. We now 1858' found that even brass wire,
except of a very large size, was despised, and cloth eagerly desired." (i. 320.)
MINING.
Iron.
** Most Land Dyaks understand sufficient blacksmithery to make their
own swords and axes — the latter are small, and, by turning them in their
handles, can be used as adzes ; they cut down the largest trees with these
little tools, which shows that they are not bad steel." * (Grant, p. 91.)
* A row of goDgs of various sizes is referred to as a sign of wealth by a correspondent of the
S.G. (No 102) at Pulau Majang in Dutch Borneo.
' " The iron which is obtained in the interior is said to be valued by many of the wilder Dyaks
even more than gold ; indeed the latter is only sought for as a means of procuring foreign articles for
which they have acquired a taste. The iron must either be excellent quality, or the Dyaks must
have discovered a method of tempering it, which sets at defiance the competition of more civilised
nations. I have heard of musket barrels having been cut in two by a single blow of their
swords together with other tales illustrative of their wonderful temper ; and from what I have
personally witnessed, I am inclined to give perfect credence to them. To test the capabilities of
these weapons I cut a twopenny nail in two and although the temper of the one employed was
considered as rather inferior, the edge was not in the least turned. (Earl, p. 264.) " Crimata, a town
situated to the southerly end of the Island ot Borneo, sends to Bantam a great deal of iron." (A
Collection of Voyages undertaken by the Dutch East India Company. Translated. London,
W. Freeman & Co., 8" 1703, p. 197.)
236 H. Ling Roth,— Natives of Sarawak and Brit. N. Borneo,
The Sea Dyak ** blacksmith, with the exception of the manang, or doctor,
is the only person in the village whose time is solely occupied by a profession
or trade. If the blacksmith of a village be celebrated for the goodness of his
work, he is not only employed in the manufacture of the arms and
instruments necessary for his tribe, but those made by him sell for higher
prices than those of his neighbours, and he is sure of plenty of employment
and considerable profit. The smith's shop is always a little apart from the
houses of the village, to prevent accidents from the fire ; the bellows precisely
resemble those of the Malays, the two bamboos, or hollow trees ; a stone is
generally the anvil, but when a heavy piece of iron can be obtained it is
preferred. His instruments are all of his own making, and rude in their
construction ; the vessel in which the water for cooling his work is held is a
block of wood hollowed out." (Low, p. 209.)
A different description of the Sibuyau bellows is given by Sir Jas.
Brooke: *^The Dyaks, as is well known, are famous for the manufacture of
iron. The forge here is of the simplest construction, and formed by two
hollow trees, each about seven feet high, placed upright, side by side, in the
ground ; from the lower extremity of these, two pipes of bamboo are led
through a clay-bank three inches thick, into a charcoal fire ; a man is perched
at the top of the trees, and pumps with two pistons (the suckers of which are
made of cocks' feathers), which being raised and depressed alternately, blow a
regular stream of air into the fire." (Keppel i. p. 65.)
According to Bishop McDougall : "They construct a blast of bamboos,
and by means of a lever work three or four of their cane cylinders at a time ;
with these they blow on the iron ore, which is broken up into * nublets,' or
small pieces, and put on a hearth until the fire renders it soft, not melted.
In the first state the iron has become malleable and capable of being worked
into swords." (T.E.S. ii. 29.)
Sir Chas. Brooke is of opinion ** that the iron smelted in the interior of
Rejang is second to none for making arms." (i. p. 50.)
The richest specimens of iron ore come ** from the Upper Rejang. The
Kayan tribes inhabiting this district smelt their own iron, using charcoal only,
in their own rude furnaces, and the steel they manufacture is preferred to that
of European make." (A. Hart Everett, Jour. Straits Asiatic Soc, No. i,
p. 20.)
" Commonly at every Kayan village there is a place for smelting iron, in
all the process of which the community mutually partake. Covered by a
shed, the rude furnace consists of a circular pit formed in the ground, three
feet deep, and about four feet in diameter. Previous to the smelting process
the ore is roasted and broken into small pieces. The coals (charcoal) in the
furnace being set fire to and well kindled, the prepared ore is then placed on
the top with alternate layers of coals. The ventilators used consist of wooden
tubes, ten to twelve in number, about six feet long and placed vertically round
the furnace. The bore of each is about seven inches in diameter, the pistons
to correspond are framed of cloth or soft bark. Attached to the piston rods
are others of considerable length, to which weights are made fast and
balanced on the cross beams of the shed. By this contrivance the pistons
Mining. 237
are moved up and down, and a constant blast produced, which is led by clay
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. 151.) ** 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. There 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 their own
iron, and the weapons made of that steel retain their value to the present
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 Their iron
ore appears to be easily melted."* (i. 113, 122.)
Gold.
*' In times of drought, styled by the natives Kamarow, or Tempo Segah^
the bed of the upper Sadong is searched and scraped for gold, generally with
success ; of course the 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.)
• 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.i. the
clay-iron-stone is, in part, converted into argillaceous brown iron-ore, and is then rendered more
easUy workable. (Possewitz, p. 432.)
On the Doesun river Mr. Miiller 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.)
238
H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
** In connection with the consumption of gold in the Brit. North Borneo
Territory, it may be remarked that none of the savage tribes of this part of
Borneo seem ever to have made use of this metal, notwithstanding their
intercourse with Malays, and in a less degree with the Chinese, during at least
several centuries past. I have never known an instance of a Sea Dyak or
Land Dyak, a Kyan or Bakatan, seeking gold on his own account, and manu-
facturing it into any description of ornament, however rude." (A. Hart
Everett, Jour. Straits Asiatic Soc, No. i, p. 19.)
Stone Hammers
(After Van SchcHe)
" The stone hammers used are worthy of
note ; they remind one of prehistoric
times. They consist of a flat hard piece
of quartz, tightly cla-^ped by pieces of
split bamboo, with cross splits of rotan.
The end of the t^ainlxK} serves as a
handle.' (Posewilz,p J45.) Dr. fVjsewitz
makes the above remarks and jfives the
two illustrations under the heading; ^' Gold
Mining: Digginj^ by the Natives.*' But
I am informed that these hammers are
used by the Chinese and not bv the
natives.
Cradle for Washing Gold.
(? Chinese.) S.E.Borneo.
I>IAMONn-DIGGING.
" I limy here take the oppor-
tunity of introducing a few
ret narks on diamond working,
as carried on by the natives in
tliesf Land Dyak] districts.
\\nien diamonds are worked in
the solid earthy or in the bed
iif the rivetj a shaft is sunk
about 4 feet, for a karangan
or bed of pebbles, which, when
struck, is generally about 3 feet
ill thickness. This is called
Imbo, and is what is seen ex-
posed in the banks of streams;
it is useless, and is therefore
thrown aside. Below the Imbo
is another karangan called Pejal,
from 9 feet to 12 feet in thick-
ness, and in this the diamonds
are found. The Pejal is very
Land Dyak Implement used in Gold Washing.
Made of heavy brown wood, painted bright red, with yellow edges and
lines. Blade thin and flat.
Length, 3ft. 4in. ; Width of blade, 2ft. 4iin.
(Brit. Mus.)
Mensuration, 239
hard, being made up of a conglomerate of small pebbles, and is worked with a
crowbar, it is carefully placed aside, washed in circular wooden trays, and the
diamonds separated from the pebbles. Under the Pejal a stratum of boulders
or large stones is met with, to which is given the name of Ampan. With this
the shaft is abandoned, as no diamonds are found in or below it, but only mud
and sand with perhaps a little gold. The size of the shaft varies according to
the number of persons working : one man will sink a shaft one fathom square,
while a party of four will not be satisfied under anything less than 4 to 5
fathoms. The shaft is driven down the perpendicular, and should water be
met with, the diggers work in the water and drive for the Pejal. One way of
working, adopted both in the river and on * terra firma,' is to sink a shaft till
the Pejal is met with, and then drive another at right angles, following the
course of the Pejal. This is dug out and brought to the perpendicular shaft,
where it is handed up to the surface in baskets.*'^ (Denison, ch. vii., p. 71.)
** Diamond digging is not at present carried on in the Sadong river."
(S.G., 1894, p. 98.)
MENSURATION.
Time.
** The Land Dyaks generally take no count of days, and months, and
years; when they do reckon time at all, they do so by what they call the Taun
Padiy a period about equal to six of our months.'' (Chalmers, O. P., p. 7.)
'* They make alliances by the rice harvests, and not by years of which
they have no knowledge.'* (Pfeiffer ii. 93.) ** Sometimes they explain lapse
of time by the height of the sun.*' (Brooke i. 58.)
As we have seen (i. 401), the Kenniahs judge of the season for planting
by a sort of sun dial. ** The Kayans, and many other races in Borneo, fix
the time of the year for planting paddy, by observing the position of the stars,
though it is more usual for Kayans to be guided by the sun. In the case of
reckoning by the stars they consider that when the Pleiades appears just
above the horizon as daylight breaks (five o'clock) that the right time of the
year for sowing has arrived. But paddy may be planted and produce a good
crop within three months ; the low country people are much later than the
hill people, and those who plant swamp paddy even later still. The Kayans
measure the shadow of the sun from a horizontal post at twelve o'clock; other
shadows cross the large shadow, and the man in charge of this sun-dial has
various scales on pieces of wood, but these, and the methods of calculation,
together with the sun-dial, which is enclosed by a high fence, are all kept a
close secret. But I must admit that they are able to reckon by these
measurements how long it is to the time of planting, and I have found that
they do not vary much one year from another. I hope some day to have all
this explained to me.*
7 Mr. S. Muller states the natives reject platinum as they do not understand how to manipulate
it. (ii. 377.)
^ " The Dyaks reckon their periods of time by the full moon, half-moon, and new moon."
(Bock, p. 212.)
" The Dyaks in general appear to know nothing of numbers above ten, and hence they alwavs
give us their reckonings in this way, saying, 'one ten,' or 'two, three, four,' or 'many tens,' as the
case may be." (Doty, p. 288.)
240 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
'* A man wishing to describe the time he will be away, says, * I shall be
away so many nights,' not, so many days. If asked what time you will arrive,
he will answer, * when the sun is in that position,' pointing to the sky ; if
wishing to indicate nightfall, he will say, * when the sun has gone under ' ;
and early dawn, * when the sun has come up.' A man desirous of describing
a fish he has caught, would say it was as big as his forearm, or if larger, as big
as the calf of his leg. The graduated scale of measurements they use, are : —
the size of the thumb ; two fingers ; three fingers ; four fingers ; the wrist ;
the forearm ; the calf of the leg ; then the thigh or the head ; and lastly, the
body.
** As an equivalent for our inches and feet the natives use fingers — one,
two, three, four ; four fingers constituting the breadth of a hand ; their span
consists of that between the thumb and first finger, and a long span in some
cases between the thumb and second finger, but the latter measurement is not
generally allowed, as the following story will show. Once, while seated in a
house talking to the chief, I was a witness of a heated dispute which took place
between two of his followers anent the sale of a pig. A pig is sold by
measurement, the measurement being taken (by means of a string) of the
girth of the body just behmd the fore-legs ; and for every span's-length of
string, a dollar has become the fixed price. Now the buyer wanted to use the
span of the second finger and thumb ; the seller of course objected, as in a
large pig the use of the longer span would materially decrease the price.
After a heated discussion, both parties appealed to their chief to give a
decision. I was anxious to see how the old chief would get out of the
difficulty, as it was evident he did not wish to offend either of them, and, on
the whole, I think he managed very cleverly.
** Both the disputants sat down in front of him, and explained the point
of contention, whereupon he said to the buyer, * now if you were pointing at
a man ' (pointing at a man's eyes is a form of insult), ' and were to do it with
your second finger' (at the same time pointing with his second finger), how
foolish it would look, would it not ? ' The buyer was obliged to admit that it
would be so. * Well, then ! ' said the chief, * the first finger is the one to use,
and we wont adopt any new fads in this house.' The two men went away,
satisfied with the chief's decision, and the pig was sold." (Hose, J.A.I, xxiii.,
pp. 168-170.)
** The Dusun measuring of cloth is rather an amusing occupation. All
cloth is measured by the fathom or dapah, which is seldom more than 5 feet
10 inches, often less, being the length that a Dusun can stretch while holding
the cloth between the tips of his fingers across his chest. The villagers
invariably hunt up their longest dapah stretcher, and he measures the first
length, which is cut off — all eyes during this operation being bent on the
cloth to see that it is jnst slack and not stretched in the least. After the first
length has been cut, it is best to mark an equal measure on the floor and
work from that. The head men generally look on while this is being done, to
see that there is no cheating by stretching the cloth, and to secure for
themselves any lengths that may have an inch or two over." (Whitehead,
p. 113.) The Sea Dyaks count with fingers and toes. (Brooke Low.)
Mensuration.
241
The Dusuns have no ** idea of time, beyond the return of the seasons, and
they know not even their own age/' (De Crespigny, Proc. R. Geogr. Soc. ii.,
1858, p. 347.)
The Ida'an "are even ignorant of high numbers, and therefore when
they go to war, being very numerous, they do not count their numbers by
thousands, but by trees. They choose a large tree, and each man
as he passes gives it a stroke with his weapon, when the tree falls they
count one ; they who follow pick out another in like manner." (Dalrymple,
p. 42.)
This may be hardly true at the present day, as nearly all tribes can count
well up into the hundreds. See Append. Vocabs., Chalmers' p. 145, and
Swettenham's p. 140. According to the latter vocabulary, the Punans can
count up to 100 and more, while the Bakatans (i.e., probably the same people)
can only count up to ten. More evidence is wanted. See supra Age, i. 60.
Distance.
** One of the most difficult things in this world is to find out from a
[Land] Dyak the distance between one place and another. He always
answers that question by saying Takot kabura, or Takot kabula, which means,
* I am afraid of speaking untruly'; and to remedy this evil, they are apt to
fall into the very error they would avoid. If the road is far, you will be told
it is very far ; if short, very short ; and so on. Their ways of reckoning, too,
are original. You are told you have gone one, or so many divisions, and have
so many more to go ; or that you will have to eat rice so many times between
such and such a place ; or that if you leave a place with the sun in that
quarter (pointing with the finger), it will be in such a quarter by the time you
arrive at the place you are bound for. You are occasionally told you are so
many cookings (or boilings) of rice from your destination (a cooking of rice
may be reckoned thirty or forty minutes, but the cook will be better able to
inform the reader on that point) ; or if near, that you can hear a gong from
it ; or if very near that you can hear the cocks crow from it. Then you are
either jaw (far),ya-w (very far), or jau-u-u (awfully far) from the place. On the
present occasion our distance was, sa bagi sudah, sa bagi balum (one half
completed, one half yet to do) ; so down the mountain we scrambled, and at
the bottom came to another branch of the Sarawak water, called the Ayer
Tebiak:' (Grant, p. 29.)
"As the Dyaks have no notion of dividing time into hours, their
methods of reckoning distances are rather original. The most common
way is to call a place a day or half a day's journey, or to point to a
certain place in the heavens and say they can reach their destination
when the sun is there, or to call a village so many boils distant. A
boil of rice may be reckoned at half an hour." (Chalmers, Miss. Field,
1859, P- 136.)
Among the Sea Dyaks : ** Short distances are described by arriving at
such a place before the hair has had time to dry, or by the time for cooking
one, two, or three pots of rice, as the distance may happen to be."
R Vol. 2.
242 H. Ling Roth. — Natives of Sarawak and Brit, N. Bornco>
NATURAL PRODUCTIONS.
It may not be out of place to give a short account of some of the natural
productions, which have been frequently referred to in the preceding chapters.
GUTTA.
The Gutta ** is obtained from four or five kinds of large forest trees,
belonging to the genus isonandra, by felling the trees and girdling or ringing
their bark at intervals of every two feet, the milky juice or sap being
caught in vessels fashioned of leaves or cocoa-nut shells."* (Burbidge,
p. 74.)
The process is thus described by Mr. Hornaday : ** The native found
a gutta tree, about ten inches in diameter, and, after cutting it down,
he ringed it neatly all the way along the stem, at intervals of a yard
or less. Underneath each ring he put a calabash to catch the milk-white
sap which slowly exuded. From this tree and another about the same
size, he got about four quarts of sap, which, on being boiled that night for my
special benefit, precipitated the gutta at the bottom in a mass like dough.
The longer it was boiled the harder the mass became, and at last it was taken
out, placed upon a smooth board, kneaded vigorously with the hands, and
afterwards trodden with the bare feet of the operator. When it got almost
too stiff to work, it was flattened out carefully, then rolled up in a wedge-
shaped mass, a hole was punched through the thin end to serve as a handle,
and it was declared ready for the trader. I have seen the Dyaks roll up a
good-sized wad of pounded bark in the centre of these wedges of crude gutta,
in order to get even with the traders who cheat in weight, but I have also seen
the sharp trader cut every lump of gutta in two before buying it. If he found
bark, you may well believe he did not pay for it at the price of gutta. The
crude gutta has a mottled, or marbled, light-brown appearance, is heavy
and hard, and smooth on the outside.'' (p. 433.) "The juice of ficus
and one or two species of artocarpecB is not unfrequently used in addition
as adulterants. It is generally adulterated with twenty per cent, of
scraped bark — indeed, the Chinese traders who purchase the gutta from the
collectors, would refuse the pure article in favour of that adulterated with
bark, and to which its red colour is mainly due.** (Burbidge, p. 74.)
** It is most deplorable to see the fallen gutta trees lying about in all
directions in the forest. The gutta trees are a long time in attaining to
maturity, and are not easy to propagate, except by seeds.** {ibid.)
In the Linogu valley, on the southern slope of the Derigi, the ** people
do not know the gutta percha tree, and of indiarubber they know but little,
there being no great demand. When rambling in the bush the experienced
eyes of my men noticed gutta trees of the best description.'* (Witti, 29 May.)
^ With two sharp strokes of a mandau a deep notch was cut in the bark, from which the juice
slowly oozed, forming a milky-looking mucilage, which gradually hardened and became darker in
colour as it ran down the tree. The native collectors of gutta-percha make a track through the
forest, nicking the trees in two or three places as they go, and collect the hardened sap on their
return a few days afterwards. (Bock, p. 152.)
Animals made out of Raw Gutta.
(Hose Coll.)
Cylindrical Box of
Gutta,
with ornaments in relief.
Kapuas River. Height, 3}in.
(Brit. Mus.)
Pat, Kayan Tool for getting Gutta.
Baram River.*
(Peek Coll.)
Alligator of Raw Gutta.
(Hose Coll.)
Gutta
as brought to market
from Balait River.
gin. X 4in. x 2in.
(Hose Coil.)
Dyak Cap.
Made of raw gutta.
(Hose Coll.)
Parang.
Used to ring the bark of gutta-produdng trees in Pbrak, Malay Peninsula.
(Sir H. Low, Kew Mus.)
244 ^' Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Rubber.
** The Bornean gutta soosoo, or rubber,*® again, is the mixed sap of three
species of willughbetas, and here, again, the milk of two or three other plants
is added surreptitiously to augment the quantity collected. The three species
of climbing plants are known to the natives as Manoongan, Manoongan putihy and
Manoongan manga. Their stems are fifty to one hundred feet in length and
rarely more than six inches in diameter. Their fruits are of a delicious
flavour, and are highly valued by the natives. Here, again, the stems are cut
down to facilitate the collection of the creamy sap, which is afterwards
coagulated into rough balls by the addition of nipa salt. The rubber-yielding
willughbeias are gradually, but none the less surely, being exterminated by
the collectors. They grow quickly, and may be easily and rapidly increased
by vegetative as well as by seminal modes of propagation." (Burbidge, p. 74.)
** The natives use it to cover the sticks with which they beat their gongs and
musical instruments." (Low, p. 52.)
The Nipa Palm.
"The nipa {Nipa fruticans, see illustration, ii. 4), though in growth
amongst the humblest of the palm tribe, in its value to the natives of this
island is inferior to few of them. It is found on the margins of the rivers as
far as the salt water extends, and large salt marshes at the mouths of rivers
are covered with it to the extent of thousands of acres ; its chief value is for
covering houses, the leaves of which for this purpose are made into ataps, and
endure for two years. Salt is made in some places from its leaves by burning
them, and in others sugar is extracted from syrup supplied by its flower-stem.
The fruit, though tasteless, is esteemed by the natives, and is said to make an
excellent preserve. Its leaves, on luxuriant plants, are occasionally twenty
feet long, all growing from the centre." (Low, p. 43.)
Messrs. Whitehead (p. 32), H. Pryer (The Field, 20 Dec, 1884), and Sir
Sp. St. John (i. 233) are equally emphatic in its praises, adding that cigars
and cigarettes are rolled up in the fine inner leaf.
ROTAN.
The rotan canes are the produce of the Calamus rotang and various
species of the same genus Calamus. They are creeping plants, the stems of
which are coated with a flinty bark, cylindrical, jointed, very, tough and
strong, from ^ to ij^in. in diameter, and 50 to 100 feet long, they are easily
split and are used for the seat of chairs, wicker work, &c. Some varieties of
dragon's blood are obtained from the plants of this genus. When used as
cordage ** the outer and hard parts only are used, the rattans being split
and the inner part carefully removed." (Low, p. 43.)
Bambu.
The bambu is the Bambusa arundinacea, a kind of reed which grows in
clumps, the individual reeds ranging up to 60 feet in height and five inches in
diameter. It has a hard siliceous skin, is hard and durable, and is largely
used for furniture, water pipes, houses, bridges, &c.
^^ It is frequently spoken of as caoutchouc, but as caoutchouc is an aboriginal American name
for the sap, the name shoiUd not be applied to the East Indian product. (H. L. R.)
Natural Productions.
245
Dammar.
This is the largely used resin obtained from the
Agathis {=Dammara orientalis,) **The Dyaks mix it
with oil for paying the seams of boats.*' (Low, p. 49.)
The Tapang Tree.
This tree was mentioned when Honey-getting was
described, and it should now be added that Mr. W.
Botting Hemsley, of Kew, writing to Mr. F. W.
Burbidge, of Trinity College Gardens, Dublin, says
that from a hint given him by Sir Hugh Low, he
finds ** the tapang tree is Koompassia excelsa Taubert,
syn Abauria excelsa Beccari."
Oils.
** Mengkabang, or vegetable tallow [Dipterocarpus] ,
is procured in the following manner from one of the
wild fruits of the jungle : — When the fruit, a species
of nut, has been gathered, it is picked, dried, and
pounded, and after being thoroughly heated in a shallow
cauldron, it is put mto a rattan bag and subjected to a
powerful pressure. The oil oozes from the bag, and
being run into bamboo moulds is there allowed to
cool, in which state it becomes hard and yellow,
somewhat resembling unpurified bees' wax. It is
principally used by the Dyaks and Malays for cooking, being very palatable,
but in this country it is employed for the manufacture of patent candles, for
which it is superior to palm oil.
" Ratio oil is procured from another wild nut, and is expressed in a
somewhat similar manner. It is a beautiful yellow transparent fluid, with a
smell very much like bitter almonds, and I have little doubt that it will yet be
found a very valuable article of commerce.
" The press employed by the Dyaks in expressing these oils is, like many
other of their contrivances, both simple and effective. It consists of two
semi-cylindrical logs about 7 feet long, placed in an upright position, their
flat surfaces being fitted together and their lower ends securely fastened to
each other. On each of their upper ends a stout knob is cut, and a third piece
of wood, about two feet long, nine inches wide, and two inches thick, with a
hole cut in about a foot long and three inches wide, is put over the knobs
so as to clasp them together. Wedges are then inserted between the outside
of the knob and the inside of the hole, and these when driven home subject
whatever is between the logs to a powerful pressure." (Horsburgh, p. 41.)
Sir Hugh Low mentions several oils used by the natives, one miniak
kapayang from a tree called pangium edule, &c. One wood oil, * miniak kruing,*
**is extracted from the trees which produce it, by simply cutting a large hole in
the tree, into which fire being placed, the oil is attracted. The tree probably
belongs to the order Myrtaceae." (Low, p. 48.)
Dammar Fruit.
Agathis (^Dammara
orientalis.)
(L. C. Richard's Conifers, 1. 19.)
CHAPTER XXV.
BOATING. SWIMMING, RIDING.
BOATING. Boats : Plank war boats— Large dimensions— Keel laying ceremony— Method of
building— Preservation of planks— Over-landing— Squalls — Bandongs— Kadjangs- Paddles — Long
hours — Speed— Distant voyages. Dug-Outs : Bintulu barongs — Unsinkableness - Surf-running —
Fishwives' humour - Muka Regatta — Various descriptions— Method of digging out — The Baram
dug-outs— Kanowits— Strength and elasticity. Bark Canoes. Poling: Speed— Expertness —
Overcoming rapids— Stirring scenes.
SWIMMING. Mermaids— Good swimmers— Stream crossing— Diving.
RIDING. Bagu buffaloes
Boats.
" The Sea Dyak war boats are well constructed and good models, and very
fast ; some will hold as many as sixty or seventy men, with two months'
provisions. The keel is flat, with a curve or sheer of hard wood. A long one
does not exceed six fathoms, and upon it they will build a boat of eleven
fathoms over all. The extra length of planks which overlap, is brought up
with a sheer. They caulk the seams with a bark which is plentiful in the
jungle. No other fastenings but rattans are used. They paint their boats
red and white, —the former is generally an ochre, but occasionally they use
a kind of red seed pounded ; the white is simply lime, made from sea shells."
(St. John i. 70.) Sir Jas. Brooke states the red paint to be an ochre mixed
with oil. (Mundy i. 303.)-
Lieut. Marryat describes a fine Lundu war boat *' about
forty feet long, mounting a gun, and capable of containing forty
or fifty men. She was very gaily
decorated with paint and feathers.
These war prahus have a flat strong
roof, from which they fight,
although they are wholly exposed
to the spears and arrows of the
Kayan Figure-head for enemy." (p. 83.) He also men- Ornament on
War Canoe. t^ t i, j. ra - .^ Bow of Ilanun
An udok aso mythological animal with ^lons a Dyak war boat sufficiently Pirate Boat.
gibbon in its jaws. capacious to hold from seventy to (After
(Brooke Low Coll.) eighty men. (p. 64.) ^"^ ^^"' ^'"^"''^
At Lundu before ** the Orang Kaya commenced to build his boat, many
plates and dishes were carefully laden with rice and other eatables ; sirih and
pinang (betel) were also placed so that the spirits could partake of these
luxuries and satisfy themselves. Besides this, to the people congregated
around the place where the boat was about to be built, arrack was served
Boats.
247
out, of which they all sipped with the utmost gravity, and the few words that
were spoken referred to their enemies, the Sakarangs and Saribus, upon
whom their whole attention was evidently concentrated.'* (Brooke i. 39.)
The Balau war boats are built as follows : ** The lunas, or keel plank,
which is of the entire length of the boat, has two ledges on its inside, each of
them about an inch from each margin of the plank. Each of the other
planks, which are likewise the entire length of the boat, has an inside ledge
on its upper margin, its lower margin being plain, like an ordinary plank.
When the Dyaks have made as many planks as are necessary for the boat
they intend constructing, they put them together in the following manner : —
The lunas, or keel plank, being properly laid down, the first side plank is
^'
ia
im^wmwrnnw^i.
Dyak War Prahu on Skerang River.
(After F. Marryat).
This boat looks very much like the Ilanun war prahus off Gilolo, figured in Sir E. Belcher's
" Voyage of the Samarang.'*
brought and placed, with its lower or plain edge, upon the ledge of the
keel-plank. The ledge of the first side-plank being thus uppermost, it
becomes in turn the ledge upon which the lower edge of the second side-plank
must rest. The ledges of the keel-plank, and of the first side-plank, are then
pierced, and firm rattan lashings passed from the one to the other. The
lower edge of the second side-plank is in like manner laid upon the ledge of
the first, and these two planks are lashed together in the same way as the
first was lashed to the keel. Thus they place the edge of each plank upon
the ledge of that immediately below it, lashing them both firmly together ;
and when they have in this manner put on as many planks as they wish
(generally four or five on each side), they caulk the seams, so as to render the
boat water-tight. Hence in the construction of their boats they not only
employ no nails, treenails, or bolts, but even no timbers — nothing but planks
ingeniously lashed together by rattans, and then caulked. It is true that
these lashings are not very durable, as the rattans soon get rotten; but this
is of little consequence, since, whenever a boat returns from an expedition,
the lashings are cut and the planks being separated, are taken up into the
house. When she is again wanted the planks are taken down, and the boat
reconstructed as before." (Horsburgh, p. 36.)
248 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
** As these planks cost the Dyaks — who are unacquainted with the use of
the saw or any other instrument for forming them but the 'biliong' or
adze of the Malays — no end of time, their preservation is an object of no
small importance ; two planks only being obtained from a large tree with
infinite labour, it being very necessary that the planks of the boat, on account
of her construction, should all be of the same length as the bankong. These
boats, according to their size, carry crews of from thirty to ninety men."
(Low, p. 221.)
While Sir Chas. Brooke was once admiring a craft which was exceedingly
beautiful an old Dyak said to him, ** Tuan, such are our kind of pinnaces ;
yours are of a different description and better for sea, but ours are regulated
for land, and there we beat yours, for we can walk away with ours and build
her again in any other direction, in the rivers on the other side of the
mountains." (ii. 104.)
" From the nature of these boats, and the slightness of their build, it
may easily be imagined that they are not manageable in a sea-way, their
length causing them to open at the seams : on such occasions, should they
not be near enough to the land to run into smooth water, the crew all jump
overboard, and hang by the side of the boat : this I have been assured they
have done for many successive hours when the squalls, which are usually
short in these tranquil seas, have been prolonged, so as to render it necessarx'.
In this situation they take it by turns for one or two to enter the boat, and
cook and eat their rice, until the squall is past." (Low, p. 221.) *' They say,
when this occurs Mn places suspected to be frequented by sharks, they each
tie a bundle of the tuba plant round their ancles to drive the devouring fish
away." (St. John i. 68.)
** The boats used by the Kalaka fishermen are called bandoftgs ; they are
of crank build and may be classed as skiffs. Their dimensions as a rule are
about 30 feet over all, by 3J feet by 3 feet ; they are sharp at the bow and
stern, which are both higher than the gunwale of boat amidships. The crew
use very large paddles with great strength and skill." (T. S. Chapman, S.G.,
No. 113.)
Most of the boats are provided with awnings ** called Kadjang, which make
a roof at once water-proof, very light, easily adjusted, and so flexible that,
when desired, each section can be rolled up and stowed away in the bottom of
the boat. These kadjangs are made of the long, blade-like leaves of the nipa
palm, on the same principle as a tile roof. The leaves are each six or seven
feet long by two inches wide. They are sewn together with strips of rattan,
each alternate leaf overlapping its neighbour on either side, and so on until a
section of roof is formed about six and a half feet square. This section is
then made to bend in the middle cross-wise, at a sharp angle, so that it can
be folded once and rolled up, or partly opened and made to stand up
tent-wise, when it forms the very best kind of roof for such a climate."
(Hornaday, p. 354.)
** To propel their boats they employ paddles of about three feet in length
— never oars, and seldom sails." (Horsburgh, p. 36.) **The Sakarans ply
the paddles with vigour and regularity." (Sir J. Brooke, Mundy i. 235.)
Boats.
" It is no uncommon thing for the Dyaks
to pull for eighteen hours, with only short inter-
vals of rest sufficient to boil and cook their rice,
and this, from the beautiful regularity of their
strokes, and their being long accustomed to the
practice, does not appear much to fag them ; in
smooth water, and, without tides, at their regular
stroke, they pull about six miles an hour, but
when exerting themselves fully can double that
rate of speed." The Dyak bankongs even beat
the speed of the Singapore tambangs. ** Each
tribe of the Dyaks has peculiar strokes in which
it delights, so that in tire dark a Sarebas or
Sakarran boat could tell whether an approaching
one was of Lundu, of the Balows, or a Malay.
On their cruises the Dyaks, who are not, in their
sober monnients, friends of boisterous mirth,
never make use of the cheering and inspiriting
songs of the Malayan boatmen : the noise made
by each paddle beating time on the gunwale of
the boat is to them sufficiently enlivening, and
they want no other encouragement to exertion
when it is necessary." (Low, p. 221.)
The Ida'an on the Kimanis river build
vessels and navigate them to Java. (Dalrymple,
p. 50.)'
** Until the Sarawak Government curbed
their proceedings the Sea Dyaks were known to
coast down as far as Pontianak, and occasionally
they had been met forty miles out at sea in their
rattan-tied boats, some of them seventy feet in
length." (St. John i. 68.)
'SI
i
sr:
DUG-OUTS.
When describing pomfret fishing reference
was made to the Bintulu barongs. Mr. Crocker
thus describes them : ** They are particularly
adapted for going through the surf which prevails
on the N.W. coast in the N.E. monsoon owing
to the shallow bars at the mouths of the rivers.
1 It would seem at one time Sumatra was supplied with
boats from Borneo. " A world of those Pirogues are made in
Bandermassin, a town in the Island of Borneo, where you may
buy one laded with bees- wax, rice, dry fish, and other products
of the country, at a cheap rate." (A Collection of Voyages
undertaken by the Dutch East India Co. Translated. London.
Freeman & Co., 1703, 8 p. 202.)
250 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
^^
"vp
«
They receive the sea broadside on, and the natives manage their craft with such
dexterity that, although they often go to sea when a ship's boat could not live
five minutes, they never swamp. They are about 40 feet long, the bottom
being a simple canoe hollowed out
of a tree ; planks are raised on
each side fastened by wooden
pegs : in place of knees they
strengthen the boat by several
thwarts connecting each plank, a
beam runs down the middle of the
boat fastened to the thwarts. The
ends of the boat are square, fas-
tened by pegs and rotans. They
are strong and buoyant and are
propelled by short oars fastened on
rotan row-locks. The natives use
a large sail, and the boats, from
being so flat bottomed, sail with
great speed before the wind, or
when the wind is at all free. The
ordinary mode of steering is by
two large rudders, one fixed on
each side ; these however are un-
shipped when crossing a bar and
a long oar substituted.'' (S.G.,
No. 122.) Sir Chas. Brooke states
these barong look like an oval
washing tub only a little longer
in dimensions. The Mukah people
** have an idea that their boats
cannot founder in a high sea unless
they go to pieces. They pull short
oars with a plunging and splashing
stroke, with more jerk than spring,
and the tub splashes through the
water as dry as a collier, and while
coming in through a heavy breaking
surf running far over their heads,
they watch for the roll, and while in
the trough pull with all their might ;
but when the wave is curling to
break, they suddenly slew their
crafts broadside on, and so receive
it with the exposed side well out of water. Directly it has passed, away they go
again as fast as possible, until another roller overtakes them, when they repeat
the same manoeuvre.* It is well known in Mukah, and other places in the
' Mr. Hose (J.A.I, xxiii. 158) aUo describes this surf running.
a
o
1
ja
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
252 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
desire for husbands, plus fish — and the refusal to admit them without that
article." (ii. loo.)
The Barong Race, which is the great feature of the Muka Regatta,
is undoubtedly a sight to be seen nowhere else. ** During the race the
crews shriek like fiends, and two men rush up and down the boat with
buckets pouring water on the heads of the oarsmen, to prevent their going
roaring mad I suppose. This shouting mingled with the creaking and
splashing of the oars and the rushing sound of the water thrown up by the
great flat bows makes the race very exciting." (Assistant Resident at Muka,
S.G., No. 96.)
With regard to the bore on the Sadong (?) river : ** Many native canoes
went a short way down to meet it, and when its sullen voice was heard they
raised loud shouts, and the next instant were whirled along with incredible
velocity on the summit of the curling wave." (Sir Jas. Brooke, Mundy i. 214.)
LuNDU Women in a Canoe.
(After Lieut. F. Marryat).
" The ordinary boats of the Balaus are long, narrow canoes, hollowed out
of the trunk of a tree, the sides being raised by planks pinned upon them."
(Horsburgh, p. 36.) Sir Jas. Brooke says ** their boats are carved about their
high sterns, which distinguish them from the plain boats of Sakarran and
Sarebas." (Mundy i. 236.) Mr. Crossland mentions a boat eighteen yards
long which will easily carry twenty people. " It was cut out of a log, and
therefore is all of a piece. As a rule they are not pretty to look at, but are
safe boats, and live well in the surf" (Miss. Life, 1870, p. 219.) ; while Mr.
Frank Hatton speaks of a Sin Dyak dug-out **of capital workmanship, being
carved at the bow." (p. 187.) The Grogo Dyaks are good boat builders ;
Mr. Denison mentions one of their hoa,tsjalur 6^ fathoms long.
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,
but are entirely guided by the eye. Generally the canoe shows traces of the
fire 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
i^ 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 Aroh), 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,
254 H. Ling Roth.— Natives of Sarawak and Brit. N. Borneo.
and the wood requires to be peculiarly tough to stand the hacking in the
centre. When the hollowing out is done, a bow and stern-piece are fastened
with rattans : they have not a nail in them ; two light planks are also tied on
to the top, and then they are complete. Some have much speed, and are
capable of carrying from forty to seventy men, with a month's provision
aboard. They are adapted for passing the rapids and other impediments,
but twist and twirl to a great extent in being hauled over difficult places.
Although they are buoyant in the falls, they are extremely heavy, and can
stand an extraordinary amount of bumping about. The thickness of the
wood is not less than three inches in many parts. The crews are able to use
a long, sweeping stroke with their paddles, which could not be managed in
shorter boats." (ii. 243, 261.)
Bark Canoes.
** To make a bark canoe the native simply goes to the nearest stringy
bark tree, chops a circle round it at its base, and another circle 7 or 8 feet
from the ground ; he then makes a longitudinal cut on each side, and strips
off as much bark as is required. The ends are sewn up carefully and daubed
up with clay, the sides being kept in position by cross-pieces. The steering
is performed with one or two greatly developed fixed paddles.'' (Brooke
Low.)
Poling.
On shallow streams paddles cannot be used, and the Sebongoh Dyaks
propel ** their boats with long canes of bamboo, which they use more adroitly
than any other tribes I have visited ; the women are equally expert with the
men." (Low, p. 400.)
** Each canoe contained but two Dayaks and one passenger. Our canoes
were small, drawing but a few inches of water, and were managed by two
Dayaks, one standing at the stem, the other at the stern ; with long bamboos
in their hands, they impelled us forward at a great pace." (i. 135.)
On the Sekyam river ** we were the whole afternoon poling our way down
stream, floating over or through the rapids, having repeatedly to stop and
re-arrange and bind together our bamboo craft, which was at last so shattered
and broken, by contact with stones and boulders, that to this day it is a
mystery to me how we managed to cling to it. The skill of these Dyaks
which alone saved us from a complete collapse, was beautiful to witness. The
strain on the muscles of these poor fellows — as now they poled us over a rapid,
now pushed us with their utmost strength from some huge boulder against
which the current was forcing us apparently to utter destruction — was great in
the extreme. With a turn of the bamboo pole they would send us through a
pool of boiling, seething water, past a rock here, over a stone there, and then
balancing the long bamboos across their chests, they would pause for an
instant as the frail, trembling craft, quivering in every joint, glided swiftly
over the rapid into the smooth, fast, flowing stream beyond." (Denison,
ch. v., p. 55.)
A lively account of poling under difficulties is given by Mr. Hose :
" Giham Tipang, on the Baram, is a particularly dangerous rapid, the passing
Swimming. 255
of which is accomplished at very considerable risk ; the volume of water
dashing over the rocks, and rising in waves 5 or 6 feet high, makes it
appear impossible for a boat to pass. The * dugout,' however, is tied fore and
aft with rattans, and dragged through the middle of the rapids by one half of
the men, the others remaining in the boat to work with poles. The noise is
deafening, each man shouting at the top of his voice ; and after pulling the
boat for about an hour, the head of the rapid is reached, and immediately
those on the rocks jump into the boat and begin paddling with all their might
into some backwater for fear of being carried back over the rapid. For a
moment the * dugout ' scarcely moves, but at last their united efforts tell, and
the boat begins slowly to make way to the nearest bank. Occasionally the
current is too strong for them, and feeling themselves carried back, they jump
overboard, holding on to the boat with one hand, while with the other they
grasp any rock or bush that they can clutch, thus arresting the boat. One of
the party then takes a turn with the rattan around the rock, and so makes it
fast until they can start again. Sometimes there is nothing to catch hold of,
and then, seeing it hopeless to fight against the stream, everyone turns round
in the boat, and seizing their paddles and poles, they allow the vessel to shoot
over the fall into the seething waters below. The sensation is undoubtedly
singular, but it does not last long. The boat is bumped about in all
directions, and carried on at a tremendous rate for a few seconds, the water
leaping in on either side and the men kicking it out continually with one foot.
The moment they are over, the vessel quietly glides round to the nearest back-
water, and once more you draw your breath freely. Having thus escaped,
they smoke a cigarette before making another attempt to drag up the boat.'*
(Geogr. Jour. i. 196.)
Sir Charles Brooke had frequent experience of poling, and found the
small Dyak boats well adapted for this kind of work, ** merely consisting of a
few thin planks tied into a keel of hard wood. They twist and twirl as they
are propelled by long poles, and on meeting any great difficulty the boat's crew
jump out and lift them over. . . . Our men worked wonderfully, and some
of the attitudes of the crews as they jumped over the rapids were very striking.
Every muscle was distended, every pole was planted together to hold the boat
still and steady until the time came for another spring, and another five feet
were gained." (ii. 172.) Elsewhere he states: ** It is a stirring scene to
behold this performance, by men who have been all their lives at such work."
{ibid, i. 240.)
Swimming.
Lieut. Marryat describes the swimming of a Lundu girl in the following
enthusiastic terms : ** She swam like a frog and with her long hair streaming
in the water behind her came pretty well up to our ideas of a mermaid."
(p. 75.) Mr. Wallace speaks of a Land Dyak girl 10 or 12 years old who
swam beautifully, (i. 102.) ** The Sea Dyaks seem to acquire naturally the
art of swimming, being taken to the river regularly from infancy and dipped
and floated on the water." (Leggatt.) ** They are fond of the water and
both swim and dive well. They swim hand over hand like dogs. They
256 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
never take a header in diving, but jump into the water upright sinking feet
first." (Brooke Low.) The Dumpas men swim Hke fishes. (Hatton, Diary,
18 Mar.) Sir Sp. St. John saw some young Ida'an cross a stream as if it
were no exertion at all ; they did it with the surging waters reaching to their
armpits and with a half dancing motion, (i. 254.) The Bajus did not
attempt to cross a stream in a direct course, but allowed themselves to be
carried away a little, and reached the other side about fifty yards farther
down. They carried all the luggage over, swimming with one hand and holding
the baskets in the air with the other. Two men placed themselves one on
either side of us, told us to throw ourselves flat on the water and remain
passive ; in a few minutes we were comfortably landed on the opposite bank.
{ibid, i. 257.) Where streams are crossed by walking and not by swimming,
*.* the great difficulty," writes Mr. Burbidge, **is to keep one's legs under one
in the strong current, and to facilitate this being done the Dusuns often
take up a heavy stone and carry it on one shoulder." (p. 260.)
Of their expertness in diving reference has been made in the chapter
devoted to fishing, &c.
Riding.
** The Baju saddle, made of wood, covered with thin cloth, is very small.
Instead of stirrups they have a rope with a loop in the end, into which they
insert their big toe, and ride with the soles of their feet turned up behind ;
and when they set off on a gallop they cling with their toes under the pony's
belly. The Baju is essentially a non- walker. He never makes use of his own
legs if he can possibly get an animal to carry him. He rides all the horses
and the mares, even when the latter have just foaled. Cows are equally in
requisition, and it was laughable to observe one of these animals with a
couple of lads on her back trotting along the pathways, a calf, not a week old,
frisking beside her. The water buffalo, however, appeared to be the favourite,
the strong beast constantly carrying double." (St. John i. 234.)
File.
Made of fish skin gummed on to wood. S.E. Borneo.
(Lejrden Mus.)
CHAPTER XXVI.
MUSIC.
Musical Instruments : Jew's Harps— Flutes — Nose flute — Klurais— Varieties of— Scale— Violins —
Guitars — Banjos — Harpw — Drums and gongs — Dulcimers. Musical Character of the
People. Singing : Plain tiveness — War songs — Boat songs — Extempore songs.
Musical Instruments.
**The European Jew*s harp is a small musical instrument held between the
teeth, and having a metal tongue, which, when struck by the finger, produces
musical sounds that are modulated by the breath. In the
Sea Dyak rudieng, the little finger of the left hand stretches
the string loop at the left end, and the thumb and first
finger hold the metal handle; the cross-piece is held
between the thumb and finger, and pulls the concave inside.
It is used by a young man to talk to his young girl at night,
when they do not wish the mother to overhear their talk —
they are able to understand each other in the language of
love. The length is 3i to 4f inches; the narrow end
is ^ to ^ of an inch wide, and the broad end f to ^ of an
inch wide. It is a perfectly intelligible wind instrument ;
a metal plate of unequal width, narrowest where it is
held in the left hand, and widest where it is held in the
right hand. The string is jerked by the tongue, which is
likewise metal, vibrates and resounds in the cavity of the
mouth. The sounds are modified with the breath. Other
tribes in Borneo use a bamboo one ; this was no doubt the
origin of the Dyak one ; the Maloh have taught the Dyaks
the use of metal. Bamboo ones are not now in use among
them. The case in which it is kept is a bamboo cylinder
beautifully carved ; the ground is coloured red with dragon's So-called ••Jews'
Made of bambu.
From Kina Balu. a,
case, with tassel hang-
ing through a hole in
the bottom ; by means
of the string attached
to the tassel the instru-
ment is drawn into the
case, b and c, front
and side view.
Vol. 2.
Dyak Brass Jews' Harp, Rodiung,
(Hose Coll.)
258 H. Ling Roth. — Natives oj Sarawak and Brit. N. Borneo.
blood ; girth about 2^ inches, fitted with a carved hard-wood stopper. The
metal is not flat, but almost imperceptibly concave.'' (Brooke Low.)
According to Mr. Hornaday (p. 468) the Sibuyau women had a similar
" instrument, made of a piece of bamboo like a large organ-reed, the tongue
of which was made to vibrate sharply by jerking a string attached to one
end. The instrument was held all the while firmly against the teeth and the
operator breathed forcibly upon the vibrating tongue of the instrument,
thereby producing a few harp-Hke hotes." Mr. Burbidge mentions (p. 178)
an ** instrument like the Jew's harp made of a single strip of bamboo," and
Mr. Whitehead says (p. 108) ** a Dusun boy gave him a very cleverly made
Jew's harp of bamboo." Mr. Hose tells us the Kayans have the Jew's harp
aping.
*' The gulieng is a bamboo pipe, with a plug at the mouth hole, and
differs from a whistle in having finger holes, by means of which different
tones can be produced. It is blown at the end Hke a flageolet, and the three
finger holes are placed equi-distantly. Four distinct tones are easily
obtainable upon it, the lowest when all the finger holes are covered, and the
other three by opening the finger holes successively." (Brooke Low.)
^' inf Y,-^ -^ '^ '"Tf^
Silingut. Kenniah Nose Flute. 24)10. long
(Hose Coll.)
**0n the Baram," writes Mr. Hose, "we arrived one evening at the
house of Aban Lia, and on going inside I found a musician seated in the
middle of the verandah surrounded by an audience of about forty persons.
The instrument which he was using was a flute (silingut) made of bamboo, on
which he played not in the usual way with his lips, but through his nose!
The notes produced were softer and clearer than the ordinary flute (ensuling)
which is played with the mouth, and the man was certainly a skilful
performer. Finding, however, that much of his wind escaped through the
other nostril, he tore out the lining of his pocket and blocked the offending
outlet with a small plug of rag. He assured me that his nose, which was
undoubtedly a musical one, was slightly out of order, as he had only just
recovered from an attack of influenza, but that sometimes he was able to
move his audience to tears." (Hose, Geogr. Jour. i. 206.)
Mr. Whitehead tells us : ** Much to my surprise, our Murut musician
took a small ball of tobacco from his girdle and proceeded to plug up one
nostril ; in the other he placed the pipe, and continued to play as before.
The Murut played really well ; perhaps the flat open nostrils of this people
are well suited for such a performance." (p. 35.) ** Waking during the
night, I heard some sounds almost as musical as those produced by a bagpipe ;
it came from a Murut near at hand, who was perhaps serenading his mistress.
I examined the instrument he used, and it was very simple to produce so
Music.
many notes. Two thin
bamboos, about twelve inches
long, were fastened very
neatly side by side ; in one
was cut four holes like those
in a flute, while the other had
a long piece of grass inserted
(in the lower end. A slight
' incision was then cut across
both towards the upper por-
tion. The performer thrust
Vff this instrument rather deep
J I I / into his mouth and blew, and
11 , / then, with the aid of tongue,
fingers, and moving the grass,
produced some very agree-
able and wild tunes. I
watched him for some time
as he sat by the side of a
flickering fire, but beiilg tired,
it at last lulled me to sleep."
(St. John i. 135.)
**The klurai is a wind in-
strument, constructed of a
number of tubes, placed in a
calabash with a long snout
which serves as a mouthpiece,
and which are thus sounded
together ; notes and combi-
nations of notes or harmony
can be produced from it.
The finger holes are, some of
them, placed laterally, others
on the upper surface, and others again on the
lower surface." (Brooke Low.)
** Modifications of the cheng, or calabash
pipes, are made both by the Kayans, on the
Baram river, and also by the Dusun villagers,
near the Kina Balu. There are distinct diff'er-
ences between the instruments as made by each
tribe. That from the Baram consists of seven
pipes ; six arranged in a circle around a long
central one, all seven being furnished with a free
reed at the base, where they are inserted in a
calabash -gourd. Holes are cut in the six outer
pipes for fingering ; the central pipe is, however,
an open or drone-pipe, the tone being intensified
Dyak Engkruri,
with seven reeds fitted
into a gourd by means
of gutta. Some of the
notes appear to be
F A C F— F octave
nearly ; two holes in
one reed noteunascer-
tainable ; two reeds
appear to have no
note. Longest reed
(one which has no
note) to junction with
gourd, 3iin. : diam. of
gourd, 3fin.
(Edinboro* Mus )
m
26o H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
by fixing a loose cap of bamboo on the upper end. It is played by blowing
air into the neck of the gourd, or by drawing the breath, according to the
effects desired. The Dusun pipes are formed of eight pipes, four short and
equal in length, and four long and unequal. Reeds are cut at the lower end in
all the pipes, but the fingering is performed on the ends of the four equal short
pipes, there being no holes cut in the pipes for this purpose, as in the Kayan
instrument.'* (Burbidge, p. 178.)
Mr. Hose mentions (J.A.I, xxiii. 166) a reed organ (Kuluri) amongst the
Kayans, and Mr. Whitehead (p. 108) a species of pan pipes fixed in a gourd
used by the Dusuns, while Mr. Hornaday speaks (p. 468) of the ** pleasing
clarionet-like notes of the numerous reeds, made like a shepherd's pipe, which
the Sibuyow men, women, and children were so fond of playing upon in
concert."
** The serunai is made of a hollow gourd,
selaing, with a hole, and is one-stringed (segu
cane), and is played with a bow, the string of
which is of the same material. The performer
sits on the ground and holds the instrument
between his toes, the knees bending outward,
Tanjong Busoi AND ARAN. ^ud thc soles of his feet adjoining. The sound
The wooden disc is placed over a is that of a violin played with a bow, and is
hollow pot. The bow is held acroM mournful, wailing, sobbing, heartrending, dis-
it with Its arc resting upon it and , , , ° ^1 . . . • 1 1 ,
the string is struck with a wooden nnal and gloomy. The instrument IS held
plectrum. slanting, and the sounding cup on the side of
(Brooke Low Coll.) ^y^^ f^^^^ ^j^j^ ^j^^ ^^^^ ^.^^^j^^g ^^ ^j^^ j^^^
shoulder. The string must be watered with saliva to sound. The stock
is 2 feet long, and of hardwood (bilian). The cup is 12 inches in cir-
ZlTHBR.
} nat. size. S.E. Borneo.
(Leiden Mas.)
cumference, and is a gourd shell, called geno-selaing, about the size of a
teacup, and with a hole at the bottom. The mouth of it is covered up with
a circular dish of soft wood, thin and close-fitting, and the seams cemented
DYAX Bow AND FiDDLB,
(Brooke Low Coll.)
Music.
261
262 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
with wild wax. The bow is a bent cane, and the string a spht rattan nearly
12 inches long. There is a moveable bridge on the dish for the string to rest
upon. Sometimes the bowl is made of cocoanut-shell.
Primitive Violin.
Two stringed ; sounding board of bambu, open underneath. (Probably
of Chinese origin), as^in. long. Baram River.
(Hose Coll.)
*'The blikan is a rude-stringed instrument resembling a
guitar, and was formerly much in use. It was adopted from
the Ulus, and is more frequently found among the Sarebas
and Kalakan Dyaks than among any others. It is furnished
with two strings (rattan) and two keys. The strings are
pressed with the tips of the fingers of the left hand to modify
the tone — there are no stops — while the nails of the fingers of
the right hand brush the strings. The stock is glued into the
beak or bill of a bird, the kinalong or burong bilehy and the
body is coloured red with the colouring matter of a wild-
growing, poisonous fungus. It is 3 feet long from end to end.
The blikan is hollowed out from the upper surface, and is
covered with a thin plate of wood. The safe, on the other
hand, is hollowed out from underneath, and is not closed up.
** The btisoi is formed of a bow resting on the ground in
a hollow vessel of earthenware or metal, and the string is
made to vibrate with a plectrum." (Brooke Low.)
Sir Spencer St. John speaks (i. 109) of a Kayan ** two-
stringed instrument, resembling a rough guitar : the body was
shaped like a decked Malay trading prahu, with a small hole
an inch in diameter in the centre ; the strings were the fine
threads of rattan twisted and drawn up tightly by means of
tuning-keys ; however, the sound produced was not very
different from that of a tightly-drawn string.**
Mr. Hornaday mentions (p. 468) a Sibuyau fiddle " most elaborate and
pretentious, the sounds of which were not very pleasing" ; Mr. Whitehead a
Dusun "extraordinary long guitar with two strings" (p. 108) ; and Mr. Hose
a Kayan sort of banjo (sapeh), and a bamboo harp (paking). (J.A.I, xxiii. 166.)
" The satong is a cylindrical bamboo harp, or lyre, played upon with the
fingers.*' (Brooke Low.) It is made of a joint of large yellow bamboo,
the nine or ten open strings of which produce notes similar to those
of a banjo, when twanged with the fingers.'* (Burbidge, p. 178.) Previous
Satong,
LoNG-Ki put's
Bambu Harp.
Length, 3iin.
(Hose Coll.)
Music.
263
to this Mr. Burbidge had referred (p. 50) to a Kadyan " native-made violin on
a European model, a curious kind of native banjo made of a single joint of a
large bamboo, a triangle, or its music rather, being represented by two
or three steel hatched heads, which were laid across laths on the floor, and
beaten in time with a bit of iron. The music so produced was of a rather
melancholy description."
*' On arriving at Kroo, music
from a variety of gongs and
drums, beaten in regular time,
saluted our ears.'* (Grant, p.
13.) . . . **The Dyaks
possess gongs of all sizes from
the deep-sounding tdwak-tdwak,
A Maloh (Dutch Tribe) TengkZng which is used for signals in war-
OR Wooden Drum (? Gong) with fare, and can be heard miles off.
Drum Sticks
(Brooke Low Coll.) ^^ ^^e diminutive channang.
These are sold to them by
Malays, who import them from Java. Another musical
instrument is likewise imported from that country; it is
a box containing a set of six or eight small gongs of
different sizes. In beating the gongs and gundangs, or tom-
toms, a regular time is kept." (ibid, p. 5.)
"The Malay gong, which the Lundu Dyaks also make
use of, is like the Javanese, thick with a broad rim, and
very different from the gong of the Chinese. Instead of
the clanging noise of the latter, it gives out a muffled sound
of a deep tone. The gong and tom-tom are used by the
Dyaks and Malays in war, and for signals at night, and the
Dyaks procure them from the Malays. I said that the
music struck up, for, rude as the instruments were, they
modulate the sound, and keep time so admirably, that it
was anything but inharmonious." (Marryat, p. 84.)
** The gongs struck up," writes Mr. Chalmers, ** not
unmusically, but somewhat monotonously. From their
mode of striking them, they form no bad imitation of some
Enghsh country church bells." (Miss. Field, 1859, P* ^o.)
** The Sea Dyak gendang is a wooden drum, shaped like
an hour glass, one end covered with parchment, which can be tightened or
slackened at pleasure, by means of cords ; it is not beaten with drumsticks,
but is struck with the fingers. . . . The Sea Dyak krumong is made of narrow
slabs of wood or stone, which upon percussion with a wooden hammer produce
a series of tones similar to those obtained on an harmonicon." (Brooke Low.)
**The Kyans also have gongs (tetawak) and drums (gendang).'' (Hose,
J. A. I., xxiii., 166.)
'* Wooden drums, formed of hollow tree- trunks, and having goat or deer-
skin tightly stretched over the ends, are common, and of various sizes. The
old war-drums were made thus ; but this instrument is now nearly obsolete.
Drum, Gendang.
Made of hollowed
palm wood, the upper
end covered with a
piece of monkey skin
stretched and lashed
on with cane. Muruts
of Upper LabuK
River.
(Edinbro Mus.)
264 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
being to a great extent replaced by metal gongs, of native manufacture
certainly ; but doubtless the idea was copied from the Chinese. Nearly every
trading prahu or boat carries one of these gongs ; and the Muruts are very
fond of such music, and keep up an incessant din on these instruments at
their festivals. Sets of eight or ten small such are often fixed in a rattan and
bamboo frame, and beaten with two sticks, dulcimer fashion ; and I have
seen similar contrivances formed of iron bars ; and even strips of dry hard
bamboo wood in the Sulu isles, the scale in this case being similar to our own.
It is very uncommon to hear performers playing in concert, unless in the case
of gong-beating ; indeed, music is at a low ebb throughout the island."
(Burbidge, p. 179.)
" As we approach the coast the Dusuns become a tribe musical in brass ;
the instruments being supplied from Brunei, by way of Patatan. At Mukab
the bell-metal pans are going all day long. People further inland have
bamboo instruments instead.'* (Witti, Diary, 25 Mar.) '* Among the Dusuns
gongs and tomtoms of course take part in all festivities.'* (Whitehead, p. 108.)
** As night came on the Dusuns struck up a strange kind of music on
metal tambourines. A mysterious rhythm and tune was apparent in it, and
when I asked if this was main-main (i.e., larking), they said no, but that a
man was sick, and they must play all night to keep away evil spirits.'*
(Hatton, p. 163.)
The Musical Character of the People.
Mr. Hornaday says (p. 468): ** The only amusements I saw among the
Sibuyaus were of a musical character. The people of Gumbong's village,
with whom I lived at the head of the Sibuyau, were decidedly musical, and
scarcely an evening passed without a performance of some kind."
Sir Chas. Brooke writes of the Kayans (ii. 301.): ** There is no doubt
they possess a much more correct idea of music than any other natives I have
met, and the small guitar they play and dance to is monotonous, but possesses
harmony, and is fingered and played correctly on two or three strings."
Mr. Hose considers that the Kayans are '* a very musical race." (J.A.I.,
xxiii. 166.)
Mr. Whitehead (p. 109), after enumerating the Dusun instruments,
adds : " The performance on all these instruments is, however, feeble."
Singing.
" When the Hill Dyaks sing, which they rarely do, it is in a low and
plaintive voice ; but as I did not sufficiently understand the Dyak language, I
could never learn anything respecting the composition of their songs. I
never heard them but at night, when most of the inhabitants of the
village were asleep. They do not practise vocal music at any of their
festivals." (Low, p. 312.)
When Mr. Grant left Kroo he wrote (p. 13) : *' We departed amidst the
sound of gongs and the music of the old ladies, who were sitting in a circle
singing a most melancholy chant in four notes. I do not suppose, however,
they meant it to be melancholy, but it certainly was, and reminded me of the
wail of dying people. All these old women were Borich or female doctors."
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 of the musical instruments, Mr. Burbidge remarks : " The
pentatonic scale is 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 songs. 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 Hke a
prolonged yell." (Brooke Low.)
On the Sarawak river, Mr. CoUingwood writes : *' The boatmen, 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 : —
^m^^^^^^m^^m
-:>-i r-JEHI: N-^ZI5nH5EE5E3^i^~g
Keeping time with their paddles, the song was cheerful and inspiriting, and
seemed to help them along." (CoUingwood, p. 233.)
266
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Mr. Grant preferred his boatmen to sing, for it made them pull better ;
when thus singing they will go on with rhymes, generally nonsensical ones,
for an hour at a time." (p. 84.)
I think it is of the Muruts
that Mr. Burbidge says: **The
songs of the boatman, on the
other hand, are often pleasing
and melodious. A good many
of their songs are Mahomedan
prayers, or chants ; but oc-
casionally the theme is on
secular, and often very amusing
subjects. It is common for
one man to strike up a song,
improvising his subject as he
sings, and then all the crew
laughingly join in the chorus.
They keep time to the music
in paddling ; and I always
encouraged my boatmen to
sing, as it relieves the monotony
of the bump, bump of the
paddles against the side of the
vessel, which becomes very
tedious after the first hour or
two.*' (p. 180.)
When peace was made
between Sir Jas. Brooke and
Tamawan, the Kayan chief,
there was a **very excited
chorus " as Sir Sp. St. John
drank to the friendship of the
two nations. ** When this was
finished, Tamawan jumped up,
and while standing burst out
into an extempore song, in
which Sir James Brooke and
myself, and last, not least, the
wonderful steamer, were men-
tioned with warm eulogies,
and every now and then the
whole assembly joined in the
chorus with great delight."
CHAPTER XXVII.
LANGUAGE, NAMES, COLOURS.
LANGUAGE. Land Dvak : Affinities with other natives' language— Prefixes— Examples of
Sentah— The Pms 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),* 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 ; Punganang, a word ; usach, betwixt ;
Pengusach, a mediator.
*' Bi, Ber, &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.
* 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 conqection with that of the Sea
Dyaks." (Occas. Papers, p. 9 ) Is Mr. Chalmers referring to Mr. Hardeland's version ? See also
iupra. i. 7, Mr. F. R. O. Maxwell's remark on the Land Dyak language.
268 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
'* Ng, m, me, &c., denote a verb transitive: as puds, a lamentation;
muds, to lament ; usach, an intervening space ; ngusach, to come between ;
aiyag, a sieve ; ngaiyag, to sift.
*' Tcy Ti, denote the perfect passive participle of verbs, and verbal
adjectives : as tekunud, astonished ; tekukah, wide open, &c.
" K and P are causative prefixes : as pipg, to make, to stand up; kudip,
to keep alive, from udip, to live; pibuh, to drive away, from buh, to run
away.
** Re and Rung are frequently placed before the names of insects, vermin,
&c. : as regqu, retamuch, worms ; repipan, a centipede ; rungupod, white ants,
&c. Si is also often prefixed to names of persons, places, and things, and to
adverbs, adjectives, and present participles. In Sardwak-Dysk there are no
affixes, and the use of the prefixes is also somewhat uncertain ; moreover,
in number and variety of application, they can bear no comparison with
those employed in several other Bornean dialects with which I have met.
** Now for a few examples of the language as spoken in the tribe of
Sentah — the people with whom I am best acquainted : —
So kih kdam ? Where do you come from ?
Moran menug so Kuching. I have just come from Kuching.
Ogika agach inU ? Meling. Is there any news ? No.
Kowuk'ka ? Bayuch. Are you tired ? Not yet.
An nokjah butan ? Will you drink some cocoa-nut water ?
Duch sa. Never mind.
Dum juan-kih ka umuch-ngdn ? How much further is it to your farms ?
Duchjoh dinge. Not much further.
Kamakih ? Where are you going ?
Odih ka darum torun. I am going to the jungle.
" The following is part of the Puds, or Lament, made by the female
relatives of a deceased person — first in the house, and afterwards on the road
to the grave.
'* * Kun much tingge-much tiigan oku, kun much tingge boba punganang
di oku ; meting yun ku nyadu, yun ku daan boba punganang daya sekambuch
sepagih. Asi-asi kiech, prigiag priasi sekambuch sepagih. Yun-ma tingge ;
burOm oku nang metak miun, metak meraman so ogi mari ! Awang ku bisa
nupa, bisa nai ! Burom ku an bisa pijog, boda oku mun, boda oku biisan
iimah-umah-i ! Mun butang, mun biingang. Awang ku an pijog, awang ku
an kakat, &c.*
'* ' Thou hast left me ! thou hast forsaken me ! thou hast ceased to speak
to me ! henceforth I can speak to you, I can talk to you no more. We are
desolate, we are forsaken, henceforth and for ever. Thy place is deserted.
O that I could say, that thou wert gone to stay awhile at the farm ! for then
thou wouldst return again. Would I could fashion you ; would I could create
you anew ! O that I could make you stand up, that I could give you back
your old appearance, your old likeness ! Thou art like a fallen tree-trunk,
like a log. Would I could make you stand up, that I could make you arise
once more ! '
Language. 269
" The vocabularies printed in the Appendix will, as Mr. Chalmers
observes, show that there is a great affinity betwixt the Dayaks of Sarawak,
Sadong, and some Sambas tribes. This connection is not so visible in the
dialects of others, as, for instance, the Silakau tribe, who formerly lived on a
stream of the same name between the Sambas and Pontianak. In the
dialects of the Sea Dayaks, there are perhaps a few words radically the same
as their correspondents in Land Dayaks, but only a few which are not derived
in common from Malay. In the dialect of the Dayaks of Banjermasin, I
have also noticed words the same in form and meaning, but they are not very
frequent." (St. John i. 194.)
** The Sennah dialect of the Dyak language is the softest I have heard,
and yet there is more of the guttural in it than in the dialect of the other
Sarawak tribes. The Land Dyaks of Sarawak turn / into r; for instance,
Bula (a lie), of the Malays, they pronounce Bura. The Sibuyows (Sea-board
Dyaks) turn r into h guttural ; for instance, Besar (large), they pronounce
Bessah ; Orang (man) becomes Ohang/' (Grant, pp. 24, 29.)
Sea-Dyak Language.
The Ven. Archdeacon Perham, than whom there is no better authority,
tells us: ** In English we do not pronounce a final h when preceded by a vowel.
The Hebrew names of the Old Testament ending in ah, as in Isaiah,
Jeremiah, &c., are pronounced as though they ended in a ; and so indifferent
are we about the h that the word Halleluiah is as often spelt without as with
an A. These cases although they are words simply transferred into English
from another language show the tone of our pronunciation. We have hardly
any of our own that end in the same way ; but sirrah and hurrah are sounded
as sirra and hurra. It may possibly arise from this that when we come to
write new languages we may be apt to think that the addition or omission of
a final A is a matter of no importance ; but in Sea-Dyak at least this is a
great mistake, as will be seen I believe by examples to be quoted. When a
new language has to be reduced to writing the only plan to adopt is to write
it phonetically ; and no preconceived notions borrowed from other languages
ought to interfere with the simple representation of the sound as far as our
letters will do it. The questions with any particular word should simply be.
How do the natives pronounce it ? and so our system of orthography and
grammar would be built upon the facts of the language.
** Now I believe the Sea Dyaks have no initial aspirate, but as if to
compensate themselves for this they have a final one ; they have words
ending in ah, thy oh or uh ; and it is necessary to write and to pronounce
this final h in order to distinguish such words as have it from others spelt
exactly the same with that exception but widely different in meaning. This
will appear by examples. Muda means young, but mudah easy : Nyala is to
fish with a cast- net, but nyalah to accuse of wrong : dara means an unmarried
female, but davah blood : nampi is to sift rice, but nampih to draw near to :
nyepu to blow an instrument or the fire, &c., but nyepuh to dip a thing into
water ; bau is the shoulder, but bauh means long ; so au yes, but auh the
sound of rushing wind or wave. Many other instances might be cited, but
270 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
these are enough to show the final h has a real function to p)erfonn, and
ought not to be a silent letter.
** I do not know whether a sentimental objection is not sometimes felt
against this final h sound as being harsh and uncouth ; but surely such an
idea if ever entertained is altogether out of place. Once begin to alter the
language to suit our ideas of refinement and we lose the only principle we
have to write by ; and we moreover incur the charge of ignorance whenever
an intelligent native who is able to read sees our writing of his language.
But in truth this sound, if not pronounced in an exaggerated way (and the
natives do not), is not a particularly rough sound, and not so uncouth as our
final th or sh.
** But further, in words ending with vowels there is a difference in the
pronunciation of the final vowel which cannot be referred simply to a
transposition of the accent. These final vowels have two sounds which I can
only call a long and a short vowel sound, so that words spelt with exactly the
same letters are only distinguished by the quantity given to the final vowel.
Thus ngantl means to exchange, but nganti to wait for ; petJ a box, but peti a
pig-trap; malfi to be ashamed, but main to strike; agu a privy, but agu
foolish ; tehl sugar-cane, but tebil a kind of wart or corn on the feet ; mangka
is a man's name, but mangka to knock against. The difference between these
vowel sounds is not much ; but slight as it is the natives detect its non-
observance in a moment. Before I was aware of it I remember arguing
against a Dyak that the word for box and pig-trap was exactly the same in
sound, thus tacitly making the foolish assumption that I knew his language
better than he knew it himself; but I am now convinced that the rule holds
good, at least with the vowels a, i and u ; and when it is observed what an
amount of meaning hangs upon the right pronunciation the necessity of being
acquainted with it will be felt. Some years ago I asked an intelligent native
to write down a list of Dyak words. From reading Mission books he had
been accustomed to the use of the short mark ; and without any suggestion
from me he put the mark over every vowel that required the shortened sound.
** This short quick final vowel sound has sometimes been mistaken for a
k sound, and notably in the word Dyak itself. They do not call themselves
Orang Dyak, but Orang Dya, or more properly perhaps Daia. So also tama
to enter, and belaia to quarrel. Sometimes it has been represented by A, but
it is not the sound of that consonant, which moreover is wanted to do its own
work. That it is not the sound either of A or of A will I think appear by the
following instances : —
** Mata the e3'e; matd unripe, undressed; matah to break in two; matak
to pull. Gaga means joyful ; gaga make ; gagah great muscular strength.
Isd is a man's name; isa means let be; Isah a woman's name.* Nitl is to
skin ; niti to walk over a bridge ; nitih to follow ; nitik to drop as water.
Ngall means to dig up ; ngall to lie down or rather to lay ourself down ;
ngalih to turn round or over.
** It is true we make ourselves understood by Dyaks without this
attention to h and to long sounding vowels and short sounding vowels, for
the context will generally show what we mean, and they will know how to
Language. 271
reply to our inaccurate Dyak just as we could easily talk to a Frenchman
although he spoke rather bad English ; but the question is not what will * do '
for the work of conversation, but what are the correct rules of the Dyak
language.
** From what has been said it will be seen that by no system of spelling
whatever can the language be written phonetically with absolute accuracy
without the use of some indicating marks. In writing or translating books
perhaps such phonographical exactness as the difference between d and a is
not necessary, especially if designed for the use of natives themselves, for they
naturally pronounce their own language correctly ; but in Dictionaries the
right pronunciation might be marked." (S.G. No. 136, p. 79).
** The language of the Sea Dyaks, though altogether different in such
parts as having not been adopted from the Malay, is merely a less refined
dialect of the language spoken over all Polynesia, and its connexion with that
of the other wild tribes, particularly those of Sumatra, is easily to be traced.
It is not nearly so melodious in sound, or so copious in its extent, as the
Malay, though the Dyaks do not scruple to extend it by adding foreign words
whenever they find it necessary, so that a great portion of the words of their
vocabulary are from the Malay ; the intercourse, which has been generally
friendly, between the two nations has also encouraged this adoption of foreign
terms." (Low, p. 173O As Sir Chas. Brooke says : ** Their language be^irs a
strong resemblance to the Malayan tongue, and I have frequently found words
from Marsden's Dictionary used in familiar conversation among themselves,
and yet unknown to the Malays on the coast." (i. 50.) See supra i. 10,
Mr. Maxwell's remark.
** I need only observe, concerning the Sea Dyak language, that the
Sibuyaus, the Balaus, the Undups, the Batang Lupars, the Sakarangs,
Seribas, and those inhabitants of the Rejang living on the Kanowit and
Katibas branches, all speak the same language, with no greater modifications
than exist between the English spoken in London and Somersetshire. They
are, in fact, but divisions of the same tribe ; and the differences that are
gradually growing up between them principally arise from those who frequent
the towns and engage in trade, using much Malay in their conversations, and
allowing their own words to fall into disuse. The agricultural inhabitants of
the farther interior are much more slowly influenced." (St. John i. 78.)
In some correspondence I have had with Prof. A. H. Keane it would
appear that the Sea Dyak language as we know it is practically a Malay
dialect and that if any real Bornean element exist it will be far in the
interior. ** I fear," he writes, ** at present (and probably for centuries back)
Malay dominates exclusively around the whole sea board, as indeed might be
expected from the results of the contact of the true Malays with uncivilised
peoples in other parts of Western Malaysia. The language has developed
somewhat independently, but still in constant contact with traders, raiders,
rovers, &c., of standard Malay speech during the course of over 1000 years,
that is, ever since the true Malays of Menangkabau (Sumatra) began to
swarm over the Archipelago." Prof. Keane also notices words showing early
Hindu influence.
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
Personal Names. 273
roughness, but after a little while it is not unmusical to the ear. Some words
are identical with the Sulu, many with the Malay, and others very similiar to
the latter. The prefix meng is common in their verbs, even when the words
are different from Malay. I did not remark any affix such as are frequent in
the latter language." (De Crespigny, Proc. R. Geogr. Soc. ii., 1858, 347, 349.)
In the Sonzogon country ** Dusuns have the peculiarity of pronouncing
yoya as zo za.'* (Witti, 19 May.)
** The Lanun and Baju are entirely different from the language of the
Ida*an I^Dusun]. I have made several vocabularies and many inquiries. At
Kiau, we collected above 400 words ; at Blimbing on the Limbang, 300 ;
and whilst in Maludu Bay, seven years ago, I likewise made a short
vocabulary. These three agree so far that I may say that the Ida'an and
Bisaya have two out of three words in common ; and on further inquiry, I
think that the remaining one-third will gradually dwindle away, as at present
many of the words in my Bisaya vocabulary are Malay, for which they have
their native word. The result of my inquiries is that all the Ida'an speak the
same language with slight local differences. We found all the tribes on the
Tampasuk and Tawaran spoke fluently to each other, and one of our
interpreters, who had never before visited these countries, but had been
accustomed to the aborigines to the south, conversed freely with them.
. . . I was certain of a great affinity between the languages, as men from
one tribe could freely converse with those of the other, though their dwellings
were a hundred and fifty miles apart ; but on comparing the written
vocabularies, I found a surprising difference. Just before I left Borneo, I
spoke to a Bisaya on the subject : he said, * Repeat me a few words of the
Ida'an that are different.' I did so. He answered, * I understand those
words, but we don't often use them,' and he instantly gave their meaning in
Malay, to show that he did understand them.
** In making vocabularies at Kiau we found the villagers very careless of
their pronunciation ; for instance, the word * heavy ' was at different times
written down, magat, bagat, wagat, and ogat ; for * rice,' wagas and ogas; for
* to bathe,' padshu, padsiu, and madsiu, and indifferently pronounced in these
various ways by the same people." (St. John i. 383, 194, 321.)
PERSONAL NAMES.
Mr. Chalmers gives a list of names of Land Dyaks as follows: —
Names of Men — Of Women —
Se Deraman. Se Kudi.
Se Kadiung. Se Risi.
Se Ganggak. Se Monog.
Se Kushati. Siptiach.
Nyaet. Se Kariim.
Se Ngaiyo. Sisub.
And then he continues : ** These are what are called * body names.' When
Dyaks grow up into lads and lasses they generally take another name to
which the word Ma (contracted from Sama — Father) or NU (contracted from
T Vol. 2.
274 ^' Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
Sindfi — Mother) is prefixed ; and when they attain to middle age, this name
is frequently put aside for another, to which the word Bat (contracted from
Babai — Grandfather) or Milk (contracted from Somfik — Grandmother) is
prefixed; thus, the chief man of this village (Kuap), when a boy, rejoiced in
the body-name of Se Mara; when he became a young man he became
Ma-Kari (the father of Kari), and now he is called Bai-Kinyum (the grand-
father of Kinyum), Among a people who have no surnames, and among
whom age is the great title to honour and respect, this custom would seem
natural enough, did they get the names of Ma or iV/7, Bai or Muk from their
own children and grandchildren respectively, as do the Malays, with whom,
e,g., the name Pa Ismail means that the man who bears it has a son of the
name of Ismail. [It may be observed of this custom, that, should the eldest
child be dead, or lost, having become a slave to the enemies of the tribe, the
parent is called after the next surviving one, or the next in seniority which
remains with him. Thus Pa Jaguen was called Pa Belal until his daughter
Jaguen was restored to him from Sakarran slavery. (Low, p. 197.)] Dyak
impatience for names of honour, however, is too great to be regulated by the
ordinary course of nature ; little boys and girls are dignified by the coveted
titles of Ma and ATw, and the way they manage to bestow and receive them is
this : the children of the elder brothers and sisters of a family are entitled to
take the names — with Ma or Nu prefixed — of the children of their parents'
younger brothers and sisters ; e.g., suppose the case of two brothers, the
elder named Tingut, and the younger Sugu. Tingut marries, and has a son
named Si Rida ; Sugu also marries, and has a son, whom he calls Narik ;
upon this Si Rida loses his body-name and becomes Ma-Narik, the father of
Narik, although he is really his cousin, and he himself still quite a child. In
case a person has no uncles or aunts (younger than his own parents) from
whose children he may become a M«, then he has to wait till he has a child
of his own, and from its name he gains at length the long-desired distinction.
^^ Bai and Muk (Grandfather of, and Grandmother of) are titles adopted,
either when the persons who assume them have a grandchild of their own, or
when their elder or younger brothers or sisters are beforehand with them in
this respect, and have a spare grandchild whose name they may make their
own with these honourable epithets prefixed. Thus, in the case supposed
above, Sugu might become Bai, from one of Tingufs grand-children, or Tingut
Bai from one of Sugu's, Among the Land Dyaks, relationships are counted
up to exceedingly remote degrees, and the words kaka (elder brother or sister),
sude (younger brother, &c.), and palunggar (cousin), are commonly so used as
to mean any relatives, from a brother or sister who has sprung from common
parents, down to cousins in the third and fourth degree."
On the Barum River : ** When a child is born, the father and mother
sink their own identity, and adopt the name of their offspring. Supposing
a man named Jau becomes the parent of a son to whom he gives the name
of Lahingy the former would no longer be called Jau, but Taman Lahing,
father of Lahing. If his child were to die, he would be called Ozong
Lahing, or Ozong Jau ; if his wife dies, he adds the prefix Aban (widower) to
his name ; if a brother or sister, Boi, and is called Boi Lahing. Should he
Personal Names. 275
attain the position of being a grandfather, he becomes Laki, adding thereto
the name of his grandchild, so if the latter is given the name of Ngipa, the
grandfather is no longer called Taman Lahing, or by any other name but Laki
Ngipa. A widow is called Ballo.*' (Hose, J.A.I, xxiii. 170.)
" Among the Kayans Kum and Yong are mere prefixes ; the former is
attached to the name of the father, after the death of any of the younger
children, and the latter, Yong, when the eldest dies.'* (Brooke ii. 298.)
** When Land Dyak children are young, should they be liable to frequent
attacks of sickness, it is not an uncommon thing for their parents to change their
names even two and three times in the course of as many years. The reason
for so doing is, that all sickness being supposed to be caused by mischievous
Hantu or spirits, by this means they are put off the scent, and their intended
victim escapes their hands ; for when they come to look for him, they hear
his old name uttered no more, and so (very rashly) come to the conclusion
that he no longer exists ! ** (Chalmers in Grant.) The fear of spirits which
makes them change their names may have something to do with the Bantings*
great dislike to tell their own names ; if you ask a girl her name she refers you
to her companion for it.** (Mrs. Chambers, Gosp. Miss., 1858, p. 70.)
** The principal cause of the change of name in grown-up persons among
the Kanowits is the objection people have to uttering the name of a dead
person. Thus Adun*s name used to be Saog until a person of that name
died, when his friends changed his name, fearing that he might die too and
also because it was unlucky to retain such a name. But the relatives of the
dead man would also insist on such a change, as they would not like to be
reminded every day of the dear departed by hearing his name daily uttered.'*
(Brooke Low.) ** Names of slaves are changed when they are given their
freedom.** (St. John i. 73.)
** Many of the Baram River tribes adopt the names of animals and
common objects such as — Lang, a hawk ; Bangau, a stork ; Apoi, fire, and so
on. Amongst the Kalabits, a chief who wishes to impress people with his
greatness often adds the word langit, the heavens, to his other names. This
implies that he is a very important personage, literally, that the heavens
belong to him.*' (Hose, J.A.L xxiii. 170.)
His Highness speaks of a Dyak whose ** right name was Egu, but he had
been dubbed Jowing, which is the name of the poison barb of the Sumpit
arrow.** (i. 205.) " One Balau chief was grandly designated tukong langit,
which, interpreted, means * the walking-stick of the sky.* ** (Sir Jas. Brooke,
Mundy i. 237.)
With regard to these sounding titles a correspondent of the S.G. (1894,
p. 21) writing from the Batang Lupar of the death of the chief Basek, says :
** Old Tungkujuh Darah (* the torrent of blood,* as his title may be translated)
has joined his many comrades in the Halls of Valhalla. In spite of his
high-sounding title, or nam de guerre, poor old Tungkujuh was a quietly
disposed old fellow, at least, within the last thirty years or so, and never gave
any trouble to the Government. He is credited with having earned his name
in the wild days long ago, when Rabong attacked Banting Hill, then the
dwelling place or rather refuge of many Malays and Dyak families, and in
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, ensumbar.
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 : —
Name.
Basek,
Kedu,
A. Salleh,
Dandi,
A . Jilom,
Jelani,
Bantar,
Ngelai,
Lintong,
P. Renkat,
Bakir,
Malina,
Unggang,
Cheloh,
Linggir,
Skarang
Title.
Tungkujuh Darah,
Langendang,
Tedong,
Casing gila,
Buluh balang,
Bulan,
Mali lebu,
Langtabang,
Dyaks.
Translation.
The torrent of blood.
The soaring eagle.
The cobra.
The revolving wheel.
The bamboo (called gadeng).
The moon (is in vain).
The socialist (lit : the taboo).
The white hawk.
Lemanak Dyaks.
Kendawangf The snake Kendawang.
Moa hari, The clouds (lit : the face of day).
Saribas Dyaks.
Bedilang besi, The iron poker.
Bujang brani, The brave bachelor.
Panggau, Lucky.
Kumpang pali, The iron-like wood (of that name).
Tarang, A shining light (lit : a lamp).
Mali Lebu, The socialist.
Ballow Dyaks.
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 custoni
is also in use amongst the Kayan, Murut and other tribes in Sarawak
territory."
** Epithets of surprise are often Apai Indai, ox 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."
Anggiy
Sense of Colour. 277
(Brooke i. 62.) The expression may, however, have something to do with
their beHef in Grandmother Manang ; see supra i. 324.
On the Limbang river we are told the people ** know the different villages
by the names of the chief men, rather than by rivers or hills.'* (St. John ii.
120.) On the Latong river, however, we are told : ** It is extraordinary how
every stream and creek of the most minute proportions has come by a name ;
for I have never yet seen one that the Dyaks do not call by some name or
other." (Brooke ii. 184.) Birds are named according to a fancied interpre-
tation of their notes (see supra i. 445).
SENSE OF COLOUR.
While the natives, judging from the colour patterns of their cloths and
from the colouring of their implements, seem to have a very good colour
sense, on the other hand they do not seem to have a good colour nomenclature,
as the table on next page will show. In this table I have arranged all the
colour names I have been able to find ; the abbreviations for the names of
my authorities are Ch. = Chalmers ; St. J. = St. John; B. L. = Brooke
Low; Cr. = Crossland ; Br. = Brereton (in St. John's vols.) ; De C. = De
Crespigny ; Bu. = Burns ; C. = Cowie ; K. = Sir Jas. Brooke (in Keppel).
The natives seem to have distinct names for black and white; for blue and
green the names seem interchangeable — Sentahs, Sea Dyaks, Muruts ; but
according to Sir Jas. Brooke, Keppel App. ii. 21, the Sau man who gave the
information when asked what green was would not or could not give a term
but black. When asked the colour of a green leaf he said singote, but we are
not told whether the leaf was light or dark green, and the word singote may
therefore have been used as Mr. Crossland tells me the Undups call dark blue
etam, i.e. black, a word which is probably used the same as the Malays often use
it, as for example, bisu itam = daTk blue. Mr. Brooke Low says sky blue is nemit,
but this sounds very much like the nymit = yellow of Mr. Burns, so that either a
sunset blue, if one may say so, must be meant or there is an error in transcrip-
tion. For red and yellow the names seem to have more decided distinction than
for blue and green, still there is interchangeability, thus the Kanowits say sak
mehe for red and ntehi sak for yellow ; the Muruts say malia masia, and sia for
red and masilo for yellow. What is curious in the naming of these two
colours is that while the Sentahs call yellow sia, the Muruts call red sia ; the
Sentahs call red hire (= mirah of the Malays) and the Muruts call yellow birar.
The Sakarans call dark red or brown mansau tuai where tuai = old, which is
the Malay method ; mansau also means ripe. The Malau for red = dadara
and is said to be derived from dara = blood (K). Gray amongst the Sentahs
(Ch.) = apok (= kelabu of the Malay) but there is a special word for gray hair,
viz. berubuk (= uban of the Malay) while the name for hair is rambut (ubok,
Malay). As shown above the Saus mix black and green and the Bakatan
would seem to mix green = ujang arang with red arang-arang (ujang = deer).
The fact that some of the natives distinguish gray, and that as far as we
know, with the Bakatan exception, they do not mix up red and green, would
indicate that they are not colour blind.
278
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
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CHAPTER XXVIII.
ARCHy€OLOGY, JARS, ALLEGED NATIVE WRITING,
NEGRITOES.
ARCHiEOLOGY. Remnants of Hindu worship — Tradition of Hindus— Hindu articles— Figure on
sandstone rock — Chinese articles — Mount Sobis' caves— Mr. A. Hart Everett's cave explorations
— Negative results — Stone implements.
JARS. Three varieties of — Values— Descriptions— A proof of riches — Sacred jars— Fortune-bringers
— Invoking a blessing — A prophetic jar — Chinese imitations.
ALLEGED NATIVE WRITING. Sign manual— Prof. De la Couperie's statements— Alleged
writing on a jar — Dr. Rost's and Dr. Meyer's replies— Other inscriptions— Knotted cords —
Indicators —Tatuing records — No native writing — Dr. H. Kern's note.
NEGRITOES. In surrounding countries — Dr. Meyer's conclusions — Travellers reviewed —
Quatrefages and Hamy criticised — Mr. Earl's evidence — Dalton's statement — Captive
Andamanese — Mr. Man's notes — Quatrefages' and Hamy's negrito skull — Origin doubtful —
Statements not proofs — Borneo recent geologically — Existence not proved.
ARCHAEOLOGY.
On the Samarahan River Sir Sp. St. John found ** a stone which proved to
be the representation of the female principle so common to Hindu temples :
its necessary companion was not to be found." (i. 227.) On the Sarawak
river there was at one time the remnant of a Hindu stone bull ; some Malays
and Dyaks tried to remove it but a thunderstom frightening them made
them think its spirit was vexed so they left it in the mud. Sir Jas. Brooke
only received the natives' permission to remove it by promising to have it
sheltered, which he appears to have done near his bungalow, {ibid, i. 228.)
It seems to have been charred and cracked when the Chinese burnt down
the Rajah's house (Grant, p. 66) ; the trough with it, mentioned by Mr.
Grant, would appear to be the stone above referred to by Sir Sp. St. John.
Since the latter traveller wrote, other remains, ** far distant, have been brought
to light, with some of the gold ornaments seven feet under ground, as well as
many articles of crockery and other utensils. These articles being found
much further in the interior, gives the subject additional interest." * (Brooke
i. 48.) With regard to such Hindu relics His Highness remarks : ** Even
the Sarawak Malays of the present generation can recollect the time when
it was usually said in conversation, in reference to distant bygone dates,
* In the days of the Hindoos,' which expression has become extinct, as the
1 " In the parts of the country I am acquainted with, I have not heard of the existence of any
antiquities, unless the big guna, a stone of man's length (most likely an aerolith), called Le Kuyan.
which is kept in a house at Seun, be considered as such." (Houghton, M.A.S. iii. 199.)
28o
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Mahomedans of late years have been in the habit of going hadji to Mecca,
and are now able to use the dates of the Hegira." * {ibid, p. 47.)
*' At the mouth of the Sarawak river many articles of gold and pottery of
unmistakable Hindu workmanship have continually been found." (J.A.I, xv.
425-)
The accompanying illustration is that of a ** figure on sandstone rock
a little under life size. It is situated at the foot of the mountain of
Santubong near a little stream. It was discovered by a Malay fisherman in
clearing a spot of ground for his garden." (Her Highness The Ranee.)
The Life-size Figure
found near Santubong Mountain in 1886. "The rock is sandstone,
said to be about ten feet high. Remnants of pottery, bits of gold
ornaments, and Chinese coins have been found near the rock. The
soil round about is rather swampy."
(From a photograph lent by Her Highness The Ranee.)
** Often would the pick or spade, used for the purposes of mineral
exploration, reveal thick layers of pottery and china of antique, apparently
Chinese, make. On one occasion we found a number of square paving tiles
some four inches thick, beautifully made of pebbles, concrete, quartz, &c. :
they had been polished, were clearly very old and made by people of a higher
civilisation." (Helms, p. 153.)
A visitor to Mount Sobis caves was informed by the natives that old
jars were to be found there, but he had no time to examine the place. (S.G.,
No. 68.) Two of these caves on the Niah river and twelve others on the
Upper Sarawak River were explored by Mr. A. Hart Everett : ** During my
first exploration I discovered embedded at the bottom of a bed of river gravel
> " Brazen images, ruins of temples, and other relics of Hindu worship are to be seen in the
inland districts near Banjar Massin on the south coast, which may be accounted for by the fact
that a colony was established at this place from Java during the period in which Hinduism prevailed
in the latter island." (Earl. p. 274.) Mr. Bock was shown a small bronze Hindu idol. (p. 119.)
282 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
exposed in a section on the left bank of the Siniawan river, a single stone
celt. It was forwarded to the late Sir C. Lyell with a note of the
circumstances of its occurrence, and was pronounced by him to be of
Neolithic type. It is the only existing evidence, to my knowledge, of the use
of stone by man for the manufacture of industrial implements yet discovered
in Borneo. At present iron seems to be universally employed even by the
rudest tribes. In cave No. xiii. a single fragment of stone apparently
bearing marks of human workmanship, pieces of burnt bone, fresh-water
shells {Naritina and Potamides) also bearing the marks of fire, the tooth of a
tiger cat, with a hole bored through the base, a rude bone head, and a few
clean chips of quartz. No stone implements properly so called were observed,
though carefully looked for. . . . The quality of the pottery shows that
this people had attained a fair degree of civilization. The presence of the
marine shells seems to imply that the sea coast was within easy reach of the
vicinity of the Jambusan Hill. The remains generally, although of slight interest
except to the local archaeologist, belong to a ruder stage of art " than articles
in the other caves. Mr. A. Hart Everett's concluding remarks are : ** The
traces of man in the remainder of the eleven caves above referred to consist
of human bones, associated, in some instances, with works of art. These
remains occur always either just within or but a few yards removed from the
entrances of the caves. The caves in which they lie commonly open on the
faces of steep mural precipices. That at Ahup, where the largest accumula-
tion exists, is at an elevation of not less
than loo feet above the valley. The bones
have belonged to individuals of various ages,
they are mostly fragmentary, and they lie
scattered on the surface, or but lightly
imbedded in the earth without reference to
their proper anatomical relations. Their
condition will be better judged from the
sample sent than from any description that
I could give. Occasionally fragments occur
bearing the marks of fire. The works of
art associated with them include broken
jars, cups, cooking pots, and
other utensils of earthen-
ware. The pottery is of
excellent make, and often
glazed and painted. Besides
the pottery, beads and
armlets of a very hard dark-blue glass, pieces of iron,
manufactured gold, and fragments of charcoal have been met
with. Similar beads are in the possession of the Land Dyaks
at this day, but they can give no account of their origin.
*' No tradition is extant among the natives with regard to these relics.
No tribes in Borneo make habitual use of caves either as domiciles, or as
places of sepulture, or for any other purpose. The character of the
Naturally Curved Stone
artificially rubbed flat.
Found by Mr. A. Hart Everett in cave.
(Brit. Mus.)
Bead
Found by Mr. A.
Hart Everett in
cave.
(Brit. Mus.)
Archaology.
283
earthenware, however, and the use of iron and gold point to a very modern
date indeed for the people who left these signs of their presence and hence
the subject, though curious to a local geologist, does not call for any detailed
Stone Implement.
Said by a London dealer to have come from Borneo, but of very doubtful origin.
(Drawn by Dr. W. C. Plcyte Wzn. Ethnograph. Mus., Amsterdam).
remarks here. It is very possible that the remains date no farther back than
the Hindu-Javanese occupation of Borneo, when this part of the island with
Pontianak and Banjar were tributary to Majapahit, or they may be of Chinese
origin — in either case quite recent."
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 froni 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 Gust 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.)
Jars. 285
Sir James Brooke thus describes one of these jars : ** Some Dyaks, lately
from the interior, have brought one of the celebrated jars ; I do not buy it,
since it is far too dear as a mere curiosity. It stands three feet high, and is
narrow both at the top and bottom, with small rings round the mouth, for the
purpose of suspension. The colour is light brown, traced faintly with
dragons, and its chief merit and proof of antiquity is the perfect smoothness
of the bottom. The ware itself appears coarse and glazed, and those in which
the dragon are in alto relievo are valued at a hundred reals. They are not
held sacred by the Dyaks as objects of worship, or as venerable relics, though
none can be manufactured at the present time ; but are collected as a proof
of riches, in the same way that the paintings of old masters are in Europe."
(Mundy i. 254.)^
Another jar is thus described by Sir Chas. Brooke: **One very valuable
jar, named Gusiy was brought, a common-looking article, small, and one that
would certainly have been trampled on by strangers, but it is supposed to
possess mysterious qualities — one of them being, that if anything be placed in
it over night, the quantity will increase before morning ; even water will be
found several inches deeper. It is wrapped in cloth, and treated with every
mark of respect. People crawl in its presence, and touch and kiss it with
the greatest care. They tell me this one is worth ;f 150, and valued most
about Brunei and to the northward. Our Sea Dyaks do not hold them as
valuable property.*' (ii. 282.) Nevertheless, some hold them very valuable,
for His Highness on one occasion took from the Saribus some jars as
hostages for their good conduct during his absence in England. On restoring
them he writes: ** The Saribus chiefs were inwardly grateful, and blessed
every Antu (spirit) under the sun, moon, and stars, for their good fortune in
again receiving these jars, each of which they value as much as a child."
{ibidy ii. 309.)
The Rev. W. Crossland witnessed the following ceremony with a jar :
** Two days ago I went to the Undup Dyak house opposite, and found a few
old men gathered round a new jar which one of them had just bought. A
chicken was caught, and one old man took hold of it, and waved it over the
mouth and body of the jar to invoke a blessing. * This is to make the jar
lucky, make it increase with other jars from Europe and China.' This was
the invocation. The chicken's throat was then cut, and some of the blood
smeared on the jar, and a feather plucked and stuck into one of the handles.
^ A traveller writing from Pulau Majang (Dutch Borneo) writes : I took a stroll through the
village, which consists of perhaps forty or fifty houses. Inside of the principal house was a room
ten feet square filled with jars, great big fellows standing nearly three feet in height. They
represented a portion of the riches of different Dyak chiefs from whom they had been confiscated.
In the event of a house taking fire or the sudden arrival of an enemy, the jars have to be
hurried out and buried, which entails both loss of time and risk of life
The appearance of these jars vary but slightly : some are ornamented with a dragon or other
reptile in alto relievo, others have a small raised figure on either side of the opening. They are
usually of a dirty brown colour, and their value in Dyak estimation is simply preposterous. This
will be best explained by stating that the " pate " exacted both by the Sarawak and Dutch
Governments for a head taken, may be one or more jars. Officials in Borneo talk of heads as in
Europe we speak of " lives." and as a punishment for taking one head or more, demand so many
jars, in place of so much money. (S.G.. No. 102.)
286 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
I believe that the Dyaks never acquire any possession without a sacrifice
being offered, 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 Pakatan Dayak, converted, however, to Islam, and named
Japar. He sold it to a Bornean trader for nearly two tons of brass guns, or
3^230, who brought it to the Tawaran to resell it, nominally for ^^400, really
for nearly ;f700. 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 jar 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
sou-nds like those of an iEolian 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,* 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 manu^ture
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
Alleged Native Writing in Borneo. 287
punishment of death was denounced against them if they were sold to any one
but the Government. Some, he says, were valued as high as 3^30,000. The
Sultan of Brunei was asked if he would take ;f2,ooo for his ; he answered he
did not think any offer in the world would tempt him to part with it." (ibid
i. 300.)
It is very curious that nearly every one who has something to say about
these old jars states that the Chinese have tried to imitate them and to palm
them off as new to the Dyaks, >yho, however, are not to be deceived. No
special reference is made to any particular tribe or occasion. Dr. Schwaner
appears to have been the first to make the statement.
For illustrations of Jars see supra i. 68 and 427.
ALLEGED NATIVE WRITING IN BORNEO.
In the Sarawak Gazette, 1894, p. 169, it is reported : " A rather
extraordinary incident happened in this fthe Limbang] river with an Orang
Kaya, Jahun, who lives some way up river. When asked to pay his yearly
tax, he sent a message to the Resident with his tanda tangan or signature —
which was made by putting his hand in ink and then making its impression
on a white sheet of paper — this was then sent with a message that he would
willingly come to the fort if he was brought as a prisoner by a policeman,
that he would willingly pay the yearly sum, if he was threatened with
imprisonment ; this, he said, would then show he was forced to pay and
would prevent bad odour with the Brunei government.'' Jahun may of
course be a Malay, or he may have learnt the method of signing his name
from a Malay. Such signing cannot possibly be a native or Dyak method,
for the whole circumstance points to introduced materials.
But in his *' Beginnings of Writing " the late Prof, de la Couperie would
make us believe that the Dyaks did once understand the art of writing. He
states (p. 27) : ** Among the several writings which were used in Borneo two
have left interesting relics and survivals. The Dayaks* engrave as ornaments
some signs which they obviously understand no more. Some bamboo objects
exhibited at the India Museum, London, bear these marks. They are
coins of Cochinchina. However this may be, these jars appear very ancient and no doubt they are
not manufactured at the present day, without which no doubt on account of their high price the
Chinese would not fail to speculate in them. Among the Dyaks these jars are bequeathed from
father to son like sacred jewels. The high value they place on these objects gives the jars great
importance, and even if they are cracked in various parts and that some portion is wanting, or having
been broken and are only held together by rotan bands, their price is none the less considerable.
The Dyaks distinguish several varieties of jars which have their proper names, and of which the
principal are : i — The Balanga, a male jar, value from 1,000 to 5.000 florins and over, according to
its beauty and its dimensions. A balanga which I measured was 70 cm. high, 48 cm. in diameter in
the middle, and had an orifice of 24 cm. diameter. On the shoulders were, one on each side, two
serpent-shaped dragons with three paws bent under them. 2. — The Hattoe-Halimau, also a male jar,
according to the Dyaks worth 500 to 2.000 florins. The two serpents with dragon heads drawn
round the jar had four feet 3. — The Pasiran-tiaen, or female jar, and which is only valued at 100 to
300 florins. As for this class of jar, it has much the same dimensions as the two above mentioned ;
but as handles it has four geckoes, each with four paws. (S. Muller ii 361.)
» The name Dyak is here used in its generally but incorrectly accepted application to all
natives of Borneo more or less wild.
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." 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 KaHnga, the same
that was carried to Cambodia, to Western Java
and elsewhere. . . ."^ Further on Prof, de la
Couperie continues (p. 131) : '* On a former
writing of Borneo,** 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
bags, which were sealed, and it was not written on Chinese paper, but on
what looked like very thin bark of a tree; it was glossy, slightly green,
several feet long 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.®
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 historj' a case of failure in the struggle
for life. His examples from the Ainos, 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
* 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
^ 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. HoUe, Tabel van Oud- en Nieuw-
Indische Alphabetten. Bijdrage tot de palaeographie van Nederlandsch Indie (800, Batavia 1882).
No 80-1 [D.L.C.l
" 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, fol), p. 7 and pi. XL fig. 4.
[D.L.C]
* W. P. Groeneveldt, Notes on the Malay Archipelago and Malacca, compiled from Chinese
Sources, p. 109. [D.L.C]
Alleged Native Writing in Borneo. 289
forthcoming. Nor does the Professor show any direct connection at all,
between the people who are stated to have made use of the writing in past
times and the present generation with their bambu marks, so that there is no
evidence of any degeneration. An examination of the illustrations of the
three writings as given below will at once convince every student that they
are all by different peoples who have passed away and who have left us no
proof that the present peoples now living in their respective districts are their
blood descendants.
I sent Mr. Charles Praetorius (who has illustrated the greater portion of
this work) to the India Office Museum, London, in order to copy the
inscriptions on the bambu objects — but these objects could not be found. So
I wrote to the late Dr. Rost, formerly of the India Office, whose name is
mentioned by the late Professor, sending him a copy of the " Beginnings of
Writings," and this is his reply, dated 26th Aug., 1895 :
** It is just possible that Sir Henry Yule, with whom I was up to the
time of his death in continuous literary intercourse, showed me the facsimile
in question and even that we exchanged opinions about it. But I have no
recollection whatever of the circumstances and am very sorry that my name
should have been quoted by the Professor, who, I fear, was but too prone to
draw inferences from facts not sufficiently established."
I then addressed myself to Dr. A. B. Meyer, regarding the vase,*® who
answers under dates 29th Aug. and 6th Sept., 1895, thus: " I may have sent
a facsimile to Col. Yule but I do not remember it and I cannot find an answer
from him." Dr. Meyer also informs me that the inscription, if such it be, is
on the bottom of the vase (see Fig. i) and that the vase is decidedly of
Chinese make. He writes that ** it may represent remnants of a Dayak-
writing, as we know that in Pigafetta's time the Sultan of Bruni had 10
writers, who wrote on thin bark of trees," " but the learned Doctor carefully
adds in his letter "this is only a supposition."
Whatever writers the
Sultan may have had, it
does not follow that they
were Dyaks or other
natives (other than Malays
or Chinese), any more
than because the Emperor
of China received the
above mentioned letter
from Puni, that that letter
was written by Dyaks. . ill' y^ I I I x
As the letter was trans- | ill 1^7^ tj JCU I ^
latable, it was probably
written in Chinese. ^^^' ^'
1* The footnote No. i on p. 28 of Beginnings of Writings is misplaced and should be placed
after the word Dresden, as it refers not to the bajoibus, but to the vase.
^* "He has ten scribes, who write down his affairs on thin bark of trees and are called
chmta-tulisr (p. 114.) Pigafetta, The First Voyage round the World, by Magellan. Hakluyt Soc.
vol. lii., London, 1874.
U Vol. a.
n
^l VBX
I
290 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
In the Museum at Leiden there are a few good examples of designs, from
the so-called Dyaklands in South Eastern Borneo, but there is no correspon-
dence between these and the writings discovered at
Koutie (Fig. 2) and decyphered by that eminent
orientalist Dr. Kern, nor with the marks on the Chinese
jar, nor with the^ writing (?) on the dagger from South
Eastern Borneo of which I submit a facsimile (Fig. 3)."
If, however, we speak of writing in its broad
anthropological sense of a general means of ocular
communication of thought, we shall find the natives
have some such methods. Mr. F. R. O. Maxwell, late
chief Resident of the Raja of Sarawak, writes me :
** Dyak and Kayan chiefs, when sending for their
followers, use a spear, and should it be for a war expedi-
tion, a piece of red cloth is attached. I know of no
nearer approach to writing. They mark days by knots
in a piece of cord or rattan. Thus in sending to
people t6 come in a certain number of days, say 30,
they will send a piece of cord with 30 knots in it and
the recipient cuts off one each day, and when the last
knot is gone, he has to present himself. I have used
this plan often and it is the only way I could keep
Dyaks punctual." In Mr. Brooke Low's notes I find
he mentions : ** The natives have a kind of symbolic
mode of communication by temuku taliy a knotted
string.*'
In his Limbang Journal Sir Spencer St. John
relates that at the mouth of the Salindong his party
came upon a Kayan resting-place where he found marks,
which proved that one party had returned. ** In the hut
was picked up a woman's jacket, with a small net, left
behind in the hurry of departure, so it is probable they
captured her while fishing on the banks of some rivulet.
Though certain they had obtained captives, opinions
were divided on the subject of heads. I could find no
traces, and old Japer agreed with me that it was un-
certain ; but it would only be accidentally that we could
have discovered indications. They have left a mark,
however, to show their countrymen that they had been
up the Salindong : it was a long pole, ornamented
with three tufts pointing up that stream. The three
tufts were supposed by many to show that they had obtained three heads or cap-
tives; it might mean either. There were evidently two parties out." (ii. 68.)
Fig. 3-
1* [With respect to the handle and its form this dagger is especially different from the well
known ancient Javanese daggers, being made with the handle all in one piece of iron. The
ornamentation of one side is partly the same as that on another dagger blade from Bandjermassin,
also in the Museum at Leiden. J. D. £. Schmeltz.]
Alleged Native Writing in Borneo, 291
Unless the curious unexplained signs, which Mr. Hose once found put
up after a murder had taken place, are also a method of communication by
signs. Sir Spencer's record is the only one I have come across. Mr. Hose
was returning from the head waters of the Tinjar river ; he writes : " On my
way down I stopped at Long Tisam at which place the Chinaman, named
See Jee, was murdered last month, and I find that posts have been erected
with wood shaving, daun isang, and seven wooden heads have been placed on
the top of the poles. The appearance of which poles being quite new, I
enquired of the Malays when they were put up, and find it was about the
time of the murder. I therefore stopped at Long Merong and told Taman
Liri, the Penghulu, to call Aban Avit and find out for what purpose these
poles were put up. I now think that there is little doubt that Aban Avit had
a hand in the murder." (Sarawak Gazette, 1894, p. 60.) Later on he
writes: "Taman Liri, the Barawan Penghulu, will not give an opinion as
regards Aban Avit being implicated in the murder of the Chinaman See Jee.
But Taman Bulan, the Kenniak Penghulu, says that if Aban Avit put up posts
with heads hanging to them, directly after the murder was committed, he
does not think that this was done on account of harvest festivities. But that,
if it is Aban Avit's custom at the end of the harvest to use heads and daun
isang in that way, he will of course have done so in years gone by. Taman
Liri, the head of all the Barawans, did not put up anything of this kind after
the harvest and Aban Avit, though head of a house, is one of Taman Liri's
followers.'' {ibid, p. 74.) We know, of course, that occasionally among the
Muruts wooden heads are used to represent the real head trophy (see supra
ii. 162), but in the above exhibition there must have been some unusual
meaning, some special communications to be made to the passer-by.
In some cases tatu-marks appear to be used as a means of communicating
a fact. Mr. Burns says that among the Kayans tatuing is distinctive of rank
(Jour. Ind. Arch, iii., 145). Mr. Hose tells us the different races are
characterised by different designs (Jour. Anthr. Inst, xxiii. 166). Lieut.
De Crespigny informs us that among the Dusuns only those who have killed
a foe tatu themselves (Proc. Roy. Geogr. Soc. ii. 348). Mr. Witti confirms
this (Diary, 19th Nov.). At Tamalan this method, from representing bravery
had come to represent cruel murders, for those who had sacrificed slaves
tatued themselves, (ibid, 30th May.) Mr. Hatton states that Muruts, who
had been on bold or risky expeditions, used to tatu and he mentions a case
where a Murut, having run away from the enemy, was tatued on his back.
(Hatton's Diary, 6th April.) So that we may justly conclude that tatuing
among the natives of Borneo is one method of writing.
Mr. Earl writes : ** I could not discover any written character among the
Dyaks of Western Borneo, but it is said that those of the southern parts near
to Banjar Massin possess one." (p. 277).
It may yet be shown that the natives of Borneo have some simple
method of communicating their thoughts to one another, something similar to
that of the Battas or to such as is referred to by the late Prof, de la Couperie,
or it may still be shown that they use as ornament degenerated letters, but so
far the proofs are wanting. Perhaps these few remarks may lead those, who
2g2
H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
are in daily communication with the natives, to make enquiries, the results of
which would be looked forward to with interest.
Fig. 4
The Writing on the Bottom of the Chinese Jar,
Referred to by Prof, de la Couperie. (See supra, Chap. XXVIII.)
The above remarks on writing appeared in the Internationales Archiv.
fur Ethnographie, xi. 57, when Dr. H. Kern, of Leiden, kindly added the
following note : —
** There can be no doubt that writing in former times was known to the
inhabitants of some parts of Borneo, but it is equally true, as it has been
remarked by Mr. Ling Roth, that there is no proof of any connection between
those people who made use of
writing and the present Dayak
tribes. The Sanscrit inscrip-
tions of Kutei are of Hindu
origin, of course, and not
produced by Dayaks. The in-
scription on the bottom of the
vase published by Dr. A. B.
Meyer has quite recently been
^^^' ^ treated of anew in the splendid
publication, " Die Mangainenschrift von Mindoro, herausgegeben von A. B.
Meyer und A. Schadenberg, special bearbeitet von W. Foy " (Fig. 4). The
result is that the characters belong to one of the Philippine alphabets, the
Mangain writing of Mindoro.
Negritoes in Borneo. 293
"The characters on the dagger (Fig. 3) are decidedly letters of Indian
origin, and, if read from left to right, look like | | maya \ ma \ ya \ ma \ ma \
mama \ ma \ ya \ ma \ . No meaning, unless a cabbalistic one, can be attached
to this repetition of two letters.
** Another specimen of writing, a facsimile of which is here published for
the first time (see Fig. 5), is found near Sanggau on a slab near the river side.
The characters shew a debased type of Indian writing. I am sorry to say
that my endeavours to unriddle the contents have been fruitless. The first
word of the second line may represent prabhuh, a well-known Sanscrit word,
but it is only with diffidence that I propose this reading. Whether the
framers of the inscription were ancestors of the present Dayaks at Sanggau,
is a question which cannot be settled before one will have found out the
language of the monument." (H. Kern, 16 Febr, 1896.)
NEGRITOES IN BORNEO.
The question, "Are there any Negritoes in Borneo?" is one of great
interest, and has been as yet by no means solved.
The interest in the question lies in the fact that while in the surrounding
countries the existence of Negritoes has been more or less proved, no
European has yet met with a Negrito in Borneo. There are plenty of
Negritoes in the Philippine Islands (A. B. Meyer, " Die PhiHppinen," II,
Negritos; Dresden; fol., 1893). Mr. Alex. Dalrymple says there are none
in Palawan, Mr. A. Hart Everett also says he could hear nothing of any
Negritoes in that part of Palawan visited by him. They exist in the Malay
Peninsula. In Sumatra the Kubus had been considered to have at some
remote period intermingled with the Negritoes, while their osteology leans
decidedly to the Malays. (Dr. Garson, J. A. I., xiv. 132). In Java and
Madura I cannot find that Negritoes are proved to have existed, although the
Kalangs are said to be like them. In Sumbawa there is a race of people of
whom almost nothing is known. (F. H. H. Guillemard, ** Australasia, ii.
1894, p. 358), but it is not stated they might be Negritoes. ** It is highly
probable that a low and primitive race" did once inhabit Celebes, but if so,
it has, so far as we know, completely disappeared." {ibid, p. 288.)
It was for this reason — namely, widespread surrounding negritic popula-
tion— that, when at the meeting of the British Association at Oxford in 1894,
I pointed out we must suspend our judgment as to the existence of Negritoes
in Borneo, I was told probabilities were against me, as Borneo was in the
midst of a negritic area. Since then, I find that Dr. A. B. Meyer" had
come to the same conclusion as I did, arguing from a somewhat different
standpoint to that which I took up. He has gone so thoroughly into the
matter, that I translate his statement.
** Although for a long time past all authors were of the opinion that the
reports of the existence of Negritoes in Borneo were not to be trusted, their
>' Not necessarily negritic— nor is this inferred by Dr. Guillemard.
1* A. B. Meyer. ''Die Philippinem," ii., Negritoes. Dresden fol., 1893, pp. 71-2.
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" remarks very correctly (* East Seas,' 1836,256) that
no traveller has himself seen them, Kessel" 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
interior ; on the other hand, Schwaner (* Borneo,' 1853, i. 64) assures us
particularly that with the exception of the Papuans" 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.
Earl'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*** 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 he 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, ^^53)
believes the statement, and adds : ** Beccari found no trace of Negritoes
in Borneo, * cioe vide indegeni coi capelli crespi.' " Unfortunately Giglioli
IB Earl only says that no Dyak whom he met had seen them, notwithstanding that the natives
assert their existence ; but as they also assf rt the existence of tailed people, they must not be
believed.— A. B. M.
" Kessel says that in the interior, •• namely, in the north-east," they cultivate the soil. This
statement is perfectly incredible— A. B. M.
1^ 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.
" See for example Whitehead (" Expl. Kina Balu," 1893) ; compare Latham (" Essays," i860,)
192). Treacher ("J. Str. Br. R. As. Soc," 1890, No. i, p. loi), 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. 157) : "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.
Negritoes in Borneo. 295
says nothing more, and in the year 1876 when he published his ** Studi sulla
razza negrita'* C* Arch., p. Antr.," vi. 315), he said nothing new on the above
remark of Beccari ; it is therefore only a matter of casual observation upon
which no value can be placed. I think this all the more, because when
Zannetti (** Arch. p. Antr./* 1872, ii. 159), discussing a Dyak skull of Beccari's
collection, speaks against the existence of Negritoes in Borneo, he makes no
mention of any contrary opinion of Beccari's. Finally, Hamy (** Bull. Soc.
d*Anthr.," 1876, 116) refers to the above mentioned captain's statement, and
describes a skull which Jourdan had received at the Lyons Museum as a
Negrito skull from Borneo ; he says (p. 118) that this skull fully proves the
existence of Negritoes in the heart of Borneo. In 1882 Quatrefages and
Hamy (** Cr. Ethn.,*' 195, figs. 212, 213) published an illustration of this skull
as such ; it is ornamented with incised lines such as we know the trophy
skulls collected by the Dyaks of Borneo possess. I do not consider that in
this case the conclusion drawn from certain anatomical characters on the
race are justified. When, moreover, the Bishop of Labuan*® informs us
(" Tr. Ethn. Soc." N.S., 1863, ii. 25) that the traditions of the Dyaks of
north-west Borneo indicate that a black race had preceded them, one must
not jump to the conclusion that they refer to Negritoes ; besides, according
to Waitz — Gerland (** Anthr.," 1865, v., i. 47), the traditions read quite
otherwise. On what Flower quite recently supports his short statement
(** J.A.I. ," 1889, xviii. 82), that Negritoes exist in the interior of Borneo I do
not know for certain, but I presume it is on the map in Quatrefages' ** Hist.
Gen. des Races Hum." (1889, to p. 343), or to the latter's references in ** Les
Pygmies " (1887, 42), but which, as we saw above, do not stand investigation.
How carelessly Quatrefages went about this question I may show by a single
example. He says (/.r., p. 76), ** A Borneo, les Dayaks chassent au Negrito
comme k la bfete fauve," and refers to Earl (*' Papuans," 1853, 147) ; but Earl
only reproduces an account of Dalton's on certain tribes of North Borneo, of
whom Earl says that they may perhaps be related to the above named more
than questionable Negritoes of the ship's captain, in spite of the fact that
Dalton himself calls them wild Dyaks. As Dalton lived eleven months on
the Koti river, no one has the right to re-christen his Dyaks Negritoes. That
which Earl adds to Dalton's account makes it appear as quite settled that
these people possibly could have been Negritoes. Compare also Meinicke's
excellent remarks on the absence of Negritoes in Borneo. (** Beitr. Eth.
As.," 1837, p. 8.) After all this I conclude that there is no proof yet of the
existence of Negritoes in Borneo ; all the same, we can only then judge with
the fullest confidence when the whole interior shall have been fully explored."
So far Dr. Meyer. I give Mr. Earl's statement in full : —
** The interior of this large island is occupied by tribes of the brown race,
whose warlike habits, and skill in the use of missiles, will account for the
'• The Bishop's (Dr. McDougall's) words are : " With respect to the races of people, the
present occupants were, he thought, the remains of a second wave of immigration. The black race
or Papuas, he thought, came in first, and a second wave of Malay or Dyak race followed ; the
traditions of the country refer to such an event, and people speak of a black race having been there
before them. The present race were probably from India." (Trans. Ethno. Soc. ii.. 1863, P* 26.)— H.L.R.
296 H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
disappearance of a less civilised race from the southern and western parts of
the island. In the year 1834, when on a visit to the western coast of the
island, I was informed by some of the more intelligent among the natives
that a wild, woolly-haired people existed in the interior; but the information
was mixed up with so many incredible details respecting their habits, that I
was led to consider the whole as fabulous ; and the subject is treated in this
light in the narrative of my voyages, which was published soon after my
return to England in the following year.**^
" During a second visit to the Archipelago, my attention was chiefly
directed to the more eastern islands, where the field was comparatively new,
and I had no oppqrtunity of obtaining farther information respecting the
interior of Borneo until when again on my return to England in 1845. One
of my fellow passengers on that occasion was Captain Brownrigg, whose ship,
the * Premier,' of Belfast, had been wrecked on the east coast of Borneo
during the previous year, when the European portion of the crew found
refuge with the Rajah Mudah of Gunung Thabor, a place about 50 miles up
the Buru or Kuran River, whence they were removed after a residence of
several months by a Dutch vessel of war, which had been sent from Macassar
for the purpose. Captain Brownrigg was so kind as to entertain me
frequently with accounts of the people among whom he had been thrown,
and who had not previously been visited by Europeans. They appear to me
to differ in no essential particular from the other coast tribes of Borneo,
except in being rather more advanced, as was evident, indeed, from the
hospitable reception he met among them ; but my attention having been
aroused by a repeated mention of * darkies ' as forming part of the population,
I was induced to make some inquiries, when I found that he alluded to an
inland tribe that only occasionally visited Gunung Thabor, and who were a
short, but stoutly built, people, perfectly black, and with hair so short and
curly that the head appeared to be covered with little knobs. This perfectly
agrees with the general appearance of the hair of the Papuans, who keep the
head shorn ; and I have not the slightest doubt that they were unmixed
Papuans. He also described the skins of the breast and shoulders as
displaying many raised scarifications, apparently similar to those of some
New Guinea tribes, but which do not appear to be common among the
mountain Papuans. On one occasion, a party of seventeen men, chiefly
young and middle aged, visited the settlement for the express purpose of
seeing the Europeans. They appeared to live on very friendly terms with
the people of Gunung Thabor, from whom they obtained supplies of axes and
chopping knives, giving the produce of the forests in exchange.
*^ " The various tribes are said to differ considerably from each other, an assertion I do not
pretend to dispute, although my own experience would go to prove the contrary, since I saw
individuals belonging to several distinct tribes, who, with the exception of a difference of dialect,
might be recognised as the same people, those who lived entirely on the water being much darker
than the rest. It is said by the Dyaks themselves, that some parts of the interior are inhabited by a
woolly-haired people ; but as they also assert that men with tails like monkeys, and living in trees,
are also discoverable, the accuracy of their accounts may be doubted. I met with no Dyak who had
seen either, but as a woolly-haired people is to be found scattered over the interior of the Malay
Peninsula, their existence in Borneo seems by no means improbable." — " The £astern Seas," p. 225.
H.L.R.
Negritoes in Borneo. 297
** It should be mentioned that this was Captain Brownrigg's first visit to the
Archipelago, and he could scarcely have been aware that any peculiar interest
was connected with this information, so that his evidence must be considered
satisfactory. I have since searched the published accounts of visitors to the
east coast of Borneo, but the only allusion I can find to a people who may be
allied to the same race, is contained in the papers of Mr. Dalton, who resided
for eleven months on the Coti River, to the south of the Burn, during the
years 1827-28. Mr. Dalton's papers were originally published in the
* Singapore Chronicle' of 1831 : and the following extract is from Mr. Moor's
* Notices of the Indian Archipelago,' in which they are reprinted : —
** * Farther towards the north of Borneo are to be found men living
absolutely in a state of nature, who neither cultivate the ground nor live in
huts ; who neither eat rice nor salt, and who do not associate with each other,
but rove about some woods like wild beasts. The sexes meet in the jungle,
or the man carries away a woman from some kampong. When the children
are old enough to shift for themselves they usually separate, neither one
afterwards thinking of the other; at night they sleep under some large tree,
the branches of which hang low. On these they fasten the children in a kind
of swing ; around the tree they make a fire to keep off the wild beasts and
snakes ; they cover themselves with a piece of bark, and in this also they
wrap their children; it is soft and warm, but will not keep out the rain.
These poor creatures are looked on and treated by the Dyaks as wild beasts ;
hunting parties of twenty-five and thirty go out and amuse themselves with
shooting at the children in the trees with sumpits, the same as monkeys,
from which they are not easily distinguished. The men taken in these
excursions are invariably killed, the women commonly spared if young. It is
somewhat remarkable that the children of these wild Dyaks cannot be
sufficiently tamed to be entrusted with their liberty. Selgie (the Dyak chief
of Coti) told me he never recollected an instance when they did not escape to
the jungle the very first opportunity, notwithstanding many of them had
been kindly treated for years.'**
** It must be remembered that this account, as well as the extract from
Valentyn respecting the wild tribes of Ceram, is derived from the information
of natives, who avowedly made parties for the express purpose of hunting
them, and who are therefore in making them appear as much as possible in
the light of wild beasts. Neither of these accounts alludes to the wild tribes
as being woolly-headed, but this is a point on which no native is likely to give
information, unless the question is expressly put to them. When on the
coast of Borneo in 1843, we had a Papuan sailor on board the vessel, who
formed one of my boat's crew, and the peculiarity of his appearance was
almost invariably a topic of conversation wherever we went, and if any of the
natives we came in contact with had ever seen or heard of a people possessing
similar peculiarities, the circumstance was nearly certain to be noticed.
** It is probable that information connected with the existence of this
race in Borneo, which is of considerable ethnographical interest, may be
*' Dalton's " Notices." p. 49, G.W.E. The term " Dyaks " should probably read " Kayans."
-H.L.R.
298 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
found in Holland, among the documents containing the reports of government
officers who have been despatched from time to time to make researches on
the east coast of the island, as Dr. Roorda Van Eysinga, Professor of
Oriental Languages and Geography to the Royal Military Academy of Holland,
states in his * Geography of Netherlands* India,' that * In the inaccessible
parts of the island ' (Borneo) * Papuans yet reside in a savage state,
bordering upon that of wild beasts.' " No authorities are quoted in the work,
but as it is used as a class-book throughout the Netherlands, it cannot be
supposed that the statement has been loosely made." (Earl's ** Papuans,"
pp. I44-M9-)
The reference by MM. Quatrefages and Hamy (** Crania Ethnica," pp.
194-196) to a comparison between the Negrito skull and that of the
Andamans, induced me to turn to Mr. E. H. Man's work ** On the Aboriginal
Inhabitants of the Andaman Islands" (Lond., 1884), where on p. 119 there
is a footnote reference to the kidnapping of the Andamanese by Malays, &c.
It runs as follows : —
'* Captain J. H. Miller, in a communication to the * Nautical Magazine,'
1842, says : * The islands in the west side of the Andamans are frequented
during the fine season, from December to April, by a mixed and mongrel race
of Malays, Chinese, and Burmese fishermen for beche de met and edible birds'
nests, who are of very doubtful honesty, and it is necessary to take a few
muskets and cutlasses just to show them that you are prepared for mischief in
case of need. These fellows are also * fishers of men,' and to their evil deeds
much of the hostility of the islanders may be attributed ; they carry off
children, for whom they find a ready market as slaves in the neighbouring
countries. I have been told that formerly they were friendly, and assisted
these fishermen, until a large party was invited on board a junk or prow (the
Chinese got the blame of it), and after being intoxicated, were carried off and
sold at Acheen, and the practice is still carried on by these fellows, who land
and carry them off whenever they can catch them. The Andamanians have
retaliated fearfully whenever any foreigner has fallen into their power, and
who can blame them.'" ("Sailing Directions for the Principal Ports in the
Bay of Bengal," by W. H. Rosser and J. F. Imray.) On asking Mr. Man for
further information, he kindly sent me the following extract : — ** Extract from
an article entitled * One of the earliest accounts of two captive Andamanese,'
edited from a paper by the late John Anderson, Esq., Secretary to Govern-
ment Penang Civil Service, by his son, Capt. T. C. Anderson, B.S. Corps,
and published in a magazine called * Indian Society,' May, 1867 : * A Chinese
junk, manned partly by Chinese and partly by Burmans, proceeded to the
Andaman Islands to collect beche de mer, sea slugs (a great treat in China),
and somewhat resembling a black snail, which the Chinese dry and eat, as
well as edible birds' nests, which abound there. The crew of the junk, which
was lying about two miles from the shore, observed eight or ten of the
** " Ten zuiden van het koningrijk Borneo wonen de wilden volksstammen, Doesoems, K-a-jans.
Maroets, en genaamd. In het outoegankelijk gedeelte van bet eiland wonen nog Papoeaas in eenen
staat van wildheid. welke aan dien der wilde dieren grenst." •' Aardrijkbeschrijving van Neder-
landsch Indie." p. 76.— G.W.E.
300 H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
savages approaching the vessel, and wading through the water. Upon
coming within a short distance of the vessel, they discharged several showers
of arrows, which severely wounded four of the Chinese. . . . The
Burmans gave immediate pursuit in their boat, and after much difficulty
captured two of the savages. These were brought to Penang by the Chinese.
. . . One of the savages was 4 feet 6 inches, and the other 4 feet 7 inches
in height, and each weighed about 76 lbs. They had large paunches, and
though they were so small were in good condition. . . .'
** My father, in a work entitled * Considerations relative to the Malayan
Peninsula,' says in a paper on a tribe called * Semangs,' * There is little doubt
that the degenerate inhabitants of the Andaman Islands in the Bay of Bengal
are descended from the same parent stock as the Semangs. . . . Again
he says of a Semang whom he saw, * This man was at the time of his visit to
Penang, when I saw him, about 30 years of age, 4 feet 9 inches in height.
His hair was woolly and tufted, his colour a glossy jet black, his lips were
thick, his nose flat, and belly very protuberant, resembling exactly two
natives of the Andaman Islands who were brought to Prince of Wales'
Islands (i.^., Penang) in the year 1819.'"
At the same time he wrote to me : ** I feel sure, however, that the skulls
found in Borneo, which differ so widely from those of Dyaks, can have nothing
to do with the Andamanese, none of whom, so far as we know, were ever
taken beyond Penang and Perak." But how can we tell to what distance these
kidnapped islanders were taken? We have seen Chinese and Burmese pirates
visited the Andamans. When the great pirate fleet was destroyed (190 killed
or drowned and 31 taken to Sarawak), releasing 390 captives (140 by death
only), ** among the captives there were people from every part of the Eastern
Archipelago, from Borneo, Celebes, Java, the smaller islands, and the Malayan
Peninsula.'* (Helms, p. 212.) The wide range of the pirates, who brought their
captives to the Sulu slave mart, is referred to by Dr. Guillemard. (op. sit, p. 92.)
If Andamanese were carried to the Malay -Peninsula, there is every probability
of their having been carried further east, and hence possibly to Borneo. On
asking M. Ernest Chantre, Director of the Mus6um des Sciences Naturelles
at Lyons, where the skull is deposited, for further information regarding its
origin, he wrote to me under date of 24th January, 1894 : " All that I can tell
you over and above what is mentioned in the * Crania Ethnica ' is that it was
obtained more than thirty years ago, as coming from Borneo, but we do not
know under what circumstances it was got. In fact, I do not possess a single
document about it. I may, however, add that side by side with this engraved
skull we possess another one equally small, not engraved, but blackened by
smoke. It was purchased about ten years ago from a natural history
merchant of the city of Amsterdam, as coming from Borneo." Further
requests for measurements of this second skull failed to elicit any reply. The
illustration of this engraved skull shows very characteristic Borneo tracery,
and leaving apart the fact that we are not sure from what part of Borneo
these engraved skulls are obtained, and also leaving apart the absence of
mention by anyone who has seen these engraved skulls hung up by the people
who engraved them, we must conclude that this skull must have passed
Negritoes in Borneo. 301
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, Dr. 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 mis-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 Agtas, 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), he 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.)** 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
«* Old name for Island of Borneo.
^ •' Borneo; its Geology and Mineral Resources." Lond., 1892. pp. 259-260.
302 H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
pre-historic occupation of the island is still wanting, and with it necessarily
any trace of Negrito occupation. The existence of the Negrito in Borneo
in the past or in the present has yet to be proved.
Section of the stone
implement found by-
Mr. A. Hart Everett.
APPENDICES.
I.
SEA DYAK (Rejang and Batang Lupar District),
MALAY AND ENGLISH VOCABULARY.
With Examples shewing the words in use.
From the Notes of Mr. H. Brooke Low.
Ska Dyak.
Malay
(Colloquial).
abus
abu
achok
cuchok
ada
ada
adap
macham
adu, ngadu
ator
ai
ayer
aiam
permainan
aian
tampak
ajat
sumpit
ajih
aka
dudun
akai!
adoh!
akal
akal
aki
akiet
lantieng
aku
sahya
alah
alai
sebab
alam
dalam
alau
i buntak besar
alau!
alit
alu
ama-ama
;
amang
amang
1
English,
Together with Examples of the use of the word.
amat
l^nar
ashes.
to prick, to thrust at.
to be born ; dim nuan ada, where were you
born ?
manner, way how ; nama adap pia, why is
it done so ?
adjust, arrange ; adu apiy trim the light ;
adu tikaiy straighten the mat.
water ; ai langkang, low water,
a plaything ; to play,
to be visible ; to come into sight,
bag made of cane for carrying clothes,
to enchant, to charm, to work miracles,
bosom-friend.
oh ! alas ! ahai indai ! oh dear !
understanding, cunning, deceit,
grandfather,
raft.
I, me ; as a verb to acknowledge, to
confess,
overcome ; enda alah, not to be overcome,
i.e. impossible, unable to do ; alah jako,
to be worsted in an argument,
cause, reason ; iya nadai alai, there is no
reason why ? hati alai, how can ? &c., &c.
in, within,
locust.
alau I exclamation of surprise,
to close up.
pestle.
ama dulu, ama dili ; sometimes up river,
sometimes down river.
pia amang, perhaps so, &c., I wonder,
suppose,
to pretend, feign, flourish, brandish ;
amang munch munsoh, to pretend (go
through the actions) to kill an enemy,
true.
11.
H. Ling Roth. — Natives of Sarawak.
Sba Dyak.
Malay
(Colloquial).
ambai
ambat,
ngambat
ambi
ambis, also abis
ambu
amboh
ambun
ampa
ampit
ampoh
amput
anak
anang
anaraja
anchau
andal
' ond6
ambil
habis
mengakun
nappar
ru
achap
anak
andau, ngandau
anga
angat
anggap
angkabai
angkong
anjong
ansah
ansak, ngansak
ansang
anta
anti
antu
jangan
neraja
ampar
arap
panas
sukat
bunut
antar
asah
niiang
nanti
hantu
English,
Together with Examples of the use of the word.
apai
bapa
mistress, love, keep.
to receive, meet, go to meet (one) ; to
await one's arrival ; to intercept (hostile
sense),
to fetch.
finished, all gone,
acknowledge, own, claim, adopt,
to forge,
fog, mist ; casuarina, only because of the
resemblance of the foliage of this tree
to a fine veil,
husk ; ampa padiy paddy husk,
to come in for a share,
flooded,
to sting ; d'amfut, stung (by bees, wasps,
centipedes),
child ; anak laki, son ; anak induy daughter ;
anak ambu, adopted child ; anak menyadi,
brother's child, i.e. nephew or niece;
anak biak, young children ; anak hiak
is "follower" only when contracted
anemhiak.
don't ; anang hegaUy don't bother ; anang
guai, don't hurry, not so fast ; anang pia,
don't do so.
rainbow.
to spread (mats) ; beranchau, spread,
to believe, trust, to rejoice,
a bridge ; to bridge over ; ngandau sungai,
to bridge over a river,
ravenous (the rabid appetite one gets on
recovery from fever),
hot, warm ; at angat, hot water ; tunggu
angat, a heavy fine ; tnenoa angat, infected,
plague-stricken country,
to count up, reckon,
measurement,
horse-mango.
to bring, take, send, convey,
to sharpen, whet,
to urge.
the blossom of palms, reeds, &c.
gay, fine, handsome ; anta bendar menyadi de,
how gay, handsome your brother looks,
to wait for.
a spirit ; antu pala, the smoke-dried head of
a person killed in war ; enda betuku antu,
a deceiving spirit ; antu buyu, antu
grasi, names of evil spirits ; jai antu,
a demon,
father ; apai orang, a father of a family.
Sea Dyak, Malay and English Vocabulary.
111.
Sea Dyak.
apai
apai-indai
apin
apit
apus
aram
(contr. am)
arang
ari
ari
arok
asai
asi
asoh
atas
ati
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
bintang
ma bapa
belum
tapis
padam
marilah
arang
deri
hari
abu
rasa
nasi
suroh
atas
hati
au
auak ka
lya
auh
aya
bapa manakan
babas
babas
badas
bagus
badi
rughi
star.
parents.
not yet ; even if ; ka apin Snggai, even if I
didn't want to.
to strain, squeeze.
to extinguish ; apus an,when the day is
extinguished, night ; apus pikul, the ex-
tinction of the measure, full to the brim ;
apus aiy the whole of the river.
come on, come along.
ni ari nemuai, ni ari humai?
the time to visit, where's the
farm ? mekang ari, the time is
aku nadai ari, I've no
kati asai tuboh nuan, how
charcoal,
from,
day, time
where's
time to
insufficient, &c
time, &c.
soot,
taste, sensation
do you feel ?
boiled rice.
to allow, to send, to order,
upon, over, above,
heart, mind, liver ; ati aku tusah, my mind
is troubled ; ati aku enda nyamai, my
mind is ill at ease, uncomfortable ; nyamai
ati aku, my mind is at ease, free from
anxiety or worry ; sekut ati, perplexed ;
aku nadai jai ati Snggau taut Snggau china
iang anjong pengeraja kitai, I have no
ill feeling against Malays or Chinese;
they bring wealth to us ; gagi ati, glad,
delighted.
yes.
in order that . . . . let it be that ....
let be (hence — never mind),
noise, hum, murmur; auh bala, hum of the
army, auh ribut, murmur of the wind,
uncle.
I
badu
berhenti
' wood, brush, thicket, new growth, bush ;
bulu babas, leaves,
fine, handsome, good, nice; badas rita,
good news,
to come to grief, go to the wall, suffer loss;
enggai badi ngapa, I won't suflfer loss to
no purpose,
to stop, end, cease ; badu nuan minta utat,
cease asking for things ; badu enda, by
no means, on no account.
IV.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(CoUoquial).
English,
Together with Examples of the use of the word.
bagas
bai, mai
baia
baiam
bajai
baka
bakun
bala
ball
baliek, maliek
balu
banchak
bandau
bangat
bangkis
bangkit
bangkong
bansu
bantai
bantuD
barieng
baroh
baroh
basieng
batang
batak
batu
batu
batu pegai
kuat
bawa
buaya
riipa
dudun
bala
ubah
malik
balu
tikam
biawak
brapa
prau papan
banghit
prau bertimbo
puas, biase
pungga
chabut
rendah
bawa
tupai pinang
batang
tarik
batu
always, continually, often ; rather zealous
to be always doing a thing ; bagas tindoky
constantly sleeping ; de bagas mabuk^ aku
jarangy you are always getting tipsy, I
rarely.
to bring.
(alligator) crocodile.
to pet, to play with.
some winged animal of Dyak mythology.
like, like to ; baka ka udahy as formerly.
to have a bosom friend.
expeditionary force, a war party ; pengumg
bala, advance guard.
to change, alter, alter in appearance, color;
bait moaj to change one's appearance.
to look at, look towards.
widowed, widow, widower; indu balu, a
widow ; laki balu, a widower.
to throw, to thrust.
a large lizard.
very, exceedingly ; enda bangat mansau, not
particularly ripe ; kati nuan bangat manchal
bakatu, how is it that you are so very
mischievous like this? bangat kalalu^
quite too much.
a plank boat.
scented flower.
a boat with a single plank fastened into
the dugout at the water line.
perpetually, accustomed.
to expose to view ; bantai utai, unpack
things.
to pull out, root out, pull out by the roots,
to weed ; bantun bulu mata, to pull out
the eyelashes.
to roll along.
short (stature), low (hills).
baroh, low, with prefix di (by) below,
under; di barok bukit, under below the
hill, at foot of; bukit baroh , low hill.
squirrel (smallest kind).
batang indu, main stream; in the first
sense batang means the trunk of a tree,
the stem ; batang, name, own name,
proper name, real name, family name,
i.e. stem,
to drag.
stone, rock.
stone.
security, a pledge for something in
pawn.
Sea Dyakf Malay and English Vocabulary,
Ska Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
bauh
baum
bebakoh
b^bas
bedau
bedega
bedingah
beduan
beduru
bedus
beg, begau
begadai
begaiang
begelis
begitang
beguai
beguang
bejako
bejalai
bejali
bejamah
bekalieng
bekalih
bekarong
bekau
bekejang
bekindu
belaboh
belaki
belala
panjang
berpakat
bersahabat
ketas
masih balum
katcho
berbunyi
kambieng
bego
besik
bergantong
gopo singgaut
gampang
bertutur
berjalan
berpinjam
bertangkap
bersain
pusing
sindir
bekas
berangkat
berdiang
jatoh
berlaki
rindu or suka
tall (vegetation), long (hair) ; to grow up ;
babas kami (nyau) bauh, our farm land
(brush) has grown up ; awak ka bttah, let
it grow long,
to confer, deliberate, consult, take counsel,
to become friends,
to pull to pieces, take apart ; bSbas rumah,
pull to pieces the house,
still, yet, more, not yet.
bracken.
famous, celebrated,
to worry, annoy, tease, vex, bother, trouble,
persecute ; beduan dirty worry one*s self,
to roar (a beast of prey), rumble ; prut aku
beduruj my stomach rumbles,
goat.
to set up a hue and cry.
slowly, cautiously, gently ; bejako begadai,
to speak in a low tone,
pierced ; maio-indu tambi 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.
VI.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
belaloh
belama
belawa
belelang
beleman
belit, melit
belut
benda
bendai
bendar
benong
Malay
(Colloquial).
selalu
berikut
menahun
macham-
macham
gulong
tajau
or tempian
chanang
benar
English,
Together with Examples of the use of the word.
bentang
bentang
1
benyut
gregar |
1
bepangkang
1
seblah
bepelieng |
berblit
beselieng ,'
beragai
gagah
berandau
bertutor
berangkat
berap, merap
tangkap
berapi
masak
beratong
beranyut
(also Dayak)
beredup
berekak
enchekak
berentak
berimba
to have over and above.
always, continually, perpetually.
to run, to follow.
to sojourn in a strange land, to travel.
fanciful ; aiiang beleman, don't play the
fool ; mawh beleman, very fanciful,
to coil round, wind round ; fnelit sirat, to
coil the loin-cloth round,
earth-w^orm.
earthen-ware jar.
a shallow gong beaten with wood ; bebendai,
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 benmig makai, just
when he is very busy eating ; benong
berapi, at the time when we were most
engaged 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.
bentang tali, to stretch a rope across a river ;
bentang march, a line no one may pass,
used when cholera is al)Out.
to quiver, rock, shake, quake : batang benyut,
the log rocks ; tanah benyut, to quake, of
the earth.
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 oird.
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.
Sea Dyak, Malay and English Vocabulary,
Vll.
Sea Dyak.
Malay
(Colloquial.)
berimbai
bersindi
berinsor
surut
berintai
berikut
berumpak
beluniba
berupai
nampak
beruran
lapar
besagu
tikam k'atas
besai
besar
besatup
bertemu,
berjumpah
besibil
telesse
besudi
besundang
tuka
betah
lama
betangkai
gumpul
betauing
turut
betelai
bebisik
betemu
beterangau
l">ertriah
betingik
bertingkar
betis
betis
betu
lukus
betuju
tentu
(tuju, to point
towards)
betuku
tentu
betunga
berjumpa,
bertemu
betusi
bebisik
also betusoi
bidai
klasa
bidiek
bilik
bilik
bisa
bisa
bisi
ada
bla
sama
sama-sama
English,
Together with Examples of the use of the word.
to lie alongside.
to decrease.
in sequence, in order, in line.
to run a boat race.
visible ; haiif^at enda herupai^ hardly visible.
, starvation, famine, hunger, scarcity.
to raise up, to throw up, toss up ; hesagii
ringka, to throw up the football.
large, big, great.
to encounter, meet, clash, come into con-
tact, collision with ; sidaiya mudik kami
undur besatup tengah at, they were going
up river and we were going down river
when we collided in mid-stream.
to resemble in sound, to rhyme.
to undergo the hot-water ordeal.
to exchange gifts ; besundang ka, munoh ani
enggai, I will exchange gifts (as a token
of friendship), but I will not kill a pig
(for sacrifice).
of time, long ; aku enda betah nuan, I can-
not be with you long.
to bunch, to ear (com) ; jako betangkai,
endless talk.
to accompany, hang on to, follow one
about ; kati nuan, lain betauing iya ? how
about you, are you going to follow him
about ?
to whisper.
to meet.
cry out.
to wrangle.
the calf of the leg.
scalded, burnt.
unauthenticated ; rita eftda betuju, the rela-
tions or narratives do not agree.
certain, sure, trustworthy ; etida betuku antu,
a lying spirit.
to turn towards, to meet, have an inter-
view with.
to narrate.
a rattan and bark mat (large sized).
fortunate, successful, lucky.
room, apartment.
poisonous (sting, bite), potent, telling,
effective : jako aku bisa, my words are
cutting,
to be, is there ? there is, to have,
alike, equally, equal, even; bla peninggi,
same height.
Vlll.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
blah, mlah
blaia
berkelai, gadoh
blanda
(berikut)
blansai
karong
bluit
bedipat
bok
bong
botoh
brang
brau
brauh
rambut
bong
buto
brang
bras
bunyi
buah
buah
buah
sebab
buai, muai
budi, mudi
buiyah
buiyan
bujal
bujang
bukau
bulan
buli
buHh
buloh, munti
bulu
bumai
bungai |
bunga (
bunsu
buang
prankap
j takut
bujang
kladi
bulan
dapat
buloh
bangsa
buma
bunga
bungsu
English,
Together with Examples of the use of the word.
to split ; nulah pinang, to split the betel
nut, the mode of divination resorted to
in the marriage ceremony, to perform
the marriage service, to marry (couples).
to quarrel ; blaia higgau pangan diri, to
quarrel with one's own friends.
to run ; blanda kia, blanda kia, to run back-
ward and forward ; blanda anchau tikaiy
run and spread the mats.
bag, sack of grass or reeds, ordinarily the
gunny bag.
serpentine, sinuous, winding, crooked,
round about ; tanjong bluit, tortuous bend
in the river.
hair of the head only.
war-canoe.
penis.
upper arm.
rice (uncooked).
a noise ; fiama utai nya brauh ? what is that
making a noise ?
fruit.
reason, cause, ground ; nama kabuah, for
what reason ? why ? ; kabuah nya, for this
reason, because of this; nadai kabuah iya
enggai, there is no possible reason why
we should not ; nadai kabuah-buah ngaiau,
no pretext for going on the war-path.
to throw away, fling away, pitch away,
toss away ; muai utai ka t/lok, muai ka
lubok, to throw something into a pond
or pit.
to entrap, decoy, snare.
moth.
timid, nervous
knob or bulb ; bujal iawak, the knob or
bulb in the middle of a gong.
bachelor.
kladi, the cladium.
moon, month ; bulan sigi kamariy last month.
eddy.
to get, obtain, procure, catch (fish).
bamboo.
I. — hair (body), feather, down; bulu mata,
eye-lash. 2. — race ; orang nyelai bulu,
men of a different race, kind, tribe,
colour.
to farm.
flower.
' youngest ; a^iak bunsu, the youngest of the
family.
Sea Dyaky Malay and English Vocabulary.
IX.
Sea Dyak.
buntas
biintau,
ngantok
buntis
burai
burak
burit
bum
buruk
but
butang
chapak
chelap
chenaga
chiru
chuan
dagu
damun
danau
dandong
dara
datai
dedat
dejal
delapan
demam
deredai,
ngeredai
di
di
di ya or di-ia
dia
diau
Malay
(Colloquial).
beruntas
rambu
putih
burit
buru
burok
busok lansang
pinggau
sejok
chuchi
jerinih
chuntu
damun
danau
I sarong
dara
datang
pukul
sumbat, pakal,
libat
delapan
demam
kau
skarang ini
Sana
diam
English,
Together with Examples of the use of the word.
to disembowel.
drowsy, sleepy, rather the sensation after
] having lost a night's rest, not the sleepi-
ness which comes in the early part of
the night (ngantok),
padi buntis^ cleaned paddy.
tassel (necklace).
white (colour).
bottom, base.
to drive away ; buru manok, drive away the
fowls.
rotten ; orang burok, good for nothing ; buah
buruk, rotten fruit.
rotten, putrid ; bau but, a rotten smell.
penal, fineable, to render oneself liable to
a fine, adultery {the fineable offence).
saucer, plate.
cold, cool, light (as applied to fines in
opposition to angat, heavy) ; tunggu
chelap, a light fine,
purification ; chenagu runiah, house purifi-
j cation.
\ clear, transparent (water).
i a mould, model, pattern.
I
I
chin.
brush (two years' growth).
lake.
to wear a sarong reaching to the feet, to
wear a long skirt.
maid, maiden (a marriageable but un-
married girl).
come.
to beat or drum upon.
to cork, stuff up, stop up (a hole, leak), to
caulk.
: eight.
ague.
to dry (clothes) in wind.
you (singular number),
at, by, in.
' now (adv.) ; pukul brapa dia ? what's the
time now ? directly ; diya tu, immediately,
at this moment.
■ there.
to reside, live, keep quiet, stay ; dini nuan
diau, where do you live ? diau anang
bejakOf be quiet, don't talk.
X.
H. Ling Roth. — Natives of Sarawak,
Sea Dyak.
dilah
dingah
dini ?
dini-dini
diri
dudi
duduk
dugau
duku
dulu
empa
empai
empalai
empang
emparu
empasa
empedu
empekak
empeleman
empran
6mpu, ng^mpu
empurau
enchekak
nyekak
enda
endor
enggai
enggaii
enggi
Malay
(Colloquial).
English.
Together with Examples of the use of the word.
lidah
tongue ; dilah tanah, a tongue of land,
mana ?
promontory,
hear; fame, distinction, reputation.
, where ?
beginiana ?
di niana-mana
how ?
wherever, however.
self, oneself.
after, behind ; diidi ari, some other time.
some other day.
dudak
to sit, sit down.
to be idle, have nothing to do, idle about ;
parang tebas
dahulu
puas dugau'dugauj tired of doing nothing;
unemployed, without anything to do,
purposeless,
chopping sword,
adverb of place or time, before.
belum
kabun
blatt.
putus
ubi bandong
empeddu
padang
semah
chepak
tida
tempat
tida mau
dengan
pun
kita-pun
to eat.
not yet.
kitchen, garden.
laiay
enggikami
(see enggi) I
fingkah ! barangkali
I to adjust, arrange, settle ; emparu
! adjust a difference, settle a case.
i tapioca.
gall-bladder.
cluck of a hen after laying an egg,
' mote, an insect which gets into your eyes,
also dust getting into the eyes is called
empclefnan,
a plain.
I to own ; owner ; aku empuy mine.
a kind of fish.
to throttle.
not ; enda me 'tu, not if I know it ; enda
alah, not able.
place ; dini endor kita hulih ila ? where are
we likely to get some by and bye ? Kati
endor iya enda lekat ka ginto ? how did it
manage not to stick on the hook ? Utai
pandok nadai endor iya etida angat^ things
cooked have no place but to be hot.
will not, won't, to be unwilling.
connective conjunction, with, and; also as
verb, to use, to wear.
^ note of possession ; enggi sapa, whose ;
I eng^i iya, his ; enggi sapa langkau nyin ?
\ whose is that shed ?
ours.
I perhaps, may be.
Sea Dyak, Malay and English Vocabulary,
XI.
Sea Dyak.
Malay
(Colloquial).
engkah
simpan
engkabalu
engkaiyu
lauk, saior
engkalubang
engkasak
ngrebat
engkelulut
engkila
jaga :
engklait
1
engklaiyu
1
engklis
miniak nioh
engkraju
tembaga
engku
aku pun (empu)
engkukok
engkuleh
rimah dahan
enjok
en Sana
ari dulu (hari)
ensanos
dahulu
ensapa
siapa pun
ensera
cherita
6nsepi
cheri
or sepi
J,-.ensiang
luasi
ensilip
ensuroh
entekai
entekok
entelah
entemu
6nti
entighis
entran
entun, ngentun
gadai
gaga
padam
surok
bengok
j6kalau
batang
tarck, ulur
pelehan
suka
English,
Together with Examples of the use of the word.^
to put, place, set, deposit.
widowhood ; empai temhu engkabalu ^ the
period of widowhood is not completed,
relish, condiment (vegetable or animal food
as an accompaniment to rice),
a pit-fall (hole with calthrops).
to writhe, wriggle, struggle with, offer
resistance to.
insect, a diminutive fly ; getah engkelulut,
the wax deposited by a fly.
to watch, scout, spy ; aku engkila siduai, I
was watching them both,
wild gambir.
' to fade, to lose colour, tarnish,
cocoa-nut oil.
copper.
mine, contr. from etiggi aku, see enggi,
the crowing of a cock,
tiger-cat.
to give,
day before yesterday.
whose, contr. from enggi sapa,
legend, fable, myth, story.
to taste, feel, be conscious of, aware of ;
htsepi asi, taste what it is like; Snsepidiri
parai, I feel as though I were dead.
to clear, to prune ; wemiang tapang, to
prune the bee tree ; mensiang jalai, to
clear the road of grass, &c. ; siang, clear
light ; ben- or mensiang, to make clear,
to cause to be light.
to go out (of life or sun), to fade away.
to crouch ; ensuroh baroh batang, to creep
under the log ; jako ensuroh, humble,
submissive language.
pumpkin.
goitre.
a riddle, conundrum, enigma.
tumeric.
if; hiti benama, if it should be so.
source of a river.
shaft ; entran sangkoh, spear-shaft.
to pull, haul, launch ; entun prau, to launch
the boat.
gadai-gadai, softly, slowly, gently, gradu-
ally.
glad, pleased, delighted ; gaga penapat ati
aku, I am truly delighted.
xu.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
gagai, ngagai
gagang
gaiang
gaiyu
galau (ngalau)
gama
gamal
gandong
ganggam
gari
gasieng
gaua
gauk
gaum, ngaum
gegusu
gelang
gelema
gempong
gempuru
gemu
genap
genggam
genselan
gentieng
gentu
gerar
gerigau,
nyerigau
getah
getil, ngetil
Malay
(Colloquial).
agar
sengkar prau
salang
tuah
sinipan
rupa
tegoh tegah,
telap
tuka kain
bergassing
gago
rindu
itong
gelang
gumpul
gemok
sabilang, tiap
genggam
pisang kra
gelar
gadah
getah
gentu
English,
Together with Examples of the use of the word.
to pursue, follow after, to arrive at ; nadai
utai di gagai, I am not going after any
thing,
thwarts (boat^.
to pierce, maxe a hole in.
long-Hved ; enda gaiyu nyaua ahu, I am not
long-lived,
reserve, keep by, reserve for another day,
save up ; galau nyaka pagUa, keep it for
to-morrow,
to touch, feel (pulse, &c.) ; rather a system
of stroking, massage, &c., adopted by
medicine men.
apf)earance.
grip; gandong prau, bulwarks,
sturdy, firm, steady, sure (foot, &c.),
secure ; tiang ganggam, the post is firm ;
ganggam moa, stem, resolute face,
a change of clothes ; nadai mai gari, didn't
bring a change, &c.
to spin a top.
busy; ngaua, to bother; anang ngaua udok
benong makai, don't bother the dog while
he is feeding.
gauk ka nuan, fond of you ; gauk nanya rita,
fond of asking for news,
reckon, include, count,
curly (hair) ; bok gegusu, frizzled ; rambut
bergulong, curly haired,
bracelet,
furtively; pindah gelema malam, in secret,
secretly,
to collect into a heap,
to collect together,
fat, stout,
each, every ; genap taun bulih padi, every
year we get rice,
a handful,
blood offering, propitiatory offering ; genselan
padi, blood offering sprinkled at time of
sowing,
glen, valley, ravine, gorge, gully,
wild plantain,
to name,
to make a noise; anang nyerigau, do not
make a noise,
sap, gum ; English gutta ; getah tungkun,
i.e. the gutta used for torches ; dammar.
to pick (flowers), pluck (leaves); to
pinch.
Sea Dyak, Malay and English Vocabulary.
Xlll.
Sba Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
giga, ngiga
giliek, ngiliek
gilieng
ginti
girau
gitang
glumbang
grah
grai
grigang,
ngrigang
grunjong
guai-guai
gunggo
iban
idong
iga
ikan
iku
ill
impun,
n'gempun
inda (?)
indai
indiek,
ngindiek
indu
ingat
inggap
injun, nginjun
ingkoh, ningkoh
insak
an so
gunchang
gulong
kail
guntang
umbak
baik
kachoh
anting anting
singgaut-
singgaut
bayang bayang
idong
ikan
ikur
ilis
limpan, taroh
ma
tinjak
prempuan
ingat
inggap
gunchang
ingus
to seek, go in quest of, to look for, search
after ; noi^a menoa nyamai^ menoa grai^
nunoa chelap^ menoa lindap, to look for a
comfortable, healthy, cool and pleasant
country.
ngiliek na pala, to shake the head in token
of dissent.
to roll, roll up.
fish-hook.
to stir round (coffee).
to suspend, hang up.
wave (sea), breaker; glumbang raia^ enor-
mous rollers.
slack, loose (fit), opposite to tight.
well (health^ ; menoa graiy healthy.
to trouble, disturb.
man's earrings,
in a hurry (adv.).
shadow.
the laity in contradistinction to manangs^
medicine men ; the Dyaks only in
contradistinction to one of another race
who may be addressed.
nose.
iga iya etuia nemu ! as if he didn't know.
fish.
tail.
sea- ward, down stream ; (opposite to f////,
interior, up stream).
to take charge of, care of.
even (?)
mother,
to tread, trample on, step on.
otang indu, a woman,
utai, insect ; indu guang.
female, woman
women ; indu
mistress,
to remember.
to settle (bees), to perch, alight (birds),
to shake; nginjun biliky to shake the room,
to cut round, separate from the trunk,
detach ; ningkoh bandit ttlpang, to cut
away the buttress of a bee tree,
mucus from the throat or nostril.
XIV.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
insit, nginsit
bergerak
insor
intu
ibun
inyak (?)
nyor
ipa, ngipa
ipak
patul
ipar
ipoh
ipar
ipoh
ipoh
irau
upas
susah,
in
tuang
ineng
irit
, ngirieng
tarik
imp,
isi
ngirup
niinuni
ISl
lya
jagau
dia
English.
Together with Examples of the use of the word.
jai
jaiau
jako
jahat
chakap
jala
jalai !
jala
jalan !
jalai
jeraia
jalong
jamah
jamoh
jampat
pantas
move away from, to move, stir ; enda nsinsit
prahu art nya, the boat doesn't move, stir
from its place, &c. ; enda nginsit ari runtah
diri, he does not move from his own
house.
recede, abate.
to watch, guard, take care of.
cocoa-nut.
to wait for, to meet in the way, to waylay,
ambush.
like, sort, commensurate ; ipak iya^ pattd
diay 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 tuak, old tuak,
strong undiluted tuak] .
poison ; ipoh lajah, arrow poison.
distress oneself; irtiu 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.
I make a solid body of ; isi tunggu, to pay
' a fine.
flesh ; pengki isi, firm flesh as opposed to
lemi isiy muscular flesh ; hadas isi, fine
(good) flesh.
he, she, it, him, her.
manok jagau, 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 ku, he has nothing to say, never
mind,
casting-net.
go ! jalai de minta sida sa bilik, go you and
ask that family.
i path, a way, custom ; rantau jalai, on the
way.
bason,
to pitch into, jamah asi, to pitch into the
rice,
grip, grapple, clasp, handle, tackle,
fast, quick.
Sea Dyak, Malay and English Vocabulary.
XV.
Sea Dyak.
janggat
jani
jani
japai, nyapai
jarai, jarang
jari
jauh
jaum
jaung
jelu jangkiet,
nyangkiet
jemah
jeput
jibul
jimbi, nyimbi
jimboi,
nyimboi
jingkau,
nyingkau
jingkong
jugau
junggur
jungkang
jurieng
ka
ka, deka
ka-dia
kabak
kaban
kachang
kadeka
Malay
(Colloquial).
kundur
babi
babi
ambil
tangan
jauh
potong
r6rang
monyet
(monkey)
jimor
ambil
tulak
bodo
tanjong
English,
Together with Examples of the use of the word.
mau
tadi
kapala ( •
j chabi
kahandak
head)
a fruit resembling vegetable marrow.
pig, boar.
pig; jani >nenoa, domesticated pig; jani
kampang, wild (or jungle) pig.
to pick up (something that has fallen),
lay hold of, catch hold of, to reach ;
japai rotiy hand me the bread.
seldom, rarely (adv.j, scarce, uncommon
(adj.).
hand.
far, distant, long way.
to sacrifice, slaughter, immolate (for a
superstitious purpose).
a species of spiny palm.
a climbing animal (monkeys, &c.), tree-
walking animals,
ultimately, by and bye, subsequently,
some other day, some future occa-
sion.
as much as can be taken up between the
points of fingers and thumb.
big bottle.
to dry in sun, put out to dry.
to reach for, fetch, get, pick up (a thing
that has dropped), touch,
to bend into an arch (as smambu for teladok
prau)y to force into a circular shape,
bend round, arch,
to push,
senseless, imbecile, ignorant ; kami iban
jugau penapat, umpai tulih ka akal^ we are
as ignorant as can be, we do not yet
understand,
a jutting out, promontory,
lofty (prau).
pointed ; jurieng mata^ sharp sighted.
to, for, and also to express numerical
order, e.g. sa^ dua, tiga, i, 2, 3 ; ka sa, ist;
ka dua, 2nd ; ka tiga, 3rd.
to want, wish, desire,
just now, at present,
skull, cranium,
company, clan ; samoa kaban kalieng kami,
the whole of our tribe.
chiH, capsicum, bean,
wish, desire ; nama kadeka ati nuan ? what
is your wish ?
XVI.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
kadua-kadua
kaiang
kaiau, ngaiau
kaioh, ngaioh
kaiu
kak
kaki
kala
kala
kalah, ngalah
kalalu
kaleman
kalia
kalieng
kaliti
kamah
kaniaia ?
kamarau
kamari
(ari kamari)
kambut
kamerieng
kami
kampong
kanan
separu-separu i
skeda-skeda [
berkaiyuk
kayu
gagah
kaki
kala
berbalik
(also pusing)
telaluk
petang
mans6a
dengan
kupak
kotor
bila?
kamarau
kamarin
kandi
ngerin
kita
utan
kanan
some others ; half- half ; kadua nginti kadua
nyumpit, some are angling, others shoot-
ing with the blow pipe ; nginti enda lama
hulih ikan mengalan^ we were not long
fishing and we caught a nungalan fish ;
nyumpit enda lama bulih jelu jangJnt^ we
were not long shooting and we got a
janghit; kadua uda, kadua bedau^ some we
I have, got, some we have not yet got.
i undecided ; agi kaiang^ irresolute.
to go on the war-path, make war ; a war-
path, expedition, campaign.
to paddle.
wood.
a crow (bird).
foot.
ever do, ever have ; kala nuan, do you ever,
have you ever; etida kala^ never; enda
kala, never do, never have.
the scorpion.
to turn round, turn on one side, change
one's position, reverse ; kalah kitu, turn
round this way, to decline, set, go down
(sun), to slope, slant ; bekalah, to change
places ; de na ngalah ka orang, to want to
obtain the superiority over others; to
put in the wrong.
excessive, too far; bangat kalalu, quite too
much.
dark (night) ; ari nyau kaleman, the day has
become very dark, i.e. moonless.
of old, ancient, former, of yore, once upon
time ; adat kalia, ancient cu.<>tom ; ari
kalia, from old times.
companion ; samoa kubu kalieng kami, all our
followers and companions.
to peel off (skin).
dirty.
when ? kamaia kabua dia ? how is the fort
getting on ? kamaia nuan datai dia ? when
did you get there ?
dry weather, drought, spell of hot weather,
the dry monsoon.
yesterday ; limai 'mart, yesterday evening.
satchel.
tiger fly.
we ; kami menoa, we, in contrast to others.
old jungle, primeval forest [kyan tuan,
virgin forest),
right (distinct from left).
Sea Dyaky Malay and English Vocabulary.
xvii.
Sea Dyak.
kandong,
ngandong
kang
kangau,
ngangau
kantok
kapa?
karau
kasih
kasumbar
kati
katong,
ngatong
kebah-kra
kebok
kebut
kedil
kelaiang,
nglaiang
kelala
kelaung,
nglaung
kelimat
kelui, ngelui
kembai
kembuan
kempang
kempat
kendua (contr.
kami dua)
kenyalang
kenyilieng
b
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
buntien , pregnant (woman, corn, &c.), to get into
I the family way, to get with child,
kandar i pubes.
tunggah I to call, shout, call out.
shoots,
apa sebab ? why ? what for ?
glap dark, dusty, misty, &c. ; agi karau-karau,
I while it is still deep twilight,
kasih to have pity on, be kind enough,
kasumbar soubriquet,
apa kati, what ? indeed, affirmative ; katipemesai
rerga, what is the price ?
angkat * I lift, remove, carry ; dua ikan, aku katong,
I I carry off two fishes ; end' alah katong,
I tuboh sepuloh, ten men could not lift it;
katong ka rumah, katong ka ruai, carry it up
to the house, carry it up to the verandah,
tegal wherefore? therefore,
tempayan a small earthen jar.
gago to stir, bother ; anang kebut, don't bother,
tebal dense (population), stout (cloth),
nebrang to cross over (from one side to another) ;
I I tumu aku kelaiang kitu, I came across
I ' quite early.
I kanal I to recognize, to know again.
i larang to pass over ; aku nggai nglaung jaku tuan,
I will not cross the words of the tuan,
I taroh to save, keep for by and bye ; kadua ktlimat
j makai, some of it keep to eat by and bye.
limpas I to pass ; tya udah di kalui kami, we have
I passed that ; superior to, surpass, past,
I beyond ; ari chapi nglui, ari rusa ngelui,
I pork is superior to beef, &c., to excel,
I exceed,
kembang swollen, to swell.
pake, simpan to keep, treasure ; bifida tunggu enda tau di
I kembuan, k6 tuan, the fine cannot be kept
I the tuan says.
to feel it in one, feel up to a thing, feel
competent to ; kempang nuan munoh orang ?
do you think you could kill a man ?
Dini aku kempang fianggoftg umai pangan
' diri! how can I take my companion's
, farm ! etida kempang, not up to it.
letas I to cut through ; kempat bok, to trim the hair ;
kempat teladok, to sever; kempat iiang, to
cleave a post,
we two.
kinchallang rhinoceros hom-bill.
I green beetle (chrysochroa).
XVIU.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
kepit
!
kerukor
kurungan,
sangkar
kesa
krengga
kesai, ngesia
keboh
kesat
sedjok
ketas, ngetas
kerat
ketau, ngetau
ngatam,
berinah 1
ketawa
tertawa
ketieng
puki
kia
kasia
kiba
kiri
kibong
klambu
kilah, ngilah
blakang, bekas
kilat
kilat
kikil
kimbiet,
pelok
ngimbiet
kini?
kamana ?
kini (amang)
barang kali
kitai
kitu
ka-situ
klabu
klai
tanda
klambi
baju
klau
utap
klingkang
koiyu
kran
kuat
krawang
alun
krebak,
silak
ngrebak
krembai,
ampar
ngrembai
kresa
barang, herta
kresiek
pasir
kretum
empighit
krieng, ngrieng
; kras
English,
Together with Examples of the use of the word.
to squeeze, jam, squeeze in between,
cage.
red ant.
to splash (of water), brush away, ward off,
to shake (mat, blanket),
chilly,
to sever,
to reap, gather in the harvest.
to laugh, laugh at.
cHtoris.
thither ; anang kia^ don't go there.
left (contrasted with kanan, right.)
curtain.
behind, next to ; kilah kitu, there and here ;
kilah nya, after that, next to that ; kilah
ngetau^ after the harvest ; ngilah bukitj
behind the hill, beyond, &c. ; kilah ensana,
the day before, day before yesterday.
lightning.
wart.
to embrace, cuddle.
where to ? kini ka nuan P nok sini kau ?
where are you off to ? whither away ?
perhaps so ; pia kini ! may be.
we, our, us (inclusive of person addressed).
hither ; kitu nnan enda lanu^ come you here
a minute.
grey.
token, mark, sign, pattern, mould.
coat, jacket.
shield.
hoop.
cheek.
to be eager ; enti iya bangat kran nan kapalay
nadai jaku, if he is very eager in with-
holding the head, never mind.
passage, channel.
to part open (curtains), to lift up (petticoat),
to open letter (box), to lift open, uncover,
lift the cover, remove the lid (bintangj,
to unfold, spread out (casting net), krembai
ka kajang, to spread (an awning) ; krembai
ka sural y open out the book.
personal property ; anak kresa utai, small
articles of property.
sand.
! bug.
hard, powerful ; ngrieng, to prepare for ;
krieng rekong, stiff necked.
Sea Dyak, Malay and English Vocabulary.
XIX.
Sea Dyak.
Malay
(Colloquial),
krimpak
kroh
krubong
krukoh
maringka
karoh
krukoh
Kuan
kubal
kudi, ngudi, jai,
binchi
rosak
kukok, ngkukok
kokok
kukut
kuku
kumbai,
panggil
ngumbai
kunye
gigit
kusi, ngusi
kupak
kusieng
kluang
kusil, ngusil
getil, ngetil
English,
Together with Examples of the use of the word.
fragment, piece of brass or earthenware.
muddy (water).
skull.
scrub (one year's growth ; kyan bale, first
year's growth after harvest).
I wrist ; mesai kuan^ as big as the wrist.
India-rubber;
cursed, to hate, detest; kudi aku meda^ I
hate to see it.
a cock's crow, to crow,
claws, nails,
to think, fancy, imagine, suppose, to call;
orang ngumbai nuan, someone is calling
I you.
I to chew, bite, swallow, masticate, chaw
I up (dogs).
; to skin, flay, peel ; nunoa nyau kusi, the
\ country is worn out, worked out.
bat.
to pick (flowers or leaves, &c.).
laban
labang
putch
laboh
jatoh
labong
dultar
ladong
1 selabit
lagi
iila
laia
bichara
laja
lajah
laki
laki
lali
trima
laloh
lebih
lama
lama
lancham.
nglancham
landai
rata
landiek
pannai
lang
menaul
langgai
langgu
langkang
kring
langkau
dango
owing to; anti ai langkang nadaijalai fnerau
laban bah, wait till the water is shallow,
there is no road for the boat owing to
the freshet.
white ; manok labang, white fowl ; lang
labang, white kite.
to fall.
head-covering, cap.
a pack-basket.
by-and-bye, presently.
quarrel, dispute, case ; laia empa uhue, a
frivolous dispute; emparu laia, adjust a
dispute.
a sumpit dart.
husband, man, male.
to receive, accept, harbour.
more, over, in excess.
long (time).
to point (a pencil, stake).
inclined only very slightly.
clever, ready ; landiek bejaku, to speak
fluently ; to be a dab at talking,
a kite or kestrel,
the long tail feathers of a bird (matwk, tagai)
as opposed to pumpun, the shorter tail
feathers of a bird,
a pendant ; langgu ting^a, ear-pendants,
shallow, dried up ; ai langkang, low water,
hut ; langkau umai, farm house.
XX.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
lanji
a basket of a certain size ; sa lanji braUy a
package of rice.
lanjut
Ian jar
distended (breasts).
lansiek
tnis
clear (sight).
free irom trouble ; leisure, convenient,
lantang
senang
comfortable.
lapang
padang
an opening, open space.
lari
lari
to run away, escape, to take off, away;
lari kajari de, to take your hand away ;
lari ka labong, off with you, &c.
latak
latak
mud, muddy.
lauang, pintu
door.
laun
lambat
long (time), late (opposite to early).
laut
malayu
the sea ; the Malay word for sea is laut ;
the Malays came from the sea and were
therefore called by the Dayaks orang laut.
lebu
nasib jahat
unsuccessful, without success, in vain, to
no purpose, fruitless, disappointed.
leboh
point of time, when.
leka, meleka
lepas
to let go, drop hold of.
leka
bighi
sa leka jako, a single word, a seed, grain ;
sa leka (one seed) ; leka pluru, a bullet.
lelak
lelah
tired.
lelang
menahun
to sojourn, wander.
lelang
to wander away, stray ; nyangka iya lelang,
it may wander away, to roam.
lemai
lebah-hari
evening.
lemai-mari
yesterday evening.
leman
bangsa
customs, rites, details.
lembaian
wall plate ; lembaian langit, centre beam ;
lembaian rumah, wall plate of house;
lembaian kajang, support of kajang.
lembau
malas
disinclined, to have no inclination for,
indisposed.
lemi
lemout
soft, weak, feeble.
lempong
ringan
light (weight).
lempuang
abong-abong
lung.
lengan
lengan
the arm, lower arm, fore-arm ; mesai buah
lengan, as large as the biceps.
lengis
smooth, without irregularities; paraiambis,
all dead ; parai lengis, all dead smoothed
out.
sword-rack.
lengkiang
lepong
swell.
lesong
lesong
mortar in which rice is pounded.
limpang,
to turn aside, wander from the direct path,
nglimpang
take a wrong turning ; samoa jako tuan
aku nggai nglimpang, I will not go beyond
what the tuan says.
lindap
lindang
shady, sheltered ; menoa lindap, shady
district.
lingkau
a species of corn known as "Job's tears."
Sea Dyak, Malay and English Vocabulary.
XXI.
Sea Dyak.
Malay
(Colloquial).
lintan
lis
halus
lita
rabi
lobah
lambat
lubok
lubok ^
lulong,
nglulong
lulup
lumat
kaliling
alus
lumiet
lumpong
butih
English,
Together with Examples of the use of the word.
lunchong
lungat (?)
lungau
lungga
lupat
lupong
lus
mi
magang
maia
maiau
maioh
makai
mail
malik
manang
manchal
jalor
bodoh
pisau
lusa
lengis
sikutan
uaktu
pusa
banyak
makan
pamali
malik
gauk
tripe.
fine, thin.
scar, mark.
slow.
pool. \
to surround, encircle ; lulong rumah, to
encircle the house.
touch -wood.
fine (minced).
rawai, women's body ring ornaments.
a length, piece, log; brapa lumpong (kaiu
apt) bedau, how many lengths of fire-
wood ? sirat sa lumpong, not quite the
length of a waist cloth ; sago dua lumpong,
two lengths of sago (wood) ; lumping
jari, a hand length ; lumpong kaki, a foot
length.
a small canoe or dug-out.
slow.
stupid.
knife.
the third day after to-morrow.
medicine-case.
all gone, clean gone, none left ; kati buah,
bedau mtnoa kita? how about fruit, have
you any still up your way ? nadai nyau
lus, no, none, all gone ; parai ambis lus, al
dead, not one left ; lus Batang Merandong
art nanga nyintok ka entighis, throughout
the length of the river Merandong, from
mouth to source.
load, burden (carried on the back), verb.
to carry on the back.
entirely, all ; ktta bedau dia magang ? are
you still here all of you ? kajang magang,
all hajangs,
! time ; maia dia, about this time of day ;
I kati maia taun kita ? benong nugal, lit.
I what tune is your year, in the middle of
planting ?
I cat.
I many, plenty,
to eat, feed.
tabu-ed, unlawful (opp. to lawful), pro
hibited (opp. to permitted), mayn't (opp.
to may) ; mali bula, may not lie ; mali
rari, may not run away,
to look at, glance towards,
a medicine-man.
mischievous.
XXll.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
niandieng
mangah
manok
mansang
I tampak
marah
aiyam
surong
mansau
manyi
mar
marik
mata
masak
lanyi
mahal (?)
manit
mata
matang
mata panas
mau
mauieng
mebintang
meda
mekang
mata hari
marak
benkok
malintang
meliat
alang
melepu
mengalan
menggi, enggi
mengkang
menoa
timbul
akun
kekal
negri
mentas
mentudi
menya,
contr. from
dudi
dulu kamari
maya nya
menyad6, made
beradik
menyaua
mepan
merarau
merenieng
merinsah
pakaian,sinjata,
pekakas
ningok
susah, sakit
merong
meruan
kawang
kekal
English,
Together with Examples of the use of the word.
prominent, showy, attractive ; mandieng
jako^ ostentatious talk.
hot-tempered, quick-tempered, passion-
ate, fierce, vindictive.
fowl ; nianok sabongy game-cock, fighting-
cock, champion.
to go ahead, commence, advance, move
forwards ; at mansang, to rise, of water ;
ayer naik, opposed to surut, to fall ;
mansang bumaiy commencement of farm-
ing; orang or anak biak mansang bharu,
the rising generation.
ripe (fruit, &c.), red (colour).
bee ; at manyi, honey.
difficult, opposite to muda ; expensive.
bead
eye ; lansitk mata, clear sight ; rabun mata,
dim sight ; tajam mata, keen sight.
to continue to, persist, keep on ; iya matang
minta, he keeps on asking.
sun,
api nggai mau, the fire will not burn.
crooked.
cross ways (opposed to unjor, length ways).
to see, perceive, observe.
insufficient, not worth while ; mekang art,
not enough time.
to float, buoyant.
a kind of fish.
to own, to belong to.
lasting, still.
country, region, district, place, home,
abode ; isi menoa orang menoa, the people
of the country are; kami metwa, we in
contrast to others.
kind.
to be behind, follow behind.
before (time) ; some time ago.
brother, sister ; anak menyade, nephew or
niece.
to take breath ; sakali menyaua, a single
breath.
costume, equipment, accoutrement ; nyelai
mepan, a different costume.
to make a mid-day meal, to dine.
to peep at, peep over, to look at.
suffering, uncomfortable, unpleasant, tire-
some.
to howl (dog).
lasting, still.
Sea Dyak, Malay and English Vocabulary.
XXlll.
Sea Dyak. !
Malay
(Colloquial.)
merunsai
merurut
mersap
mesai,
contr. from
pemesai
mimit
mimpi
minta
mmyarai
misah
mit
moa
mo-ari
mrau
mri
mubok
muda
mudah
mudik
munchol
munoh
munsoh
muntang
munyi
murai
nabau
naga
nakal
nama
nama ?
nampik
nanga
membiika
sessat
tangah
sedikit
mimpi
minta
tuka
kechil
muka
pengarak (?)
kasih
buka
muda
mudah
mudik
buku
bunoh
musoh
mintas
berbunyi
tahan
nama
apa ?
muara
English,
Together with Examples of the use of the word.
to unfold, unwrap, take off the wrappers,
to sHp, slide, to come undone (clothes),
astray, to wander astray, lose one's way.
size.
a little of quantity, slightly (adv.), (adj.),
small, little, few ; mimit 'da, nearly ;
mimit 'da aku parai, a very Httle longer
and I shall be dead,
to dream,
to ask for, and in a religious sense, to
pray for ; minta ari, to pray for dry
weather,
a kind of gong,
to alter.
small, little in size, young,
face, mouth, front,
rain-cloud, lowering clouds, storm-cloud,
cloudy sky.
travel by water (boat), to boat,
to give,
to settle ; mubok nunoa, to open up a
country, be the first to colonize it and
settle in it.
young, tender,
easy.
to ascend (river),
a knob,
to kill,
enemy, foe.
I to cut across (country) ; ari kanan muntanfi
' kajikangy take a short cut on the right :
muntang tanjongy cut across the river bend.
; to sound.
i (of paddy) the stage when the corn begins
to form.
a snake of mythology; ular sawa tai nabau ,
the sawa is the excrement of the nabau ;
, sawa is the python.
' dragon.
I to endure, suffer ; maioh nyamoh aku etida
I nakal enda bikibong, there are so many
I mosquitoes I cannot endure being with-
I out a curtain.
a name.
what ?
nampik nggau latak, to splutter with mud,
pitch mud at.
mouth of river.
XXIV.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
nanyeng
nekong
nempoh
nemuai
ni, dini ?
nikal
ninga
ninting
ngaba bau
pingingat
keti
mana, seni ?
balik
dingar
sabilang
ngabang
ngadang
jaga
ngagai, nggai
ngantok
ngapa
ngaru
ngau
ngaua (root
gaua, to do
something).
garu
ngelai, klai
ngeli
ngema
ngemilut
ngenong
ngentam
ngelalau
ngelambai
ngobe
changok
tolong
ambil madu
ngelaua
ngeliat
ngeluar
ngentang
mengagar
kapada, arah
indu nanyeng, a kind of wasp.
to knock, to strike a light, knock at a door.
to overwhelm, to attack with overwhelm-
ing numbers; leboh moari nempoh kubu,
when the clouds are overhanging the fort.
to visit, pay a visit.
where ?
to turn back, double, return to the original
point of starting, to fold over.
to hear.
each, every ; ninting taun, each year ;
ninting rumahy every house; ninting ari,
each day; ninting tuhoh^ every body,
person.
to smell of bad or good (breath); nyaua
de ngaba bau sema, your breath smells
like a sema fish ; bau ngaba, a strong scent.
to go to a feast.
to look out, be on the watch, to expect ;
ngadang! look out (premonitory); enda
ngadang nuan datai, I did not expect you
to come.
to go towards ; bejalai ngagai nuan, to go
off to you.
to nod (drowsy).
in vain, without result ; iya bejalai ngapa he
went in vain ; kerja ngapa, useless work.
to scratch.
to say yes, consent, agree.
to hurt, bother, worry, annoy, trouble,
ail, to mind, to interfere with ; nama
ngaua ka iya, what ails him ? what's the
matter with him ? anang takut, nadaiorang
ka ngaua ka nuan, don't be afraid, no one
will do anything to you.
to picture, to mark.
tooth, fang.
to carry on back.
to make faces, make a grimace.
to look hard at.
to succour, aid.
to gather honey.
to light up ; baka kilat ngelambai petang, like
lightning lightens up in darkness.
to approach.
to stretch oneself (on awakening).
to go beyond, to go outside.
the Latin apud, at ; iya diau ngentang kami,
he lives with us ; nanya ngentang iya, ask
him ; utang ngentang aku mudik ngentang
nuan, but ask me to go up and be at
your place.
Sea Dyak, Malay and English Vocabulary,
XXV.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
Dgeraiap
ngerantam
ngerara
ngerejang
ngetu
ngiar
garu
melarang
masok
berhenti
buru
ngidup
idup
to
to
to
to
to
to
to
crawl (baby) on hands and knees,
rebuke, reprimand, forbid,
scratch (with nails, claws),
penetrate ; ambi at nggo ngerejang lubang
sumpit, fetch some water with which to
wash through the sumpit.
wait, stop.
compel, cause, excite, urge, press,
drive, to scatter ; ngiar ka iyapiilai, urge
him to go away.
keep alive, provide for, to nurse (a sick
person) ; ngidup ka nyaua^ to save life.
ngili ai
hilir
to descend a river.
ngimbai
to lie alongside, side by side.
ngimbi
kasih
to give.
nginjun
gregar
to tread heavily, shake with one's stamp ;
nginjun bilik, to shake the room.
nginsah
to drag (a person by the heels).
nginti
ngail
to angle.
ngip6
lempah
to boil.
ngosong
agar
to arrive at, to visit ; enggai aku ngosofig de,
I will not visit you.
ngramak
garu
to scratch (nails).
ngranggar (a
melanggar
to collide with.
corruption
from Malay)
ngrembang
to hold on to grass or trees in descending
a hill.
ngrimbas
to graze (of a bullet grazing one's flesh),
to fester.
ngoyum
nguang
presca
to reconnoitre, explore, to pursue.
nguiyo (root
to suck.
kuiyo, the
,
cheeks)
ngimdan
to follow behind, to be according to ;
ngundan tajau, to come after a jar.
ngutap
kulit
to bark (a tree).
niang
ramula
late (deceased).
ninyok
to pry, peep through.
nuan
kit a, kau
you (singular number).
nubai
nuba
menuba
to tuba, see tubai.
nelap
kind.
nusok
1
to string ; nusok inarik, to string beads ;
nya
nyadi
nyamai
itu
I
jadi
nyaman
I
nusok engkrimok, to string leaves together,
to thread, stitch,
that there ; bri nya ka akUy give that to
me ; anang ngaga nya, don't do that ;
ari nya, from there,
to create,
nice, pleasant, agreeable, comfortable.
XXVI.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
nyamok
uyampau !
nyancla
nyandih
nyangkar
nyau
nyaua
nyaiik
nyau ka
nyelai
nyelipak
nyen
nyepi
nyeregu
nyerungkong
nygelancham
nygensong
nyidi
nyingkar (sin-
kar-^ thwarts
of a boat)
nyintok
nyungkup
padi
nyamok
kakan !
herga, suara
pagi
pagila
pagi
b6sok
paiya
pajoh
krapa
antam ;
paku
pala
pambar
paku
kapala
pambus,
mambus
micah
lain
nun
cheri
berdidi
bersiol
ikut
mebintang
sampai
paddi
; kaparat
mosquito.
how !
to borrow.
to lean upon, lean one*s back against.
to cage.
gone, become ; menoa nyau kusiy the country
is lost,
(i) life, voice breath; (2) worth, value;
bidai nyaua , value of mat ; dinga nyaua
aku ngiar China^ hear my voice, drive
away the Chinaman,
to dip and fill (water gourds),
nearly ; nyau ka lama, after a while, after
some time ; nyau ka datai da, almost
come,
diflferent ; orang nydai bulu, men of a
different race ; nyelai mepan, diflferent
costume,
to creep past,
yonder.
to feel, to taste,
to bristle ; hulu de nyeregu asai buah nangka,
your hair bristles like jack-fruit,
to sit with the arms across the knees and
the chin resting on them,
to sharpen, point (a stake or post),
to whistle,
to track,
athwart ; hatang match nyingkar sungai, a
great many trees lie across the river.
until, down to, up to ; nyintok ka dia, till
now ; ari tauas nyintok ka malam, from
daylight till dark.
cf. sungkup.
paddy (rice in husk) ; padi sumbar, half
ripe paddy.
morning.
to-morrow ; tumu pagila, early to-morrow
morning ; lemai pagila, to-morrow even-
ing.
swamp.
to slip into ; parai di pajoh lang, dead from
slipping into a chasm.
fern (edible fern).
head ; antu pala, head taken in war.
scattered, dispersed, broken up, separated
from.
to break (a boil), to burst, to scatter, &c.,
as pambar.
Sea Dyak, Malay and English Vocabulary,
xxvii.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
pampul,
gengam
to clutch in one's hands ; pamptd pala,
mampul
to clutch at the head.
panchur
water-fall, a channel, drain.
pandam
bukut
to hit with the fist, beat with the palm of
the hand.
panga
simpang
branch (tree, river).
pangan
sahabat
kinsman, clansman, comrade, fellow to a
pair.
panggal
bantal
pillow ; any horizontal support.
panggau
katil
bedstead.
pangka,
to strike severely.
manka
pangkal
scrub, young jungle.
pangkang,
to live near, in neighbourhood of ; nggai
mangkang
akii mangkang kubu, I will not live near
tuku, gual
pangkong,
mankong
panjai
panjong,
manjong
pansa, mansa
pansap, mansap sirap
pansut, mansut kaluar
panjang
triak
lalu
pantang.
lantak
pantok,mantok , gigit
pantu
pantup
rhumbia
kena
papal, mapal
parai
mati
pati
patok
patong
paung
simpang
patok
patong
peda, meda
pedis
meliat
sakit
the fort ; adu ha lembaian kajang harang
ka mangkang, arrange the horizontal
side support of the kajang whoever is
nearest ; enda kala hebuah sakumbang
kami bepangkangy it never fruited as long
as we lived there,
to strike.
long.
I to shout, scream, yell, whoop ; a yell, &c.
pass by.
to slice off, scrape off.
to emerge from, come .out of, issue from,
exude,
to drive in (nail), to prick, to puncture,
sting ; pantang nyamok, mosquito pricks ;
auak iya pantang, let it bite you.
to dart at, shoot out (snakes), the young
shoots of various plants, young leaves
not yet opened out.
wild sago tree,
to hit, overtake, strike, knock against,
come into contact with,
to clip off, to pare off.
to die, dead ; parai nyaua, dead of the
breath ; parai antu, dead of the spirit ;
parai nyabong, dead with regard to cock
fighting,
branch (river, tree),
i beak (of bird) ; patok ketieng, clitoris,
knee,
a shoot, a cutting for planting; paung
mulong, sago cutting,
to see
to hurt, sore ; pedis prut, stomach-ache.
XXVUl.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
pedil, medil
Malay
(Colloquial).
tahan
bhagi
pedua
pejulok
pekat pesan
pelaba, nglaba ' jangka
pelieng,melieng I gulong
pelimping
pelulong
pemadu
pemai
pemakai
pemanah
pemandi
pemangah
pemanggai
pemanjai
pemanyak
pemarai
pemedis
pemegai
pementi
pemerap
pemesa
pemesai
pemidick
pemintas
pern rat
pemuput
penabin
penagang
penama
penapat
penatai
penawan
pesaghi
pesaka
makan
I elok, chanteh
panjong
baniak
i kamatian
I kasakitan
i pegang
' pemelok
besar
nasib
pintas
kabratan
kipas
demmum
nama
benar-benar
I asal
English,
Together with Examples of the use of the word.
to detain ; kapa dS medil ka utai aku ? why
do you detain my goods ?
to divide,
to nick-name,
order, command,
to guess, surmise, conjecture ; enda aku
fiemu pelaba^ I cannot venture to make
a guess ; aku pelaba ngapa, a mere guess,
surmise ; enti nemu pelaba^ if one might
venture to guess,
to wind round ; mdieng ai, to follow the
windings of the river ; aku nggai bepeliengj
I don*t want to go a round about way ;
Ufnai aku pelieng umai iya ; my farm goes
round about his farm,
having angles ; pelimping, four angles --
square,
to surround, encircle, to beat into a ring
(deer, &c.).
end, in order of time ; pemadu rumah, end
of houses, last house,
inheritance, heritage, that which one
brings,
food,
beauty,
bathing-place.
asperity, fierceness, ferocity,
a rest, a shelf,
length.
quantity, number,
manner of death or cause of death,
illness.
a handle, thing to hold by.
a tabu,
girth,
quantity ; pemesa ai pemesa arak, how much
water, how much arak ? pemesa nuan
tungga iya ? how much do you fine him ?
size (sub.),
fortune, luck,
a short cut, a cut across,
weight,
a fan.
sickness.
a stopper, preventive ; penagang ari, some-
l thing to prevent the rain,
name.
I as well as one is able ; dua ari mudik penapat
ingaty remember with might and main,
I in two days we go up river.
I origin.
I harpoon, barbed javelin, fish-spear.
Sea Dyaky Malay and English Vocabulary,
XXIX.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
pendai
pendiau
pendieng
penebal
penedat
peneka
penelap
penembu
penemu
pengabang
pengamat
pengapus
pengaroh
pengawa
pengeraja
tepian, jilatong
telinga
blantan
nafsu
habis
bijak Sana
kreja
pengerang
penggau pake
penggi, menggi
pengiong
pengki
penglantang
pengorang
pengrieng
pengrujak
korang
kuat
pengantar
penguan
penindok
bilik tidor
peninggi
peninjau
penti, bepenti
penuai
penudah
penuduk
umor
j dudi
krusi
penyadi
penyalah
ka salahan
wharf.
abode, place of residence.
ear ; lubang pendieng, orifice of the ear ;
anang tihip lubang pendieng, don't close
the orifice of the ear ; iinsa pendieng,
ear-drops.
thickness.
a cudgel, bludgeon, staff, truncheon.
wish, pleasure, desire.
kindness, good-nature.
' end, finish, conclusion, completion.
knowledge, understanding.
an invited guest at a feast.
truth, genuineness.
extinction, exhaustion, end, finish ;/>^w^a/^s
menoa, throughout the country ; pengapus
at, throughout the river; pengapus nlu,
throughout the highlands.
a charm.
work, business, occupation.
source of wealth, means of subsistence,
means : aku nadai jai ati enggau laut
enggau China iya anjong pengeraja kitai,
I have no ill feeling against the Malays
and Chinese, they bring us wealth.
secondary jungle, which must be cut down
with the biltong and not the duku.
to wear, use ; anang di penggau, don't wear it.
to own, possess, to appropriate ; sapa
menggi ? who owns this ?
vedette, picket ; pengiong bala, advance
guard, scout ;prau pengiong, reconnoitring
boat.
firm, as opposed to lemi, soft ; pengki isi,
firm flesh.
leisure, ease, convenience.
deficiency.
strength, hardness.
a ramrod.
succour, reinforcements, pursuit.
bed-room, bed-stead.
height.
vice, prospect.
forbidden, proscribed, tabu-ed, tabu,
age, how old ?
last.
seat, chair.
condition ; kati baka penyadi padi kita taun
tu? what is the condition of your padi
this year ? natna penyadi tua ? what is to
become of us two ?
fault, crime, ofTence, misdemeanour.
XXX.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
1 MALAY
(Colloquial).
penyampau !
kakan !
penyangkai
pengkalan
penyauh
1
penyurieng
pepat
api-api
pepat, mepat
chin chang
peraka, meraka
perejok,
melompat
merejok
perenieng,
preksa
merenieng
,
perok, merok
prah
perong
' merong and
kawang
pesemaia
, perjanjian
pesok
bubus
petiinggal
, suku pupu
pichal, michal
pichit
pinchai,
pegang, simpan
minchai
pindah, mindah
pindah
pinggai
pirieng
pinjar
suapang
pipis
nipis
pisa
bisul
pisah, misah
ubah
pisang
pisang
pisang brunai
nanas
pisau
suinpit
prai
haliis
pransang,
ineransang
prengka
pekakas
prut
prut
pua kumbu
salimut
puchau,
muchau
puchonjj
pudut (k'wit)
rambu
pugar
English,
Together with Examples of the use of the word.
how! how much? penyampau badas, very
good ; penyampau ka pinta ? how much
do you ask ?
landing-place,
distance ; penyauh art nanga ? how far from
the mouth of the river ?
leader, commander; penyurieng bala, leader
of a force,
fire-fly.
to chop up, mince, hash, cut into fine
pieces,
to cross,
to jump, leap, bound, spring (fishes,
animals),
to look at, examine, inspect.
to squeeze, to strain ; tuaky spirit.
a howl (dog) ; di dinga perong udok, as far
as the howl of a dog may be heard, a
measure of distance,
agreement, compact,
to have a hole in.
first cousin
to squeeze ; pichal tusu ifidu dara, squeeze
the breasts of girls,
to hold, take hold of, to keep.
to remove, to change ; mindah ka penama,
change one's name ; pindah kresa^ to
inherit property of a defunct,
place,
musket,
thin,
boil.
to change (one*s name),
plantain,
pine-apple,
narrow (?)
tanah prai, friable mould, loose soil,
a stimulant, incentive, to stimulate, urge
on, excite ; meransang ukiie, orang, &c.,
urge on the dogs, men, &c.
thing, effect, appliances, instruments,
tools, toys,
stomach, belly,
coverlet, blanket,
to mutter, to speak incoherently, to recite
an incantation,
a very small jar, small bottle, phial,
a tassel (necklace),
to scrub, rub ; pugar moa, clean your face ;
pugar pinggaiy clean the plate.
Sea Dyak, Malay and English Vocabulary.
XXXI.
Sea Dyak.
pukat,
empelawa
pulai, mulai
pulau
pumpong,
mumpong
pumpun
pun
punas
pungkang
pungga,
mungga
pupu
pupus
puput, muput
putieng
rabun
raga
ragum
raia
raja
rambai
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
sarong,
empelawa
balik, pulang
pulau
punas
, korangan
bueh
habiskan
muput
ujong
sebim
pagar
janggut
kaia
rambau
rampas
rampu
randau
randau
I uaktu
I rampas
j timun
I akar
! cobweb, lit. the spider's nest.
to go home, go back, return, to restore,
make restitution,
island, jungle which has a clearing round
it.
to cut off, dissever (head from trunk).
the short tail feathers of a bird {tnanoky
tajai, kinyalang) as opposed to langgai,
the long ditto,
reason, why ; pirn dgi aku ka, all the more
reason I should desire it.
sterile, barren (animal or vegetable),
to run sliort of, be in want of ; kami enda
kala pungkang gar am, we are never short
of salt.
pungga hatangy to cut a way through.
froth, foam ; a tax.
to finish.
to fan, breathe upon, blow upon, be blown
upon ; aku nyamai, puput ka ribut, I am
comfortable when I am fanned by the
wind.
end, edge ; putieng rambut, p. biliong,
p. runtah, the point of the beard, the
edge of the axe, the end of the house.
dim sight, blindness.
fence.
beard ; forceps, pincers.
bright, festal, large ; buah raia, plentiful
fruit season ; pasang raia, king tides ;
jalai raia, well cleared roads, i.e. bright
roads.
rich, well-born, free-born, king royal.
cock's comb ; minta manok, enti bujang baru
tumboh rambai, ask for a fowl, if it is a
young cock, its comb will be just
appearing ; anti inda dara, anti laki tumboh
rambai, if it is a young hen, we call dara,
if a cock the comb appears ; also a
species of fruit.
what time: sarambau, of the same age;
sarambau enggo aku, my contemporary.
to despoil, sack, pillage, loot.
cucumber.
creeper, parasite.
conversation, talk, conference, discussion,
chat ; nadai uiai ka randau, nothing to
talk about.
XXXll.
H. Ling Roth. — Natives of Sarawak.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
rangai
rangau
rangkah
rangkah
rangki
ranjur
ransi, ngransi
rantau
rarab
salalu
I ran to
gugor
rau
raung
rawan
katak
takut
redas
kabun
regas
sigat
remang
awan
remaung
rembus
rimo
trus
rempah
rendang-
rendang
saior
renga
rentap
rentun
ensema
ruboh
chabut
renyuan
repa
rerak
retak
ribut
reboh ?
pesi
kachang tandas
angin
rigau
rimba
rimba
rimbai
rakit
rimbas,
ngrimbas
rimpak
pitchah
entreatingly , in a pressing, earnest manner ;
rangai-rangai aku ngasoh iya pulai, very
earnestly I asked him to return ; rangai-
rangai aku ngasoh iya nganjong pufiUj very
! pressingly I told him to pay his tax.
i rangau-rangau, piteously.
, lifeless ; parai rangkah^ stiff (of a corpse) ;
nyau rangkah bangkai, the corpse has
; become stiff.
, greedy.
, kima shell,
to pass through ; kati nuan ranjur ka S'wak,
well did you manage to get through to
Sarawak.
used up, bare, stript, exhausted ; udah
rami babas, stripped of bush ; to blame,
suspect ; takut di ransi iya, I fear to be
blamed by him.
a reach on a river; besabong rantau jalai,
to meet on the way ; kami bepansa rantau
aiy we passed each other on the river,
to shed (hair, leaves, blossoms, horns), to
drop (ripe fruit),
dead leaves, drift, dead twigs, branches,
frog.
nervous, apprehensive, timorous, afraid,
a sugar-cane garden,
active ; iya regas bendar di tanah, as active
as can be, &c.
light fleecy clouds (not rain clouds, moari).
tiger,
through.
condiments, fruit and vegetables, greens,
completely (adv.) ; bulih bangau burak
rendang-rendang, we caught a padi bird
completely white,
rheum, cold in nose, hay fever, catarrh.
to pluck out, eradicate.
honey-comb.
over grown, tangled with grass and weeds.
to open, untie (bundle or parcel), to undo.
a kind of native bean.
wind, breeze, gale, squall.
maioh utai ka rigau di rumah, many things
that noise about the house,
a forest-clearing,
alongside ; prau rimbai batang, the boat is
alongside the wharf,
to graze (a bullet the flesh).
to break into pieces.
Sej Dyaky Malay and English Vocabulary,
XXXlll.
Ska Dyak.
Malay
(Colloquial.)
hNc;i.isn,
To^:t!ier with Mxainj»lc's of ilie use of the word.
rindang, . lekar
ngrindang |
nngat j gusar
ringin embrang
ringka, ringkai ,
ringka
rintai
rintong
rintong
ripih
rita
royak
rugin
rujak
rumah
ruman
rumbang
rumbau
rumpang
rumpong
rungan
runtoh
sa
sabak, ngabak
sabau
sabau
raga
I tekoyon*;
cherita
rosak
I sulok
rumah
puang
masak
bete
tumbung
satu
nangis
perch oma
kuah
detained, to linger, loiter, tarry, dawdle,
delay ; riniang duduk enggan orange I
was detained sitting with the people ;
rindang idnp msnyadi aku sakit^ my sick
brother still lingers ; sigi iya ngrindang
dirty he is simply dawdling.
angry, vexed, anger : nama ka ringat nuan ?
what are you angry at ?
otter.
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 ;
mati salai, maii ringkai^ die and be
smoked, die and be caged (curse).
a football of cane work.
to array, set in line, arrange in order.
a ladle.
snail.
aku ripih sida^ I am for them, I am on the
other side, I am retained for the other
side, partizan.
news, information, intelligence.
torn, undone.
a species of plant, the leaves of which are
used medicinally.
to ram down, force down.
house.
the stalk ; ruman padi, which carries the
grain.
deserted, empty ; rumbang bilik, empty
room.
barren (tree fruit), sterile (soil), unfruitful.
to wane (moon) ; rumpang ulit, to go out
of mourning, to abolish the ulit, the
waning moon ; rumah rumpang, to de-
molish the house.
to come to a head (boil) ; nyau rumpoftg
mata, the boil come to a head ; a species
of dried prawn.
kapaiy as fruit.
to fall in, tumble in, to give way ; runtoh
langity the sky falls ; runtoh rumah ^ the
house is falling.
[ one (numeral).
I to cry, scream, cry, scream (subst.\
bootless.
I gravy, juice.
XXXIV.
H. Ling Roth. — Natives of Sarawak.
Sra Dyak.
sabong,
nyabong
sadau
sajalai
sakai
sakali
sakang
sakumbang
salah, nyalah
salai, nyalai
I
salam, nyalam
salapan )
samilan j
samegat
samembai
sampal
sampok
sampu,nyampu
samujan
san
sanda nyanda
sandiek
sanentang
sanepa
sangka,
nyangka
sangkai,
nyangkai
sapa?
sarang
Malay English.
(CuUoquial). Together with Examples of the use of the word.
to join forces, of cocks to fight ; matwk
sabong, a fighting cock ; at Skerang
nyahofig Uin at Padi, the source of the
Skerang river joins forces with the upper
Padi river,
padong I loft, attic, upper room.
the one road, to be the same, to go hand
j in hand, agree, correspond, coincide,
1 together in company, to keep one
1 company ; jako tiia eitda sajalai^ our
I languages are not the same.
I crew, hands ; pran kami nadai sakai, our
j boat has no crew,
sakali \ at once.
tulak, nyilat ! to push off, ward off, keep off, repulse, to
avert ; aku sakang pia, 1 turned off the
' , blow ihus; iya ka mnap akit, 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 hehuah
sakumbang kami bepangkang, never fruited
so long as we lived near; saknmpang
bnlan *iu, during this month.
salah ' to find fault with, to put in the wrong, to
I make out a case against; adj. wrong,
sale I to smoke, dry in the smoke ; salai ikan,
saiai kain, sal ai pal a, 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,
jame 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 ?
saranof a case ; sarang ipoh, poison case ; sarang
burong f a bird's nest ; sarang jani, a pig's
stye.
Sea Dyak, Malay and English Vocabulary,
XXXV.
Sea Dvak.
sareba
sari 'tu
sarok, nyarok
sarugan
sebrai
sedi
segau
segieng
sskut
selapok
seliah, nyeliah
selong
semaia
semerai,
nyemerai
sempurai
sengaioh
sepu
serak
serang,
myerang
serangkong
serara
serarai
Malay
(Colloquial).
sama-sama
'mi had
menumpang
(duan sulok)
sebrang
sendat, selut,
sumpit
English,
Together with Examples of the use of the word.
kopiah
beyanji
nembrang
pengayah
tiup
tanggong
cherr6
angus
simultaneously.
to-day.
to take lodging; nyarok rumah orange to
put up at somebody's house; isa akii
nyarok orange I had better lodge with
someone.
a leaf of a certain plant.
across, opposite side.
gambier (wild).
oratig segau-segau, idle vagabond.
to foul (of boats) ; bfsigiatg enda blaia, not
sailing they fouled.
narrow, confined (space), cramped up ;
sfkut dalaniy uneasy (in mind), unhappy ;
sekut atij seknt dalam^ stuffy feeling from
cold in head.
cap.
to run away, move out of the way or aside,
clear out, secrete, isolate, separate ;
kita ka mimit nyeliah orang lain titidur, if
you will get out of the way a little bit
the men can go on ; nyeliah kita, clear
out of this, you ; nyeliah ka napal, get
out of the way of, &c., to clear away
(the things after a meal) ; badas kayoh
mimit ulih seliah kitai, it is better that
we paddle a little and we shall be able
to move out of the way ; ninga rita nuan
datai iya nyeliah ka tafiah, hearing of your
arrival he disappeared; nyeliah kapupu,
to move away from the tax ; nyeliah ka
pintUy to push aside the door.
a wire hoop, thence brass wire of a certain
stoutness.
to promise.
to cross over, to swim, to visit.
paddy, 2 or 3 years old (?).
paddle.
to blow (out of a blow pipe).
a fold, a layer, an understood period, a
generation, time ; serak dudi, next time,
next opportunity ; serak tUy this time ;
rumah 3 seraky 3 storied house ; klambi
dua seraky two folds of coats, i.e., two
coats.
to attack.
to take up, to become responsible for.
to separate, part,
scorched (by fire), parched.
XXXVl.
H. Ling Roth. — Natives of Sarawak,
Ska Dvak.
NfALAY
(Colloquial).
English.
Together with Examples of the use of the word.
serta
serungkai
buka
seruri, nyeruri
baiki
sibali ari
sindiri ari, Iain
hari
sida
siduai
kita dua
siga
sigi
sighir
sigi
saji
siko
sikor, sikor
orang
siku
siku
silau
silau
silau
jerinih
silih
silok
ganti
silu
*
simbieng
simbieng
sindap
sirong
kelavva
sinera
singkap
sintak, nyintak
chabut
sirat
chawat
siti
sabuti
skali
skali
sligi
sua, nyua
suah
suba
puas
dulu (time),
kamari
subang
subong
krabu
kladi
at same time with, together with ; sapa
1 serta niMti ? who, together with you ?
I serta-sertiiy all together.
to open (a bundle), unpack.
I to mend, repair ; seruri joIj^ mend your
I net ; seruri atap^ mend the shingles (roof).
I of the one time ; orang sibali ari, men of
I our own time.
' them, those, 3rd per.<ion, plural, pronoun.
I you two, they two, both.
I unsafe, dangerous, unsettled, on the alert,
i vigilant ; siga also means wild ; metwji
sigii, wild country, jungle.
one seed, or things resembling seeds.
simply ; sigi pementi kami ari klia, simply
our tahu from times gone by : sigi iya
ngriniang diri, he is simply dawdHng.
siko (srt, one; iko, tail) ; of all living crea-
I tures, on: ; iya siko sapa pcnama ? what
; is the name of the other one ?
^ elbow.
i bright, dazzle (of sunlight), exceedingly.
I clear, transparent (water), the grey of
' the morning or dusk evening ; silau
I tauas, peep of day.
to exchange.
a fish (ikan silok),
home sick ; dara siln-ilu nubong, ka nyabak,
the girl is very home sick, does nothing
but cry.
crooked, on one side, aslant.
awry, askew.
bathing.
a presentiment, harbinger.
a slice, or sheet, or layer, anything which
presents a broad flat surface ; singkap
pinggai, one plate.
to draw out : sintak, to unsheathe, to
catch with a noose.
loin cloth.
one, of small things.
sa-kali, one time : sa-kali da, once more ;
skali 'da, once more, next time, once
again ; skali nyawa, a single life.
a wooden javelin.
to hand, offer, present to.
often.
the other day, before (time), a little while
; ago.
ear-ring
I kladi, cladium
Sea Dyakf Malay and En<^lhh Vocabulary.
xxxvii.
Sea Dvak.
Malay
(Colloquial).
sukat
ukur
sulieng
suman
sumbar,
nyunibar
sumboh
sumiet
tighin, lok6
sumpieng
pasah
sumpit,
nyumpit
sungai
sungi
sungkit.
nungkit
sungkup,
hungkup
sup
benghah
suruan, seruan
surut
taban
tabin
tachu
tagang
taia
tajam
taju
taju
takah
takang
surut
rebut
sakit
temparong
tahan
kapas
tajam
brian (barian)
antara
tahan
English.
Togeilier wiili Kxainples of ilie use of tlie word.
what time; to measure, the measurement,
I the destined period ; sukat kaki, one foot
' long ; sukat iya graij prai, 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
angatj angat sukat chelap, cJulap penapat
Qugat, 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 sumbch, a
curable complaint, &c.
I stingy.
\ peg, screw.
I 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.
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.
to seize, carry off, run away.
ill, poorly, sick, ailing, feverish, generally
fever,
cocoanut-shell.
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.
XXXVIU.
H. Ling Roth. — Natives of Sarawak.
Ska Dvak.
Malw
(ColltKjuial).
ENOLIbH,
ToK«;thtT with Examples of the use of the word.
takar sampai
takup i
tal (Kat.) tahan
talar
talun papan
tama
tamang poh
tambah tarn bah
tambai i
tambak
tambit
!
tampal, nampal tampal
tanipang
tampil, nampil i tampong
tampong
sambong
tampun
tanan
utang
tancham
salang, lebok
tanchang,
ikat
nanchang
tanggoi
cherindak
tanggong,
angkat
nanggong
tangkai
tandan
tangkal,
tetak, jaku
nangkal
tangkien,
ikat
nangkien
tangkir,
grip, tinibo
nangkir
tangkong
tangkup
a measure, to measure out, until ; takor
amhis, until finished ; takar nyaiia parai^
until the hour of death.
fellow to.
to endure, put up with, liear (pain).
to level, smooth, a row, even line.
plank, board.
to enter.
name-sake ; tamang akii siko, a name-sake
of mine, or my other name-sake.
to add to.
flag.
to transplant, a sapling, suckling, shoot,
seedlings.
to close up, to shut, to tie up, to fasten
with thongs ; tambit lauang^ shut the
door ; taw bit moa pisau, shut up the edge
of the knife.
to cover, to patch (a hole in curtains);
tampal mata, cover the eyes, to bandage.
a plant ; tawpang tebu, a shoot of sugar
cane ; tawpang pisang, banana shoot ;
vaccine.
to join on, join to ; orang nampil bala, men
just joined on to us (forces).
to join on to, to sew on , patch, splice on to ;
menyadih tampong pala, lit. brothers join-
ing heads, i.e. own brothers v. cousins ;
tampong orang jako, add to what he has
said.
to impale, transfix.
debt.
to pierce a hole in.
to make fast, fasten, tie.
sun hat, umbrella, sun-shade.
to lift, raise, to become responsible for.
bunch (fruit) ; an ear (paddy) ; jako
betangkai, collection of opinions,
to notch, make a note of, treaty.
to buckle on, gird on.
side-plank, to wall in, fence round ; tangkir
prau, put on the side planks of the praii;
tangkir umaiy fence in the farm,
horn (bird) ; tangkong tajai kinalangj the
horn on the beak of the hornbill.
iangknp enggau jalottg^ to invert a vessel as
a cover.
Sea Dyaky Malay and English Vocabulary,
XXX IX.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
tanjak, nanjak
tanjong
tansa
tapa
tapak
tarang
tasau, nasau
tasiek
tasih
tatai
tatieng
tau
tauar, nauar
tauas
tauieng,
nauieng
taun
tebahy nebah
tebieng
tebieng
tebu
tedai, teda
tegalan
tegar
tegian
teguran
tekah
tekang
tekap
tekat
tekenyit
tekul
pejal
tanjong
! tapak
tenipat
tarang
tibas
lautan
sewar
tebieng
luas
tahun
nnjan
i t^pi
I tebu
katinggalan
I kuat
hadat (?)
bogo
tarah
I
; tegah
tekejut
tahan
I to go against an opposing force, e.g.
I against wind or tide.
a point (river, coast), headland, a bend in
the river.
tansa pendiengy ear-studs.
palm (hand), sole (foot).
the whereabouts ; tapak ni rumah
where is that house ?
brightness, light.
nya i
sea.
rent, hire, tax.
precipice.
to weigh down, to suspend.
to be able to, know how, may ; etida taUy
mayn't,
to beat down in price,
clear, light ; path ; (opposed to repa).
to hang on, to tow.
year ; taun dempa, last year ; taun padi di
sadaUy last year's paddy ; taun ka udaJi,
last year; taun kadai, taun padi di tanahy
present year, this year ; taun ka ewpai,
next year ; taun siti kamari, last year ;
taun siti ka empai, next year or year after
next ; taun dulu kamari, year before last.
' to play a wind instrument ; nebah suliengy
to play the flute, to cause the steamer
to whistle ; tebah gefuiangy to beat tom-
tom ; tebah tauaky to beat the gong, &c. ;
I tebah nyauay to sing.
steep.
shore, bank.
sugar-cane.
leavings, n mains, remainder, residue.
the burnt land prepared for seed-planting.
strong ; tegar tulang, strong, powerful ;
tegar nyaua, a loud voice ; tegar bland a or
blauay swift runner.
to plane.
adhesive, clayey, pasty ; taiuih praiy enda
betekangy loose soil, not clayey.
to stutter.
to prevent, forbid, stop.
sudden, surprised, taken by surprise,
astonished, frightened, startled.
crowded, confined, prevented by circum-
stances.
xl.
H. Ling Roth. — Natives of Sarawak.
ScEA DyAK.
Malay
(Colloquial).
tela, nela
tenibu
tempalong
tenipap
lempelak
tempias
tern pong
tempuan
teniu, neniu
liat
telanjai
telenga
tilanjong
terbuka
telis
telok
tilis
tilok
telu
tenibrawai
' telur
tern bang
sudah
i proam
tarn par
!
kampong
tempuan
temuai, nemuai ,
temuda I teniuda
temuku
tengah, nengah I tengah
tenggau
pake
English,
Together with Examples of the use o' the word.
to see, perceive ; Ula man ! do you see !
di tela ari jiya, to be seen (visible from
thence),
naked,
to open, come undone ; breach of a rifle,
a window, door,
a cut, wounded, wound,
a recess, the recess formed in the bend of
a river ; telok sujigai^ backwater.
egg.
deserted dwelling, ruins, the site of an old
habitation.
to finish, be at an end, end, conclude,
accomplish, have done ; pechara udah
temhn, udah badiiy the case has been con-
cluded, brought to an end ; enti tembu
laiigkaUy kadua hginti kadua nyuwpit^ if the
shed has been finished some will fish
and some will shoot (blow-pipe) ; anti
temhu makai kijang kitai, wait till we have
done eating and we will start.
to fling (ship's lead) ; parai di kcna tcji/pa-
I long, it would be death to be hit with
j the ship's lead.
I the palm of the hand, to slap ; satempap^
a handbreadth.
to confront.
to beat in (rain), exposed to the storm.
, cluster (stars), clump (trees), cluster
I (houses).
■ the passage in a Dyak house from end to
, end, I he thorough-fare.
to know, understand, to discover, find
by accident ; nadai temu aku^ I do not
know ; cnda temu edupy he does not know
how to live.
visitor, to pay a visit.
young jungle.
to knot : ttdah temuku ka tali^ he has knotted
the string.
to traverse, pass through, go between,
follow a beaten path and figuratively
to follow a precedent, established cus-
tom ; anti at langkang enda tau tengah
vieraUy jalai orang ttengah aku, wait for
the water to ebb, there is no way
through for the boat, go along by me.
to use, wear ; kati udah enggau de ? have
you done using it ? funjai sir at laka enda
alah enggau, the loincloth is long and so
that it cannot be worn.
Sea Dyak, Malay and English Vocabulary.
xli.
Ska Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
tenggau
tengkani
tengkebok
tengkira
lengkuang
tengok
tepak
tepan, nepan
tepang, nepang
tepanggai
terengkah
tiang
tiap, niap
I
bersuloh, nuloh
plihara
lobang
pakaian
ins
uaktu
mggapp,
numpan
itong
tibar kibar
tikai I tikar
tikal ' lipat
tikong, nikong padain
tikup, nikup . tutup
timbal, nimbal jawab
tinchin chinchin
tindok tidor
tinggang
tingik
tingkap
tinja
tipan
tipok
titi, nili
titih, nilih
lisi
I tengkar
I jatoh
lipat
basoh
kupak
ikut
pinggir
tisil
gial
tisil
saiat
trabii
telabang
trap
trusu
tras
blian
trebai
trebang
to torch ; tenggau enggo apt, to light up
fire brand,
to feed (animals), rear (fowls, pigs, fish),
a hole.
personal effects, effects,
to quiver, vibrate, swing (lamp) ; hatang
tengkuangj the lo^ sways ; lampu tenkuang-
kuangi the lamp keeps swinging about,
to long, yearn, desire strongly.
tepak kawi pindah tepak iya mumh orange at
the time that we removed, at that time
he killed a man.
to settle (bees), to alight, perch (birds) ;
lupan prau orange to get into someone's
boat,
to bewitch, to blight (with the evil e^e).
aground, stranded, stuck fast, run
aground,
fixed, settled.
pole, post, mast ; tiang kapal, a ship's mast,
to count up; tiap ari, every day; tiap orange
each man.
to cast net, to scatter (of seed),
mat.
to fold.
to suppress, smother,
to close, shut ; anang nikup pintu pendieng^
do not close the doors of your ears,
to reply, answer, rhyme,
a ring for the finger,
to sleep,
to fall upon ; pami tinggang kayn^ cruihed
to death by fall of a tree,
wrangle, quarrel,
to tumble down,
morsels of food that in eating get into
hollow teeth,
to fold, fold up; tipan pua, fold up the
blanket,
to lave ; hetipok moa^ to wash one's face,
to skin, flay, peel bark of a tree,
to follow,
brink, edge, frontier, border, fringe, skirt
(jungle) ; tisi menoa^ border frontier ;
tisi langitf horizon,
unlucky.
I tisil gundai, to cut off.
shield.
j to stumble, trip,
iron- wood,
to fly.
xlii.
H. Ling Roth. — Natives of Sarawak.
Ska Dyak.
Malay
(Colloquial).
English.
Together wiili Kxuiiiples of the use of the word.
trumbu
tua
tuah
tuai
tiiak
tubal (tuba)
tuboh
tubu
tuchol, nuchol
tuchong
tuchum
tudoh
kita dua
I
tuah
arrack
tuba
rebong
tiinu
puchuk
sinum
tiris
tugal
tujah
tukang
tukang
tulat
tulih
tulat
tumbit, numbit
tumboh
tumboh
tumbok
turn bong
tunda, nunda
tundi
kali
lubang burit
turut
snag.
we two, us two, our two including person
addressed ; amm tua bejalai, come and
let us two walk,
wind-fall, piece of luck, fortunate, God-
send,
old, a chief, elder,
toddy,
a plant, the juice of which is used to
stupify the fish in a river ; verb to fish
with this juice,
body, people, person ; bisi tuboh y to be
enciente.
edible shoots of the bamboo,
to burn ; nuchol umai, burn the farm,
a peak, pinnacle, a shell ; tuchong siwpurai\
bracelet shell,
to smile,
to leak, to drop (as water).
a dibbler used in planting, to dibble.
to explore, examine ; tujah enggo sangkoh,
to probe (the bottom of river) with
spears, feel the bottom ; awbis ulu sungai
tujah kamij we have explored the whole
of the head of the waters.
to open (door, window, or roofing).
a skilled workman.
day after to morrow.
to acquire, obtain ; kami iban jagau penapat,
nmpai tulih ka akal^ we are an ignorant
people and have not yet acquired
cunning ; jai iban enda tulih ka utai, a
bad people cannot gain anything ; bangat
enda tulih ka krcsa, can by no means
obtain tools.
to kick with heel.
to spring out of the ground (as plant.<^),
to grow up, to commence, begin ; dini
endor tanjong tumboh? where does the
river bend begin? umpai tumboh mata-
panas, datai din, you will get there before
sunrise ; ari ni tumboh jako ? how did
the argument (words) originate ?
to bury, to dig up the ground.
the anus.
to imitate.
to coax, cajole, to tease, mock.
I
I
Sea Dyak, Malay and English Vocabulary,
xliii.
Sea Dyak.
Malay
(Colloquial).
English,
Together with Examples of the use of the word.
tunga
tunggal
tunggu,nunggu
tungkah
tungkal
tungkul
tungkun
tungkup,
nungkup
tunjok
tunlong
tuntong,
nuntong
tupi
tusok pendieng
tusu, nusu
tutok, nutok
tutus
tuyu
tujuh
hukum
uaktu
jantong
lunkup
ibun
krabu
insap
paloi, bodo
to turn towards, to aim at, to have an
object, reason, cause ; enti akii salah
nadai tunga aku diau di menoa^ if I am in
the wrong there is no reason why I
should remain in the country ; kati
tunga ? what is the reason ? nama tunga
baka 'tu ? what is the meaning of this ?
separately, one by one ; tunggal^ single
(adj.) ; tunggal'tunggaly singly, one by
one (adv.).
to accuse, to lay a charge against ; to
fine ; a fine ; tunggu menoa^ a fine for an
offence against the people in general ;
tunggu butangf a fine for an offence
against an individual.
what time ; tungkah aku mudik kalu, at such
time as I go up river.
perfidy.
heart.
to light (fire, cigarette), to kindle.
to turn upside down, bottom upwards, to
upset.
finger, toe ; tunjok jariy finger ; tunjok kaki,
toe.
Brookei shell (helix).
to reach, arrive at.
nourish, maintain, keep, support (parents,
&c.), of animals to domesticate.
an ear-ring (woman's).
the breasts ; to suck, to suckle ; at tusuy
milk.
to pound, bruise.
to clip off (prepuce), to lop off (bough), to
trim (vine) ; tutus botoh^ to circumcise.
silly, idiotic, crazy, half-witted.
uan nguan ibun to take care, occupy ; bcsai ai skMi, kati bisi
, nguan prau kitai ? the river (water) is
1 very high (great), have you anyone to
look after our boat ? nguan runtah, to
take care of, be in charge of the house,
ubong benang cotton thread,
uchu chuchu grand-child.
udah sudah it is done, expressed completion of action
udok asu dog
udu kuat, kras, dras,| severely hard, strong ; udu bettdar iya be-
bisa, kinchangi jamah, he argued very vigorously ; udu
\ singat nya, to be severely stung ; udu at,
water strong (current) ; udu ribut, wind
is strong ; iidujakoy loud talk.
xliv.
H. Ling Roth. — Natives of Sarawak.
StA Dyak.
UJl
ukai
ukoi
ular
ulieng
ulih
ulit, ngulit
ulu
umang
unibok
umpan
undai
undur
unggoi
ungkup
unjor
unsai
unus
uong
upa
upah
upun
utai
utap
Malay
(Colloquial).
chob
buka
asu
ular
kamudi
dapat
ulu
uma
i niiskin
ugut, pejal
unipan
udang sessar
ilir
bhagian
bujor
sinibur, siram
nam
umbut
igaji
barang, ano
English.
Togetlier with Examples of the use of the word.
to try, test,- prove : alau nji^ come and try.
denial, it is mt ; ukai benama maiohy he has
not got many names,
dog.
snake.
rudder, helm,
to be able to, to get at ; aula ulih ulih ^
absolutely unable,
mourning, to throw into mourning,
interior (opposed to i7/), up river, up
country,
a farm {paddy).
poor,
to urge, press, importune, to force, compel,
oblige,
bait.
shrimp, prawn,
to descend (river),
spleen.
share, division, portion, lot.
to stretch out (legs, &c.) ; lengthways
(opposed to mehintang) ; alongside,
to splash, splutter, syringe, sprinkle, to
water flowers,
bracelets of fine black fibre worn round
the calf of the leg or upper arm.
rapid, water fall,
the cabbage of a palm,
reward, wages, bribe ; to bribe,
pith of a dart,
a thing, things,
bark canoe.
A VOCABULARY
Collected by the late H. Brooke Low, Esq.
The locality not specified in the MS., but Mr. Hose informs me the Vocabulary is
that of a Dialect of a Rejang River Tribe.— //X./?.
English.
DiAI-KCT OF
Rejano KiVKR Tribk.
English.
Dialect of
Rkjang KivKR Trirf..
alive
gosh
fowl
manok
alligator
bahaia
fruit
buah
ant
hieb
go
chlb
banana
telui
gold
mas
belly
eg
bird
chiap
hair
soop
black-
lengah
hand
tig (1)
blood
lod
head
chauog
blowpipe
belaii
honey
tabal
lx)at
prahii
hot
bud
body
tu
husband
tau
bone
tulag
iron
besi
child
kuad
coco nut
fior
jungle
masrok
cold
dekad
come
l>ei (madoh)
large
menu
1
leaf
s6la
day
jungiah
dead
tebus
male
baboeu
deer
rusa, penguin
man
sil
dog
chuo
mat
apil
drink
im org
moon
ghicheh, ghucheh
: mosquito
sebeg
ear
ngentok
1 mother
oeng
earth
te
1 mountain
jelmol
eat
cha
1 mouth
naag
^^K
lap
elephant
adon
nail (finger-)
charos
eye
mad
night
laiiit
nose
merh
face
kapo (au)
father
boeu
pig
changgak
feather
sentOl
female
babo
' rain
ujan
finger
jarastig
rat
tikus
fire
6sh
rhinoceros
agab
fish
kaA
rice
charoi
flower
bunga
river
tiu
foot
}H
, root
tingtek
xlvi.
H. Ling Roth. — Natives of Sarawak.
English.
DiALF.CT OP
Rejang Rivkr Tribe.
salt
empoig
sea
laut
seed
kebeu
silver
perak
skin
gelo
sky
lahu
sleep
selog
small
mishong
snake
taju
spear
bulush
star
paloy
sun
ish
thunder
engku
tin
timah
to-day
nate
to-morrow
yakal
tooth
moin
tongue
lantag
tree
jihu
waistcloth
web
water
auk (ork)
wax
keluai
white
biorg
English.
DiALE
Rejang Ri
ked6l
CT OF
VER Tribe.
wife
wind
woman
parug
kedol
wood
jihu
yesterday
hatab
Numerals : —
one
two
ser
dua
n6 (nay)
nal
three
tiga (n6)
ne (sharp)
neh
four
five
ampat
lima
ampat
lima
SIX
anam
anam
seven
eight
nine
tujut
lapan
sambilan
tujut
lapan
ten
eleven
sepuloh,
ne-blas
ne-puloh
twelve
njll-blas
twenty
one hundred
nal-puloh
saratus
Kanou'il, Kyan, Biniitlu, Punan and Main Vocabularies, xlvii.
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CO TO 3 TO 3 TO -^
o
— - "s-d *^.S ^J'a
Jill 1^38-
•a
Q
tc
o
e
^
'•si
9s> I -
J« p C
l|l|lilllllllUlllltilii§Jil1iili
Hill i 111 :§•§•
5iS«'Sf5«S32-s3='52«2^a533-sl3rtScS?2c39'
o
u
^5
c'Srtrt^.i:i2-23Qggoo3rtj:j:o^o«J4)OoaSc>»artS
Wi V w.
• *g c C
Vocabularies of North Bornean Languages,
xcv.
I
:sH I ill
111
3 53.2
iaI'S §"^13 § i g o gj §3 2.1 i s 3 §,1^1
•11 -3
2,1 13 S"^
liilJIIjlllilliillilllililjhIlJilliti
-sal-gliSllfli'^
S.i«^ rt rt uXi Q. CL4Z X* '^ ^ -^ -^
tc
•al 3 3 3 S §.g
:^'u jO Js 2i M
3
0 3 *r 2 S.
CO w ^
slliiiiilliiii
S33lg|.-t-5
•5 ^ «E -Mrr
1-^ S5
u:cca:«Sv2^vC Spec
g >. .ti ^, CO
XCVI.
H. Ling Roth. — Natives of Sarawak.
Q
g
r C
III -!«•«•
11
Sag 3
-s,
S c .S ^ 9-
t:^^ b c o q
tn tfi tn tfi Vi Vi
t^ 3 |25 ? > ^ > 5 ^ ^ >.fe5;i
Vocabularies of North Borncan Languages,
xcvu.
c c
be
cx,^ bo to ^ ^ p< Q<
■3-s = §&§2i
a
9*
:sJ6
bo
c
o
73
•§
53 s eg «pt!fi
s--^ SP°S-
J3
5»-§
11
- . c
IllliiJilllllllljIlllliiiiil
en
:::: E c c
C rt rt
be
a -^
73
SPbcC
ii i ill nitifiii III Iff iili||i3 i-= I
..^•Esl
^— « a
= 5
I.E.
I ill 5-2 § S-l^ IhI II u cS
iliii3iiiiiiiiiliiiliiiiil.iiijil.iii=t
XCVllK
H. Ling Roth. — Natives of Sarazcak.
I
n
s
<
<
o
<
■!i
•c
4)
^5 §§--§§ 0^0.-=^
o
1 ^
■■ci I
J,
tii
o
<
o
<
i^
-SS^ B
06
O
PQ
K
H
o
o
(/)
sa
«**
u
o
Joll-
^ •^^^
M ^ c/i tn be be C
« e« 3 C
g.;
bc.SIS a,S bc:s;c E-ajjD a
j^, rt c « o 0)
■5 •? e >
3
o o
•D 3
A COLLECTION OF FORTY-THREE WORDS IN USE IN
TWENTY-FOUR DIFFERENT DISTRICTS
Made by the Rev. Chas. Hup6, of the Rheinische Mission.
"Karangan is American Mission at Pontiana; the others I have collected on the
West Coast, and others I copied from Brooke in Sarawak."
English.
one
two
three
four
five
six
seven
eight
nine
ten 1
man {homo
sapiens)
homo
persona
man and
husband
woman
and wife
father
mother
head
eye
ear
nose
tongue
tooth
hair
hand
day
night
sun (eye
of day)
moon
star
fire
water
earth
good
bad
dead
big
little
white
black.
bird
fowl
pig
fish
Malay.
satu
dua
tiga
ampat
lima
anam
tudju
delapan
sambilan
sapulu
manusia
orang
laki-laki
perampuan
(i.'ife, bini)
bapa
ma
kapala
mata
telinga,
kupin
hidon
lidah
gigi
rambut
tangan
hari
malam
mata hari
bulan
bintang
api
aier
tanah
baik
djahat
mati
b{^sar
ketjil
putih
I itam
burung
ajam.manok
babi
ikan
Dugincse.
sedi
dua
telo
opa, mpa
lima
r>nong, na
pitu
harua
hasera
sepulu
pitu
walu
I sanga
I sapulu
(vergleiche mensch, mas, ist,
angenommen)
tawu orang
Dyak
Pulopetak.
D.
Karangan.
D. Sindin^
and Meratei.
idja
dua
tolo
nyeu
duweu
taroh
ka-ah
duoh
taruh
iipat
lima
ampat
rima
apat
limot
djehawen
udju
hanja
djulatien
sapulu
inum
idjo
mai
pre
samung
num
tudju
maih
pri-i
smui
ti'o es ist UHverdndert aus dem Malaiischen
horo-ani
makonrai I
(wife, bini) j
ambe-ma i
indo-na '
ulu
mata
dutjuling
mga
lila
isi
welua
lima
so
weni
mata so
wulan.
ulong
bitoeng
api
wai
tana
madatjeng
mejak
mate
maradja
baitju
mapute
malotong
manuk
manuk
babi
baleh
laki-laki
bini
bapa
uma
kapala
mata
telinga
hidong
ilat
gigi
rambut
tangan
hari
malam
matahari
bulan
bintang
api
banju
tana
baik
djahat
mati
basar
kitjil
putih
hirang
burung
ajam
babi
iwak
olo
hatua
bawi (wife,
sawa)
apang
indu
takolok
mata
pinding
orong
djela
kasinga
balau
lenga
andau
hamalem
matanandau
bulan
bintang
apui
danum
petak
bahalap
papa
matei
hai
kurik
putih
bebilem
burung
manok
bubui
lauk
ma
no
ende
bulan
api
pitu
tana
bait
djet
kubeus
manok
manok
nu-uh
dari
dajung
mat An
nukn
djura
djapan
bok
tangan
ndo
sakalupm
matun anui
bulan
taing
sepui
pi-in
tana
madih
dja-at
kabus
aijuh
si-it
bdd^
senget
manuk
siok
pangan
ikei
c.
H. Ling Roth.— Natives of Sarawak.
English.
D.
Kajan.
D.
Sau.
D.
Bulau.
D.
Meri.
D.
Lundu.
D.
Bintulo.
one
dji
indi
siti
si
djia
two
dua
dua
dua
duveh
ba
three
tello
taruh
tigah
tellau
telau
four
ampat
pah
ampat
pat
ima
lima
five
lima
remo
lima
six
anum
anum
anam
nom
nom
seven
tudjak
djuh
tudjuh
tudjoh
tudjoh
eight
saija
moi
delapan
sambilan
madeh
madeh
nine
petan
pri-i
suoei
supi
ten
pulo
simohong
sapulu
pulo
pluan
man {homo
,
sapiens)
homo
persona
man and
daha
dari
laki
lakei {lius-
band, ideh)
kneah
manei (Aws-
husband
bana, hwhoV)
woman
do
indu (ui/e.
dyung
, tarei
dyung
reddu
and wife
bini)
father
tamei
sama
apei
tama
tama
mother
inei
indo
indei
tina
tina
head
kuhong
bak
palla
uho
bak
ulau
eye
mata
button
mata
mata
boton
mata
ear
pendiang
telinga
kedjit
telinga
nose
urong
indong
idong
singota
djillah
nong
urong
tongue
dela
ihra
tooth
nipun
djepon
gigi
nipon
fok
djapon
nipon
hair
bok
br>k
bok
bok
bok
hand
uwau
tangan
langon
tudjoh
tangan
agum
day
dau
ungnu
ari
allau
dau
night
dahalum
narom
malldm
dillom
kolom
sun (eye
mata dau
buttanuh
mata ari
mata doUo
bitamanu
mata dau
of day)
moon
bulan
bulan
bulan
tukka
buran
bulan
star
pandau
fatak
bitang
fire
apui
opui
api
igon
apue
djara
water
danum
pi-in
ai
feh
pe-in
ba
earth
tana
tana
tana
tana
tana
tana
good
pagu
badas
djia
dijar
bad
dji-i
djahas
dead
mati
kobos
mati
matei
misso
big
bisi
adjar
Httle
met
disi
white
budah
burak
putei
mapo
black
singut
tjilum
metom
itam
bird
manok
bj urong
manuk
do-ut
sijau
fowl
manok
ahal
siok
pig
sijioh
djani
baha
3angan
bakas
fish
masek
ikan
ikan
futah
caen
djeing
D. Millanau
Hup
e's Vocabu
laries.
D. Santan
D.
C
English.
D. Berang
D.
D.
and Muka.
and Sabungo.
Bukar.
and Gurgo.
Sinan.
Suuipo.
one
djia
indi
ni
indi
indi
indi
two
dua
duo
dua
dua
dua
dua
three
tellau
taruk
taruk
taruk
taruk
taruk
four
mt
ima
pat
am pat
pat
pat
pat
five
remo
rema
rem ma
remma
rema
six
nom
naum
anaum
anung
anung
anum
seven
tudjoh
djoh
djoh
djoh
djoh
djoh
eight
eian
meii
meihi
mii
mi-i
mei-i
nine
ulan
pri-i
pri-i
pri-i
pri-i
pri-i
ten
pluan
somong
simahung
simung
simung
simong
man {homo
sapiens)
homo
persona
man and
malei
dari (hush..
dari {husb.,
dari {husb.,
dyah
dyah
husband
dyah)
dyah)
dyah)
1
woman
malei
dyong
dyong
dyong
dyong
sawan
and wife
father
ama
sama
amang
sama
sama
sama
mother
tina
sindo
anu
sindo
sindo
anu
head
ulau
bak
bJik
bak
bfik
bak
eye
mata
buttoh
buttoh
buttoh
buttoh
buttoh
ear
kadjit
kapin
kedjit
kedjit
kapin
indong
nose
udong
nong
unong
undong
; nong
tongue
djeha
djile
irna
1 irna
djeha
tooth
nipon
djepo
djepo
djepo
djepo
djepo
hair
buok
bok
burok
ubok
bok
boks
hand
tudjoh
tangan
tangan
1
day
lau
gno
(s. ungnu)
ungnu
ungnu djava
ungnu
gno
night
mallam
narom
mungaru
ungnu karira
sanarun
narom
sun (eye
mata lau
buttanuh
buttanuh
buttanuh
buttanuh
buttanuh
of day)
1
moon
bulan
buran
buran
buran
buran
buran
star
bitang
bitang
bintu
bintang
bitang
bitang
fire
apui
poi (s. apoi)
apoi
apui
apoi
apui
water
niam
pe-in
umo
aoh
pi-in
pe-in
earth
tana
tana
tana
tana
tana
tana
good
dia
muni
(s. mundi)
pagu
kunna
mundi
pagu
bad
ra-as
be-ik
drap
drep
drap
dead
matei
kabos
kabos
kabos
kabos
kal)os
big
ba-as
ahi
ba-as
ahi
ahi
little
pi-it
budak
djahek
tju
sjuh
tjuk
white
apo
budak
budah
budah
budah
black
belom
singut
iK'his
singut
sin;jut
boh is
bird
manuk
manuk
manuk
manuk
manuk
fowl
ahal
siok
si ok
siok
siok
pig
babui
i-oh
i-oh
ich
ioh
fish
djikon
kean
ikan '
ikian
ikian
ikian
CI.
Cll.
H. Ling Roth. — Natives of Sarawak.
English.
one
two
three
four
five
six
seven I
eight !
nine
ten
man {Iiomo
sapiens)
homo
persona)
man and
husband
woman
and wife
father
mother
head
eye
ear i
nose I
tongue
tooth j
hair |
hand \
day
night
sun (eye
of day)
moon
star
fire
water
earth
good
bad
dead
big
little
white
black
bird
fowl
tl
D.
Budanok.
indi
dua
taruk
pat
remo
apum
djuh
mei-
pri-i
simung
dari (hush.,
dyah)
sawan
I sama
sindo
bak
buttoh
I kadjit
[ undong
I djeha
; djepu
I ubok
ungnu
ungner
karim
buttanuh
buran
bitang
apui
pi-in
tana
kanna
drap
kabos
ba-as
sjuh
budah
singut
manuk
siok
pangan
ikian
D.
Stang.
indi
duo
taruk
pat
remo
naum
djuh
mei-i
pri-i
simong
dyah
dyong
sama
sindo
bfik
buttoh
kadjit
undong
djeha
rijepo
book
\ ungnu
I narom
buttanuh
buran
bitang
apui
I pi-in
tana
kanna
drap
kabos
ba-as
! tji-it
\ budah
singut
' manuk
siok
pangan
kian
D.
Sibugau.
sa
dua
tiga
am pat
lima
anam
tudjuh
delapan
sambilan
sapulu
laki
indo
apei
indi
kapala
mata
punding
idong
delah
gigi
bok
ari
malam
matiari
buran
api
ai
tana
bad as
djai
mati
besi
pulih
tjilum
manuk
siok
babi
lauk
n.
Tubbia.
indi
duo
I taruk
pat
rema
anung
djoh
I meihi
pri-i
simong
dari Unisb ,
dyah;
dyong
sama
sindo
bak
buttoh
kadjit
nong
irha
djepoh
burok
ungnu
karom
D.
Sabutan.
indi
duo
taruk
pat
remo
naum
I djuh
mei-i
I pri-i
simong
dyah
dyung
sama
sindo
bak
buttoh
kapin
nung
irha
djepoh
book
ungnu
narom
buttanuh buttanuh
buran
bintu
apui
pi-in
tana
panat
kabos
^ budah
singut
manuk
siok
eioh
I kian
buran
bitang
apui
pi-in
tana
kunna
raap
kaboi
ba-as
soak
budah
bi-i
manuk
siap
da-ung
ikian
D. Serine.
Gugu & Matan.
indi
duo
taruk
pat
rema
anaum
djoh
meii
pri-i
simong
dyah
dyong
sama
sindo
bak
buttoh
kadjit
nung
irha
djepo
book
gnu
narom
buttanuh
buran
bitang
apui
pi-in
tana
munni
rap
kabos
ba-as
so-oh
budah
singut
manuk
siok
eioh
ikian
A SHORT COLLECTION
Made by Chas. Hose, Esq., Resident of the Baram District.
There are sixteen dialects spoken in the Baram district, the most important being
Kayan, Kenniah, Punan, Kalabit, Narom, Sibop, Brunei Malay, and Malay.
1 subjoin nine words as an example : —
Knglish
Kayan.
baboi
' Kcnniali.
Punan.
Kalabit.
bakar
Naroni.
Sibop.
wild pig
1
bawi
bakas
san
bakas
man
daha
kalunan 1 ulun
lumulun
ideh
ulun
to walk
panoh
massat
malakau
nylan
malahau
malakau
a fish
masik
siluang
luang
luang
futar
enjin
dog
asau
asu
asoh
uteh
ou
asu
water
atar
sungei
bah
fah
fer
bah
good
sayoh
! layar
dian
dor
jeh
dian
no
nusi
naan
bi
naam
naan
abi
a fowl
yap
manok
deek
laal
aal
deek
Brunei
Malay.
Malay.
bai
babi utan
jilama
manusia
jalan
jalan
auk
ikan
koyuk
anjing
aying
ayer
bisai
bagus
nada
tida
manok
1 ayam
(Geographical Journal^ March, 1893).
A VOCABULARY OF THE KAYAN LANGUAGE OF THE
NORTH-WEST OF BORNEO.
By R. Burns, Esg.
From Logan's ^^ Journal of the Ituiian Archipelago,'*
The following is a Vocabulary of the dialect spoken in the district of the rivers
Bintulu and Rajang and their branches.
English.
I
Kayan.
Englisli.
Kayan.
English.
Kayan.
earth
tana lim
shell
seh
shar|)ing stone
batu asa
sky
langit
garden
luvo
chisel
panjok
sea
kala
mountain
knalang ;
awl
tuel
sun
mat in -do w
cave
luvong 1
spear
bakier
moon
bulan
house
oma 1
crowbar
kali
star
kraning
room
tilong
hoe
weying
light
mala
door
taman
gold
ma 1
darkness
lidam
window
batave
iron
titi !
lightning
kilat ^
loft
parong
steel
titi mying
thunder
balari
floor
tasu
magnet ^
titi lakin
eclipse
sowang
stairs
san
copper
kavat bla
heat
laso
railing
krahan
brass
kavat nymit or
cold
laram
partition
beam
dinding
knymit
cloud
lison
bong
tin
samha
rainbow
langi hatong '
boards
liap
medicine
tabar
tide-flow
wap
rafts
kaso
gun
pulct
lutong
fire
apui
laths
laha
rozin
smoke
lison
thatch
apo
camphor
kapon
sparks
flame
wur
nails
tapak
talam
opium
pune
mala
table
trees
pohun
ashes
havo '
mat
brat
root
aka
fuel
tyon
mattress
luto
trunk
batang
charcoal
lusong
pillow
hilan
bark
kul
water
atta
1 curtains
kalabo
branch
dahan
river
hungie
screen
dindingkalabo
leaf
iton
rspn
usan
box. trunk
pati
flower, blos-
pidang
current
kasi
basket
alat
som
lake
bawang
1 plate
pigan
fruit
bua
dew
lipot
cup
pigan dui
knoe
orange, lime
lavar
fog
ap
knife
pine apple
orusan
wind
bahoie
handle
houp
mangostin
kitong
storm
ovan
1 pot
taring
plaintain
jack [fruit]
puteh
badok
land
tana
jar
goasi
country
dali
torch
lutong
mango
sapam
village
dolia
candle
lutong la
durian
dian
town
dali
beeswax
la hingit
beetle-nut
gahat
island
busang
] wick
wang
cocoa-nut
knoh
cape point
tujol
' sieve
ilik
kernel, seed
wang
whirl-pool
ivak
bucket
lima
vegetables
tango
plantation )
field j
luma
scales, balance
tibang
yams
uvi
1 hammer
tukol
sugar-cane
tuvo
plane
tana padit
' anvil
taranan
salt
knah
wood jungle
tuan
file
isa
pepper
lia
sand
hyt
gimlet
knivo
ginger
lia tana
rock
batu
hatchet, axe
asey
oil
tilang
Burns' Kayan Vocabulary.
cv.
English.
Kayan.
English.
1
Kayan. j
English.
Kayan.
journey provi-
maso
i frog
jowi
blood
daha
sions
toad
bunang
entrails
tanei
sugar
tuvlang
lizard
silowit
lungs
praha
batuka
padi
Mu-i
alligator
baya
stomach
rice
>aha
guana
kavok
liver
pley
boiled rice
kanan
tortoise
kalovi
bladder
na
dried rice
kartip
butterfly
langoto
brains
otak
flour
tapa
Ifly
lango
spirit
brua
fish
masik
' mosquito
small kind
trokok
mind
kanip
beef
sin
hamok
love
masi
eggs
tilo
mosquito
anger
mano
boat
haruk
flea
koto naso
joy
barkam
oar
say
bee
hingit
grief
mahal
gun
ban in
I firefly
ada
hope
lay
ball
panglo
' ant
klavirang
dumb
hamang
powder
tabar banin
birds
manok
deaf
madang
wheel
ilier
kite
knahu
blind
pisak
needle
loe
] )igeon
owls
poni
knap
cough
nikar
thread
tali
mad
buling
fish hook
pisey
sparrow
bayong
boil, pimple
tuko
tobacco
jako
smallpox
klapit
cigar
loko
mankind
kolonan '
rheumatism
niviksal
surf, wave
bangat
man
laki
scurf
key
throne
tagan
woman
doh
itch
ga'tan
dress
akave
child
hapang
fever
padam
hat, cap
lavong
Ixxly
loang
asthma
coat, jacket
basong
, head
kohong
, wound
gga
shoes
tadok
hair
bok
sick
prah
cloth
kain
, beard
bulo
ague
padam bilong
blanin
woollen cloth
sakalat
eye
mata
lunatic
satin
dasu
' face
mang
toothache
prah knipan
ear
apang
kindred
paharin
tiger
lijow
nose
urong
king
maran
leopard
koli
cheek
pinga
queen
maran doh
bear
buang
tongue
jila
lord
hipov
hibo'
dragon
nang
mouth
ba
master, Mr.
rhinoceros
tandoh
teeth
knipan
nobleman
pan van
deer
payow
neck
kran
slave
dipin
hart
payow wang
chin
jan
husband
laki
roe
payow doh
shoulder
hone
wife
hawa
mouse deer
planok
back
loung
father
amay
goat
kading
heart
kanip
mother
inei
wild hog
bavoi
rib
ha
1 grandfather
1 ather-in-law
huko
boar
bilangnyan
hand
kama
ivan
sow
miray
l' right hand
left hand
tow
mother-in-law
ivan
pig
boar
uting
maving
brother
arin
batuan
arm
lipe
brother-in-law
hango
bow
hinan
wrists
uso
sister
arin doh
pole-cat
bukulo
elbow
hiko
sister-in-law
hango doh
dog
aso
finger
ikin
son
anak laki
cat
sing
|, thumb
taval
daughter
anak doh
squirrel
pinnyamo
lavo
'1 nails
hulo
1 twins
anak apir
anak ula
rat, mouse
' breasts
usok
, orphan
monkey
brok
abdomen
butit
uncle
mamo
ape
' poinang
knee
aliv
aunt
mamo
mias
orong tuan
leg
itat
nephew
nakan
tail
eko
feet
kasa
niece
nakan
skin
blanit
' toes
ikin kasa
bastard
tuyang
snake, serpent
knipa
'1 heel
tumin
friend
savila
boa constric-
panganan
skin
blanit
enemy
iow
tor
bone
tulang
God
Tanangan
black snake
jilivan
1 flesh
sin
Lord
Hipoy
worm
halang
' sinew
uat
ghost
knito
centipede
diripan
,1 reins
uat daha
mercy
masi
scorpion
leech
diripan kitip
' pulse
uat nitit
time
rua
t atak
milk
so
1 season
doman
CVl.
H. Ling Roth. — Natives of Sarawak.
English.
Kayan.
English.
Kayan.
lakin
English.
Kayan.
beginning
aring
bold
lost
pbat
iva
end
bya
bright
mala
low
year
doman
broad
brang
mad
buling
month
bulan
cheap
lyang
many
liba
day
dow
clever
haman
meagre
nywang
day-light
dow mala
course
kudal
merciful
limer
mid-day
dow nagrang
cold
laram
middle
tahang
morning
pisol
, crooked
kowi
' might
likap
night
malam
customary
barik
mcxlest
hy
mid-night
malam kag-
dark
lidam
more
la'an
rang
dead
matei
mournful
lumo
to-morrow
jima
deaf
madang
naked
loang tua
yesterday
dow dahalam
1 deep
dalam
1 narrow
jali
last night
malam daha-
defective
hang hang
near
jilang
lam
defiled
lumi
, neat
diya
to-morrow
jima pisol
difficult
baval
new
maring
morning
dilatory
padara
' next
jilang
day after to-
duji
distant
su
nimble
ipat
morrow
drunk
mavok
noble
sayu
dumb
hamang
, noisy
nyom
— 1
dry
magang
numerous
liba
easy
malai ,
old
aya
Pkon
OL'.NS.
empty
gohang
open
ovar
enough
tami
outward
tawa
I
akui
equal
pia
pale
nuwang
thou, you
ika
even
padit
passionate
laso kanip
he. she, it
hia
evil
jak
past
lalu
we
ita
expect
false
haman
perfect
lim sayu
ye. you
ika
kalok
plain
lani
they
da' a
fast
kiga
polite
^y
who
hey
fat
munang
poor
jak
which
nono
feeble
kangan
pretty
diya
what
none
few
ok
proper
marong
my, mine
akui hipon
first
aring
pungent
hanit
they, thine
ika hipon
fit
tinang
putrid
muvok
his,' hers, its
hia hipon
foolish
ombak
' quick
ipat
ours
ita hipon
free
jitua
rapid
kasi
yours
ika hipon
future
bya
raw
ata
theirs
daa hipon
glad
ikam
ready
ouna
this
ini
' good
saya
red
bla
that
iti
great
aya
1 rich
kaya
all
lim
guilty
hala
right
marong
every
lim lim
handsome
diya
ripe
sak
either
ini iri
hard
mying
rough
patong
bilong
some
bali
heavy
bahat
round
other
dap
high
bu
rusty
higan
anyone
lilaiia ji
holluw
goang
same
pia
bla
such as this
nonana
hot
laso
scarlet
such as that
notika
hungry
lou
shallow
ni\o
ignorant
magave
sharp
knat
^~
improper
indigent
diyan tinang
short
sick
bek
prah
Adje
ZTIVEH.
innocent
diyam hala
silent
milo tua
kind
tigam
, sincere
Ian
acid
sam
knotty
buki
^ slack
liko
aged
alike
aya
languid
ly
slanting
alan
pia
large
aya
slow
dara
alive
murip
late
dara
small
ok
bad
jak
lazy
duya
smooth
jllura
lima
bald
lasang
left
maving
soft
bashful
hy
less
korang
sorry
mahal
beautiful
diya
level
padit
knvan
kahang
spotted
kalong
becoming
marong
light
straight
tuto
bent
kowi
little
strong
ley
black
pitam
living
murip
sweet
may
blind
pisak
1 long
aru
swift
kiga
Burns' Kayan Vocabulary.
evil.
English.
Kayan.
English,
catch
1
Kayan. '
English.
Kayan.
tall
bo
1
sigam
grit
parak
lani
tame
malai
change
patoyu i
livo 1
grind
thick
kapal
chase
grow
tubo
thin
knipi
choose
mileh
halt
milo
thirsty
magang ba
chop
nitak
hang
jat
timid
takot
circumcise
knilo
have
teh
tree
Ian
clean
myang
hear
naringa
uncertain
diyan djam
climb
nakar
help
mahap
unequal
diyan pia
collect
mipang
hire
niba
useless
diyan non
come
ating
hope
kina
valiant
lakin
comprehend
djam
inherit
kalui taman
warm
laso
conquer
alia
inquire
mitang
weak
h'
copy
nangrua
invade
nasa
weary
knila
cover
nabon
invite
bara
wet
basa
covet
mipang
itch
key
white
puti 1
cough
nikar
keep
nymi
wicked
jak !
count
mujap
kill
mamatei
wide
brang
crawl
namang
kindle
avat
wise
udi
cut
mitnang
knot
tivukang
wrong
hala
dance
najar
know
haman
yellow
nymit
decay
lala
lade
maso
young
minor '
deceive
pakalok
laugh
kasiang
zealous
niga
decide
mitnang
leak
pisit
delay
padara
lend
mujam
Ve
deliver
hom teh
lie
pamo
RBS.
descend
nili
live
murip
abide
milo
desire
mon
look
knynang
abuse
avay
destroy
tasa
loose
paday
accept
oukapi
devour
nilo
love
masi
accompany
beh
die
matei
make
kna
advise
lavara
dig
knali
meet
pahabo
answer
tagulang
disguise
nangrua
melt
nilong
arrest
sigam
dive
misar
mend
say una
arrive
atang
divide
patular
mix
paJiivar
be ashamed
tehy
double
patibin
mount
moan
ask
mitang
drag
jat
murmur
lidah
assist
mahap
dream
nupeh
nail
patapak
awake
mower
dress
nakave
obey
tangaran dyn
bake
noyyo
drink
dui
obtain
ala
bargain
tira
drown
gnini
occupy
tuman
bark
mangang
eat
koman
open
ovar
bathe
doe
ebb
mila
oppose
order
piti
bawl
nangi Ian
end, done
pahna
teh aim
be
teh
enlighten
malaka
overcome
alia
bear fruit
tubo
expect
kavi
overturn
takala
beat
nukol
extinguish
param
ia-ak
own
paju
b.isav
become
murip
fall
paddle
beckon
nyap
famish
palau
pardt^n
masika
beg
aky j
fast
ipit. kiga
part
patular
begin
aring 1
fear
takot
pay
iay
behold
knynang
miteh '
fight
panoh
perish
kam
believe
file
pino
please
ikam
betroth
pahawa
katong
find
ala
point
tujol
bind
finish
pahna ,
prepare
ouna
bite
mat
fish
misey
promise
kalok
bleed
nisa
follow
livo
pull
jat
blow
mahar
forbid
asam mon
punish
mukum
boil
maro
forget
hado
push
haro
borrow
ujam
forgive
masika
put
dahy
break off
punang
forsake
milo tinan
quench
param
bribe
duoya
founder
kam
rain
usan
bring
gree
fry
naga
reach
utang
brush
mipa
gape
nivanga
receive
oukapi
buy
pavlay
gather
pang
reckon '
mujap
call
muvoy
get
ala
rent
nebaka
carry
kna'an
give
mv
repair
say una
cast account
mujap
Ko
kaka
reside
milo
CVIII.
H. Ling Roth. — Natives of Sarawak.
English.
return
rise
rob
roll
row
run
say
see
sell
send
sew
share
shove
sit
skin
sleep
smell
smoke
snatch
sow-
speak
stand
starve
steal
stop
swear
sweep
take
talk
teach
think
throw
tie
trust
turn
uncover
understand
use
wait
walk
weep
wipe
wither
wonder
work
wound
wrestle
yawn
Kayan.
uH
mower
nako
lulon
basay
lap
I korin
knynang
. bili
I kato
jinhut
patular
haro
milo
blanit
tudo
bun
lison
: nako
nugal
tangaran
biti
, lou
nako
naring
mamyan
mipa
api
tangaran
cakali
palamana
bat
nupot
I kina
! kaluvar
I paovar
I djam
: tuman
kavi
pano
nangi
mipa
lala
dimisi
knadoi
gga
payo
nivanga
English.
Kayan.
English.
Kayan.
I
Adverbs.
here
there
where
before
behind
upward
downward
below
above
whither
backward
whence
now
to-day
lately
just now
hini
hiti
hino
ona
baloung
bahuson
bahida
hida
huson
hinopa
baloung
manino
mahoup
dowini
maringka
mahaupini
long since
yesterday
to-morrow
not yet
afterwards
sometimes
perhaps
seldom
when
much
little
how much
how great
enough
abundantly
wisely
foolishly
justly
quickly
slowly
badly
truly
yes
no. not
not at all
how
why
wherefore
more
most
good
better
best
worse
worst
again
arupa
dow dahalam ;
jima
diyan pa
bya
halak tesee
mahapa
mijat
hiran
kahom
ok
kori liba
kori aya
tami
kahom
udi
ombak
I marong
kiga
dara
jak
Ian Ian
I
diyan
diyandipa
I nonan. kori
nanonan
I non pohun
I laan
! lalu kahom
' sayu
lalu sayu
sayu Ian
lalu jak
jak Ian
Prepositions.
from
at
^K
with
in
into
through
out
out of
without
on, upon
under
between
near
bevond
maniti
bara
mutang
dyn
halam
pahalam
j mutang
habay
nymo
pahabay
huson
hida
tahang
jilang
lawat
Conjunctions.
and
if
both
because
wherefore
therefore
as
though
yet, also
panga
jivang
koa
lavin
lavin non
lavin iti
noti
barangka
sica
one
two
three
four
five
six
seven
eight
nine
ten
eleven
twelve
thirteen
twenty
twenty-five
dua
tulo
pat
I lima
t anam
tusyu
saya
pitan
pulo
pulo ji whin
pulo dua whin
pulo tulo whin
dua pulo
dua pulo lima
whin
Kayan Proper Names
OF Men.
Swift
Leopard
Serpent
Tiger
Durian
Rock
Sugar-cane
Ciong
I^erong
Madang
Koli
Hajang
Sajin
Tamalana
Samatu
Knipa
Lijow
Dian
Lidam
Parran
Lia
Batu
Tuva
Lasa
Owin
Akan. This is a prefix applied
to the name of anyone who has
lost bv death one or more of
his children, as Akan Lasa,
Akan Kinpa. It is more com-
monly appropriated by tlu'
higher than by the lower
classes. I^ki, the name for
man. husband, is also madu
ii«e of as a prefix to the names
of married men to denote that
the person to whose name it is
prefixed is a father, as Laki
Dian, Laki Lidam. Like the
former word, it is chiefly
applied to the higher order.
Names of Women.
Tipong
Jilivan
Bulan
Pidang
Balalata
Sidow
Lavan
Lango
Puteh
Buah
I
Snake
Moon
Flower
Day
Plantain
Fruit
St. John's Vocabularies.
cix-
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CXlll.
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H. Ling Roth. — Natives of Sarawak.
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H. Ling Roth. — Natives of Sarawak,
1 s
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11
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Women.
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cxix.
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H. Ling Roth. — Natives of Sarawak.
etc
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St. Johns Vocabularies.
cxxui.
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H. Ling Roth. — Natives of Sarawak.
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S. 13
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CXXIX.
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cxxxi.
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VOCABULARY OF ENGLISH AND SARAWAK DAYAKS.
By the Rev. Wm. Chalmers.
[ Originally printed in 1861 at the St. Augustine's College Press, Canterbury, England.]
The Dayak Column is the Dialect spoken by the Sentah Tribe on the Southbrn
Branch of the River SarAwak. The pronunciation of the other tribes of the same branch
of the river varies slightly from that of Sentah, the chief difference, however, is the
substitution of the letter "o" for the Sentah "u.'*
The Dialect of the tribes of the Western Branch of the river is also substantially the
same as that of those of the Southern Branch, but variations in words as well as in their
sound is not unfrequent. Words marked "(W)" belong solely to the Dialect of this
branch of the Sarawak River.
W. C.
Kuap, Sarawak, Borneo,
January, 1861.
System of Pronunciation.
( a is pronounced as a in father,
a somewhat shorter than this
I u is pronounced as the French u.
- c& SUIUCWllciL Sin.
( a is pronouncec
iiici iiiau iui:>.
as a in sat.
' u ,, ,,
(fi .. ..
,, UU lU uw.
„ u in up.
1 e „
,, a in same.
au „ „
,, ow in now.
( e „
„ e in 1/t,
ai „
„ the English i.
ei „
,, ay in lav.
ch final ,,
,, the German ch.
i ..
„ the English e.
g is always 1
tiard. as in ^oat.
(o ..
,, aw in latt'.
- o ,, „
„ o in go.
(o „ „
„ o in pot.
1
English.
Dayak.
EnglUh.
J Dayak.
able
shaun
advance
1 odi ; ponu
1 mupok ; mutik (W)
able (physically)
shinonu
advance gradually
about (future)
an
afflicted; affliction
> susah-atin
about (in number)
sekira-icira
afraid
1 taruh
above
disombu
after that
rasu
abuse (revile)
mangu ; ngamun
afterwards
sekambuch sepagi
accept
mit; kambat
again
dinge; bauch
accomplished
jadi
ago
' much
accompany
dingan ; suah
age
, ashung udip
acquainted with
kunyet
agree
bepaiyu
across (river)
kadipah, porad (W)
agreement
, paiyu
1 Isejerah
sobak
across; athwart
ngiparang
agree together
accustomed to
kunyet
air
accuse
kiidaan
alarm, raise an
1 ngada
accuse falsely
nupu ; ngituma
alarmed
(guguch-atin
( gugach (at working)
'( gupoch-atin
active
ringgas {at walking)
all
1 periik
, kaush-i ; kiang-kiancr
(buke {at carrying)
all, in ; altogether
adrift
aman
alligator
Ibuai
add
tambah
also
1 dinge ; guch
adjoin
bebaat
alternately
bekireiis
adultery, commit
tungach; bejorah(W)
although
1 semQki-kach
Chalmers* Vocabulary.
cxxxiu.
English.
always
always (from begin-
ning)
ancestors
anchor, an
anchor, to
anchorage
anciently
angel
anger; angry
another
ant
ant. white
anoint
announce )
announce (proclaim) i
any (man)
any (thing)
anxious about (one
absent)
apart (disjoined)
apostle
appearance
appeased
approach (visit)
arch
arise
around
arms
arrange
arrive
artizan
ascend fa river)
ascend (a hill)
as far as
ash of wick ; ashes
ashamed
ask (beg)
ask from door to door
ask (enquire)
assemble
assist
astonished
astonished (startled)
astringent
at
attack, an
attack, to
ataps (thatch)
ataps. to make
ataps, to make stick
(on which the
leaves are laid)
atone (by fine)
auction
avoid (a blow)
awake
axe, large
axe, small
Dayak.
English.
seraru; pauch
taun
somuk-babai
sauh
berlabuh
labuban ,
jiman diu ; jiman jach >
melaikat
tuas; boji
bfikun
&ubi
rungupod
berangir
daan
seludu-tudfi (dayah)
setudu-tudu (kayuch)
jftbung
renggang
dah; penyuruch
(thing) mun ; (person)
rah ; (face) raun *
munds
tudu
burung
burab; mokat
muning; krurung
buko bums
mishun
menug
tukang
mudeuk
maad
/ ngah ; nilg (distance)
\ kud (height or length)
butup: apuk
munguch; dasah
mite
nyukah
sikyen
nguruk : ngudung ;
besinun
tolong
tekunud ; ngowa (\V)
guguch
kud
di
serang
nyerang
ilau
to
j berutang
lelong
saan odup l|
burah
kapak ||
biliong 1 1
back, come )
back, go )
back, man's
bad
bag
bald
bald, sham
bamboo
bamboo, split and
flattened
bamboo, young shoots
of (used as vegetable)
banish
bank of stream
bark of tree
bark, to (as a dog)
barb of spear
barren
barrel
basin
basket, fishing
basket for carrying
bat, a
bathe
bay
beard
beat (strike)
beat, with stick
beat, with fist
beat, against a stone
beat out paddy
beat with open hand
beat, as heart
beat a drum
beads
beams of house ^cross)
beams of house (paral-
lel)
beak of bird
bear, a
beans
beast
beautiful
because
become
become, make to
bee
beetle
before (place, time)
beginning (of any-
thing)
beginning, in the
behind
believe
belly
Dayak.
pan
punok
(arap; bukok
"( penyamun (rascal)
putir; rajut
rakas (in front) ; tunda
betundo
burn; buti; taring
tertap
umugn
taran
pang tubing
kurit kayuch
niikang
bukid
oboch; manang
long
makuk
sikup; nobang
Ibakol
juach; jumoa (W),
tambok (small) [I.]
rangi
kada
mamuch
teruk; ungilng
gagap
mukong
mukong
mutug
kupok
puch
nupnp
kamobak ; komujut
mnk
tumbis ; likich (W)
parang
parang
tukuk
buang
retak
dang
paguch; romus; sigat
sebab
jadi
bodah jadi ; bodah
( bunyich (tree)
] nyowan (house)
beriang ; rukua ;
berubut
diu ; dawu
tiigug
( bungash
( se bungash-bungash
di kunang ; sundich
sabach
tain
♦ Rev. F. W. Abe's> Vocabulary, published by Mr. Noel Denison.
Vocabulary.
Sec note at end ot this
CXXXIV. I
1. Ling
KOTH.—
JSattves of Sarawa
k.
English.
Dayak.
i English.
Dayak.
belch
taug
\ Body, Human - cont.
beloved
nyirot
jaw
raang
below
ribo ; sogan ; di dau
, ear
i kojit
bell
loching
[ (Wy face
jowin
bell, hawk
grunung
1 hair (head)
hair (body)
ubok
belt
shishfu
buruch
bend
nai rikog
neck
tungo
betel-nut
bai
throat
gang-gdng
brass stand, on which
karas
windpipe
kor
betel-nut is placed
side
tigang
betray
juah
biumbai
shoulder
kdwin
betroth
breast
sudd
betrothed
I'lmbai
belly
tain
between, interval
baat ; usach
waist ; loins
kupong
between, enter
ngusach
1 navel
poshid ; pisod (W)
bird
manuk
back
pundk
bite
, kofit
1 bottom
kunang
bite (peck)
ngingut
arm (whole)
birtVing
bite (peck), mark of
berun
li arm, shoulder to
pupung
bitter
pait
' elbow
1
black
sing fit : !
jungot (W)
arm, elbow to wrist
brungd
Blacksmith : —
>andai
xjran
elbow
sukuch
smithy
hand
tangan
smithy, go to
odi ng-ambang
1 fingers
trinyu
forge iron
moba
1 nails
siruch ; silun (W)
red-hot iron
masak
thumb
sindu-trinyu
fire-place
anvi
dinding
! wrist
brungd
dasan
'1 knuckles
1 buku tangan
hammer
I bobah
1 thigh
punch
3ites
shafts of bellows
tuba
1 calf
blow bellows
muput
' leg or foot
koja ; poon (W
wind box
putan
jupen
1 knee
' ubak karub
tubes of wind box
1 ancle
1 buku sidk
blaze
begirod:
bejireb
sole or palm
pura
bless
ngyen berkat
1 heel
tiga
blessing
berkat
boil
tanuk; rumu («w^f)
blight (paddy)
bangas
boil rice
tanuk
blind
< kerak
1 boil, a
prukis
( komt'at
{of one eye)
boiling
didich; ngigurak
blood
dr-yah
bolt, a ; bolt, to
dbut : ngdbut
blot out
ngutdsh
bone
tulang
blow
pooch
1 book
kitab
blow pipe, see "sum-
jupen
born, be
jadi
pitan"
1
1 born, first
1 penuai
blow nose
i suan
1 born, last
sebushu
blue, see "colour"
bore (in river)
1 benah
blunt
taju
' bore, place in which
benahan
blunt (notched)
rfibang
to await the
blunted (point)
papu
i bore, to
girik; tfibuk
boat )
orud
1 borrow
mite minjam
boat, small /
, bosom
1 pukd
Body, Human :—
pfirung:
gunan; tibu
' bother (trouble)
owang-owang ; kakucli
head
ubak
, bottle
J serapak ; jabul (W)
forehead
aru
1 bottom (of a thing)
koja; kunang
cheeks
panding
, betfich
poup
boundary
bow (of boat)
, baat
eye
ubak
eye-brow
1 buruch kuning
1 bow (head)
mutu
eye-lash
buruch kirat
'box
peti
nose
1 unugn
1 ^^y
anak dari ; gishu
nostrils
rubang unugn
1 brain
1 atuk
mouth
boba
1 branch (of tree)
dahan
teeth
jipilch ; jipon (W)
, branch, forked
sokap
tongue
jura
1 brave
pogan ; berasap ;
lips
' (bibich;
bibin (W)
1
tfitiid (fearless)
i ( tukuk (upptt lip)
1 brass
tambaga
chin
, seraka
bread
, roti
Chalmers' Vocabulary.
cxxxv.
English.
Dayak.
pope; butach
' English.
care of, take
Dayak.
break
kingat
break string
putud
care of children, take
nyudr*
break stick
putab
carry
bebuat
break off
kadi
1 carry on shoulder
gfirung
break law
ngirawan
' carry as tambok
kabich
break promise
putud
carry in arms
puku
breast
sudo
carve, see "engrave"
breasts, woman's
shishuch
cat
bushing ; ngiau (W)
breath
ashung
catch
nakap
breath, out of
kowfik ; paiyah ;
Catholic Church
Ekklisia Katholika
joro (W)
j cave
tang
breathe
ngashung
I ceremony, a
adat
bridge
teboian
certain ; certainly
tuntu
bridge, long, built on
besOwuch
centipede
repipan
posts crossed
chafe against
gingrs
bright )
brightness )
bringC'ung
chafif
chain
aping; budang
parik
bring
ngah ; toban
1 chamber
ariin ; romin (W)
bring (convey)
tud
change
besambi
brittle
rapich
change (alter)
berubah
breadth; broad
ramba
change (money)
tukar besambi
broken, so as to be
bubuch
change (clothes)
kabarui; m'An
useless
change (namej
nyirt'sh adun
brother
madich
change (position of
terigen
brother, elder
kaka
body)
brother, younger
sude
channe
alor; arong
brethren
sude-madich
charcoal
ubu
broom
pipis
charm, a
setagan
bruise
ttidas; butot
chase
bekuduch; tudak
bufifet
nupap
chasm
rubang
bug
ukak
cheap
udach
bug, flying
pungu
cheapen
tawar
bunch
aiyan; tundun
1 cheat
chew
mujuk
bundle
/moas
mupah
(birun
I chief of tribe
orang kaya
buoyant
jangan ; tepuang
chief of tribe, second
pengara
bum
mupun ; sigdt ;
chief, war
panglima
nyitungan
' chief of a house
tuah
burn (person)
raus
1 child
' chilis
anak
burnt
sauu
sebarang
burning place for dead
tinungan
chisel
pfifit
kangun; situn
burner of dead
peninu
choke (in eating)
burst
raak
1 choose
mien
bury
kubur
church
' ramin Sambayang
busy
duch poiyah
1 ramin Allah Taala
but
pfik
berumbang
1 circumscribed (con-
kiitich
butterfly
fined)
button
kanching; obut
' circuit, make a
mtining
buy
mirich
clap
nupap
by
bodah; dah
. clean
bisig
by and bye
te
' cleanse
ngushu ; ngu ; ngutosh
, clear ^water)
clear (affair)
kining
cackle (as a hen)
nyitukak
jowa
( kurungan (latgc)
clever
bijak
cage
{ kariru {smail)
climb
jfikuch
call
bogan {when near)
matau {when far)
close (thickset)
pishung; bringut
call out to
close (near)
sinduk
call out
nai kiak
close (together)
3unet
call upon
nishung; tudu
close (together), place
jedindar
calm
toduch ; saiyah
close (confined)
close to ground
kutich ; sekidfm
candle
bian
ui
rapat
cane
close up, to
ngobut
cane, a Malacca
semiimu
closed up
papot
benang
canoe
orud '
cloth
care for
paduli
mgat ; jaga j
clothes
benang
care, take
clothes, swaddling
putong bodung
cxxxvi. H. Ling Roth. — Natives of Sarawak.
English.
Dayak.
English.
Dayak.
cloud
abun
comer
sukuch
cloud, rain
keruman
corpse
tudang
clump of bambus. a
punan
baga
correct
ngajar
coarse
cotton (thread)
benang
coax
nyibudoh {with intent
cough
mokud; nyingOk
to dtuive)
council, a
itong
cocoa-nut
butan
counsel together, to
beritong; minyu
cocoa-nut water
piin butan ; juh butan
' take
cocoa-nut shell
tapurung ; boru (W)
count
niap
cockroach
randing
country
raich
cold
madud; mobus
course, of
tailn
cold, a
aun
covenant
laiyu
lipong
collapse
kurung
covet
collect
nguruk ; besinun
cover, see "cork"
Colour : —
crab
kiuch
black
singut
craft
akal
blue
banim
crafty
cherdik ; bijak
grey
apak
cracked
murang
green
barum
crackle
rutop
red
bire
crank
ringgang
yellow
sia
crank, to be
muguyung
white
budah ; mopuh (W)
crawl
gawang
comb
sinod
create
bodahjadi
comb, fowl's
teruping
nyaduch
crooked
bedikok : rikog ;
comfort (console)
command, to ]
cross (river)
mudug
mutash kadipah
command, a
semainya
cross (hill)
( moa darud
commandment
"( nyirube darud
commit
nai
cross, a
regang; tebnkaog
come
menug: nug
cruciify
masak ka regang
come along
jameh
crow, to
kukok
come hither
jah ; tep kamati ;
crow, a
kak
di kamati
crowded together, see
come out through
berambus
"in disorder"
come out of
ruach : rupus
crumple up
nyiriuk
come to pass
jadi. tuk
crush
rtira
companion
dingfin
cry
sien
company with, in
beaiyo ; bepajak
cry out
nai kiak
complete, to )
raput
cucumber
timun
complete /
1 cunning, see "crafty "
compass, the
padoman
cup
makuk
compassionate
siut
curl, see "frizzle"
complex (not simple)
bisirat
customs
adat
concave
surok . sekibang
curse, a
pangu
conceal
chukan ; miman
cut
kapfig
conceived in womb
bite
cut in two
mutud
conduit, water
sekibang
' cut down trees
tabung
conduit, mouth of
aiyak
cut down jungle
nauu
conduct, to
tud
i cut (lop oflf)
cut (split)
cut (chop)
nyube
confused in mind
berishut
mire
conquer
ngarah
jupa
conscience
nyam-atin
cut (in pieces)
nyirib
consult birds of omen
contagion
( ngabah kushah (day)
\ nyimanuk (at night)
sawit
cut (open)
cut oflf the top, as ear)
from paddy -stalk
nidi
nyangut ; mrufid ;
ngutum
continually
awet
cut down paddy )
contented
munns
cutting paddy, knife
kutam
contrary to
ngirawan
for
convey
tud
converted, be
berubah-atin
dam, a
suang
convex
mudu ; mudug
dam (fishing)
jimbai; ranyu
cook, to
tanuk
damp
nyiput; diipop
cook-house (or fire-
apuk
dance
Iberejang
place)
t ngigar (W)
cork, to
nyukub; natup
dandle
nyando
cork, a
tut up
] dangerous
mar
Chahners'
Vocabulary.
CXXXVll,
English.
Dayak.
t
English.
Disease— continued :
Dayak.
dare; daring
pogan {in war) ; puus
dark; darkness
karum ; mopung (W)
enlargement of the
band
dash down
khriima
spleen
date-fruit
[ disjoined
renggang
daughter
anak dayung
in disorder (crowded
kakok
dawn
kok siOk ; anu jowah
close together)
day, a
anu
dissolve
ririch
day (opposed to night) \ jowah
distance between
juan-i
daily
ni-anu-anu
places
dazzled
shiu
1 distant
j''>
dead
kfibus
disturbed (in mind)
bepushid
dead body
tudang
disturbance
gutoi
deadened (sound)
puot
bungam
disturbance, make a
nai gutoi ; nai dudu
deaf
ditch
parit
dear
mar
1 dive
ngobu
debt
hutang
divide
berutung
decayed
an nfitash
division
utung; kutung
deceit
deceive
bujuk
mujuk ; nyibudoh
divorce
1 bu ; sebarai
1 belogan (W)
deceived
budoh
do (make)
nai
deer (large)
paiyu
do not
duchnyach ; dunyach
deer (medium)
jerak
manyach
deer (small)
pranuk
doctor
dukun
deep
turup ; au-au (very)
1
( barich {female)
defend
gerindung
' doctor (conjurer)
- dukun ) . . V
(dayahberuri)^"''''*''
deficient
korang
deliver
ruach
doctor, to (by incan-
barich
demand (a debt)
nunggu
1 tation)
deny
miman
dog
kushong
/ pengaroh. {applied to
door
tiban
deposit, a
] charmed stones, &<.,
\ used by the Dyak
[ "berobat"
doting; dotard
down, let
babo
bishor; bitun
drag
tarik; ngajut
descend (hill)
descend (river)
mun
drag on boat
batak
uman
draw, see "drag"
deserted
>ujam moog
landak
i draw out
dimut
desire (wish)
dream
pomuch ; pmoch (\V)
desire (lust)
lip^mg
Dress : —
desirous of
gagah
jacket
jipo
deser\'ing of
patut
' head-dress
j bung ubok
destroy
niitash; rusak
( burang (W)
destroyed
rusak
petticoat
jomfich
dew
abun
! trowsers
sinyang
die
different
difficult )
kubus
bukfm
bisirat (fo»i//#-r) ; mar;
armlets (brass)
difficulty j
paiyah; susah
dig
karech
armlets (shell)
kara
dip
diligent
kujok; kurom
women's leg rings
roti
butach; gfigach
men's waist-cloth
taup
dirty
kaich; puder
basket
juach ; jumoa (W)
disabled (for work)
mutang; bujang
small basket worn
tambok ; pengupa
disappointed (balked)
asa
by the side
Disease: —
berandam
smaJl knife worn at
sindah
boils
priikich ; kibu
side
dysentery
tfiki doyah
sheath of small knife
randung
fever
sungoh
worn at side
itch
ku
1 sirih-case
upich
looseness
merubus ; bawosh (W)
boxes in side tambok
delian
scrofula
bagi
ordinary parang, or
bfiko tukin
small-pox
teboro
chopping knife
ulcerated sores
g^ag; bfikang
visiting parang
penat ; bai (W)
worms
munam regyu
sheath of parang
sibong ; duong (W)
elephantiasis, when
tne leg is perma-
mutud
waist chains i worn by
<perik
waist wire i women
( kawat
nently swollen
bead necklace
tumbis
CXXXVIU. ^
I. l^ING KOTH. —
Natives of barawa
k.
English.
Dayak.
English,
endure; enduring
Dayak.
Dress of the Barich
taan; kukoh
head-doth
sepauung ; scrapai (W)
' enemy
punganyu ; bishirun ;
bead-cap
segubak ; sipla (W)
1
penyerang
bead necklace
setagi ; panggia (W)
engrave
mutik ; bitik (W)
bead scarf
semudn ; sombon (W)
enough
raput; sedang
drink
nok; mOk
enlighten
bodah jowah
drunk
mabok
enlarge (widen)
bodah baiyah
drive (nail)
/masak
enquire
sikyen
drive (peg)
( mabak
entangle
bekarut ; jukut
drive away
kushig; pibu
; enter
murut
drop, a
nititeg
enter to a short dis-\
drop out or off, to
dimbut
tance (as a spear'
kiiHikh mA<«iil(
drown
rungfid
or splinter into i
mllUldll IllcLSUK
drowsy
nunu
the body) )
drum, a
dry
gundang
< boduch
1 pishfik {withered)
enter to a consider-
able depth
( tfirup masuk
- omu masuk
( anim masuk
dry, to
< diiwan {in air)
enter as far as ex-
repuan masuk
1 dnn {in house)
tremity
dry new rice in a pan,
nyirandang
entwine
bukur
to
envy
shinah
duck
itik
equal, see "same"
dumb
bawa; baku
erase
ngutosh
^^^^
tuki
erring
mSnyap
dusk, see "twihght"
espouse, see 'betroth"
dust (ashes)
apuk
ever, for
nug se tui-tui
dust (litter)
ronash
European, a
Biranda
duty
sedang; patut
, everlasting
duch bisa obo ; ha.hu
dwarfish
mukung
1 every (each)
I every (all)
setiap-tiap
dwell
ruu
periig-perug; kaush-i
dye, a red
semungu
' examine (enquire)
sikyen
koduk
dye, a yellov
ttimu
1 examine (look at)
ear
ear, in (as corn)
kojit
murai
i exceeding
exceedingly
fraru
- pushe (*« size)
( niikung {in thickness)
ear, full corn in
murah
excepting
kiang
ear, an (of paddy)
aiyan ; tundun
exchange
besambi
.
/ subang {woman* s)
exchange labour
ngirich
ear-ring
(ateng {man's)
expand (swell)
bflngkak
early
earth, the
ishan-ishan
expense
balanja
ong
explain
bodah puan
earth (ground)
tanah
extinguish
pura
betuch
earth (dry land)
di'yfich
' eye
ease, at
senang
eye-lid
punu betfich
buruch kirat
ease oneself
tfiki
eye- lash
easy (to do)
senang ; mudah
j eye-ball
anak betuch
eat
man
!
eat sirih
pah
1 face
jo win
eaves of house
penogang ilau
fade
rayu; kurung
ebb tide
piin surud
faded (dry)
I faded (in colour)
pishuk
x>nus; buus
echo
angu ,
edge (bank)
pang tubing
faint, to
mujfip
edge of weapon
shiid
fame; famous
beragach
edge, teeth on
shiin
family, having a large
pupach powun
eddy
ulak
famine
seburuk
effervesce
ngigurak
fall down
robu
egg
turoch
fall out, see "dropout"
eggs, lay
menuroch
fall (as tree)
rumak
egg-plant
tiung
fall upon
nyatuk ; nyondug (\V)
elastic
kunyoi
fall in ruins, see "ruin"
embrace
(puko; dukup
betupang
1 fall off (as leaves)
false
ruruch
kadong
( kukun {seat on lap)
fan, a
kipas
empty
ungan; gagong
fan, to
nyipas
enclose
nyikapung
far
j«
end (extremity)
tubun ^
far, how
juan-ki
Chalmers
Vocabmary.
CXXXIX.
English.
Dayak.
suki
English.
Dayak.
far-sighted (physi-
fish, to, by tubah
1 nubuch
cally)
fish, to, by hook
misich
farm, a
umuch
first (in order)
sebungash
farm, to
berumuch t
first Jtime or place)
first-born
dawtl ; din
farm, a house on
bori
penuai
farm, an old
tebai |
first-fruits, the
jangut
farms, a small collec-
sebubO
first-fruits, gather
nyipaan
tion of
first, at
sebungash-bungash-i
farms, large collec-
ratau
fit
sedang
tion of
flame
jireb
farm, a. discontinued,
bogag
flee
|bu
after cutting the
flesh
ishin
jungle
flexible
liat
fast (quick), see
float
tepuang
"strongly"
flock, a (birds, &c.)
kaban
fasten (tie)
rafiung : ngobut (close
flood, a
< piin obah
ut) : bokosh (\V)
mabak ; masak
I obah krambu
fasten (nail)
flood tide
pi in pasang
fasten up by suspend-
ngatir
flour
teboduk
ing
flow out
nyibuuk
fat
gfimu
flower
suat
fat (greasy)
berinynb
1 tura (house) [ing
father
sama
fly, a
rungu (maggot breed-
fathom, a
dupfich
(ishet («r^;?so/rungfi)
fatigued
kowuk; mara |
fly, a dragon
sedanau
fawn (as a dog)
nan yak
fly. a horse, or painted | ( piguring
feast
begawai
fly
1 (adfid [large)
female
dayung
fly, to
1 mukabur; timirib(W)
feast, funeral
man baiya
flying fox, a
rungowat
feast, harvest
man sawa
%gy
1 kabut
feather
buruch
follow
tundah ; suah ;
feeble
dfidut ; duch shinonu
ngajach ; nodug
feel
nyam
follower
dingan
feel (by touch)
kap
fold, a
siak
feel one's way
gagap
fold up, to
ngupet
feelings
nyam-atin
piasa ; ngunur
food
man
feign, to (to give), see
foot
koja
under "strike"
foot (of hill)
koja; sigun
fence, a
buang
footprint
inyuk koja
fence, to
bebuang
foolish
bodoh
ferns (used as a
pokuch ; baiyam
foolish (mad)
gila
vegetable)
foolish (doting)
babo
fever
sungho
foolishness
babal-atin
few
nishit; nishu ,
for (because)
Isebab
fickle; fickleness t
bimbang-atin '
forbid
nang ; ninh : jaman ;
fight wiih
bekai
jumba; mapak
fight against
ngirawan
forbidden
parich
fight cocks
besabung
forest
tarun
file, a 1
kikir
forefathers
, somuk-babai
file teeth to
< bertajar
forget
kambut
*••%* fc^^V'^A'y %\y
1 ngasah
forgotten
opung-opung
fierce
riikang; gauk ;
fork, a
garfu ; garupu
fill
ngisi
forked
besftkap
fill rice-pot for cooking'
nyukad
formerly
dawu : jiman difi
find
dapud
formerly (of old)
sarak din
finished
obo ; mol>i ; kub<"» ;
fornicate
, bejerah ; nainyung
moko ; much
fortress
kota; kubu
fine (thin)
unuk •
Fowl : —
1 sink ; siap (Setang)
finger
trinyu
cock
babang
fire
opui
hen
dayung
fire a gun
tinyfig: mak
chicken
anak ungod
fire at
nimbak
fragment
^ tfiduch
firefly
bukarup {
fragrant
' buuch rfimak
firewood
wang ; shiru (W)
frequently
aw('t
firm ; fixed
bukut ; tegap
freed
merdika
fish
ikyen
fresh, a, see "flood"
cxl.
H. Ling Roth. — Natives of Sarawak.
English.
fresh (not salt)
friend
frizzle
frog
from
froth
fry
Fruit: —
eatable fruits
durian
mangustine
manggo
sibau or rambutan
small jungle ram-
butan
jack-fruit
tampoi
langsat
papaya
plantain
naw-palm
nipah-palm
fruit f full-grown, but
unripe)
fruit, to bring forth
fuel
fulfil
full
fun, make of, or with
fungus
funnel
gain
gambir
gap (fissure)
gape (yawn)
garden
gather together
gather (pluck)
gather fuel
gaze upon
gaze upwards
generous
gentle
gently (not roughly)
gimlet
ginger
gird on
giri
give; grant
glad: gladness
glisten, see " twinkle"
glory (renown)
glory (halo)
glory (effulgence)
glossy
^^ .
go (imper.)
go (visit)
go back (return)
Dayak.
madud
dingan ; dumpu
menikur; buaukung
tiikang ; beratak ;
tegorag; sai
so
tegurak
nyirara
buah-buah-jijak
dean
sikuk
muporam
sibu
pijuan
tibudak ; nangka
tapui
lishet
payang
borak
inyok
nipah ; apong
tuuch
buan
wang
betutuk
punoh; gugup
berubi ; patia (W)
kulat
churut
ontong
gambir
I rubang
kuab
teyah
I b^iniln ; nguruk
nyuked ; nupas ;
> mutud
' nuh wang
I tingah
ngigurrah
I munich; tatich
I munich
I nakit
I grodi
, rai
nukin
anak dayung ; gishu
I ngyen ; jugan
raan-atin
gaun-atin
I ginaiyun (very)
I
beragach
' kumakab
jowah shiu tingah
I nyerinyak
' odi ; di ; metak
I shush odi ; shush ponu
I tudu
mori {from far)
maad {from near)
, motash {from near) (\V)
English. >
go back from
go down (hill)
go down (as swelling)
goat
God
gold
gong (bass) |
gong (medmm)
gong (treble)
good
goods
good-natured
government
gradually
grasshopper
grain, a (of rice)
I grandfather
grandmother
grandchild
I grass
grate 1
grate (cocoa-nut)
grater
grave, a
grease; greasy
great
greedy
green
grey (hair)
grey (ash coloured),
see "colour"
grieved
grin
grind (by hand)
groan
grow up
grown up with grass
growl
guard
guava
guess
guide, a
gum
gutta percha
gums
gun (cannon)
pop-gun
gun-powder
gush out
Dayak.
hades
hair (head)
hair (body)
half, a
halve
hammer
happy
hand
hand, right
sigat;
pan
mun
kerung
kambing
Allah Taala
berowan
tertawak
gong
bunde
paguch^ kena;
romus
buat; perambut
munich
prentah
mupok ; mukun ;
mutik (W)
kadich
ni-sirach
babai
somuk
sukuch
( uduch ;
'( pudam
ungosh
nukur
fpenukur; kukuran
] ungosh
kubor
remak ; berinyab
baas
sibut ; bedogich ; bidi
barum
berubuk
pai-pasang
susah-atin ; ngurid
I betujit
I kisar ; giling
nyideing
. tumbu
I jukut
I ngfir
nguan
buah jambu
I jangka
I malim
I putuk
nyatoh
samad jipuch
(miriam
( lela
panah
obat bedil
menapus ; mtirasit
(liquids)
sabayan
ubok
buruch
raput
( nyiraput
( mire nyinuuch
bobah
senang
tangan
tauch
Chalmers* Vocabulary,
cxli.
English.
Dayak.
English,
hinder.to, see "forbid"!
Dayak.
hand, left
bait
handjful
ni-agum; ni-akup
hinderpart
budich
{both hands together)
hire
gagi : pach (W)
handkerchief, head
( bung ubok |
( burang (W)
history
susud (genealogy)',
duda; sus€;dundan
handle ^sword)
handle (of vessel)
ubak
history, to relate a
nuse; nyiduda
kojit '
hit :
dog
handrail
utag
hit. be
dog jokad
hang
( begatung
hither
kamati; kamanu
( beramboi {by hands)
hoarse |
piau
hang oneself
betuku
hold
digung
hang up
tfmgid
hold, take, of
digen
rubang
hanging down
bikidiung ; rambcftng 1
hole
(pensile)
1
hole in bed of a river i
lubok
hard
riaog; semfitak
hole, make, in
tubuk ; karech (in
hard (hearted)
tunyenk ; durach
earth)
harlot
perambai
hole, make, through ,
nubot
harvest
ngah ngutun
holes, in
tubot
harvest mid
piaun ngutun
hollow
oerubang; begagong
Ist. nyipaan (gather
holy
Holy Ghost
£udus
first fruits)
Roh Al Kudus
2nd. nyitfingid, or
hook, fish
pisich
begagit
harvest feast, keep
-l man sawa
hooked on to
3rd. nyipidang men-
yfipong, or
nyisupen
begaut: gopoh
likas
hope in
harap; sabach
honest '
tunggun
honey
juh bunyich
haste, be in
haste, make
honeycomb
Ipenubak bunvich
\ idang btinyich
hasten after
bekoduch
hop. to 1
ngitijong
hasten away
betudak
horse \
kuda
hastily
likas
horn '
tandok
hat. Dayak
seroung
hot
sekisu g0nan (body)
hate
tuas
paras; bongo (W) ;
surah ; petiak (\V)
hatred
boji
'
haul up
paad
hot or heated, as air
paras begungam
have (possess)
ogi; biun
near hot ^ater
head, see "body"
hot or heated, as air
sadak
head-dress, see
near large fire
"handkerchief"
, hot to taste |
semarach
head house
jpang-ach:baruk(W)
(balu (R. Sadong)
House : —
house, small, in
ramin
bishun
head-hunting, go
ngQnyu
jungle ;
headache
ubak mQnam
house, small, on I
fbori (on farm)
heal; healed
buah
farm
\ purung (for goods)
heap
nambun
house, small, near
pungau
hear |
dingah; keringab(W)
village for stor-
ngojit (W)
ing goods
heart (seat of affec-
atin
a Dyak house, con-
b&tang
tions)
,
taining several
heat (sunshine)
surah
doors
heated, see "hot"
1
outside platform of
tanyu
heathen
! dayah kapir
a Dyak house
heaven
, shurga : rliich shurga
verandah, or com-
awach
heavy
bat
mon room
hell
' opui Naraka
private, or family
arun ; romin (W)
heel over
smgit
room
helm
mudich
I fire-place
apuk
help
hence
tuning
sfiiti
wood-place
(paiyuch
( poiyo shim (W)
henceforth ; hereafter
repas ati
water-place
pawad
here
1 diti ; digiti ; diginu
garret
riingah
hiccup
' sedu
below floor
ribo
hide
chukan
floor
lantei
high
omu ; segatung
how?
munki; semuki
hill
danid
' how much, or
kiangki
bill, a low
i terunduk ; dug (long)
, how many ?
kQdu kiangki
cxlii.
H. Ling Roth. — Natives of Sarawak.
English.
Dayak.
English.
Dayak.
how large ?
howl fas dog)
hamble
hungry
hunt
hurricane
husband
hymn
hypocrisy
hypocrite, to act as
I
Idol, an (image)
if
ignorant
ill-will
impudent
in
in jungle
incite
incur
Indian-rubber
individually
industrious
infant
infect; infectious
inflated
ingenuity
inheritance
inoculate
instead of
interior of a country
interrogative affix
interrupt (talk)
interest (of money)
interval of rest be-
tween the stages of
farm- work
inundation
invest with name or
office
invite
iron
iron-wood
irresolution
is
is not
island
itchy
itself, by (not mixed
with others)
Interjections :—
expressing surprise
expressing pain
mutiki
kaong; kieung
tuktln ' temungun
, seburiik ; pilai (W)
nfashu; tudak
ribut ; sobak-ribut
bonuch
Eujian
ujuk
mujuk
aku
berhala
kamui
babal ; bawa
geraka
duch biun mfinguch
darum
abong tarun
ngajak
dr,g
putuk Gemuan
sekushin-kushin
gugach
anak-pira
sawit
meruap
akal
pusaka
sungkit
ganti; besambi
si jo
kah
nyirlbur
anak
penungfich
i piin ubah
( piin apuch deyuch
bekadun ; bergelar
ngajak
besi
taas
bimbang-atin
ogi
meting ; doi (W)
puloh
ti
shidarii
jaw
jealous
"esus Christ
jack-fruit
jacket
jammed
jar (large)
jar (small)
jar (high)
jar (pitcher)
anich ; ade
adi : adoh
J tebudak
( nangka
jipo; sekindang
serupot
(bonda
(ipang
(iron; mando
j {blane
tajo; jabir
I buyong
ew
^ew's harp
jingle
join together
joint
joists of flooring
joke
judge, to
Judgment, Day of
judgment of C^od. a
jump over
jump down
jump up
jungle
jungle (old)
jungle (young)
jungle (low grassy)
I just (man)
just (thing)
just ? is it (or fair ?)
just come
just now (past)
I just now (future)
jut out from
keep (take care of)
keep alive
keep (put by)
key
kick forwards
kick backwards
kill
kind ; kindness
kindle
kindled
' kiss
kite (bird)
, Kling, a (native of
^ South India)
knee
kneel
knife (large)
knife (small)
' knock at
knock off
know
know (person)
I know, do not
known, make
, knot, a )
, knot, to j
I ladder (Malay)
I ladder (Dyak)
laden, over- (boat)
laden, over- (person)
lake
lame
raang
mishe; monyash {W)
Isa Almesih
orang Jehudi
I traing ; setubiung
jawun
tubu
bukuch turang
geraegar
berubi ; pat la (\V)
hukum
I anu kiamat
' tulah
melompat ; merukid ;
menyakir {as frog) ;
metaran
stabung; nyungung
menanjong
tarun
tuuch ; tuan ; tuan
randam {trees, large)
murah; tebai
< kupai
' tQnggun
betul ; patut
I pas inap
moran menug
tejach ; jach
te
nogang
I ingat ; jaga ; nguan
i kudip
! kingat ; shitah
; kunchi
ngikak
nigah
sift ; nyoo (W)
I (tatich; miinich
t ( masi {merct/ul)
! tung
, sukut
chium
bouch
tambe
ubak karub
I sedikang; bekun3nig
buko [(W)
' sindah
I gutog
, tampir
I puan ; (redah)
! kunyet
fintah ; duch puan
agach
muku
tengah ajan
I tungoch
; sarad
gunggur-giinggur
dunu
(nijoug
1 (bojang(/fm/»>^)
Chalmers' Vocabulary.
cxliii.
English.
lament over i
lamp '
land
land, a (coantry)
land, dry (not sea) |
land round and be-
tween houses and
villages i
land round a whole '
village
land near houses, hard
and cleared of grass
land at, to
landing-place
language
large
last
lifting
last night
lath I
laugh
lavish
lazy
lead (metal)
leaf (tree)
leaf, a (of anything) i
leak ) I
leaky / ,
lean (adj.) >
lean back or against
learn
learned j
leather
leave (forsake)
left (remaining)
leaven; leavened
leech, land
leech, water |
lend
lengthen out
lengthways
less
let be ; let alone
let go
let go (a string)
let down
level I
lick
lid i
lie
liar, a |
lie down
lie down (on face) i
lie on top of
life ) '
life, principle of /
lift up
lift uptambok (for pro-
ceeding on journey) j
Dayak.
muas
plita; lampo
tanah
raich
deyuch
budag
rimbang
pukan
singgah; ngesah {
pangkalan
peminyu
/bfias; aiyuch (W)
tebont' ; sindu-i (very)
i pflndor (in volume)
bidor (disproportion'
\ ately large) ; baer
butach; taan \
tugoch; kukoh i
singomi I
lantei
tawuch
pruang
sorut
timah
dawun
ni-kridean i
I
siret I
manyuch: maiyuch
menyanich
belajar
bisa
kurit; unyit
tinggO; tugan ,
kidum
ragi; beragi
remtituk
remotah
minjam
kasawich
tnnggfin
korang
biar; isah-i
ruach
pasan ,
bishor |
rabak
ngyarek ,
tutfip; gudug I
kadong |
dayah kadong
goring I
sekunyong ) (on '
sekudang ) back) \
seging (on side)
sepuub I
maret i
ashung
mokat; tunduk
beranyuk
English.
lift up in arms
light, the
light (adj.)
ight, to (fire)
light upon, to
lightning
like as
like to
like as if
lime
ime. a (fruit)
line, a
lining
lip
litany
litter (dust, &c.)
little (bulk)
little (short)
little (quantity)
ive
lizard, small house
load (gun) )
load (ship) /
lock
lodge
loins
long
ong time, a
ong time ago, a
ong as, as
long for, to (one ab-
sent)
long for, to (certain
kinds of food)
loose (not tight)
loose (not tense)
loose (not coherent)
loose (not fast)
look at
look upwards
look in a wrong direc-
tion
looking-glass
loop, a
lose )
ose way /
ouse
ouse (of fowls)
loud
loud (voice)
love
love, to
love-bird, a
low (in height)
low (voice)
ucky
ull child f (by dangling)
asleep ] (by singing)
ump together
ust \
ust after, to )
mad
Dayak.
sam5t ; taten
jowah
jangan
tung
map
kijat
nimun ; kaya ka
nimun; mun
minyam
binyuch
rimu
didi
turap
bibich
litani
ronash ; sfipok
shiit ; shfi ; iso (W)
purok
nishit : shiit ; nishfi ;
arok (very)
udip
titek
ngisi
kunchi
numpang
kupong
omu ; rambung (tall)
tui
much tui
setiidun ; tian
j&bung
krangas
( tundor
I gushosh (clothes)
kerung ; miosh ; renfik
gushosh ; ragoch
teguge ; kutok
tingah
ngigurah
begayang
cheremin
sepakiit segarong
mfinyap
gutich
kudub
benah
dor
Mndu ka
atin-awang
( raan ngah
tigf'sh
rapat; purok
unuk ; rundeng
budik betuach
nyando
samun
meruku
lipong
gila
cxliv. H. Ling Roth. — Natives of Sarawak.
English.
Dayak.
English.
Dayak,
maggot
urud
1 mispronounced
skioden
maize
jagong
miss (aim)
ashet
make
nai
mist
abun
malice
(tuas; boji
1 mistake, to
sabuch
\ mftnam atin
mix
begaur
malicious
Malay, a
grobah
Kireing
1 mock (tease)
i (nfipat
1 "( naiya {by imitating)
man, a
(dayah: naan
mock (abuse)
ngamun; mauRu
( nyaa (W)
modest
mungfish; dasah
man. a (male)
mankind
dan
moment, a
ni-kidap; ni-giru
manusia
1 monkey (long-tailed)
monkey (short- tailed)
oyung
Manner of Action :
kiad
in this manner
kumunu
(buduch
in that manner
kamuti; sekfrnu
, monkey
terpiu
mangustineor mango
(bojig
see "fruit"
. monkey {orang-utan)
maias
many or much
bogu ; aduch
money
wang
many ? how
kiang ki ; mukudu
' monsoon, rainy
jaiyah
many, too
tukod
monsoon, hot
roga
marbles
guli
, month, a
ni-buran
mark, a
tanda
Moon : —
buran
mark (trace)
arok
' new
buran bauch
Marry:—
' full
buran turak
betroth
biumbai
1 quarters
third day after full
bulan kudunf^
marry a wife
sowan
buran bubuk
marry a husband
bunan
more (quantity)
dinge
marshy ground
f ruboch; tanahrabak 1 more (comparison)
1 tanah padak i morning
robich; pauch
ishan
mat (fine)
ilmok
1 mommg, this
ju-i-jach
mat
bumban; idash
morning, to-morrow
sepagi-ishan-ishan
lishoog
mat (coarse)
kasa
mortar (for paddy)
matted
bekarut
1 moss; mossy
rimut
matter (pus)
penunah
1 moth
sebunut
matter (business)
ftftdukayuch
, \ tridu ptingHnang
J mother
1 mouldy
sindu
bekurat
mattress
' tilam
mountain
darud
meaning
ani
! mouse
babu
measure )
measure (length) /
1 nukud ; nakar
1 mouth
1 mouth of river
bobah
nunguch
measuring-line
penukud
; mouthful, a
ni-sikaum
meddle with
1 / nambang (inter/ere)
I ( tuma (touch)
move (shift)
' move (stir)
beringar
■ 1 4\^Vl %**%^ TW * % **
terigen; begiring
medicine
1 uri
1 move about (neuter)
begugoch
mediator
pengiis^ch
bedapud
I much, see "many"
meet
mud
tawang; jijub
melon
, semangka
, mud (on river's banks)
muday (water)
pantei
kSruch
melt
1 ririch
mend
1 nai kena ; nupung
{anything broken)
1 muddy (ground)
/tare; mameak
( tawang {da^)
mention
nyobut
1 musquito
prungang
kelambu
mercy )
.
1 musquito curtains
mercy upon, have /
merchant
masi
1 muscle
kuku
1 dayah berdagang
must
tiintu
merely
mina; perchoma
mustard (plant)
sabi
messenger
penyuruch; dah
middle ; midst
baat ; raput
'l nail, a ) i
nail, a wooden, or - '
. peg )
middling ; moderately
moa
midwife
penuding
milk
juh-shishuch
! nail (human)
siruch ; silun (W)
mill, hand
kisaran
'naked
fsetabet (woman)
\ setagor (man)
miscarry (child
mischief; mischance
ruus
genaka; geraka
name, a
adun
mischievous
gauk
1 name, to
bekadun
miser
bidi ; bedogich
name, have, of j
biiin adun
misfortune, see "mis-
name, take, of
kambat adun
chance"
narrow |
kupit; sekidun
Chalmers* VocabiUary.
cxlv*
English.
Dayak.
' English.
1 Dayak.
narrow (circum-
kutich
Numerals (cant.) :—
'
scribed)
1 twenty
duuch puroh
nation (tribe)
naturally
bangsa
one hundred
1 ni-ratus
taun
one thousand
ni-ribu
near
sinduk
1 ten thousand
: ni-laksa
near-sighted
kidu
1 number, to
1 niap
nf^h
( tungf) (/« front)
i,
IICCK
\ pungo (back of)
'kongkong; tumbis
O
yah
necklace
1 oath
1 mangu
( seramu (made of teeth]
,
1 (asih
necessary
patut
obey
pakai pfinganang
needles
utOsh
( pakai prentah
nerve, a
uat
obstinate
, madud
nest (bird's)
sanuk; sarin
obtain (get), see
1
net (fishing)
jala; pukat
"procure"
net (a toil)
jering
offer (hold out)
1 jugan
never
bufin
oil
inyr»
never mind
« duch jerah
old (man)
1 uyambah ; penyibaas
\ duch isach
1 old (thing)
fimah
new
bnuch
once
ni-sidah
news
agack
1 , ni
nice
sidi
'
ni-buah
night
ngarum
j ni-bidang
night, to-
sekambuch
1
1 ni-puriing
night, last
singomi
one
1 ' ni-ikor
night, pass the
nyirumun
1 ' ni-keping
no
indah; duch
1
j ni-kayu
1 ni-lei
\ni-turap
odup-sadi
noise, a
gutoi
noise, make a
/ berishut ; nai gutoi
( nai dudu
oneself
noise (sound)
jawun
' oneself, by
sadi
noise (of animals)
sfik
one's own
odup-dupu
noise (of falling water)
g»
onion
' bang
j yun anu
only
, adfi
noon
\ nunung repuan
only-begotten
I tumu
noose, a
seringo
open, to
, kuka : mbang (fruit)
noose, to
nyeringo
open (not confined)
bai^^ ; tawas (W)
nose
unung
(duch; muduch
opinion
1 pikir ; kira
not
opportunity
1 shuput
i doch (W) : di (\V)
or
1 kudu
not, there is
meting ; doi (W)
1 origin
puun
not, no it is
bilkun
' orphan
(patu
A
not, Qo
( manyach ; dunyach
1 tumang (no father)
( mba (W)
1 order, an
. semainya
not, even
semuki kun— meting
' order, to
1 ibodah; dah
gfich
( semainya
nothing at all
meting mani-mani
order, put in
mishiln
notch (wood), to
nyubamg
order, that, in
, parang
>ukun
notched
riibang
other
(tong-i
-Imadinati; madin
ought
, patut
now
out )
disopah
Idaadin(W)
outside /
Numerals :—
outside, from
so sopah
one
ni ; ikan (W)
out of, come
ruach
two
duuch
out through, come
i rupus; berambus
three
taruch
overflow Hand)
overflow (vessel)
. apfich dc'yuch
four
pat
' robich muab ; meliris
five
rimuch
overladen (boat)
sarad
six
seven
num
juh
overladen (man)
'beduru
( gOnggur-gunggur
eight
mai ; mOich (W)
owl
b<-.
nine
plii
• own (possessive)
dupu
ten
semung
, oyster
i sampi
eleven
( semuDg-ni
1
( semOng-ni ( W)
paddle, a
brosi
twelve
semung duuch
. paddle, to
i kayuh
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 ott splii bamboos
part, a
pass (be current)
pa^s away
pass over
pass beneath
pass on
pass by
pass before
pass through
pass, come to (cvenhe)
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 i
pestle (for pounding '
paddy)
petticuat
phlegm
pick up
pick (gather)
pickle, to
pickled flesh, fruit, or
fish
pickles
picture !
piece, a (part)
pierce (stab)
pierce through
pig (domestic) i
pig (wild)
pigeon
pigeon, wild |
pile in layers
pilfer
pillow
Dayak.
English.
Dayak.
umfich padi
^serubok {hambm)
pid«'
pipe
pin
\ supak (W)
utosh
puchat
pinch, to
kujet
>urah tangan
pinch, take a
unyul
cuali
pith
umbud
belanga
pitiful
sifit
tunggun
pity upon, have
nyibara
ampun ; mfiap
place (put)
place down
nikun; nah
bfikach
nah
paid
place upright
mejog
place upright in
juman
nguus
ground
utung-ni
pJlace, a
yfin; kah
laku
plain (clear)
jowah
manyap
plain, a
tanah rabak
langkah ; kabang
plait (braid)
nyerat
nyerap
plane, a
kfitam
rasu
plate
« jaru : pinggen
nil nan ; rowan
1 tapak {small)
I'ldah ; asu (\V)
budawfi
planking
so
plant, to
per fin
tfik ; jadi
plant paddy, make
noruk
much mungam
holes in which to
much
plantain
borak
numpang ; tambang
play (amuse oneself)
monh-moah
boji
play (jest with)
berubi , patia (W)
nuiot
pleasant (scent)
nimak
nupung
pleasant (taste)
sidi
madud-atin
pleased
raan
bayer
pledge (promise)
naam
damai ; selamat
pluck, to
, nyuked
berdamai ; senang
pocket
kfindi : putir (a bag)
nukuk
point towards ^
tiju
ngirOng
point out /
nabur
l)oint, a
tubun
kalam
pointed
, dishing
sesal
pointed bamboo stuck
tuka
lada
in the ground as a
1
tubt"»t
means of defence
1
kudu — indin ; kudu
poison
rachun
rusak
poisoned ; poisonous
bisa
udaas
poke
kujok ; ngikir
mudaas
pole, when stuck up-\
right intheground, '
or r
turus
aruch
jumuch
post, a /
tukang
ak
polish
bodah nyirinyak
' mit : shun
pond
dunu
(nukuk (as fowls)
poor
seburuk : biitak ; kfita-
nupaas ; nyfiked
charata ; charata :
l)etubach . nfibach
ruga(W):papa(\V)
(tubach {fruit)
populous
powun
■ dilut (fish and fie sh)
possess (hold)
digung
( bekashfim (fruit)
possess (have)
biun
gambar; tegundo
possessive case, sign of dupu
ni-pirc"
\
roos ; tugu (\V)
numuk; tubuk
nguto
posts of a house
pumiiud (short)
penakap (long)
aiyo
pumunus (of gable)
pongan
see also " pole "
j
achang; merpati
pot
priuk ; temang
punai
pot-bellied
1 bushung
berapich ; beturap
potatoes, sweet
1 setira
jrikrsh
>antal
pouch of monkey
kuni
poultice
tubi mamt'Ak
Chalmers* Vocabulary.
cxlvii.
English.
Dayak.
' English.
1 Dayak.
pound paddy (separate
puch
provisions for a jour-
onyad
rice from husk)
ney
1
pour out
mobas; rean
i pull
narik; tarik
powder
teboduk
' pull down
1 rubuch ; pat fib
powder, to
bodah riinduk
pull up
dimut : ngajut
powerful
.tSg!(^*>-«>)
pull in two
pull towards oneself
nyiraak
pawot
(bisa
in steering
) ,
praise
puji: parich; sidriru
pumpkin
krfmi
pray, to
sambayang
A man is said to be
1
prayers (divine ser-
vice)
prawns
sambayang
udang
punan, when having )
rudely refused hos-
pitaUty of anot'ier.
some accident befalls
punun
pregnant
bite
him '
prepare (arrange)
mishun
pungent (taste)
semarach
presence of, in
• di jowin
pungent (odour)
pashfik
1 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
1 tudak
thing) 1^
see "feign" )
nyimauu
push away
tulak
push on
nganyor
pretty
sigat ; romus
push through
] ton
prevent
jaman; nang; siut
put
nfmgkah
price
harga
put on
1 nah
price, cost
poko(k)
put down
nikfin ; nakit
prick
tubuk; nyug
put by or away
nikiln ; mishfm
pride )
meruap ; sambuch ;
proud ^vain) /
proud (arrogant)
asi-asi (W)
quarrel
i nai gutoi
gruah
quarrel (by words)
bekarit
Priest
Tuan Padrl
quarrel (by blows)
bekai
prisoner
dayah takap
quarter part, a
pat pin"
privy, a
bandong
quarter, to
1 nyikupat
procure (get)
shaim; dapud
' quick
(likas
prohibit, see
repit (hurriedly)
••prevent"
profanity
quickly
' ka saich
, (mu much
tapat ; patia (W)
profit
ontong
quiet
' nlru
promise
bepaiyu ; naam
quiet (tame)
munich; rimon
Personal Pronouns :
quiet, be
ruu
1st— I
aku
me
Oku (W)
race
bangsa
mine
ku
radish
! luba(k)
2nd— thou
(kuu
rafters
koshu
thee
mai ' {used to cUii 5
rain
ujen
(kaam i and friends)
rainy weather
jaiya
thine
miiu (W) ; mu
odilp; eiyuch
rainbow
ujen bukang
3rd— he
raise up oneself
mokat
him
\ (affix) '.iyoch(VJ)
i (affix)
raised platform, a
angkat
his
ramble about jungle
bedandong
ist— we )
kiech
rank (smell)
' banguch
us ;
kOich (W)
rap at
gutog
our
ami {affix)
rapid
doras
2nd— ye
fita; ungan
1 rapid, a
1 giam
you
ingan (W)
rare
saat
your
ta (affix) ; ungan
rattan
* ui
3rd— they, them.
raw
mantah
same as "he"
razor
sindah gumbak
theirs,
reach to
niig ; tungang nug
same as "his"
ready
sedia
pronunciation (sound)' lagu ; ilmpas
prophet , nabi
ready, make
1 (mishun
"( besisat (oneself
prostrate (lie)
muub
1 really
sawu
protect
gerinduDg; nguan
reap
ngutum padi
rebuke
ngajar
cxlviii.
H. Ling Roth. — Natives of Sarawak.
EnKlish.
receive (into hand)
receive (accept)
recline upon
recollect
recollect
recompense
red
redeem
Redeemer
regret »
regretful of, be i
relative (near)
relative (distant)
Relatives : —
the brothers and
sisters of one's
father and mother
one's father and
mother's elder
brother or sister
one's father and
mother's younger
brother or sister
father-in-law )
mother-in-law j
step-father
step-mother
step-son
son-in-law •
daughter-in-law )
nephew ; niece
cousin
wife's elder brother
or sister
wife's younger bro-
ther or sister
adopted child
near relatives
relaxed (slack)
relish, a (anything
eaten with the rice)
reluctantly, or, with
difficulty
remain
remember
remove
remnants (leavings)
rent (or "tax ")
repent i
repentance )
reserved (shy)
resin
resist
rest, see " interval'
restore (give back)
return
retribution
retribution of God
revenge
revolve
Dayak.
English.
Dayak.
kambat
mit
menyanich
( natung
natich {a tiling I ft
( behind)
maras
bin"*
nubr»sh
l*enubosh
nyibnra
sudara
kuda
pimfis
si'imbah
tuah
damuch
sama tin
sindu tiri
anak tiri
iban
anak senukun
betunggal
sikt'
sipar
anak angkat ; anak |
iru
sude-madich
tundur
kudosh
< bersf-na
( bedayah
< rfifi (stop)
I kidfim [be left)
ingat ; natung
beringar
tfiduch
sashuch
sesal-atin
tukun temungun
damar : upach
ngirawan
pari
( mori
maad {from near)
(motash (from near)
maras [ (W)
tulah
maras
/begiring; bekanding
\ bepunding
reward
rice (in husk)
rice (husked)
rice (of a sticky kind)
rice (boiled)
rice (boiled in young
bamboos)
rice (boiled in the
leaves of a herb
called "manah ")
rice, boiled (wrapped
i n leaves of " manah " )
rich
ridge of roof
right
right to l^ done
ring (finger)
rings (for arms, &c ),
see under "dress"
riot
rise
rise up
rise up from sleep
rise (the sun) {
rising ground
river
river, branch
river, main stream of
road
road, a bye
road, make a >
road, repair a /
road, the trunks of
trtes laid down to
form a
roast
rob
robber
roe (fish)
roll up
roll about
roll, a
roof
room, a
root
root, large, above
ground
roots of a bamboo-
clump left after
bamboos have been '
cut
rope
rope made from the
"gomuti " or "naw"
palm
rotten
rough
round
rows, in
rows, place in
rub
rubbish, light
rude
rudder
upah
padi
bras
bras pulut
\ tubi
\ sungkoi (R. Sadong)
pogang
sukoi ; sungkoi
kaya
hung bungan
sawn ; sedang ; betui
tepakai
shishin
gutoi ; dudu
maad
mokat
burah; mokat
nushak
terunduk ; dug (long)
sungi ; beruach (W)
( sukap sungi
I grongan (\V)
bfitang piin
nran
sukap uran
nyaran
teboian
badang
nyijarach ; berobut
penyamun
turoch iky en
marun ; ngarung
beraring
bnrun
tunyah
arun
bfikach ; uat
bandir
apung
tarich
ijok
modAm
baga
burung
bejerri
besharad
gasak ; ngireg
siipok
duch setabi
mudich
Chalmers' Vocabulary.
cxlix.
English.
1 Dayak.
English.
sense
Dayak.
ruin, fall into
1
! (rubuch; scrukob
akal
1 (patfib; bigas
senseless (in a faint)
mijup
bebaat
run
bu
separate (divide off)
run away
mubu
separate (part from)
^ separately (by itself)
bu
run after
tfidak
shidaru
run away, make to
pibu ; kashig ; kushig
servant
butak
rust
1 tegar
servant (hired)
gagi
rustling-noise, a
1 garosh
set (sun)
murut sibung-i
1 settle (a business)
bodah tunggun
sago 1
settled
trtnggun
sago-palm )
sagu
shade, to
gerindung; baup
sago, raw
lemanta
shadow
sengangi
saliva
rujah ; royang (W)
sebambia (W)
salt
garo
shake (be unsteady)
begugoch ; beguyut
salt (briny)
pidc
shake (active)
nugoch ; ngunyang
salvation
seramat
shake (shiver)
kamutul
salver, brass
talam
shake up
kushok
same
same (in height or
ni-mun
berikfid
shake out (as clothes)
( ngamui ; ngumob
( ngumbar
length)
shake oflf
tfipich
sand
pasir
shallow
boduch . dadas ; tubus
sand-fly
bi'is; korap (W)
shame
mfmguch: dasah
sands
sarong, a( Malay cloth)
pasir
fain tajong ; sarong
shame to, give
i ngyen mfmguch
( pemiinguch
Satan
Umut Shi" tan
sharp
roja
satiated
bisoch
sharpen
ngasah
satiate
bodahpuas
shave
begumbak
satisfied, see
shaven (head)
1 bet undo
"appeased"
sheath, see
say
nang; daan
"scabbard"
saying, a
pung&nang
sheet (of bed)
putong
jiri-biri
saying
suninang
sheep
scab
scabbard
tubu
sibong : duong (W)
shells (land)
, ( brukong (large)
\ brukyeng {stiutll)
scald
raus
shell, cocoa-nut
tapurung ; boru (W)
scales (fish)
sisi(k)
shelf
panggo
scales (balance)
kuti
shepherd
gombEila
scar
ant
shield, a
peningin
scissors
gunting
shield, to. see " shade "
scold
boji
shine
nyirinyak
t*^%^\^'W\9^\.W%
irekara
shining
bringedng
scorpion
( Hung otich (W)
ship
kapal
scrape
ngikid ; ngiich
shiver, see "shake"
scrape (dirt off feet)
ngutOsh; ngireg
shoes
sibong koja; kausfW)
scrape out leavings
garas
shoot, to
timbak
scratch oneself
gaiyu ; dodash (W)
shoot of plant, young
(shok
scratch (score)
garag
j (tijuk {of tree)
scratch with nails
geraiat
shop
scribble
beriro
shore up with posts, to
nukang
scum
jurak; tegurak
shore
deyuch
scurf
runuk
shore, go on
1 maad deyuch
scurvy
bagi
short
i kubu : purok
search
(jiroch; siroch
1 tkodo(W)
\karik(W)
short cut, make a
' mQtash
sea
laut
shorten
kosigfit
secretly
bechukan
shoulder, see " body "
\
secure (firm)
tegap; tetap
(ngyrais
security for, be
ngarun
shout
ngab (at getting a
see
kirich
( head)
see (behold)
tingah
show
f ngah tingah
seed (corn)
seed (of plants)
bin*"!
I ngyen tingah
ruang
show (point out)
tiju
seek, see "search"
shut, to
(ngishugn; tuup
seize upon
nakap
( ngobut
sell
juah
shut up, be
tuup
send
pait
shut up (enclose)
, kurung ; nyikapung
cl.
H. Ling Roth. — Natives of Sarawak.
English.
' Dayak.
English.
Dayak.
shy, see "ashamed"
!
1
slowly
berati ; pedanach (\V)
shy (reserved), see
1
small ^size)
small (quantity)
shu ; iso (W)
"reserved"
1
nishu
sick
1 mfinam
t smart (pain)
mojot
sickness
berandam
smell, a
buuch
side (of man), see
smell, to
' kaduk
"body"
1
1 smell, give forth a
buuch
side, a
ni-pire
. smear
1 ngut5sh
side of, by the
turah
smoke
1 ashqch
side, inclining to one
singit ; kumbmk (\V)
smoke tobacco, to
ngudut
sieve
aiyag
smooth (level)
j dedap ; rabak
sift
ngaiyag
smooth (glossy)
I nyirinyak
sigh, see "groan"
snake
jipuch
sign
tanda
I snare
1 jaring
sign, to
nanda
1 snare, to
; nyaring
silent, be
rufi
1 snatch
serobut
silk
sutra; dasu
' sneeze
pasin
silver
pirak
' snore
nguddd
sister (elder) ;
snot
buduk
sister (younger) ;
suii up
nyiruk
see "brother"
so
kamuti: sekiinu
site (former) of village
tambawang
so that
parang
or house, or site of
so and so
fini
former dwelling-
soak
kurom
place of a tribe
sodden
rutus
sin
salah; dosa
soft
dudut; gumosh
sin. to
nai dosa ; nai sarah
soft (flabby)
renuk
sinful
berdosa
soft (flexible)
Hat
sing
menyanyi
soft (moist)
tare; tawang
sing songs
buding segumbang
sojourn
numpang
sink
kauum
soldier
f orang soldado
sink, make to
tfimutum : seruman
( orang kubu
sirih (a pepper -leaf
bfiid
some (a part)
ni-kuda
eaten with betel-nut)
sometimes
ogi anu
sit down
guru
song
pantun
sit (as hen)
ngfikup
son
anak dari
skim off
kadi
soon
likas; ti*
skin
kurit
soot
ing
skin (rind)
kubang
1 sore
pidc; munam
skin, to
ngunyit ; nyibabak
sort
marham; mun
skinned (abraded)
tebabak
[what sort is it ?
muki mun iti ? j
skull
tekurdk
sorrow
susah-atin
sky
langit
sorry
ngurid; ibuch (W)
slack )
tundur
soul
semungi ; after death
slacken )
it becomes a "mino"
slander, see "blame"
soul fa living), (i.e., a
boay animated by
dutin
slant
meringgp
slanting
mertang (as a tree)
a soul)
slave
ulon; bfitak
sound, see
sleep
bfius
"pronunciation"
sleepy, be
nunu
sound (noise)
jawun
slice, a
J ni-sirib
sound (of voices)'
sQk ; angu (distant)
( ni-tuding (of flesh)
sound (of musical in-
sura
slice, to
nyirib
strument)
slice flesh, to
nuding
sound (sleep)
rurii
slide down )
sour
mashum
slip down /
terusap
source (of river)
source (origin)
iitak pun
slip (from its place)
bishor;luchut; rupas
puun
slip (down from its
beraring
south
selatan
place)
sow cloth
nyit
slippery
jeruch
sow paddy (broadcast)
nabur
slope, a \
slope, to [
tanai (ground) '
see "slant"
1
sow paddy (by plant-
ing it in holes)
mine
sloping j
space of time, a
sukad
slow
(abOt; saich 1
space, intervening
iisach
(beridu (W) 1
sparing of, be
siut
Chalmcjs* Vocabulary,
cli.
English.
, Dayak. |
English.
Dayak.
spark
buahopui; shuatopui,
Steer
mudich
sparrow
piit '
1 beritong; minyu .
stem, a
tungun ; piinamai
speak to or with
steps (Dyak ladder)
tungoch
Ijerok; ashul (W) '
Steps (pegs driven into
tatuk
spear
( burus
tree for climbing) .
spear with one barb
perambut 1
beraiyang
steps (notches cut in
subang
spear with two barbs
trunk of tree for
spear (sharpened
tampun I
use in climbing)
bamboo)
steps, to cut
ngubang
spear (sharpened
serugich i
stick, a (walking)
sekud
wood)
stkk (to keep open
tukang
species
purich 1
window)
spell (words)
mengija
stick (on which the
rais
spider
tukah
leaves are laid in
spill
^ bobas
making "atap ")
spirit (soul), see "soul'
stick, to ; sticky
rekat
spirit (departed)
mino
stiff (inflexible)
bogfig kukag
spirit, evil
umot
St 11, be
ruu
spit
ngirujah
still (yet)
babfi
spittle, see "saliva"
spiteful
gauk; genaka
still water
/piin nunfir
\ piin nunung
splendid (in appear-
sangun; .gruah
sting, a (that which
butu
ance)
stings)
splinter, a
ibun
sting, to
ningut
split in two, to
split in two
nyiraak ; mire
riiak ; tepire
stinking
(rfishish; modnm
trungang
split open
1 bubus; jeja
stir (move) ; stirred.be
spoon, wood used as a
sukir
see "move"
spoon, a
i sunduk ,
stir about
karu ; nguil (W)
spoon, to use a
silk '
stockings
si bang koja
spout (of water)
( aiyak
stomach
kuboi
spout of a jar
sishuch
stoop
mutu
spread out
mud
stoop down under-
nyerap
sprinkle
I musik : tapich (W) |
neath
spur (of cock)
sikak
stone
batuch
square
1 pujuruch
stop
ruu ; muu ; moko
squat down
1 sedukung j
stop at
nyesah
squeeze
pishfi
stop (close up)
ngishugn
squeeze out.
( pishu (by hand) \
\ mu
stopping-place by
roadside
garang
squint
squirrel
1 nyiparang
ipas
stopped up (choked
up)
f papot (as a road)
puneat ; betabat
( bad fig (having no vent)
squirt forth
murlishit ; menapus !
stab
jokad
store-room
sitdk
stagger
1 mubung 1
storing-place (tem-
gfidong
stalk (of plant)
1 tfigin
porary) for paddy
stammer, see "stutter"
(made of mats).
stand up
1 mujog
while being dried
stand aside (to let pass;
peraru; seginang
/sobak-ribut ; raban
(This is a violent wind
and rain sent as a
stand stock still
1 nyinunung
i
stand, a brass (used
par
at meals)
storm
- judgment /or incest.
stand, a brass (used
karas
ami requires to be
1 stilled by means of a
\ "berobat")
for Strih'Pinang)
1
star
i bintang
story (of house)
turap: takach
stare at
I tirek
story (history)
suse
staring (adjective)
bedunggor ; bederang
I story, relate a
f dundan ; nyiduda
start
' guguch ; gupoch
( nuse
startle
bodah guguch
straight )
^ ■■ V% /V/VI^ t>
startled
guguch
straight line, in j
lunggun
stays (worn by women
tikarh ; seladan (W)
strain, to
nyerinir
of W. tribes)
strain at
siran
steal
1 noku
( pen&mi
steam
ashuch piin
stranger
( saruch (a nexv arrival)
steel
balan
stray
manyap
steep
J ired ; ronyug
stretch (be elastic)
kunyoi
clii.
H. Ling Roth. — Natives of Sarawak.
English.
strike )
strike with stick >
strike with fist
strike with hand
strike (thump)
strike by falling up>on
strike top of anything
strike a mark
strike with elbow
strike a gong
strike against any-
thing by accident
to make feints of |
striking with sword
see also "feign"
and ••pretend")
struck, be
string, a
string, to (as l>eads)
stroke, to
strong
strong (voice)
strongly
or, with strength
strong (firm)
strong, make
strong (lasting)
stuffed with food
stumble
stump
stupid
stupefied (confused)
stutter
submit
succeed (come in place
of)
suck
suck breast
sudden ; suddenly
suffer (undergo)
suffer (permit)
sufficient ; sufficiently
sugar
sugar-cane
suitable
"sumpitan," or blow-
pipe for arrows
arrows of sumpitan
quiver for arrows
of sumpitan
sun
support
sure (certain)
sure (firm), see
"strong"
surety for (become),
see "support"
surround
suspender, a
sustain, see "support"
swaddling clothes
Dayak.
mukong
numuk
nupap
mutug
maret ; nyondug (W)
mabak
dog ; oboch (W)
nyukuch
mi*k ; bergong
nyandong ; natok
ngambar (in fighting)
ngawakl^.^. J
ngatar \ ^ -' '
dog pukong
tarich
to
puras
(gfigach
bukr* (in carrying)
Igogah (W)
dor
benah {tvalk)
nishin (carry or lift)
tetap: tegoh
/ bcHdah tetap
( bodah tegoh
tegap ; taan
tujuonk : sindak
(sikak ; sekukan
( sekakong
tfiud
budoh ; bawn ; bakn
berishut atin
kaku
tundok
ganti
niup
niup shishuch
guguch
dog
bodah
sedang
gula
tobuch
sedang
sipot
raja
umbach
I betuch-anu
ngarun
tuntu
English.
Dayak.
swallow, a
swallow, to
sway
swear
swear at
sweat
sweat, to
sweep
sweet
swell
swift
swift (water)
swim
swing, a (cradle)
swing, to
sT%'ing. make to
swing by hands
swollen
sword
tail (of beast^
tail (of a bird)
take
take (receive)
take in arms
take away
take out
take off (uncover)
take hold of
take care of
talk, to (about busi-
ness)
i talk (for amusement)
talk with
tall
muning; krurung
katir
putong bodung
tangled
tap
tapioca-plant
I tares (zizane)
taste
tax
[ teach
' teacher
tear
torn
tears
' teaze
I telescope
tell
tempt (attempt)
I tempt (try)
tepid
<semQngan; tepirich
(tematok (W)
turun
prentah
mangu
nyupah
udaas
mudafis
piseAn ; mipis (W)
( nibonyich : senobi
(sidi
( kumbang (as seeds)
\ bungkak
laju
doras
bernang ; nangui (\V)
aiyun
beraiyun
pingr-an
beramboi
(bungkak; gumbul
- bfibfig
(btl (as from a blou)
pedang
koi ; ukuon (\V)
tugang
mit ; numit ; jot
kambat
1 tunduk
mokat
dimut
: (-y^^-^ (as a ,ui)
' t murai (as wrapping)
digung
' /ingat; nguan
\nyude (o/a fA/7/f)
beritong
i
ngitong
minyu
omu
I (tatich
\ rimon (not uiid)
' bekarut
gutog
I ubi bandong
I padi babu
, kinyam ; nyam
( peti (to Rajah)
I - sashuch (hire of
' I things)
I ngajar
' guru
I nyiratak
' tubot : jeja ; teratak
I rendang betuch
I nQpat
I tropong
daan ; tanon (W)
I choba
,kija
ngumat
1
Chalmers' Vocabulary,
cHii.
English. 1
Dayak.
English.
Dayak.
that
(ajechiinu; itIa(W)
1 /kamuti ; sekQnu ;
(inich {distant) (W)
sekuti.— Keiyuch,
that, in order ,
parang
thus I
u-kovmng (used re-
thatch 1
ilau
dundantly at the
thatch, to
tipan ilau
1
close of a sentence)
thatch, repair i
nyurat ramin
thyme, wild bunga ptitung
then (at that time)
then (after that)
ngflnii ; anu ati
moko ati
rick (of beasts) ^ ^i'^'^'^^"^
then, and
then (therefore ; ex-
rasu
jau; garang
pletive)
tickle bekitik
thence
sonu 1
tide, flood- piin pasang
Theological Terms
1
tide, ebb piin surud
USED IN Borneo !
tide, paddle against bersukul
Mission:— j
,
tidings 1 agach
baptize; baptism
baptisa |
tie mfifing ; ngobut (close
charity
masi
1 up) ; bokosh (W)
Christian
Kristian
tie two or more things | begagit
elect, to
mien
together
Ilucharist 1 Yukaris |
tie limbs muak
faith
sabach
tight tank
grace
kurnia; berkat |
tight (dress) i tfikfid
in^^el '
harap
dayah kapir
timber kayuch
time, times (implying sidah
Person of Godhead ,
Zat
repetition as once.
religion !
agama
twice, three times) |
repentance ]
sesal-atin
time (opportunity) , shuput
redeem
sacrament
nubosh
sacramen
time, the (season) jS -" ''^"^
sacrifice
sambileh
i (madin
save
ngyen seramat
time, present madin ati
Saviour ,
Penubosh
(jiman madin
salvation 1
seramat
time of. at the jiman ; turap ; sarak
sanctify
bodah kudus
time, that, at the kaban; tika
Trinity
Triniti
(when)
there
dinil ; diginu ; digijech
time, at that (then)
ngilnu ; anu ati
therefore
sebab ati
time, some future
sekambuch tepagi
thick
tebar; tebar nfikung
a short time ago, i.e.,
perajach
thick (close)
pishung
a few days ago
thief i
dayah penoku
a short time ago, i.e., tejach
thin '
ride
a few minutes ago
thing, a
kayuch
a long time ago
sarak difi ; jiman jach
thing, any
t&du kayuch
in former times
nun jach
think
kira; pikir; jangka
boduch ashung
Time of Day :—
thirsty
about 7 or 8 a.m.
mun dowan
this
(ati; iti; itich (W)
about 9 or lo a.m.
nyengah
\Ann; inoch (W)
about II a.m.
repuan
thither
( kamanfi
noon nunung repuan
(kamajech (distant)
about 2 p.m. kumbeftng
thorns
roja
about 3 or 4 p.m. turiip kumbeing
thread
throat
tarich benang
gunggong
. . J jerah ; kowuk ; marah
^^"^^^ benrxxli (of speaking)
throttle
ngukak; nyiap
ka ; di ; as (daan di
through
tomus; berambus
eiyuch. tell him)
through, pass
so
to
• sa ; 05 (ngyen sa-i
through between two
trusan
1
tingah, let him ue
rivers, a passage
\ it)
throw
shing; sheau
toad souch
throw out or away
taran; saat
tobacco 1 bako
throw a spear
jokad
tobacco, Chinese , bako saun
throw up
throw down
samot
paan
tobacco. Java |{^°fc.
throw about in dis-
mengarC
1 fsama-samach
order
together
- bersama ; nai powiin
thumb
sindu tQngan
( (in large numbers)
thunder
1 dudu
to-day
anu ati
cl
IV.
H. Ling Roth. — Natives of Sarawak.
English.
Dayak.
EngUsh.
Dayak.
to-morrow
to-morrow, day after
three days hence
tongue, see "body"
too (in excess)
tooth
top (summit)
top of, on the (upon)
torch
torn, see "tear"
touch
touch (feel)
tough '
towards, see "to"
trace, a ; track
trade, to
having transgressed \
bounds of pro- [ '
priety, or, gone V ,
beyond proper! |
limits of anythmg I ,
translate
trap, a spring-
tread upon
tread out paddy from
the ear
tree, jungle ,
tree, fruit i
tremble |
trial of, make ; take on !
tribe j
DayakTribesonthe
River Sarawak:
On Southern Branch :
Sempro
Segu
Simpok (on River
Samarahan)
Setang ; Sikok
Sentah
Kuap
Se Bungo
Brang
Serin (River Sama-
rahan)
Sennah
Between Southern and
Western Branches :
Tebia(k)
Sumban
Tringgus
On Western Branch :
Gumbang
Sauh
Singgi
Serambo
Bombok
Peninjauh
tepagi
gftnuni
guni ajech
binah; pfishe
(jipfich
- jipuch bfishe (front)
Ijipuch baum (back)
tebung
/ tunduch
'(^atuch (of tree)
siruh
tumah
kap
Hat
ardk ; inyuk ; diai (W)
berdagang; berjaja
tepashu
nyiri'Ss; nyambi
pitc"
digang
ngik gruguch
tungun kayuch
tfmgun buah
kamutul
kija
bangsa
( Dayah Beparuch
. ( Beporoch (W)
Bonuk : Bonok (W)
Sapug
, Setang: Sikog
( Sentah ; Se Buran
I \ Biota (W)
, Bukuab
( Dayah Bunguch
'( Bi Bungo
Brang
Penyowah
Sennah
Tebla(k) ; Pidia [\V]
Bimban
Se ringgus
\ Gumbang
I Beratak
, Singgai
I ( Se Karuch
( Broich (W)
Bombok
; Peninjauh
trouble; troubled
troublesome (a bother);
trowsers
true
truly
trunk (of tree)
trust in or to
try (attempt^
try a matter by means
of ordeal by two
lighted tapers
turn round (body)
turn round (revolve)
turn over (leaves of
book)
tusk
tweezers
twilight (morning)
twilight (evening)
twinkle
ugly
ulcer, see "diseases"
unbelieva', see
"heathen"
unburdened (with no-
thing to carry)
unclean
uncover
under, see " below "
undergrowth (in old
jungle)
understand
understanding, not
clear to
undo; unfasten
undone; unfastened
unfortunate
unite (by adding to-
gether)
I unkind
' unlearned
' unless
unmarried
, unripe (fruit)
unripe (not attained
full size)
unskilled, see
"unlearned"
unsteady, see "shake"
unsteady in gait
untie, see "undo"
until; unto
unwilling, see "do
not wish"
unyielding
susah
kakiich
sinyang
I sawu ; bonah ( W)
jmana (W). (Used
"i after adjectives in
( sense of "r/ry")
/ tungun (of living tree)
' tunggu (of dead tree)
] b&tang kayuch (of a
[ felled tree)
harap; sabach
chuba
bepanyut
kimat
bekanding
murai
bubut
anggup
abur dadad
singomi anu
kimirib (glisten)
kamidil [WJ
mukidap (trink)
kidiap [W]
( arap mun-i
(duch romus
buruch
kaich ; pfider
murai
anak dudach
puan
bislrat
kuka
tebishor
genaka
sinun
grobah
duch bisa
I kiang
I bujang
matah
nyitimun (used only of
] the fruit "durian'*
kafig; mgbung
menug ka
t&ngyeSk
Chalmers' Vocabulary.
civ.
English.
Dayak.
English.
Dayak.
up to (as far as)
upon
upset (spill)
upset boat
urge (incite)
urine
use, to
use: useful
valley
vain, in (in jest or
ynth profanity)
vanish
vapour
vegetables
vein
vengeance on, take
verandah
verily
very
victorious
view, a
view, to
village (Malay)
village (Dayak)
violin
virgin
visible, be
visit, to
visitor
voluntarily (of own
accord)
vomit
wag about
wages
wages, work for
wait
wall
walk
walk fast
walk to and fro
wanderer
wanting
war )
war, to )
go out on a war ex-
pedition
warm
warm oneself at fire
kud
( di tunuch ; di atuch
(di sombu
bobas
kureb
ngajak; bodah
kashing
pakai
guna; berguna
"Guna" 15 also the
tiame of a smalt house
near a Dyak village,
in which the magic
stones, &c., called the
"penKaroh" are pre-
served.
^See "deposit'*
(surok tarun
'( surok dau (a gulUy)
i ngah tapat
( ngan patia (W)
m&nyap
abun
kudosh
uat
maras
awach
sawu
raru, benah, bogu ;
bonah [VV],
mana [VV] (follow
adjective)
menang; alah
tatung: kirich
{ tingah
kupoh ; tompok [W]
raich
sigitot
I bujang tibun
tatung; nanung
I tudu
dayah nftmi
' (seruun; sfik; awfin,
I '( angu (when distant)
' tAksir
i ngutah
: kuting
I gagi ; pach (W)
man gagi
I kajun
, sindung
ponu ; konu
j bekQduch
bejaruch ; bejaja
I berambe i
; korang
' nyerang (make an
attack)
I ngfinyu, ngaiyu {to go
out head-hunting in
small parties)
(surah; petiik (W)
*( paras ; bongo (W)
\ nyinuch |
wash
wash for gold
wasp
watch, to
watchman
water
water, fresh
water, get
water, make
waterfall
wave, a
wave about, to
wax
weak
weak from old age
weak (voice)
wear
weary, see "tired"
web of spider
weeds
weed, to
week, a
weep
weevil
weigh
weights (for weighing)
well (adv.)
well (recovered)
well-spoken
well-mannered
wet
what?
what kind ?
whatever
when?
when
whence ?
where ?
wherever
wherefore ? I
wherefore
whether (he goes) or
not
which I
while (at same time as)
whilst
whirlpool
whiskers
whisper, to
whistle, to
whistle, a (musical
instrument)
white
whither ?
who?
who ^relative), see
"wnich"
(ngusu; ngu
I - mambia jVV)
( ngutosh (by rubbing)
melenggang
peningat; rowuch
nguan ; jaga ; kingat
dayah kingat
piin
piin tawar
peto
kashing
(giam
i piin uman
f umak (of sea)
] bakat (in river)
nyipas; mosuk
pfitich
duch shinonu
menyambah
riindeng
pakai
sebun5t tfikah
uduch
nyobu
ni-Minggo
slen
bubuk
nguti
tanuch
kena
asih (after undergoing
a doctoring) ; buuh
mfmich bhasa
bisah ; bisah murung
j uni ; mani
"(osi (person)
muki
tfidu-tfidu kayuch
(thing)
tudu-tudu pfmgS-
nang (word)
sinde
komfi; kaban; tika
s<Vaki
diki; ki ; dikidoch
dOnndiln kah
uni sebab ; mani
sebab ati
/ an (i-di i-di) Abach
( keiyuch duch
ajdi (seldom used)
buang
semada
poshid piin
gumis
begayash; benanang
nyimboch
seti^boi ; serubai (W)
budah ; mopuh (W)
kamaki
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 spacious)
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.
f t&du-tildu dayah
'( tudu kojah dayah
perambai
nainyung
English.
Dayak.
sumbu
arap ; jaat (W)
gauk ; grobah
ramba
baiyah ; tavvas (W)
saut
bodah baiyah
oban
sowfm
raan
[an ; raan {from " re "
1 and "an" which both
\ have same meaning) :
\ andak
an ; shaun
siga
sobak
kor
komban
tukang
, ubak kaus
' orad : ilad (W)
mukidap ; kidiap (W)
napan ; naju ; nyando
akal
cherdik; pandai
duch an ; ubach ;
dare ; doria (W)
ngah ; ugan (W)
darum ; dang (W)
disopah
meting ; doi (W)
rayu
pisuk (dry) ; kurfmg
tfiksi
dayung
kayuch
wang ; shiru (W)
i peminyu ; sGk
I - pung&nang ; sindah
! I (W)
work ~ )
work, to I
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 Ood
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
young (person)
youth, the
piinganai ; kaminyang
kurja
ngaun kurja
nyapai
dunya
akhirat
ong
( retamuch ; rotung
regenda (/ar/f^) [(W)
( tomua (W)
fregyu (red)
likiyuuch (W)
ijakit (thread)
penukas
sambayang
sambah; menyiimbah
towan; kenaman (W)
moas; morut
mfirus
tulis: nyurat
surat
sarah
ubich ; kuduk
kuab
sawa
( u-kach ; u-inu
\ iyoch (W)
<anu m!jach
'( sumia ( W^
anu perajacn : anu diu
babu
(bayuch; diumboch
(W)
(boan (Setang)
tundok
ngyen
tunanang turoch
murah
shu ; onak opod
( anak kunya
'( onak opod
THE SENTAH (Land Dyak) DIALECT.
Mr. Noel Dknison 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.
Swettenham^s Vocabularies.
civil.
o 3 ci:
OQ
1^
XQ
Sa
9 <>
bfi
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rt rt 2 s
rt rt ^
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ax:
bcx: 2f J? _ .- bo c- ? -5 2F 5
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o
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tcO ft)
si-si l-ll-gp-i 111- 2^-2^1 = sl^-l
jj 3 C
bc5 JS
III!
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xj g 5
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c.S-ig.S 3 3 c c
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2 9 S-r-
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clviii.
H. Ling Roth. — Natives of Sarawak.
to
a
o
LSsie
9 &«) a .^ u
% ^ °
T3
Siie
3J5
OlllilMll
c-6 rt
c
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o 5
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IS
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o
s
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o - ?
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rt O '
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ri 3 « 5 cft rt 3
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3 US ^ E^'S.
§
•S^a-g 5^SPO^|»C C S § 3 3 «
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c« 3
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Swettenham's Vocabularies,
clix.
«« 2 b
W 'm ^ J2 M iS bC^ E ^ C« bC^ C4 9 (Tl (tf CQ
^ 5^ e CL-r-J5 w'S 3-2 d c
li &JSle-g8Jieg I til
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s "^^ 5e
JS o o o 3 3JS o o^
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0 no -O iS E -a X) -a &C.C 3 J< .3 J3
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a § iS o c i> ^ S .° .J- '5 g^ o -g
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> -s
•Ss.
I E p. ^2
t^ltil th^^ I §ll|-i sl -- II1I111. mill i
clx.
H. Ling Roth. — Natives of Sarawak.
•J3
•a
o-S So cTfl oja
J-
3 :^ I-
ds <« OS C
3 3 bp--
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2!^
II.
ETHNOGRAPHICAL NOTES BY DR. SCHWANER,
Translated from his work on ** Borneo.''
I.-THE BARITO RIVER BASIN.
Race.
The inhabitants of the Barito River basin all belong to the same race, the Malayo
Polynesian. Although they are divided into several tribes bearing different names,
there is no reason whatever for considering them as so many different races, neither
with regard to their outward appearance and their languages, nor wtih respect to
their manners and customs, as was done by Von Kessel, a man who travelled a long
time in Borneo.
Language.
Their languages generally have one and the same origin, and belong altogether
to the Malayo Polynesian family, though somewhat altered in course of time and
according to local circumstances.
The different dialects equal in number the tribes of the people, and though to the
foreigner they may have the appearance of different languages, are more or less
easily spoken and understood by all the natives, the local deviations being soon
learned by them. All those dialects are copious in words; the names of each object
according lo the different circumstances in which it occurs are very numerous, and,
as generally spoken, the dialects contain an abundance of vowels, and are melodious.
Poetry is only oral (improvisation), or consists of the monotonous recitation of the
deeds done by the Sang-Sang (angels) and their circumstances, or in the narration of
the ancestral exploits, important historical events, etc. The first mentioned of these
arts is principally performed by the Bilians, who recite their extravagant poems
with a shrill voice, accompanied by the sounds of the Katampang, a cylindrical drum
nearly two feet long and covered with monkey skin, while the gods and heroes are
celebrated in songs by old men in an awfully bombastic style ; this is done in an old
dialect differing from the usual language, called the heavenly or sacred language, or
also the Sang-Sang language. Only a few are well versed in it, but the initiated in
this science act as priests, and are consulted by the native, when he wishes to
communicate his desires to the gods, ask for their assistance, or wishes to have the
soul of one of his dead relatives conducted to heaven.
Writing.
The natives do not possess an alphabet, but they are acquainted with the
existence of letters among other nations. According to their traditions, the Creator,
having given a language to mankind, had assembled the oldest men of the different
nations, in order to communicate the use of letters to them. All of them did
receive such writing-signs, but the representatives of Borneo swallowed them, so
that they are united with the body and changed into memory. The descendants
have therefore their history, their laws, their agreements, etc., printed in their
hearts as immutably and surely as other peoples have put them in writing in their
books, but at the same time more lively, active, and accessible, for every one is now
well acquamted with the history of his tribe, knows the legends of his gods and
1
clxii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
heroes, their influence on man, their instructions, etc., without the necessity of
possessing or studying books, and without fear of forgetting his readings. Indeed,
the memory of the natives is admirable, and their traditions bear the aspect of great
general agreement.
Physical and Moral Characters.
In their outward appearance the natives show the greatest resemblance with
the peculiarities of the Malay race ; nevertheless, the form of the face is often more
oblong, the forehead sometimes more flattened, higher and rounder, the teeth are
placed perpendicularly, and the eyebrows and beard more developed than with the
other peoples belonging to the Malay race. These deviations give a nobler form and
a livelier expression to the features. I could often distinguish perfectly regular and
beautiful features, by no means inferior to those of the Caucasian race, especially
among the men, and their variety is so great that it would be impossible to give an
account of the peculiar generally characteristic features of the natives of Borneo ;
one can only state that more or less all of them show the Malay type. The women's
features generally are fuller, have softer outlines, and therefore show more mutual
similarity than those of the men. Their expression is, generally speaking, that
of pleasing roguishness. Very often the well-opened eyes are found to be of a lighter
brown colour than is the case with Malays. The white of them is purer and
clearer, which gives them more liveliness and fire, the sensual expression of the
Malay eyes being thereby changed into that of a more highly and strongly-developed
independence.
The natives are of middle height. Very tall or exceedingly small people are
seldom to be met with among them. Their limbs are muscular and well formed,
and bear the appearance of strength combined with agility. The women mostly
show a more than vigorous development of form ; the hips especially are often of a
fulness to be envied by many a European beauty. Fat and lame persons are very
seldom met with. I only once saw an albino. The hair is of a shiny black,
mostly lank, but often also surrounding the head in loose curls. The skin is of a
lighter hue than that of the Malays, and very often one may see women of a ver)-
light complexion, more resembling the light yellowish complexion of the Chinese
than that of the brownish Malays.
Their character is steadier and developed on a nobler base than that of the
Malays. They feel deeply, and are persistent in carrying out a once-conceived plan;
in love, their enthusiasm often leads to self-sacrifice; in war, they are brave till death;
cruel and merciless towards their conquered foes ; hard-hearted and incompassionate
towards their inferiors, not seldom slaughtering them with solemn ceremonies in
order to obtain favours from the gods. I never saw a man shedding tears, and ver>'
seldom a woman.
They have great regard for their chiefs and other deserving persons, and are
very obedient to them. They never dare object to their orders, and the words of
old people are considered as sacred. Towards strangers they are suspicious, but,
once gained over, they prove to be well-intentioned, cordial, helpful, and hospitable.
In consequence of their distrust they are often fickle in keeping their promises ; but
that which they have solemnly pledged themselves to, after mature consideration,
they stick to with manly loyalty.
Above all, they love the intercourse with the fair sex, and they often allow this
passion to lead them into extravagances. They grant great liberties and rights to
their wives, who frequently rule with the energy of a man in their houses and among
whole tril>es, encouraging the men to undertake campaigns, and even commanding
the forces in war. In many deliberations the vote of the women is decisive on
account of the influence they have acquired over their husbands, although they lack
the right of taking part in the dehberations according to the adat. For that reason
the women are also not very shy, and often more sociable with strangers than the
men.
Schwaner's Ethnographical Notes. clxiii.
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 Hve 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
bambu 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.
clxiv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Tataing may be considered as in general use among all the tribes, though the
character and the quantity of figures and lines pricked in the skin are not always the
same.
Tribes.
The natives of the river basin are divided into the following tribes :
I. — Orang Ngaju, along the lower Barito and the lower and middle course
of the Kapuas,
2. — Ot Danom, along the upper Kapuas^
3. — Orang Dusun, along the middle course of the Barito,
4. — Orang Menyadn and Lawangan, along the Karau and Patai rivers,
5. — Tahayan, Anga, Nyamet and Boroi, along the Teweh river,
6. — Orang Murungj and
J.— Orang Siyang, in the districts of the same names,
8. — Oh Utf in the northern and eastern interfluvial mountains.
The beauty of their bodily appearance and the adroitness and strength of the
natives is the greater the farther they live in the interior. The light complexion
and light colour of the eyes also increase in the same proportion.
Of the alleged existence of Papuas living in the interior, with a dark skin and
curly hair, as is related, especially by English writers, and considered as the proper
aborigines of the island, I never discovered a trace, and I can, according to my
personal experience, state with certainty, that their existence is an unfounded tale.
The few Papuas, met with in the north-eastern part of the island, are originally
New Guinea Papuas, dragged away and brought to Borneo by Sulu pirates. The
influence generally exercised by the Sulus in these parts of the island, even in
modern times, is sufficiently known.
Whether the present inhabitants of Borneo are the true aborigines of the island,
is an undecided question. The existing traditions, however, rather tend to the
conclusion that they are not ; for according to the tales of the natives their
ancestors arrived here in a golden ship and took possession of the islands, whose
chief mountain tops were the Bun tang, Kaminting, and Ray a. Far in the interior
of the country one often sees the picture of a ship of a queer form, drawn with
charcoal or red paint on the doors of houses, belonging to natives who never in their
lives could have seen the sea or even a lake. Whence the ancestors came, which
were the characteristics of the population they met on the islands, and whether
these islands were inhabited or not at that time, history cannot tell. Anyhow, this
first colonisation dates from the remote time of the second geological period of the
great island ; to those times in which the summits of the mountains still rose as
separate islands above the sea level, forming an archipelago united in an immense
whole by alluvion in the third geological period. The tales of the natives about the
former state of their island corroborate this assertion, the exactness of their opinions
on this point being moreover confirmed by the geological phenomena.
Let us now pay due attention to the river-basin in general and the manners and
usages of its inhabitants.
The "Adat." (Inherited Custom.)
The inhabitants of the river-basin, as mentioned before, all have the same
history, the same manners and customs, only a trifle altered by local circumstances,
leading also to another manner of life and therefore partially to another way of
thinking, and, with respect to social intercourse, leading to different regulations. In
all their ideas and institutions, however, there is traceable one common spirit, forming
the basis of their social existence.
The contact with foreigners, where occurring most frequently in former times
and now, has contributed much to the alteration of ancient usages and to the
introduction of new laws. An important influence was exercised in this respect
by the Hindus, by the Chinese, and, in modern times, by the Malays.
Schwaner's Ethnographical Notes. clxv.
The Hindus were the first who entered into communication with the wild tribes
of Borneo, settled down among them, brought them a certain amount of civilization,
regulated their social intercourse, and probably taught them their first religious
principles. Many of their actual practices and customs, and some of their ideas on
religion and the immortality of the soul after death, bear the undeniable, though not
clearly marked, signs of Hindu influence.
On the other hand the Chinese have perhaps a greater influence than the
Hindu. As we proceed this opinion will be sufficiently confirmed. Much of their
superstitions is but a repetition of Chinese idiosyncrasy, and many branches of their
industry point to the fact that they became acquainted with them through the
Chinese.
At the same time we may observe every day how their customs are changing
under the influence of the Mohammedan Malays, how they are learning new ideas
and making progress in culture. Along the banks of the Barito, especially, this
influence is very active, and in consequence of this, some rules of the ** adat,'* to
which we shall revert later on, have disappeared from these parts.
The Former Condition of the Natives.
The earliest ancestors of the present inhabitants of the river- basin had no
peculiar form of government divided into diflierent sections. Being on the lowest
degree of civilisation, without laws, unaquainted with agriculture or industry of
whatever description, only trying to comply with their scanty natural wants, without
fixed dwelling-places, living here and there in miserable sheds, always nomadic,
covered with rough clothes made of bark, not knowing any difference of rank or
class, they were brought under the sway of the young, rising dynasty of Banjarmasin,
These princes sent messengers to the remote regions of the interior in order to unite
the natives living in small hordes scattered along the banks of the Barito into larger
groups, and to persuade them to establish common dwelling-places. They were
taught the cultivation of rice, the use of salt, and other agreeable necessaries of life.
On the Social System and its Different Classes.
By the appointment of chiefs, by the introduction of fixed dwelling-places, and
by the contact of foreign civilisation, there arose a gradual distinction of classes, and
the following, now still existing, social degrees, proceeded from it.
1 . The earliest kampong chiefs with their descendants laid the foundation of the
present nobility. They gave orders, they gathered the products of the country,
carried on trade, and raised the taxes yearly to be paid to the Sultan. They ruled
the population by their rank and their superior culture, and availed themselves of it
in order to attain their own ends. So the idea of submissiveness was soon awakened
and inculcated in the people and the distinction of masters and slaves, Orang Bangsawan
and Orang Patan arose from it.
2. The Orang Patan, originally the owners and masters of the land, are now
serfs. They cultivate ladangs (fields) belonging to them, gather rotan, dammar, etc.,
and the profit made out of this is their property. On the other hand, they are
obliged to obey the orders of the chief without demur, and to come up as soon as
their co-operation is required by him for work affecting the whole kampong or fort
or for his own profit. In consequence of this the moral and physical condition of
the Orang Patan is absolutely dependent on the chiefs will and his benevolence or
malevolence ; their welfare and their misery is wholly in his hands.
3. The Orang Mardika are mostly distant relations of the chiefs ; they form
the pith of the community, are free from debts ; often in the possession of a fortune,
and only then obliged to do service when required for an enterprise affiecting the
welfare of the whole community.
4. Orang Budak or insolvent debtors, originating from the Mardika class, are
the servants of the chiefs and wealthy Mardikas. The Patans and others too are
allowed to keep Budaks, provided that they are able to pay the amount of their
clxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
debts. The Budaks have no property whatever, they receive food and clothes from
their masters, and may regain their freedom and independence by paying off their
debts ; after the death of a Budak his unpaid debts however pass to his descendants,
these remaining in the same condition as their father until the debts are paid off.
5. The Orang Ahdi are bought and remain slaves for ever; they are
unfortunate people carried away from the coasts of Java, Madura, Bali, Celebes,
etc., and imported from Kutai, Tanah Bumbu, etc. The shameful practice of
piracy and slave-trade was nearly suppressed after Aji Jawa's death by the energetic
measures of the Dutch Government along the eastern coast, and so the importation
of Orang Abdi to the interior has ceased ; so this class of people has almost entirely
vanished since then. The Orang Abdi is a slave deprived of all human rights, and,
when not fit for labour, he is slaughtered on solemn occasions.
6. The Orang Tangkapan are prisoners of war, mostly women and girls, in all
respects on a par with the Orang Abdi.
7. Another division of the inhabitants of a kampong consists of the Orang
Tamoi, guests or strangers, temporarily staying somewhere, usually for carrying on
trade. If the kampong is a henteng (fortress), they live for the greater part outside,
but they are obliged to obey the orders of the chiefs as long as they are staying
there. Strangers often become by marriage permanent members of the kampong
community.
The density of the population, forming a community, depends on numerous
accidental circumstances. Thus the fertility of the soil, the more or less favorable
situation of the kampong itself for trade or defence, the wealth, high descent and
mild government of the chiefs all largely contribute to its welfare.
System of Government in the Kampong Communities.
The conditions mentioned below exist in every kampong ; for every kampong forms
an mdependent and separate unit. Only in those regions which have been divided by
the Dutch Government into defined districts have the kampongs been united into a
whole and put under the authority of a district chief. This chief, however, only
confers with the kampong chiefs of his district when necessary on account of public
works ordered by the Government affecting the whole district. His authority is
always very limited and the separate kampong chiefs care little for his regulations
and orders.
Every kampong is ruled by a single chief. The community itself, however, is
divided into several sub-divisions, the number of which is proportionate to the
number of houses, each of these being inhabited by several families.
The oldest person, or another distinguished by ability and goodwill, takes care
of the concerns of all the inmates of such a house ; only having recourse to the
kampong chief when the contending parties do not agree with the decision of this
authority. In the latter case the matter is decided by the kampong chief in
co-deliberation with a council, composed of the oldest members of the community
{Mandirs).
On Alliances and on the Relations between the separate Kampongs.
Alliances of separate kampong-chiefs and communities, in order to attain a
common aim, never take place except in case of war. Only when there is a danger
threatening several communities do they unite.
A conflict between single kampongs hardly ever occurs. If however it does
take place, the friendly chiefe of the neighbouring kampongs join in order to examine
the cause of the trouble and deliberate thereon, then the matter gets settled in a
friendly way or the party found guilty is condemned to a fine.
Landed Property.
Real landed property, protected by right and laws, does not exist ; neither the
communities nor their members ever possess such a property.
Schwaner's Ethnographical Notes. clxvii.
The original conditions of the inhabitants (before the introduction of the first
principles of civilisation among them) and their nomadic manner of life, neither
ruled by a chief nor by laws, caused the soil to be regarded as public property : an
ideal still prevalent now, as may be inferred from the passion for travelling and
moving and the removal of entire kampongs, already referred to. A kampong in
existence for lo to 12 years is therefore of rare occurrence. There are various
circumstances which cause the removal of a whole community, and its re-settlement
in another part of the country. Above all are to be mentioned the attacks of hostile
neighbours, as is the case on the Upper Dusun and Murung by the Pari of Kutaij or
in the north and north-west of Siang by the Ot and Ot Danon ; Kapuas Murung on
the other hand being also attacked by the inhabitants of Dusun and Siang, etc.
Other causes of departure from certain districts are also the frequency of deaths,
want of timber, dammar, rot an, etc., sterility of the fields, discontent and quarrels
with the neighbouring kampongs, the prospect of greater advantages else-
where, etc.
It is self-evident that with this inclination to a nomadic life, inherent in the
character of the people, the conception of landed property could not arise. The
desolate and uncultivated woodlands offer a wide field to meet this inclination, and
that without giving offence to another community, for the extent of the soil and the
density of the population are not proportionate to one another.
The spot temporarily occupied by a kampong, the space where the native has
laid out his fields are the inviolable property of the community or of their individual
members so long as it is made use of. As soon as the kampong is left, however,
and the fields are no longer cultivated, any other community is allowed to take
possession of them ; although the first planters of fruit-trees retain the right of
returning every year, in order to gather the ripe fruits.
Different from this is the right of property claimed by the communities in
certain lagoons and rivers abounding in fish, in sand banks containing gold, etc.,
which, of course, being taken possession of from the beginning and constituting as a
rule the only, but abundant, means of subsistence, are no more abandoned.
The first discoverer of a Tangirang (a tree in which bees have made their nests)
has the right to the yearly produce of wax.
Only those people are not liked who, coming from very remote districts, try to
settle down anywhere amongst them ; such settlement is therefore denied them or
at least made difficult for them. The explanation of this, however, is not to be
found in the existing ideas about rural property, but in the fear of the inhabitants
having their tranquillity and their welfare disturbed by the unknown strangers.
On the Appointment of Chiefs and the Causes of their Election.
In the neighbourhood of the capital the chiefs of the single kampongs or
communities are appointed with due regard to the wishes of the population — at
least it should be so — by the Dutch resident. In the interior, on the contrary, they
are elected by the members of the community themselves out of their number.
Cunning, wealth, valour, honesty, knowledge of the ancestral regulations, integrity,
and impartiality are qualities by which a man may command claims to the dignity
of chieftainship.
On the death of a chief the dignity passes to his first-born son ; if, however,
this son is not fit for the post by reason of physical or moral defects, then the rank
is claimed by some other man eminent for ability and wealth, but in such case it is
usually a member of the family of the defunct, whom his fellow- villagers like to see
made chief.
No instance has ever been heard of that a chief should be deprived of his
dignity by the community, however great his injustices and vexations might have
been. It sometimes happens that the people withdraw their confidence and respect
on account of injustice and confer them on another more worthy man, from whom
they expect the management of their concerns; but this man never undertakes
clxviii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
anything without consulting the real chief and asking his advice, if only to keep
intact the usual form of government.
Illness and old age are the only circumstances under which a chief may
resign his office and confer it on his son in an honourable way ; but even then he
remains the first man of the community.
On the Duties and Prerogatives of the Chief, and the Duties of the
Individual towards the Community.
The duties of a chief consist in taking care of the community's welfare in time
of peace and war, arranging its concerns and settling its disputes according to the
** adat." It is necessary that he should excel in times of peace by his ability and
good deeds, in war-times by his valour, by strategy and self-sacrifice, set a good
example to the warriors and take care in general of the honour and reputation of
the kampong.
His prerogatives chiefly consist in the power at his disposal to make use of the
services of his inferiors, which are profitable to him ; as for instance, the laying out
of his ladangSf the gathering of timber and dammar, the washing of gold, etc. Besides
a certain quantity of all fines belongs to him, and he raises a contribution of padi
(rice), proportionately regulated. At the conquest of a kampong he receives also a
part of the spoils even when he has not taken any actual part in the campaign.
On the other hand he is bound to give from time to time some little return,
consisting, especially after the rice-harvest, of feasts, on which occasions poultry,
pigs and sometimes buffaloes are slaughtered, and the tuwak (palm wine) has to be
poured out in profusion ; sometimes he also distributes clothes and weapons.
In Pulu Peiak all these prerogatives of the chief do not exist, and only at the
investigation and settlement of disputes does he claim a part of the costs equal to
that of the Mandirs,
The members of the community are obliged to put themselves at his disposal
when he makes a general convocation ; such convocations take place when a war or
extensive public works are to be undertaken by their united labours ; the absentees
are condemned to fines.
Everybody is free to leave a kampong with his family, either to settle down
separately somewhere else, or to join another kampong.
The Administration of Justice.
Petty differences, as we have already mentioned, are settled by the oldest
members of a family, or by the judgment of the chief consulting with some of the
Mandirs,
More important disputes when all the endeavours of the kampong chiefs or the
heads of the families have been unable to decide them, are submitted to arbitrators
chosen by the contending parties themselves. It is not obligatory to appoint the kam-
pong chief as a member of this commission. In most cases the chiefs of neighbouring
kampongs or other old and honoured men are elected to act as arbitrators. The
number of elected Mandirs (arbitrators) should be equal on both sides, 3 to 6
according to the importance of the case ; so also the number of Loangs, The latter
join the inquiry and act as intermediaries between the parties and the judges. After
the close of the inquiry they get with the Mandirs an equal portion of the costs paid
If the parties don't think themselves capable of explaining and defending their own
case, they have recourse to one of those men who are renowned for their ability and
sagacity, and who make it their business to defend people ; they are called kamanangan.
Having won their case these kamanangans receive one tenth part of the value or fine
in contest, besides the previously stipulated or acquired presents. Every Mandir
receives from his elector the gowat, a sum of money amounting from 2 to 8 guilders,
according to the importance of the case, in addition to his presents consisting of the
litis, a lameang (agate), worn round the wrist, and of the tekang hameruan, a piece
of iron of the size of a parang (large native chopping knife). The tekang
. Schwancr's Ethnographical Notes^ clxix.
hameruan is taken between his teeth by the Mandir, who signifies by this act,
that the hardness of the iron is emblematic of the iron firmness of the justice,
with which he promises to accomplish his task. In order to complete the
legally [sic] fixed number of persons, each party has still to designate its Mandir
Jenyanang, usually chosen from amongst the nearest relations. The Mandir
Jenyanangs are present at the deliberation as a kind of mute witnesses, in order
to be able to report afterwards whether the sentence given by the Mandirs is just
and impartial.
The elections being arranged and the day fixed for the inquiry (bitjara) having
arrived, the Mandirs assemble in a Balai or shed, erected especially for this business
in a remote spot in the forest. Anyone not elected to the assembly is not allowed
to approach the Balai, even the interested parties, not being authorised to take part
in the deliberations, are removed with their kamanangans, in opposite directions,
to solitary places on the woody banks of the river.
Affairs of any importance are never treated without eating, drinking, and
smoking. The parties have therefore to pay the Amber Amak, amounting to 2 — 10
guilders for each party, and the sakij amounting to the same sum, before anything
can be done.
The former is to buy tobacco, sirih, gambir, etc., for the members of
the assembly, the latter for procuring food for them, consisting of rice, fowls,
fish, etc.
After these preparations the members of the assembly give their votes as to
whether they agree with the constitution of the assembly, or to lay their objections to
any members whom they do not consider fit to take part in the deliberations.
Whether the objections are well founded or not, they are decided by a majority of
votes, and then another Mandir may have to be elected instead.
The assembly being finally declared in order, each of the contending parties has
to deliver up its gadaij to be kept provisionally by the assembly. The amount of this
is double the value of the matter in dispute. It serves as a pledge of submission to
the sentence to be given, and represents the sum to be forfeited by the loser to the
winner. Not before then does the enquiry begin The Loangs of both parties are
sent, in order to make inquiries as to the plaint and the defence and communicate
these to the assembly ; this necessitates much going to and fro, and takes up several
days before the Mandirs declare that they fully understand the case, and order the
parties to be brought before them, one by one, never together, in order to hear the
plaint and defence from their own lips, this formality serving at the same time as a
test of the truthfulness of the Loangs* reports. As a proof that none of the parties
has anything more to declare and intends to stick to his deposition made before the
Mandirs, they give the dtnda wali to the assembly, a sum of money varying according
to the circumstances from 4 to 10 guilders, to be paid back after the decision,
provided that they have really persevered in their assertions ; if they have not
succeeded and have attempted to deny or to alter their depositions, this sum is
forfeited and kept by the Mandirs.
The parties being removed again, the deliberations on the case commence.
Then in the first place the Loangs have to give their opinions ; afterwards the
Mandirs declare theirs. As long as they have not yet made up their minds to a
unanimous decision, the discussion continues, and is also often carried on for several
days. Finally, all agreeing and having given the verdict, this is communicated by
the Loangs to the interested parties, who have to submit to the decision of the
Mandirs without protest.
Not unfrequently it occurs in spite of protracted deliberations that the Mandirs
cannot agree ; this is considered a proof that the real condition of the case cannot
be cleared up entirely. Then they are obliged to have recourse to one of the usual
ordeals or judgments of the gods.
There is no obligation on the part of the various communities for the mutual
extradition of criminals.
clxx. H. Ling Roxh. — Natives of Sarawak and Brit. N. Borneo.
Religion.*
It is rather difficult to give a well connected and developed account of the
religious ideas of the natives. They are very complicated and are made still more
intricate by the great number of superstitions. So much, however, is certain, that
they believe in a single Supreme Being, who gave the first impulse to the creation
of all existing things, and to whose incessant influence the preservation of order in
the universe has to be ascribed. They also believe in the soul's existence after
death.
Their God, named Hatalla,^ is surrounded by a number of angels, inhabiting
with him the highest heaven on the lake Tasik Tahanteram Bulan Laut Lumhung
Matan Andan,*
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 somew^hat
inferior class.
Next to it is the third heaven on the Labeho Ramhang Matan Adan Tasik Kalum-
bang Bulan,* This is likewise inhabited by very powerful angels, of which the most
prominent is called Tempon Telon,^ Here, too, the souls of the dead have their
dwelling place.
The fourth heaven is situated round the lake Laut BohawangJ^ Here lives,
among other superior beings, also the Sangsang'' of the Bilians^
The fifth heaven is on the lake Tasik Bulan,^ and is inhabited by Nyaring
Dumpang Enyeng,
Next to this is the earth.
Under the earth is the abode of Kaloe Taingal Tusseh,^^ 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, exercising their influence on his destiny, bringing happiness or misfortune, etc.
The air is filled with innumerable Hanius^^ (spirits). Every object has its
special Hantu guarding it, and trying to defend it from dangers. These Hantus
chiefly 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.
The ideas of the creation of the earth are not wholly identical in the different
parts of the 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, in which the Naga Busai,^^ 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.
Ranying Atala ^' descended to the young earth and found there seven eggs made
of earth, of which he took up two, seeing in one a man and in the other a woman,
but both having the appearance of dead human bodies. Ranying 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^* descended to the earth, and breathed the breath
• As an explanation of the true or at least very probable meaning of the mythological names
which occur here, we have added some notes at the end of this part of the account of Borneo. A
full and exact treatment of this exceedingly important subject was at the time impossible, the
necessary information for it not being at hand.— TA* Editors of Dr. Schwaner*s Papers.
Schwaner's Ethnographical Notes. .dxxi.
into these human forms, causing them to have life but at the same time depositing in
them the germ of death. Ranying Atala, who had intended to impart the breath of
immortality to man, saw Angai's work on his arrival. Mournfully he returned to
heaven, not only taking with him the immortality of man, but also depriving the
earth of all other divine gifts destined by him for the human race, such as eternal
youth, general and undisturbed happiness, abundance of rejoicing without labour ;
in a word, the entire bliss of paradise.
The conditions of human society, as they now exist, are regulated by Angai,
By labour man gains rejoicing, punishment succeeds mischief, grief and illness
originate death, war and bloodshed annihilated a part of the human race, etc.
The other eggs contained the germs of all plants and animals.
According to another opinion there were two trees in the realm of the gods, to
wit, the Bungking Sangalang and the Limut Caring Tinga. The former was provided
with a globular shoot, called Bungking, and on its top the bird Sihang moved about,
accompanied by the winged angel Tantbarirang. The boughs stirred by the frolic of its
two inhabitants dropped the Bungking from the stem, and the shoot fell down into the
water of the river Batang Damon Sangsang (river of the angels), inhabited by the Naga
Tumbang. He tried to catch the Bungking and devour it, but it fled to the bank and
was transformed into the virgin Budak Bulan Hanjuren Karangan. She, picking up a
leaf of the tree Kunukj changed it into the boat Lasang Daiii Lunok, in which she came
down the river as far as the lake Labeho Rampang Mat an Atidan Tasik Kalumbang
Bulan, Here floated the trunk called Garihg Chenyahunan Lailty which, touched by
the dashing waves, assumed the form of a man ; as such it bears the name of Caring
Banyang Chenyahunan Laut, He married the virgin on the rocky island of the divine
lake, and the offspring of their union consisted of floods of blood, flowing from time
to time and on fit places from the body of the goddess and changing to beings who
exercise a great influence on man and his destiny and constituting together the class
of the Hontus,
So one flood occurs when she is bathing. She gathers the blood on a trunk,
drifted ashore on the island Pulan Telopulu. Here the blood is transformed into the
virgin Putir Rewo Bawin Pulan Telopulu^ who, after marrying Yangong Haioen Peres, who
is living there, gives birth to all misfortunes and illnesses, bringing unhappiness to man.
From another flood, when she is bathing, the huiu Reman Lawang has its origin*
This unites with the Angan Biyai Mamasawang Bungai Peneng BasaJo Mamarandang
Lagangj and both become the progenitors of the crocodiles.
A third flood occurs when she is catching fish with a small sieve on the bank of
the river. A virgin is born from it, who, marrying Naga Dambang, gives birth to
six children, all of whom make it their business to cause harm to pregnant women.
The latter, therefore, bring their offerings in small casks, hung in the trees on the
river-banks.
A fourth flood of blood is poured out on the ground of heaven and develops into
the virgin KamUo Lelak Lawang, who, marrying the Bain Mambon, gives birth to
seven children, all of them men full of valour and love of war. These are invoked
on campaigns, murderous enterprises, etc. They are offered food, spread on a gong.
Their assistance is also evoked on the occasion of funeral meals and solemn vows for
the success of long journeys.
From a fifth flood the virgin Indu Melang Sangar is born, by whom Taralum Raja
Nandang begets many children, having the form of eagles, who give their assistance
on the occasion of murderous pillaging parties, commercial travelling and illnesses,
when honoured by food-offerings and invoked.
To a sixth flood Kamhls Bumbong Lunok owes her existence. From her union
with Nyaring Cilahanyi Dumbang Enyen Tingang many children are bom, whose
occupation is guarding the deserted houses and the fruit-trees around them ; they
punish with insanity those who dare desecrate or ruin them.
The seventh pregnancy has a regular course and finishes with the birth of two
sons, Mahadara Sangen and Maharada Singsang.
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 Gohong, 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 bom 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 Danom Kaharingan Belom Bohong Bantnttng Aseng, in a furious rage
at the rash work of A ngai, 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 oiAngai. 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 Bnlan, and becomes the progenitor
of the human race.
Mahadara Singsang becomes the progenitor of many gods ; so Sangsang Tempcn
Thlon, 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, Atala, 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.
When 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.
. Schwaner's Ethnographical Notes. clxxiii.
The flight of birds, the calls of others, and of some quadrupeds, the crocodile and
some snakes are accurately noted in several parts of the river-basin, in order to get
at the advice of the gods, and the more important the enterprise is, the more
complicated and ceremonious are the formalities observed. So in the case of an
intended long journey or a campaign, eight or more months may elapse before the
necessary good omens are complete. Not until these preparations are duly finished
may one proceed with the execution of a plan; a single bad omen, however, is
sufficient to cause an almost accomplished enterprise to be given up or to be stopped
entirely. In consequence of such bad omens, ladangs nearly ready for cultivation,
are abandoned, the merchant, already on the road for several weeks, returns home
again, without doing any business, proposed marriages are not contracted, etc.
Without entering into further details, I believe I have already proved by the
above-mentioned facts, how deeply the character of the people is imbued with
superstition, and how prejudicially it influences all enterprises requiring prompt
action.
Still more pernicious to the natives and still more ruinous to their welfare are
the feasts they are obliged to celebrate, in consequence of their superstition not
unfrequently causing misfortune of their whole family.
The most expensive of these feasts are : —
1. The Dewaj or funeral feast,^* is celebrated on the occasion of the
conveyance of the bones of the dead to the sandong, and must not be
neglected. It not unfrequently causes an expense of 800 — 1000
guilders, and lasts seven days and nights.
2. The Wedding-party costs some hundreds of guilders.
3. The Malabo Balai,^^ a feast of offering to the bad spirits, in order to
persuade them not to do harm to pregnant women, costs 30 guilders.
4. The Nahunan Nakawan}'^ the birth-feast. It is celebrated seven days
after the birth, on which occasion the new-born baby is for the first
time brought out of the house. The expenses are trifling.
5. The Mambandaiy^^ the feast of the first bathing of a child, occasions an
expense of 50 guilders.
6. The Belako Undong}^ has as object the imploring of prosperity from the
gods, costing 50 guilders.
7* The Biliankai,^^ a feast of thanksgivings for the purpose of showing
gratitude to the Sangsangs for favours obtained. It sometimes lasts
seven days and nights, in some cases even a whole month, and not
unfrequently the whole benefit, for the receiving of which it was
celebrated, is completely swallowed up by the expenses.
8. The Harvest 'festivity costs 30 — 80 guilders.
9. The Feast after recovering from a dangerous illness.
The description of all these feasts would take up too much space. I have only
enumerated the most important, in order to give an idea of their great number, and
of the considerable expense attending them.
Most of these feasts last several days at a stretch, and for the consumption of
the large number of guests, buffaloes, pigs and fowls are killed. The Tuwak is then
poured out liberally, and the Bilians add liveliness and variety to the company.
The frequent firing of lilas and rifles announces the beginning of the festivities to the
absent inhabitants.
The frequent repetition of such meetings and the extravagance with which their
attractions are enjoyed, contribute much to the moral corruption of the natives.
There drunkards and libertines receive their education, and idlers and gamesters are
made. Business suffers considerably by them, the household concerns are neglected,
women and girls are misled into a dissolute life, cause is given for quarrels and
law-suits, and the transgression of the laws often originates from them.
clxxiv. H. Ling Roth. — Natives of Sarawak aiid Brit. N. Borneo.
The ideas of the natives on the condition of the soul after death are very
materialistic. According to their opinion the souls in the other world are in
similar circumstances to what they are here, with this restriction only, that they are
free from care, that all is found in abundance and perfection, and that every wish
or desire is immediately followed by the purest and undisturbed enjoyment.
Surrounded by gold and gems they rejoice in heavenly bliss, celebrating continuous
revelries. The distinction of classes remains in the life after death. The rich and
powerful on this earth remain in that state in the other world ; the slave continues
being a slave ; the Budak a Budak, and the poor retain their inferior position ; but
all of them partake in their circle of the most plentiful heavenly enjoyments.
They know nothing about being responsible for their deeds to a heavenly
justice. Only three sins are acknowledged by which the trespassers are excluded
from bliss and banished to the banks of the lake Tasik Layatig Deriaran, Here the
thieves live together, and eternally carry about the stolen goods on their backs, as a
penalty for their bad behaviour. The chiefs who were unjust in giving their
sentences, live on the shore in the shape of half-deer and half-man. The counsel who,
in the course of their investigation, knowingly turn a bad cause into a seemingly good
one, so as to give the wrong party a verdict, live, as a penalty, confined in solitary
cells.
No crime, however great it may be, is of any consequence to the condition of
the soul after death. From this principle those defective ethics result, which are
found among all these peoples. After dying the soul is led to heaven by Tempon
Telotty this heaven being situated, according to the opinion of all the tribes, in the
river-basin, on the top of the mountain Lumut, between the rivers Teweh and
Mdntalat, The soul travelling to this place has to endure numerous adventures on
its way ; it has to go past burning water-falls, to cross a great many rivers and
lakes, go through the abode of the criminals and climb over high bridges, before it
reaches the banks of the river Batang Diawo Bulan Sating Malelak Bulan*^ where are
seen arising the golden dwellings of their deceased ancestors.
The corpses of men, belonging to the p)oorer classes, are wrapped up in a mat
and buried. Those of richer persons, however, are burnt according to the common
custom of the families, the ashes being gathered in pots, which afterwards are put
into wooden coffins and placed on high poles. Such coffins containing ashes and
bones are called Sandong dulong.
In another case the corpses are put into double carefully closed coffins, and
after some years conveyed to the Sandong Nai'ing,^ being larger, though of a similar
construction, than the Sandong Dulong. Along the river Teweh the bones are taken
out of the coffin, gathered in pots, and afterwards preserved in mountain caves.
On the occasion of the conveying of the bones to the Sandongs, where they are
henceforth to remain, the Dewa or funeral feast is celebrated. In certain parts of the
river-basin, along the rivers Kapuas and Murung, Budaks are slaughtered on such
an occasion, for services in the other world. In those regions where the influence of
the Dutch Government or the missionaries has penetrated, buffaloes are killed
instead.
Awbafans,^ made of wood, having the shapes of human beings, stand on poles
around the Sandongs. The placing of these Ambatans is not at all due to
idolatrous inclinations, as many consider it to be, but results from the belief that
the spiritual image of tbese wooden figures follows the deceased and serves him.
There are no special priests, nor temples, nor a public service. The persons
who commune with the Sangsangs for them are the Bilians or the old and
experienced members of their tribe.
The Bilians.
The Bilians are trained for their task from their earliest youth. Free will and
inclination are necessary preliminaries to being received into the class of the Bilians.
Often the destination of a child to this career is already evident at an early age by
Schwaner's Ethnographical Notes. clxxv.
certain hysterical fits, during which the patient takes but little food or nothing at
all, and sees and tells strange supernatural things.
The Bilians are chosen by certain Sangsangs, desiring to partake of the earthly
enjoyments, or wishing in general to be in contact with men for various reasons and
to pass into their bodies when occasion offers. When such a spirit has united with a
Bilian, she feels endowed with extraordinary powers and with the gift of prophecy ;
in this condition she cures illnesses, communicates to the gods the wishes of the
person celebrating a feast in their honour, and gives the answer of the Sangsangs to
the questions put to them. The Bilians can only be dispensed with on a few solemn
occasions ; for, besides the above mentioned gifts, with which they are endowed,
they also know how to agreeably entertain the guests by their rythmically recited
songs, celebrating the exploits of the ancestors and still living heroes. On such
occasions they often exercise a great influence on the men, either by exciting their
imagination or urging them to wars and commercial journeys, which not unfre-
quently have important consequences. In spite of their sublime vocation as
mediatresses between the gods and men, the Bilians also constitute a class of public
women, and they know how with peculiar art to attract the attention of the men.
Many wealthy natives have lost their possessions by supporting such Bilians.
Nevertheless the latter are always in great esteem and favour with the men and
women, and the idea of charging them with the licentious life they lead as something
bad, never occurs to anyone. They are Budaks to rich people, but they never partake
of the field-labour and only a little of the household doings. The profits they bring
to their masters result from their being hired as concubines or as singers on the
occasion of feasts. The native hiring a Bilian for himself, pays, in addition to a
present he has to give to the Bilian herself, 30 cents to her master. For singing the
master receives from the giver of a feast 60 cents. There are also Bilians who marry
afterwards, and partially continue their business after marriage — i.e., as far as
regards the singing and the conjuring of the gods.
The Bazirs.
The Bazirs are men enjoying the favour of the gods in the same manner as the
Bilians. They are dressed like these, and in a way are worse than the Bilians. In
spite of their loathsome calling they escape well-merited contempt, and with an
impudent face they are seen at festal gatherings, conducting the singing at the head
of the Bilians ; they are paid better than these, and their number must have been
much gi eater in former years; that of the Bilians was, however, much smaller.
The Bazirs and Bilians are only found with the Ngajus of Pula Patak and along
the middle and lower Kapuas, In the regions of the Barito river, men only claim the
knowledge of the art of curing illnesses by the assistance of the Sangsangs and
conveying the wishes of man to the gods. In the regions lying higher up the
Kapuas Mitrang, with the Ot Danofti, these sacred functions are enacted by the wives
of the rich.
As the natives ascribe all men's illnesses to the influences of evil spirits, their
whole medical art is confined to conciliating these spirits on behalf of the patient, or,
when it is supposed that the spirits have entered the body, to driving them out
again. Only a few roots and herbs are used as internal and external remedies. By
food offerings, the beating of drums and shrill singing, the Bilians summon the
Hantuy to whom the illness is ascribed, and send their prayers to the superior Sang-
sangs (as for instance to Tempon Teioii, etc.) to invoke their assistance. The Bilians
(in this case sorceresses) then get greatly excited, touch the aching part of the patient's
body from time to time with a Sawang leaf, and withdraw it with a shrill cry, in order
to remove as it were with violence the curse resting on the patient. On similar
occasions solemn vows are also made to the gods, to be carried out in case of
recovery.
These general remarks on the religious principles and their uses will be sufficient
to give an idea of the superstitions, narrow-mindedness of the natives, and the effect
clxxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
this must have on all their actions. At the same time this must be considered as
a proof of the truth of my former assertion, to wit, that it is necessary to begin with
teaching the natives another religion before it will be possible to get them to strive
to attain higher aims and to educate them up to a higher level of civilisation.
On Money and its Equivalents.
In the interior there is no money at all ; generally speaking the natives are not
acquainted with it, and use the products of their country as a means of exchange.
Along the principal river and at Pulu Petak the inhabitants haVe got acquainted
with money and its value by the merchants, and as far as Siang the natives know its
use. The Dutch guilder is estimated here at 1 20 duits, a division called uwang tuwa,
in distinction of the uwang muda, according to which a guilder is divided into 100
duits. On the tributary rivers the idea of money disappears, while in Kapuas
Murang, from beyond the Kampong Baru, it is no more accepted, or only in so far
as it is fit for making something of, as, for instance, arm-rings, pendants, etc., of the
copper, and medallions, etc., of the silver. Money here finds a substitute in gold-
dust. We have already mentioned the gold division of weights. This nearly agrees
in all parts of the river-basin ; only at Banjermasin the name Thail is in use,
and here
One Thail is equal in weight to 2 Piastres Spanish.
One Guilder ,, ,, ,, ,, J „ „
i „ or Svku I
I „ or Satu is
{uwang satengah)
One Uwang „ ,, „ », ^ „ „
One Ma taburung ,, „ „ j^ „ „
The taxes raised by the Government are paid in the interior by the agency of
special messengers, in gold and other products, which, conveyed to Banjermasin,
are exchanged for money in order to meet the claims of the Resident. The
gathering of the annual taxes affords very considerable profits to the messengers, on
account of the low prices at which the products are bought and the high price they
are sold at in Banjermassin. These profits are further increased by commercial
enterprises undertaken on the occasion of such journeys.
The wealth of the natives consists in the possession of Budaks, clothes, copper,
household furniture, gongs, rifles, blunderbusses, lilas (small canons), gold-dust,
domestic animals (buimloes and pigs), and other similar articles ; chiefly, however,
in the possession of certain earthen pots, to which they ascribe peculiar miraculous
power, which makes them therefore very expensive. In such pots consists the
proper solid wealth of a family.
The Blangas. (Miraculous Jars,)
I will add some further details about these jars, as they act an important part
in the households. All the doings and endeavours of the natives are directed
towards getting possession of them, often causing long quarrels and extreme enmity.
According to the legend these jars were made at Majapahit in Java, by Ratu
Champa, who descended from heaven, of the clay left after the creation of the earth,
the moon and the sun, and of which the Supreme Being had formed there seven
mountains. Ratu Champa kept his artistically designed jars, besides the other
articles produced by his art, gongs, etc., in a cave of a certain mountain and
carefully guarded them there. He married Putty Onak manyang, daughter of the
king of Majapahit, and begot a son, called haden Tunyong, Several disagreeable
experiences caused Ratu Champa to leave the earth again and return to his native
country, heaven. Before carrying out this scheme, however, he informed his son
about the caves in the mountain, in which the pots, etc., were stored, and exhorted
him to carefully guard them. The careless son, however, neglected the admonition
of his father, and in consequence of this those jars, weapons, etc., escaped, and
could not possibly be prevented in time. Some of them jumped into the sea and
Schwaner's Ethnographical Notes. clxxvii.
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 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 modem 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 Aiala^ of which these jars are made, Raiu
Champa endowed it with some hundreds of talismanic properties, providing the
respective p)ossessors 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 shap>e and make, and sold at various prices. The varieties most generally
met with are the following :
Blanga lagi . . . . . . costs fl. 2000
Parampcewan laki , ,» 250
Blanga halmauceng . . . . . . ,. „ 1400
Parampauan halmauceng , „ 300
Laki Prahan ,, ,, 1600
Parampcewan Prahan . . . . . . . . ,, ., 300
Laki Rtntian „ ., 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 Rata 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 chief 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
clxxviii. H. Ling Roth. — Natives of Sarawak and Brit, N, Borneo.
living more or less in the interior, often without previous insult ; they are also
undertaken in regions with whose inhabitants there has been discord and quarrelling
for years.
The Ngaijau expeditions are undertaken on the death of a member of the family
to whose memory honours are due ; they arise also through dreams, vows, ambition,
unrestrainable presumption, etc. The wide-spread opinion, that it is obligatory to
present a head to one's bride when contracting a marriage, belongs to the realm of
fiction.
7 he Asan Expeditions.
The Asan expeditions are of quite a different nature. These require far greater
preparations, are undertaken by entire tribes, and are comparable to real campaigns,
the largest kampongs being attacked and duly besieged. Very often an Asan
expedition is preceded by a declaration of war, by means of which the aim of the
enterprise and the day of arrival of the warriors are made known to the hostile tribe.
The motives for such great military expeditions, in which often 800 — 1000 or
more able-bodied men partake, are : frequent Ngaijau attacks, insults given to the
tribal chiefs, the death of such a chief, the desire for booty and slaves, the neglect
to fulfil promises, etc.
The preparations for an Asan expedition often occupy very much time- months,
nay years, being taken up with them. They consist in the making of weapons and
praus, the gathering of victuals, and the consulting of the different oracles as to the
favourable time for the departure, the result of the enterprise, etc.
The able-bodied men, commanded by the tribal chief, do not leave before all
omens are deemed favourable. As soon as the warriors approach the kampong,
usually transformed into a bhnt^ng (fortress) by a stockade, the attack on the
assembled inhabitants begins. At first they fire muskets and lilas singly ; the parties
having approached so near, that the use of muskets seems unserviceable, they throw
themselves upon one another with lances, and the struggle shortly proceeds in so
many duels, the respective parties not infrequently exerting themselves so much
that they are overwhelmed by fatigue before succeeding in inflicting wounds on one
another. The main point of the defence consists in the injury to be done to the
enemy at the first attack by the effect of the fire-arms. If the besieged succeed in
killing several of the adversaries by some well-directed shots, the latter are
overpowered by a sudden terror and a hasty flight is the inevitable result.
Consequently the attacking party try to push speedily forward so as to make
the use of fire-arms impracticable, and so as to close in with the beseiged. If they
succeed, the inhabitants of the kampong attacked are obliged to retire within their
b^nt^ng, which then undergoes a regular siege, sometimes lasting for several weeks.
Storming is repeatedly tried, and finally when all their endeavours have been
frustrated by the bravery of the defending party recourse is had to fire to destroy
the kampong. The fate of the conquered is indeed the same, howsoever may be
the way of taking the b^nt^ng by the enemy. The men, the old women and the
little children are killed, their heads cut off, and carried away as trophies, the
younger women, girls and boys being made slaves, Orang Tangkapan, The
movables of the inhabitants are collected and the rest left as a prey to the flames.
Even the fruit trees standing around the kampong are not spared ; these are cut
down and burnt, in a word all is destroyed and sacrificed to the fiercest rage.
Such Asan expeditions are often wide spread and entire regions are depopulated
by the slaughter of the inhabitants. The upper regions of the Barito river-basin are
devastated in the said manner by the Pari of Kutai, while the inhabitants of the
tributary rivers have more to suffer from the Dayahs of Passir.
The natives of the middle and lower Barito, as also those of Pulu P6tak, do not
now undertake Ngaijau or Asan expeditions, neither have they had to fear any such
attacks since 1825. The Siang and Murang people, however, still rather frequently
invade the dominion of the Ot Danom, on the Upper Kapuas Murung and on the
Malawi ; but on the other hand they have to suffer much from these tribes. The
inhabitants of the Duson country are attacked from time to time by the Ngajus of
Schwaner's Ethnographical NoUs. clxxix.
the middle Kapuas Murang, and they likewise undertake Ngaijau expeditions to
those regions.
The Ngaijau and Asan expeditions, having already brought so much misery on
the natives, and having contributed so much to the depopulation of the country, are
beginning, however, to become rarer and rarer, and one is quite justified in hoping
that they will entirely cease in the course of a few years. The prevention of these
infamous practices has been an important part of my business, assisted by
a native chief of Pulu P6tak, the Tomonggong of Palinghan, who accompanied me.
I have been fortunate enough to stop many an Asan expedition, to reconcile chiefs
who were very angry with one another, and to persuade them to contract
alliances of eternal friendship for themselves and their people. The good result of
my endeavours in this respect is already evident. Since 1847, the Pari of Kutai
have undertaken no further attack on the Barito river-basin ; since that time the
inhabitants of the tributary rivers live in undisturbed peace, and only the Siang and
Murung people, under the supremacy of the intolerant Tomonggong Surapat, are
continually at variance with the warlike Ot Danom.
On Marriage.
Marriage is generally here the resultant union of love between two persons of
opposite sex.
The marriages vary according to the age at which and the manner in which
they are contracted. We shall treat of them in five different divisions.
I . Marriages of Children,
Children are often engaged to be married, and are even sometimes married.
This often takes place at the youthful age of three or five years. Frequently
the agreement of the two fathers to marry their children is made on the occasion of
feasts in a state of drunkenness, and not seldom such agreements are made before
the children are bom. This custom proceeds from speculative and egotistical,
deep-rooted qualities of the native character.
Blood-friendship, wealth, esteem, long descent, etc., together with the parents'
fear lest their plans be frustrated afterwards, when the children come to an age of
reflection and independence, are also motives for the contraction of marriages at
so early an age. After the celebration of the wedding-feasts, these being celebrated
in the same way as the marriage of full-grown people, the two children are often,
though not always, separated, only to become husband and wife for ever when they
have reached the age of puberty. At every opportunity their mutual relation is
revealed to them ; besides they frequently meet each other, and it is seen
with pleasure, when there arises a certain familiarity, not agreeing with our
ideas of morality. Having come to a mature age, the young couple look for
solitary places, in the ladangs and woods, and as soon as this is noticed, the parents
no longer hesitate to allow them their own fire-place. Often the young wife is
already enciente before this measure has been taken.
3. Marriages of Full-grown People,
Being beyond the years of infancy, the young people choose their spouses
according to their own wishes and feelings ; nevertheless they are often guided
herein by the wish of their parents. Generally the consent of the parents is
required for a lawful marriage. If the parents of one of the parties are content with
the match, while those of the other seem to object to it, the consent of the latter
may be purchased. If, however, the parents of both parties disapprove of the
wishes of their children, these remain unfulfilled.
Before a young man makes known his desire to enter the wedded state, he
tries to assure himself of the love of the chosen girl ; and not before this assurance
has been obtained does he proceed to take the further steps necessary for the
accomplishment of his design.
The parents, being content with the choice of their son, or some of the nearest
relations taking their place in that case, go to the parents of the girl, to give them
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 Laki Haltnauung, 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. When 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 bulan 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 p)ersons. In the
presence of the whole company he pays the previously settled belako^ sapot, btdan
kandang and A utup 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
of eggs, water, 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 tonga. 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 Blangas 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
Schwancr's Ethnographical Notes. clxxxi.
presence and surmount in some way her delicacy of feeling. The wedding-party
usually lasts 3 days and 3 nights.
4. Marriages by Elopement,
That marriages may be contracted without the consent of the bride's parents,
is evident from the fact, that the running away with a beloved girl is not prohibited
by the adat. Such cases chiefly occur when the young people live in different
kampongs. When a young man has got the consent of his parents, but is afraid of
rejection by the girl's parents, he runs away with her, brings her to his kampong,
and not before then does he open negotiations with her parents about the price he has
to pay for her. The girl's parents then repair to the young . man's kampong, in
order to receive the Belako, etc., and to be present at the wedding festivities, which
in this case are celebrated in the bridegroom's house.
5. Marriages hy Stratagem,
The man who has made up his mind to marry a certain girl betakes himself to
her house provided with a Blanga, and informs her parents of his immutable inten-
tion. Being asked in this way, called mandate for the hand of a daughter, the parents
are bound to give their consent, or, if they decline, they must pay the young man an
amount equal to the Blanga offered instead of the Belsdco.
The girls have also the means of securing the men they love. This is called
matep. In such case the man is inveigled into the girl's house, and as soon as he has
entered the door is shut, the walls are hung with cloth of different colours and other
ornaments, dinner is served up and he is informed of the girl's wish to marry him.
If the man decline, he is obliged to pay the value of the hangings and the
ornaments ; if he be agreeable, the bride and bridegroom exchange the Belako,
The too familiar intercourse of betrothed persons is prohibited under the penalty
of a certain fine. Members of the same family are allowed to contract marriage,
nay, even the nearest relations, brothers and sisters, parents and children.
After marriage the husband is considered as a member of the wife's family and
the wife as a member of the husband's family, both sharing in the occupations of
their mutual parents. The husband repairs with the young wife to the house of
her parents, henceforth to Hve there with her. Exceptions to this custom seldom
occur. By marrying both are united till death. The husband is bound to provide
his wife with food, clothes, and in general to minister to her wants, to protect her
from all sorts of dangers, and to treat her with respect and kindness. On the other
hand, the wife submits to the will of her husband as a slave, and is bound to do the
greater part of the work, the household occupations as well as the field-labour.
Only when some work is beyond her strength is she assisted in it by her husband.
Generally speaking, the native is content with having a single wife ; only very
wealthy men and chiefs have sometimes two or three wives. If a man takes a
second wife, he pays to the first the batu saki, amounting from 60 to 100 guilders,
and, moreover, he gives her presents, consisting in clothes, in order to appease her
completely. The second wife kills a buffalo, to make friends with the first, and
submits in all respects to her orders, the first wife retaining the management of the
household.
The keeping of concubines is not allowed, and is punished if done without the
lawful wife's consent. The concubines are usually of low descent, from the Patau
or Budak class, and become the possession of a man without any ceremony by his
paying off her debts to the former owner. On this occasion the wife receives a
present equalling the sum paid for the purchase of the Budak.
The man who commits adultery has to pay the sapot over again, and, in addition,
a fine of 60, 80, or 140 guilders to his spouse. At the same time he is obliged to
slaughter a pig, or sometimes a buffalo, in order to restore domestic peace.*
* Though these customs are considered as prescriptions of the tradition (Adat), they are hardlv
ever followed. The jujur ^marriage-price), etc., described refers exclusively to the Pulu-Petak
district. In the Duaon district it is different.
clxxxii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Divorce.
Divorces seldom 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.
When 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 loo— 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 100 to 500 guilders. (Hokkam.)
If a husband or a wife die the survivor is not allowed to contract a new marriage
until the funeral feast has been duly celebrated. The time of mourning lasts until
this is held ; during this period the widower is called hoyo and the widow hah.
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.
The surviving children receive after their mother's death all that which the
father 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.
If the father dies, the whole fortune remains with the mother, in trust for the
children.
The children bom by a second marriage inherit all the goods acquired during
this second marriage, and the mother's Belako besides. The children by the
Schwaner's Ethnographical Notes. clxxxiii.
first marriage only get the portion of their share after the decease of one of their
parents.
Paternity.
Legitimate children are those bom from a lawful marriage, and accepted by the
father as his.
When a man denies that he is the father of a child, born from his wife, the
matter has to be decided by an ordeal, when other proofs are lacking. For this
purpose the Hanyadeng^ or Hasudi is resorted to. The husband being suspicious as
to the paternity of the child, the one suspected has to undergo the trial ; if the
husband is unable to name the delinquent, the wife has to submit to it. When the
accused persons have been cleared of the suspicion resting upon them, the husband
is compelled to acknowledge the child as his own, and has moreover to pay his wife
a certain fine as compensation for the insult inflicted. This is called Hokkam.
A Bilian becoming pregnant informs the Mandirs of the man to whom she
ascribes her pregnancy. He, not being able to prove his innocence in a satisfactory
way, the Salam Bichis is resorted to, and in case this ordeal happen to be
unfavourable to the accused, he is obliged to acknowledge the child and attend to
his paternal duties towards it. If the man clear himself the child becomes a Budak
of the Bilian*s owner.
A pregnant Budak must tell her master who is the child's father. The latter,
if he do not deny it, must pledge himself to pay the Budak's debts should the
Budak die in child-bed, in order to compensate the owner for her loss. He has to
pay besides a certain amount to the Budak*s master for the time during which the
child must be suckled, to make good the loss caused by the pregnancy and con-
finement of the mother and the first rearing of the child. At the same time he has
to pay the sapot or money for the dishonour to the Budak's family. If the accused
repudiate, then he has to submit to the fire-ordeal, to prove the truth of his words.
If he succeeds, then the fatherless child becomes the property of the Budak's
master.
The owner is bound to set the Budak at liberty, when he himself is the father ;
the Budak, however, has to pay a fine to the offended wife, equal to the amount of
her debts. If she is not able to do this, the wife has the right to sell the Budak to
another master. The husband has to pay besides the sapot to the family of his wife
as well as to that of the Budak, and is obliged to acknowledge the child.
A free girl having got with child, is often secretly drowned, in order to prevent
the public disgrace. If not, and the designated father also belong to a great
family, endeavours are made to bring about a mamage between the guilty
couple. In case of denial, the accused has to submit to the fire-ordeal. This
resulting in his favour, the child has to be educated by the dishonoured girl's father.
Not unfrequently the seducer is killed by the relations of the girl. If the designated
father is a Budak, both man and woman lose their lives, or the girl's father takes
care of the child's education and the Budak is compelled to pay the double amount of
his debt and to leave the house.
Illegitimate children, Anan Saren^ are hated, and such is the contempt in which
they are held that they can hardly marry.
All these severe regulations of the adat, however, are unable to check the girls
in their dissolute behaviour, the art of overcoming nature being well-known.
Generally speaking the morality is not all that can be desired with these tribes.
The father is obliged to educate his children as well as possible, to support
them, and to pay the Belako when one of them marries. The education of the
children on the other hand is exceedingly simple, consisting only in care for the
development of the body. The boys soon join the company of the men and, as far
as their strength allows it, try to partake of their occupations and pleasures, the
girls managing the household, fetching water, keeping up the fire, etc. In this way
the children are already early trained for their future calling.
* To be treated of later on.
clxxxiv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
To their father they owe respect and obedience, and at the same time they lie
under the obligation, especially in the case of the eldest son, to support their parents
and entertain them according to their position, when these have grown old and
disabled and are past work. The father has the right to pledge his children.
Guardians.
The natural guardian of orphans, Anak noUy is the father's or mother's brother.
Lacking these another respected person is appointed by the Mandirs. He is
entrusted with the care of the parents' estate. The management of the fortune
may, however, be left to one of the children, if it have already attained its majority.
The property entrusted to the care of a guardian, is delivered to the heirs on
attaining their majority in the presence of witnesses.
Inheritances.
As we have already seen, the female members of a family also partake of the
estate.
The estate left by the parents is equally divided among the children ;
nevertheless the father is free to confer special privileges on one of them. The
division of the estate is done by a Mandir in the presence of witnesses.
The parties concerned are obliged to celebrate the Dewa-feast on behalf of the
deceased. The necessary expenses for this are taken out of the inheritance.
Insolvent Debtors (Temporary Slaves).
Besides the Ahdi or proper slaves, there is a rather numerous class of natives,
deprived of their freedom, called Budaks, They may, however, purchase back their
liberty. This temporary state of slavery is due to : — i. Descent by a mother who
is already a Budak ; 2. Debts, which they cannot pay after the lapse of a certain
time. Such debts are contracted : a by fines ; b by unlucky play ; c by a dissolute
life, especially amongst the Bilians; d when the interest of a loan is not forth-
coming when stipulated ; e with the Ngajus also by captivity in war ; for with this
tribe the captured booty is divided among all the warriors who take part in the
campaign, in proportion to the services rendered by them. Captives of war are
taxed, i.e. they are compelled to pay a fixed sum to the person to whom they are
delivered ; the receiver being on the other hand bound to remit their portions to his
fellow- warriors.
The Budak is obliged to accomplish all labours asked of him by his master.
If he be negligent or disobedient, his owner is authorised to punish him by blows,
or by fines, thus increasing the amount of his debts. The original debt of a Budak
may also be increased by laying to his charge the value of the tools broken in his
hands. The fines he is condemned to on account of transgressions of the adat,
are paid by his owner, and are also laid to his charge. Moreover the debt may be
increased by the birth of a child. A month after the birth 10 guilders is
charged. As soon as the child is full-grown and until fit for labour, the debt
is increased by the addition of the estimated amount for the expenses of his
education. Then the bodily strength, the personal appearance, ability, etc., are
taken into account, and the debt grows in proportion to these quahties of the child ; for
the more satisfactory these are the more probable it is that the Budak will be sold for
a considerable price. On an average the debt is estimated at 80 guilders. The
parents dying the debt passes on to the children. The debt of a Budak is not liable
to interest. The owner is entitled to kill his Budaks on the occasion of Dewa-feasts,
taking for this purpose those who are of low descent and who cannot boast of free
family relatives. The unmarried owner is entitled to an unmarried Budak as his
concubine, giving her, however, a small present. The owner is obUged to maintain
his Budaks, and gives them for this purpose 80 gantangs of rice (bras) and 3 gantaugs
of salt a year, altogether amounting in value to fl. 10.70 a head. The furnishing of
clothes is left to his generosity.
The means by which a Budak may regain his liberty are the following : ist.
The paying oflF of his debt by his relations or other persons. 2nd. After the rice
Schwaner's Ethnographical Notes. clxxxv.
harvest the master presents his Budak with a hundredth part of icxx) gantangs, or
f^ of the produce ; it being left to the Budak's own decision whether he will sell the
paddy or lend it out on interest. 3rd. Manual labour during the night, as for
example the plaiting of mats, the making of kajangs (palm-leaves covers), mowing,
etc. 4th. At the cutting of rotan the Budak receives a payment of 4 guilders for
every 100 galongs (bunches). 5th. The rearing and selling of domestic animals.
In this way the possibility is opened to the Budak to gradually lessen the
amount of his debt and finally pay it off entirely, provided that he be rather thrifty
and the debt be not too ^eat. On the other hand a badly disposed owner has
hundreds of ways of wringmg the painfully earned possessions of a Budak from his
hands and for keeping his debt at the original amount, or even of increasing it, as
for instance by fining him for innocent little transgressions, etc.
Every Budak has the right to leave his master, if the latter no longer please
him, provided that he looks tor another lord, who pays his debt and whose property
he becomes thenceforth. A Budak, having escaf)ed on account of bad treatment,
the person to whom he has fled is not obliged to deliver him to his former master,
but is bound to pay half his debt, without lessening by this the Budak's debt. He
thus passes into the service of another master with the full amount of his former
debt. A Budak fleeing to his relations, the latter have to pay | of the debt to his
master.
The final paying off of a Budak's debt, when he has succeeded in wiping it off,
is accompanied by a great many exf)enses, to wit : ist. His debt up to a small
residue of i or 2 guilders remains unpaid as a proof of his dependence till he has
satisfied all the formal exigencies of the adat, prescribed for the occasion of
emancipation. 2nd. The Feteng Kayu, One of the Budak's occupations consists in
gathering firewood for the kitchen ; as he will no longer do this, he gives his former
master a present, usually consisting of cotton to the value of 2 guilders. 3rd. The
Pala Lupaty i,e, a tax for the declaration of independence, consisting of a sum of
4 guilders. 4th. The Paki^ i.e, the pig, as an offering to the protecting spirits of the
house, in order to persuade these to take care of him and his former master for
the future. 5th. A Tampachat, i e, a piece of iron, weighing a Parang, serving as
an emblem of the durability of happiness. Not until he has attended to these
details may he leave the house of his master, and he is then bound by
agreement not to enter it again for one or more years ; on the other hand he is not
allowed to eat or drink anything brought from this house during this period in
order to prove his independence by such behaviour. Afterwards he invites his
former master, besides many other persons, and celebrates a feast in his own house,
at which pigs, hens and Bilians may not be lacking. On this occasion he pays the
little residue of his debt, and declares that he has satisfied the conditions of the adat
and is in the possession of absolute liberty with all the impHed rights.
Agreements concerning Debts.
Loans pay 50 per cent, per annum interest. A debtor not being able to
pay the interest after a year, the capital remains in his hands on the same conditions
as during the previous year, but no compound interest is charged. In modem
times, however, the natives of the far interior have begun to imitate the
objectionable custom of the Chinese, Banjarese, and Bekompay f)eople, by including
the interest in arrears with the capital and asking for compound interest. According
to the old custom, fi.ioo became fl. 150 after a year, fl.2oo after two years, etc. Now,
however, a sum of fl.ioo grows to fl. 150 after the first year, to fl.225 after the second,
fl.337.50 after the third, and so on.
Butung menteng is the name of the agreement, according to which the debtor is
obliged to pay the interest in paddy. The interest for a loan of fl.ioo amounts after
the first year to 500 gantangs of paddy. The debtor not being able to pay on
account of a bad crop, or for other reasons, he has to buy the paddy from the
traders ; if he cannot do so, he pays the value of 500 gantangs of paddy in ready
money ; if likewise unable to do this, he may get a year's grace, after which he has
to deliver forthwith 1,000 gantangs of paddy.
clxxxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Loans are contracted in the presence of four to six witnesses.
Different from these are the customs of the paddy loans. With a paddy loan the
interest has also to be paid in paddy, and varies proportionately to the higher or lower
price of the paddy at the time of the loan. Accordingly the annual interest is put at
a higher rate if there be a scarcity of paddy in the region than when the contrary is
the case. In prosperous years loo gantangs are paid off with 200 gantangs after
the course of the first year ; while in the case of abundance [sic] only 50 gantangs
are given. If the debtor be not able to pay at the end of the first year, a new
condition is agreed upon, likewise dependent on the temporary price of the paddy.
In case of repeated impossibility to pay in paddy or money in several subsequent
years, the matter is submitted to the decision of a council of Mandirs, the debtor
being condemned to the condition of Budak for so long as he is unable to pay off his
debt, which, however, from this moment onward may not be increased by interest.
The debts in paddy are commuted on this occasion to debts in money, 100 gantangs
of paddy being estimated at fl.2o. If the debts be denied, which often takes place
when the money has been lent in good faith without the presence of witnesses
{saksi)f an ordeal has to decide the question. This is called teser bichis. The
accuser as well as the accused are obliged to deposit at the Mandir's double the
amount of the sum in contest. The party found innocent receives, in addition to the
sum deposited by him, the whole sum entrusted by the other party. These
regulations for the plaintiff are made in order to check unjust demands and frauds.
Commerce.
Every free man, being so inclined and possessing the necessary funds, is allowed
to carry on trade.
Debts contracted with merchants are paid off by way of instalments, according
to agreement between the two parties, the price being also fixed at which the
goods have to be accepted in case of the payment not being made in cash.
If he be unable to pay the sum after a time fixed upon, the trader becomes a
Budak of the creditor.
On Deposits. ,
The person who has accepted money, or goods having been entrusted to his
care, is obliged to give them up as soon as required, and is not free from this
obHgation until he has lost his own belongings, besides the deposit, by fire or
theft.
Bail.
If the debtor be not able to pay, and the price for which he has been
condemned to be a Budak is not equal to the debt, the bail is bound to supply the
balance.
Penal Laws.
In the districts lying within the Government sphere of influence, sentences of
death are no longer given by the Mandirs. Only in the far interior does this
still occur. Most of the offences, nay, nearly all of them, are punished by fines,
payable in money or goods. The prices at which these are accepted are :
A Musket . . . . at fl.20
A Gong, proportionate to its size and weight fl. 10-20
A hundred gantangs of paddy „ fl.6
A big Pig fl.i2
A big Goat fl.20
A Bufialo fl.60-80.
A Budak badan orang . . ,. fl.25
A guchi wangkang (Chinese water vessel) . . . . „ fl.5
Chinese or European plates, dishes, etc. a piece . „ fl.o 30Cts.
A •• thail " of gold „ fl.70
Materials for clothes, etc., or ready-made clothes, are estimated.
A murderer who cannot pay the family of the murdered man the stipulated
fine, Bdai, for his offence, forfeits his life. The relatives of the murdered person.
Schwaner's Ethnographical Notes. clxxxvik
however, sometimes undertake a vendetta against the murderer, even if he is able
to pay the Balai. Not until this is done is the matter brought before the Mandirs,
and both parties are then condemned to pay the Balai to one another, this being
fixed according to the rank and class of the murdered f)erson.
Highway-robbery, or robbery along the river, is called Menarik. The deed
being done, without any cause being given by the person robbed, the offender
has to pay back to him double the amount of the goods stolen, and he is besides
obliged to offer him a Budak, a lilis (brass gun), and a piece of iron, in order
to satisfy him entirely, and to wish him by these presents durable prosperity and
a long life.
If, on the occasion of waylaying, wounds be inflicted, the punishment of the
robber is increased by an additional fine, according to the greater or lesser severity of
the wounds inflicted. If on the contrary the robber be wounded, the attacked party
has to pay a fine, which is deducted from the punishment of the former. If the
attacked person is killed, the criminal has to pay the Balai to the deceased's family,
in addition to the punishment for the robbery ; the Balai in this case consists of a
hlanga worth fl. 1,000. If, on the other hand, the robber is killed, the fine for the
robbery has to be paid all the same ; the person robbed, however, has to pay to the
killed person's family the Balai, the amount of which is dependent on the class to
which the person killed belonged.
For a single wounding the Biat is paid — a fine fixed according to the depth and
danger of the wound and the part of the body injured. This varies from 4 to 100
guilders.
Poisoning and bewitching are punished in the same way as murder.
If a man belonging to a good family sleep with the wife of another of the same
class, the offended husband is free to kill him, but has to pay the Balai to his family.
If he do not take immediate revenge, but submits his case to the council of Mandirs,
the adulterer has to pay a fine of 200 to 400 guilders.
A Budak sleeping with the wife of a free man forfeits his life.
A free man committing adultery with the wife of a Budak has to set at liberty
the Budak's family or pay their debts.
The entering of another man's house without leave or at an improper time is
punished by a fine of 10 to 50 guilders, according to circumstances.
The man who approaches the bathing place of the women during bathing time
pays a fine of 50 guilders.
The man who, walking along the river, goes past the bathing place of a girl and
steps over her clothes, pays a fine of fl.8.
Indecent words uttered in the presence of girls or women are punished with a
fine of fl.io.
A person who offends the moral feeling of a woman by indecency incurs
a fine of fl. 30.
Children treating their parents badly are bound to give them a Budak or fl.ioo.
A person purposely setting fire to a house has to pay an indemnity of double the
value of the damaged articles. Incendiarism by accident is punished by a fine
equivalent to damage done.
Theft in the fields is punished with a fine of 10 to 25 guilders, and the stolen
things have to be restored. The same with regard to theft in the house ; but in
this case the fine is higher.
Common assault without causing bloodshed is punished with a fine of fl.50
when it is committed in a sober state, of fl.8, when in an intoxicated state. If
causing bloodshed, the offender has to pay fl.So if sober, fl.50 if drunk.
Insults by words are punished by fines of 8 to 10 guilders.
The cursing of one's child is expiated by slaughtering a buffalo or a Budak.
The child is besmeared with the victim's blood, in order to prevent the evil conse-
quences of the curse.
A person causing damage to the Batang in front of a house (f.^., a small raft
floating in the river by way of a landing-place), incurs a fine of fl.8. Causing
damage to another man's prau is punished by a fine of fl.25.
clxxxviii. H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
Ordeals.
The sentences of the Mandirs being often made dependent on ordeals, as
mentioned above, we shall avail ourselves of the opportunity here to give some
further details about them.
I St. The Salam Pinckis {Malay bilam, to dive). Two coins, both of the same
size and covered with wax, but one of them scoured bright, are put into a vessel
filled with water and ashes. Then each party takes one of the pieces out of the
vessel and gives it to the Mandirs, who afterwards declare the words of that party
to be true who succeeded in taking out the bright coin.
2nd. The Teser Ulon (salam banyoh). Both parties are plunged into the water
by means of a bambu cane put horizontally over their heads. The party emerging
the first is considered guilty.
3rd. The Hagalangang. Both parties are placed in boxes at a distance of
seven fathoms opposite one another, the boxes being made of nibong laths and so
high as to reach a man's breast. Then both receive a sharpened bambu of a lance's
length to throw at each other at a given signal. The wounded person is supposed
to be guilty.
4th. The Goang Lunyu, At a distance of two fathoms from one another two
parallel roads are made, 70 fathoms long, at the extremity of which, in the middle
of the intermediate space, a lance is stuck vertically in the ground. At a given signal
both begin to run on the road. The person who first attains the goal, and touches
the lance, is considered the innocent party.
5th. The Salam potong layam. For this purpose two hens are chosen, of the
same strength and colour, and each representing the cause of a party. These
are so laid down that the necks are parallel and the head of one touches the
shoulder of the other. Then the heads are cut off simultaneously at one blow and
the cause of that party, whose hen is dead first, is declared to be lost.
These five ordeals are put into practice at the trial of debt cases, or when
Budaks have been stolen, or with disputes about landed property, with quarrels, and
with other less important cases.
6th. The Hanyading, A certain quantity of dammar (resin) is lighted on a
board ; as soon as the mass has turned liquid and the flame has expired, the accused
person has to stroke the burning hot resin with the forefinger of the right hand.
Then the finger is examined, and the accused person, if scorched, is declared to
be guilty.
7th. The Hasudi. The accused person has to take out with three fingers of
the right hand a Bungkal (a small gold weight) from boiling water, i J inch deep, and
is considered guilty when the fingers are injured.
These two ordeals are brought into of)eration in cases of greater importance,
such as for instance in misdeeds concerning women, in accusations of murder, etc.
The Oath.
The natives, especially the Ngajus, have a certain kind of oath, after the
taking of which a case is considered as decided for ever, and the plaintiff is obliged
to retract his accusation. It consists in strewing rice by the defendant, and in
calling upon the visible universe and the spirits animating it, to witness his innocence,
and imploring them to persecute him and his up to the seventh generation with
hatred and vengeance, if he may have spoken lies. Then he throws a stone into the
water {halawah hatu) as an emblem of the ruin of his happiness, and cuts asimder a
piece of rotan, as an emblem of the annihilation of his welfare, etc., and of the
punishment that may fall upon him, if he may have taken a false oath.
Treaties of Peace and Bonds of Friendship.
The conclusion of treaties of peace and bonds of friendship often takes place
with certain ceremonies, when, after the end of a war, or of other quarrels, or of
frequent ngaijau expeditions, the vendetta of two tribes has been settled.
After ngaijau expeditions it sometimes happens that the chiefs exchange one or
two Budaks as presents, in order to slaughter them as a token of the peace con-
Schwaner*s Ethnographical Notes, clxxxix.
eluded. On the blood of the victims they then wish one another continual peace and
immutable welfare ; but it is done also in order to reconcile the souls of the men
killed, as it is supposed that the souls of the sacrificed Budaks are destined to their
service in another life. Sometimes the swearing of friendship and loyalty is
also done by the parties holding an axe between them at each end, while a third
cuts the helve with a mandau, muttering an imprecatory formula, and imploring
ruin upon the head of the party breaking his word, as the axe destroys the tree on
whose roots it comes down. In the same manner and under similar circumstances
sometimes a rotan is cut off instead of the axe helve.
Another way of contracting friendship is the Badundi daroh. Such a friendship
cemented with blood is considered sacred and is perhaps the firmest treaty known
among the natives and is also seldom broken by them. Agreements of this nature
are made chiefly between tribal chiefs and other great personages.
V/hen two persons wish to contract a treaty of eternal friendship for themselves
and their relatives, the prescribed ceremonies are directed by a third party, generally
some respected man. The latter points out to both parties the gravity and
importance of their intention. Then he makes a small cut in their right shoulders
and gathers the blood in two small bambu tubes partially filled with water.
Holding up such a cup in each hand, he explains the mutual obligations under
which both lay themselves and which equal the mutual obligations of brothers. In
order to represent still more clearly this relation, he mixes up the contents of the
two tubes by pouring them out alternately, while calling down an imprecation on
the head of either who breaks this treaty of friendship by thought or deed, foretelling
infamous ruin to either with his family who should be guilty of perjury. At the same
time, however, he depicts with bright colours the expected happiness if both parties
faithfully and sincerely adhere to their treaty. Then he presents each party with
one of the bambu tubes, so that they may drink the contents, and after the
exchange of gifts, sometimes of great value, a general feast concludes the solemn
deed.
With the Ngajus the blood is not drunk, but smeared on a sirih-leaf, and so
eaten.
Sometimes the marriage of their children is also brought about in token of the
eternal and immutable friendship between two fathers.
An old man adopting a younger one as a child, the latter drinks blood from the
right shoulder of the former, while blood from the right shoulder of the younger
man is drunk by the elder.
The Kampongs and their different styles of Building.
The native kampongs usually consist of a single house, or of only a few but
very large buildings, inhabited by a considerable number of people living together.
The custom of living in such a way, close together in a confined space, in which
a great many disadvantages as regards personal freedom, ease, cleanliness,
morahty, etc., must inevitably be inherent, has something unnatural about it,
not on a par with the inborn inclination of the natives for liberty and freedom from
restraint, and is contradictory to the nomad manner of life of their ancestors.
Nevertheless it seems to be a necessary evil. Without doubt this custom owes its
origin to the often unexpected attacks of neighbouring warlike tribes ; the
population is thus compelled to be always ready and to live as closely as possible
together, to be thus able to resist the foe with united powers, and not perforce
to weaken their resistance by the separate defence of single dwellings.
In the interior the houses are surrojnded by palisades and continually kept on
a war footing. In the regions situated nearer the sea shore, where for a long time
past there have been no hostile attacks to fear, the palisades have disappeared ; the
ancient custom of living together in large houses has, however, survived.
In the whole district of Pulu Petaky the lower Kapuas and Duson Hilir, the
houses stand on poles three or four feet high, are covered with kajang plaiting or
mats of thatch, also, often with poor bark like slates, measuring 30 to 40 feet in
length, but not very wide. A smooth floor made of laths, covered with mats, but
cxc. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
not, as with the other Malays, consisting of several thicknesses laid one above the
other, extends throughout the building. In addition to a large apartment, situate
in the centre of the house, and serving as a gathering-place for all inhabitants, the
dwelling is partitioned into several smaller compartments by means of kajang waUs,
inhabited by the different families, and opening into the large room by their
respective doors. Usually only a single principal entrance leads to the interior of
the building, and is reached by a pathway on the riverside, likewise supported
on posts, or it consists of a trunk notched across at regular distances like steps.
The compartments for the single families are very small. At the same time
they are full of smoke, each of them containing its particular fire-place, and are
generally exceedingly untidy. Above the couch of the paterfamilias his valuables
are kept, consisting of jars, weapons, and clothes; among the household furniture,
lying along the walls on low shelves in the greatest confusion and disorder,
some Chinese jars for preserving the precious tuwak are hardly ever lacking.
Windows, long and narrow, practically openings made some feet above the ground,
through which when sitting on the floor one may look out, are only found in the
central room along both sides of the principal entrance.
In front and around the houses are seen the Ampatons, dedicated to certain
spirits, in order to protect the house from misfortune, illnesses and witchcraft.
Often also the sandongs, containing the earthly remains of the deceased, are placed
in the neighbourhood and surrounded by Ampatons.
Along the rivers Karau and Patat the same style of building prevails more or less.
In the districts Duson Ulu^ Murung and Siang very great similitude in architecture is
found. The houses are all surrounded by high palisades. The buildings enclosed in
the bSnting or fence, serve as a common dwelling-place, and consist of two or three
large and long houses built on poles 15 and sometimes more feet in height. The
front of the house sometimes projects at an obtuse angle, and as the ridge of the
roof is considerably longer than the building, the roof itself slopes with acute angles
towards the sides of the house, which indeed gives it a strange appearance,
for the structure of the roof is just the reverse of what we might observe
elsewhere.*
By steps, made of a single long trunk, the common apartment is entered from
without, through either a gallery 10 — 12 feet broad, occupying the whole length
of the building, or a roomy, square hall, situated in the centre of the house, to which
open out the compartments of the single families. These are also extremely plainly
furnished. Along the walls are stuck or hung weapons and clothes, besides a great
many charms against evil spirits. Usually a bunch of similar talismans is seen
hanging over the principal entrance of the house. In a comer on the floor is the
fire-place, consisting of a square receptacle, filled up with earth, while in another
corner is seen the sleeping place of the family, usually consisting of several curtains
made of coarse stuff" sewed together. Along the walls the tuwak vessels are put in
a row, and near by hang the drinking horns. Some boxes for keeping clothes in
and other things complete the simple furniture.
The exterior walls of the house, as well as the floor and the interior partitions,
are usually composed of coarse boards, the roof being covered with strap (small
pieces of wood, i.e. shingles) or with flattened bambu. For some houses bark is used
instead of wood. Between the separate larger buildings or under them, the small
rice-stores are erected ; they are carefully made closed houses, spacious enough
to contain 2 to 6 koyansy and supported on poles provided with large wooden discs
at the upper end. Within these magazines the rice is kept in cylindrical vessels, or
rather in boxes, made of bark. Under the houses also are the rice-mortars which
are used day and night, the pig-styes, etc.
The hinting is composed of a double row of palisades. Many of the poles of
which it consists are iron- wood, sometimes 30 feet high, with rough carvings,
representing disfigured human faces with long tongues, also monstrous animals,
♦ This architecture, often met with in the Dutch-Indian Archipelago, to wit. the outward
sloping walls, is intended to make defence possible from within with pikes [Editors.]
Schwancr's Ethnographical Notes. cxcu
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 bfinting ; 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. Within the bfinting, where all
the Hving beings are crowded together, there is noise and bustle day and night.
Especially must we mention the pounding of rice and the howUng 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 bantings 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 Datum 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 upf)er 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 banting
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
banting 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 kolas, 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 over
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 P6tak, 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. The male inhabitants of these
regions cover the loins with belts {chawai), 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 Ange-Ange mountains-
cxcii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
a coniform hat made of nipa leaves. On the arms they wear rings of copper or
polished shells. They also usually tie a string above the calf of the leg, while in
the ear-lobes are fastened discs, an inch in diameter, made of wood or horn, and
sometimes inlaid with gold spangles. The neck is adorned with chains of long, red
polished agates, lameangs^ consisting of one or more strings and sometimes united
with bits of gold-leaf, in the shape of a crescent. These sometimes very costly neck
ornaments also cover the upper part of the breast.
One of the chief ornaments is the tatuing of the upper part of the body and the
arms and the calves of the legs, which parts are often covered with elegantly and
graciously interlacing, symmetrical, black lines and curls.*
The women's dress in Pulu P6tak, Kapuas Murung, and the lower Dusun,
consists of the above-mentioned sarong (saloi) and the jacket. Both cling tightly
to the body and bring their figures into relief. The narrow, short sarong, keeping
the thighs close together, only allows them to make short strides, and is the cause
of their tripping gait, which is, however, considered very pretty in women. Over the
sarong a thin, usually red coloured rotan, called lintongy being fiwe or six fathoms
long, is loosely tied around the hips, so as to form a kind of cuirass. This lintong is
never taken off. The sarong is usually of a dark blue colour and seamed with red
cotton. When the women do not wear a jacket, which among the richer classes does
not consist of beaten bark but of blue cotton with red borders, then they wrap the
upper part of the body, under the arms down to the hips, in a long broad girdle of
red cotton, so as to cover the breast.
The whole fore-arm down to the wrist is covered with a great many copper
rings, gradually becoming smaller from the elbow to the hand, and fitting close to the
arm. The first ring at the wrist and the last at the elbow are made of polished shells.
These are called bSlusar; the copper rings, numbering from 20 to 25, being designated
by the name of lasom. Such arm -rings are already put on to the children of rich
people at the age of eight or ten years, and hinder to a not inconsiderable degree
the development of the fore-arms ; they are only very rarely changed later on, when
the girls have attained to a more advanced womanly age, to other, somewhat wider
rings. The engendered verdigris injures the skin and causes sores and painful
eruption on those parts of the body in continual contact with the rings.
Round the neck the women wear a similar ornament to that of the men, the
strings of agates, however, are more in number and more profusely provided with
gold-leaves. The ear-discs, too, are like those of the men, but a little larger. The
fingers are adorned with a great many copper, iron, silver, and polished shell rings.
The hair is worn separated and combed back sideways, and tied together in a
knot with the back hair.
The women protect themselves from sunshine and rain by a round, slightly
globular hat, called tangaij made of nipa leaves, measuring not seldom two or even
three feet in diameter.
The tangai is painted with red figures and lines, and adorned with sea shells
sewed on to it.
The teeth of both sexes are sometimes ground down a little when the age of
puberty has been attained, and the two incisors are overlaid with bits of silver or
copper leaf.
The dress of the inhabitants of Siang or Murung is generally similar to that of
the Ot Danom people.
The men, beautifully and robustly built and of a very light brown colour,
are naked, except for a whitish or reddish belt made of beaten bark. The long hair
is combed backward, and round the head a narrow fillet is wrapped, likewise
made of bark, the stiff ends of which stand up in an elegant way on both sides of
the temples. The hair is then pulled forward over the back of the fillet and hidden
under the upper borders. Some wear the hair in the Pari fashion of Kulai, t.^., cut
off for a span at the back of the head, the rest being allowed to grow freely. The longer
* In the south of Borneo this is considered as a sort of costume, usually only worn by those
who start on a journey.
Schwaner^s Ethnographical Notes, cxciii.
hair, thrown back over the fillet, covers the shorter hair at the nape of the neck,
protecting this from the penetrating mandau when fighting. Others, especially the
wealthy, wear jackets made of home fabrics or of coloured cottons. Even the
bark belt is already sometimes substituted by white cotton, and some already wear
the Javanese fillet. Jackets of native fabric, usually coloured blue, are also often
worn by the men.
The body is extraordinarily richly and beautifully tatued. On the arms single
copper rings are often worn, and around the neck the above-mentioned agate neck-
laces. These, however, are less numerous, nay, usually they consist of single
pieces, fastened to a simple string.
The women, who are full and robustly built, and of a still lighter colour than
the men, wear, like the Pulu P6tak women, a short and narrow sarong, reaching to
the knees and fastened at the hips by folding it and rolling it at the top edge, while
it is also kept up by the lintong. This whole manner of fastening is, however, very
impractical, the sarong only hanging here and there, leaving the buttocks and thighs
partially uncovered.
The rotan lintong is sometimes replaced by heavy copper chains, wound several
times round the body.
The Ot Danom women have the arms cuirassed with the lasom of the Ngajus,
the Siang women having their arms closely wound with brass wire. The fingers
are often provided with a great number of rings made of brass or copper and sea-
shells. The ear-discs are larger than those of the men, sometimes measuring ijinch
in diameter.
Above the calves of the legs is wound a black cord, made of vegetable fibres.
The neck is adorned with strings of glass-beads or with agates.
The women are likewise tatued on some parts of the body, as, for instance, on
the hands and behind the knees, or along the shin-bone down to the ankles.
When busy outside the house they cover up their bosoms with a linen wrapper
of a red colour, or wear a jacket of bark or of blue cotton, with or without sleeves.
The sarongs are woven by them out of bambu fibres or grass, and coloured
with a blue dye. The hair on the head, often hanging loose, is also sometimes tied
up by hair strings.
Men and women are great lovers of smoking, and prefer their cigars rolled in
plantain leaves of home grown tobacco to the sirih.
The inhabitants of the Dusun as regards dress hold a medium position between
those of Siang and those of Pulu P6tak. They are often not tatued at all, and some
of them just a little ; though they prick certain figures into their skin, attaching a
peculiar meaning to them. Thus a figure consisting of two spiral lines interlacing
each other and provided with stars at the extremities, pricked on one of the
shoulders, means that the man has already cut off heads on various ngaijau
expeditions. Two lines meeting each other in an acute angle behind the nails of the
fingers, signify a certain dexterity in wood-carving ; a star on the temple at the
outer corner of the eye is a sign of happiness in love, etc.
The women are not tatued at all, and differ from the tribes already described in
their dress, in so far that their short sarongs are not sewn, but are left open at the
side, so as to uncover the whole leg at every step.
Along the Teweh the dress custom of the Dusun river people is followed in
many respects. Here, too, the men are only tatued a little. On the Upper Teweh,
however, the tatuing, especially of the face, becomes more general. I have seen
men tatued on the forehead, others on the cheeks, others still on the upper
lip. On the other hand they wear a great many arm-rings; the legs are also
adorned with copper rings, from the ankles up to the middle of the calves. The
ear lobes of the women are more lengthened out than those of the men. At the
same time the latter often have a second hole in the upper rim of the ear, in which
they wear a tusk of a big species of cat, giving them a very wild appearance. This
ornament is especially worn by the so-called Orang Brani (Malay), i,e. by very
courageous and warlike men. The lintong is not worn by the women of these
n
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
leg, 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 verj'
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 :
I St. The Mandatt, 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.
2nd. A number of lances, bearing different names according to the different
form of the iron points, being either long and narrow, or short and broad, or
provided with barbs, etc.
3rd. The blow-pipes, from which poisoned arrows are shot, sometimes provided
with lance points.
Defensive arms are :
I St. The shield, tSlawang.
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, tapok, of plaited
rotan, with an animal skin over it.
No. I and 4 are chiefly intended as protection against mandau blows ; No. 2
and 3 hinder the penetration of poisoned arrows.
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
fights with the body inclined backward, putting the right or left leg forward, while
the weight of the body is resting on the other leg. The shield is put on the ground
in front of the advanced 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 [sic,] having lasted
some time in this way and the warriors not having succeeded in inflicting wounds
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.
The warrior wears bark chawat round his loins, and is dressed in a thick and
solidly wadded waistcoat without sleeves, open in front, kept together by a single
Schwaner's Ethnographical Notes. cxcv.
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
sinayong 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 iapoh ; this cap is likewise provided with shells and copper plates in front,
and further adorned with bunches of cock feathers, with the quill feathers of the
hombill 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 ratus, is gathered from the juice of the honyong tree. The
konyong has a thin stem and long slender boughs ; the leaves have long stalks,
are placed in two rows, 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-wood 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-wood and the leaves, and afterwards
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 sir^n or sadiron is gathered from a tree of the same name. It is a lofty
tree, the slender, straight-growing 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 Punatr'-, died within less than ten minutes in terrible convulsions. The
arrow had only superficially wounded him on his right shoulder. The only means
by which 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 effect ;
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 river.
cxcvi. H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo,
The cultivation of the fields and the domestic occupations are left to the women,
the care of the children, the weaving of materials for clothes and the making of them,
the plaiting of mats, etc., being also their task. Only at the hardest labour do the
men offer their assistance ; otherwise they spend their time in idleness or in making
and keeping their weapons in repair, mending their house, and watching their
families : or they pass their time in gambling, drinking, law-suits, ngaijau or assan
expeditions, hunting or fishing, gathering products of the woods, and in trade.
Their daily food is very plain. They eat the produce of hunting and fishing,
with rice and other additional meats. Domestic animals are only killed on the
occasion of feasts, and only then is the intoxicating tnwak drunk. Pastry and cakes
are unknown to them and so is opium. They generally like much sirih chewing
and tobacco smoking, as with all nations of our globe ; their greatest delight,
however, is the mutual gossip of both sexes.
The Orang-Ot Tribe.
Before ending this ethnographical part of my account I cannot but add some
details about the remarkable Orang-Ot tribe and its customs.
This tribe lives on the inaccessible mountains of the eastern and southern
watershed. It is spread in the northern Siang, along the sources of the Lahai,
Tohop, Marawai, Tahujan and Osoh rivers, and on the opposite side down to their
junctions with the Mahakam river, where it touches the Pari tribes, from which it has
already copied many habits. The influence from the Barito and Murung side has
as yet not had favourable results and has awakened but little confidence ; to this we
must attribute the great shyness of the Orang-Ot, causing them to hide in their dark
woods and to shirk all intercourse with strangers. But when compelled to converse
with strangers, they turn their backs to them, squatting on the ground, hiding their
faces behind their arms on their knees. The alleged reason of this queer habit is
that the sight of strangers causes them giddiness, and that their eyes are affected in
the same manner as when they look at the sun.
Their build is like that of the already more civilised inhabitants of Siang. They
are tall and handsome and of a very light colour.
They are without kampongs and live in the woods and mountains assembled in
small families. The sub-divisions of their tribe are called by different names,
according to the districts into which they divide their country, and the river-branches
along which they live.
Every family has the exclusive right of hunting in the region inhabited by
it ; poaching often causes bloody wars between them.
The paterfamilias is at the same time family-chief. They take shelter from
sunshine and rain in huts made of branches and covered with kajang mats.
Like the animals of the woods they lead a nomadic life, only caring for the supply
of the necessaries of life. They stay where nature affords them sufficient food
for some time, looking afterwards for new means of subsistence for they are not
acquainted at all with agriculture of any sort.
Besides sago and wild fruits, they eat all sorts of food, even the most loath-
some animals. They do not like salt, supposing that its use causes mortal
diseases.
Their whole dress consists of a chawat made of bark. The females also do
not wear any other clothes than a rotan band round the loins, to which is fastened a
strip of bark in front, being a hand-breadth wide, which, pulled between the legs
and twisted round the rotan-fillet at the back, is hardly sufficient to cover their
nakedness. Neither men nor women are tatued ; but both sexes are armed in the
same manner. A blow-pipe, provided with an iron or bambu lance point, a quiver
with poisoned arrows, a parang, and a shield are their weapons and means of defence.
They have a wild, cruel and warlike character. In the dead of night they creep
towards their enemies, and, as soon as they have hit them with the poisoned
arrows out of their blow-pipes, hastily take to flight. They avoid an open battle.
According to what is reported, the Ot-Danom [?] in former years undertook
Schwaner's Ethnographical Notes. cxcvii.
destructive ngaijau expeditions under the command of a certain Marong Kain to
Siang and Murung, and only retired to the mountains and woods after their
commanders had been murdered.
At their marriages the girl's free will acts the chief part. The girl chooses her
husband and presents him with a kitchen utensil, with a blow pipe, a shield, and a
parang. For the rest the nuptial tie is very loose with them, the sexes satisfying
their desires as soon as time and opportunity allow it.
Their dead are buried in an erect position, in the stems of old ** iron- wood '*
trees, the aperture being afterwards so carefully closed up that there is no visible trace
left. The tree remains living and the aperture gets overgrown by new bark. A
living grave like that is hung with all sorts of talismans, besides the skulls of
enemies and the heads of wild boars, deer, monkeys, etc., killed by the deceased
during his life. The putting away of the bones into the sandongs, as is the custom
with the more civilised tribes, perhaps owes its origin to this custom ; the truth
of the opiiiion, that the manner of life of the ancestors of all the natives was
originally quite identical with that of the present Orang Ot, is generally confirmed
by the similarity of still many other customs, though time and circumstances may
have changed them in some way or other.
The Ot women have an easy and quick confinement. As soon as the child is
born, the mother is placed above a hole, in which are kept burning certain kinds of
wood, mixed up with the earth of an ant-hill. The flooding is soon arrested by this
treatment, which is repeated several times ; on account of the smoke, the humours
are dried up, and the mother so soon regains her forces, as to allow her already
on the following day to carry about her child wrapped up in bark, and to resume her
usual occupations.
When the Ot wish to assemble in greater numbers for some purpose, they
strike violently on a hollowed stem. The sound produced is heard very far, and
following its direction, the dispersed members of the tribe come up to the meeting-
place.
The traders also make use of this expedient to gather their customers, in order
to exchange with the Ot wax, ropes, blow-pipes, kajang mats and arrow poison,
for utensils, lance-points and parangs.'*'
• The Orang or OIo Ot or Ut carry on the exchange in the well-known manner of Knbu or
Lubu of Sumatra and other similar primitive tribes in Celebes and elsewhere. They never show
themselves to Europeans ; all that is known about them is on hear-say. The Kutai people relate
that their Ot do not contract marriages, have no houses, and are hunted and killed by them like the
animals of the wood.
NOTES.
1 Hataia, is neither Indian nor Dyak, but from the Arabic Allah tadla, Hardeland has used
this name in his Bible version, and it is strange indeed that hitherto no native name for the highest
divinity is known.
' Tasik Tabanttran Bulan Lumbong Matan Andan, i.e. sea moved by the moon and surrounding
the sun. We derive tabanteran from the Javanese banUr, and compare this form with the well-known
Malay form made with the prefix Ur. Matan andan is probably a collateral form of mala-hara. In
the Malayo-Polynesian languages an inter-changing ot r with lingual d is often met with, and the
nasal being put before it is likewise a common occurrence. Only au instead of i remains unclear.
Cf. Balinese matan-ahi (sun). See also further on angai instead of angin.
* Tasik Malambang Bulan Laut Babandan Jntan, i.i. sea resembling the moon and containing
diamonds (or: surrounded by diamonds).
4 We now arranse the words according to the arrangement in the preceding names : Tasik
Kaiumbang Bulan Labiho Rambang (on another place ramfang) Matan andau, i.e. the sea surrounded by
the moon and more agreeable than the sun. Instead of Kaiumbang we read Kalumbung, as before, in
the name of the first-mentioned sea. The words Labiho rambang are unknown, the former is perhaps
the equivalent of the Malay libik, Jav. luwik, i.e. more, the latter a corruption of ramya (Old
Javanese) ij. agreeable, Malay ramai. The final nasal is silso found in the Old Javanese word.
" Tempon Tilon, elsewhere called a sangsang, is unknown. According to the details given of
this being's functions, one would incline to derive tempon from the Jav. tdmpa or tampi, receive,
accept ; for Tempon Tilon receives and conducts the souls like Mercury.
cxcviii. H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
* Laut Bahawang. The meaning is not clear. Baku means much in Sanskrit ; in Old Balinese
also the plural Bakawah or. incorrectly, Bkawah, is met with.
' Sangsang, elsewhere called Singsong, is undoubtedly the lav. and Balinese Sanghyang, a usual
name for the gods, such as hatura, without any distinction ot rank, for even the highest deity is
called Sanghyang Tunggal.
" Bilian, in BaU Balian or Waivalin, see Alsana Bali (Tydschrift voor Nederlandsch Indie,
9th year). There are on both isles possessed persons, through whom the deity speaks and cures
illnesses.
• T.e. the Moon-sea.
*® Kalu Tunggal Tusoh. The first word, kalu or kala, is probably the God of Death, or of
destruction, very naturally having his residence beneath the earth, but at the same time awakening
life, in the quality of subterranean fire, and therefore said to keep watch over the plants he produces.
Tunggal means single, unique : so he is a very great deity. Tusoh is perhaps the Malay tusuk, prick,
stab, a surname given to the god on account of his destructive arms.
^^ Hantu, Sanskr., also known in Java; in Bali Bhuta is in use. meaning, however, a sort of
identical demon.
" Compare the Naga Padoha of the Bataks in Humboldt's " Kawi Sprache." i. 240. Naga
means snake ; padoha, or paduka, Sanskr. Malay, prince ; the original^ meaning, however, being
slipfer. It seems not improbable that husai is derived from vasuki the king of snakes, who acts an
emment part in Indian and Balinese mythology, but who is not said to bear the earth.
" Compare Batada (Batara) Yingyang, the God Yingyang, with Humboldt. "Kawis Prache,"
i. 239.
^* Sangsang Angai is probably Sanghyang Angin, the wind-god, also indicated by his functions.
In the ending ai is to be seen an analogy with Matan-andan compared "with Mata-hari.
^* Dtwa, or funeral feast. This may be explained (though deva means god in Sanskr.. Balinese.
Jav., and Mai.) by the fact that the decesised (the pitaras, shadows), are also considered gods, and that
in Bali up to this present day numerous yearly, nay daily offerings are brought to them. The
cremation and the festivity on that occasion, act a greater part in Bali than any other ceremony
concerning the mortals.
1* Malabo Balai is possibly to be derived from Old Jav. labu, waste, corrupt, and hale (as angai
from angin, so halai seems to come forth from bale) a bedstead, here especially that of a pregnant
woman or the nuptial bed. So the words would mean : corruption of th$ bed, and the feast celebrated
to prevent this, would bear the name of the feared thing.
^^ Nahunan Nakawan, In the second word we think we see the word anak, child, perhaps
combined with the Old Jav. trahu, new. i.e. young. The first word is clearly derived from tahun,
year, and so the whole signifies the feasts repeated every year, i.e. the feast of birth. [The
name should be : manahunan anak-awau, the verb, or tahunan anak awau, the feast itself, anak awau
meaning infant. Compare mistake andan instead of andau]
^^ Mamhandai, the bathing feast, to be derived from mandi, Mai. (Bathe, Transl.) ; the ending
ai is known from other examples ; the inter-changing of m and mb is owing to the organ of speech,
and the more natural, because an fit is preceding, and the connection of m with b is very frequent in
Indian [Malayo-PolynesianJ languages.
^* Bilako Undong. The second word is evidently the Malay antong, profit, gain ; with the first
word we can only compare the Jav. baldkd or bildkd, sincere. [Should be balaku ontong, i.e. the asking
for profit or happiness, compare Hardeland's Diet. i. 5.]
'® Bilianhai is undoubtedly a compound of bilian, Balinese balian or wawalen (see above, note 8).
The second word is not clear, perhaps it is only a suffix, corresponding to the Malay suffix t. the h
not being essential. In this case we could trace back the word to baliani or balianin, ij. cause to be
a bilian or possessed person, which agrees with the explanation given by Mr. Schwaner of the
Bilians, the gods coming into contact with men by them. [Hai is a very common word, meaning
great, and balian means feast besides possessed person. So the whole simply signifies " the great
feast."]
*' This name likewise refers to the veneration of the moon, already mentioned repeatedly
higher up, which veneration, with that of the sun, seems to form the base of the whole mythology.
" The meaning of the words sandong dulong is not clear. For sandong naung the latter part
seems to agree with the Old Jav. nung, i.e. excelling, very well tallying with the description of the
matter. [Naung should be raung = provisional cofiin ; sandong raung means the larger sandong, into
which the raiings are placed ; dulong is not to be found in Hardeland's Diet.]
^ Ambatan is perhaps to be derived from Jav. tmbat, thinness, slenderness, for they seem to be
human images in miniature.
Note. — The above Notes are evidently not Dr. Schwaner's. — H. L. R.
Schwaner's Ethnographical Notes. cxcix.
II.-THE KAHAIJAN RIVER BASIN.
[Tluse Notes have been picked out of the texty not Iiaving been collected at the end of
tlie volume like tliose of the Barito Basin, — H. L. R.]
Courtship and Marriage.
** Amongst the rich Ot Danunis there is sometimes the cruel custom, probably
taken from the Chinese, of locking up their young daughters, 8 to lo years old, for
a certain time in a special small apartment of the house and to keep them cut off
from all intercourse with other people. The cabin is merely furnished with a small
window which only looks out on to a solitary place, so that darkness mostly reigns
in the apartment. The captive girl may never and on no account whatever leave
the abode. All necessities are carried out in it. Neither father nor mother, nor
brother nor sister, are allowed to see her during her term of imprisonment; but
only a female slave who is appointed to attend to her has access to her. The poor
victim to this custom sits seven years in this way in solitary confinement, occupying
herself in making mats and such like handiwork. The development of her limbs,
especially the lower limbs, suffer under this want of exercise. After the time of
seclusion, which generally finishes when the maid has arrived at a marriageable
age, she is freed from her prison and appears bleached lightly yellow as though
made out of wax, tottering on small thin feet — which according to the taste of the
natives is considered especially beautiful. As though she were new-born, they then
shew her the sun, the earth and its productions and the water. A big feast is then
held at which a sheep is slaughtered and the maid sprinkled with its blood. This
seclusion is called Bakuwo and is to endow the daughter with the above-named
pretty qualities, to make her name renowned and at the same time through
this to attract many rich suitors." (p. 77.)
At Dengan Kami (Melanhoei district) he found morality in an exceptionally low
state, almost no marriage ceremonies, and occasionally a man with three wives.
There would appear from his report to be something like polyandry without a
marriage ceremony, for he mentions a case where several men had to pay a fine
each on the birth of a child, (p. 168.)
Burials.
** As amongst the Ngajus the coffin with its contents is brought out into open
day. Later the bones are cleaned and burned, whereupon the ashes are
collected in a jar and placed in the sandong. The funeral ceremonies are accompanied
by a costly feast at which men, cattle, and pigs are slaughtered and the decapitated
heads of the sacrificed offerings hung on the sandong. The tomonggong Tundan
put into the coffin of his deceased wife eight full dresses besides all her ornaments.
Immediately she died ]ie killed a budak, and over and above that three more when the
coffin was brought out of the house. At the cleaning and burning of her lx)nes he
had eight budaks, sixty pigs, and two bullocks killed." (p. 76.) ** Amongst the rich
there is a curious custom that the survivor of two spouses must on no pretence
whatsoever leave the house for a certain time, which is longer or shorter according
to the custom of different families. Often the mourning spouse has to remain from
three to seven months sitting idle on a mat." (p. 77.)
On the Katingan River : ** In front of the houses stand ampatans and pantars on
the top of which are hornbills carved out of wood. It is strange that most of the
pantars do not, as in the more easterly lying districts, consist of high and very
straight masts but that tree stems of medium length, crooked, serpent shaped, bent
or zig-zag are preferred. This custom coincides more with the idea which one
has about a pantar, for the post is looked at in the light of a river (Batang
Damon) which leads from the earth to the abode of the dead or of the Sangsangs."
(p. 121.)
" The corpses are burnt a few days after death and the coffin is placed in the open
air and when the flesh has disappeared it is again opened in order to be buried or
cc. H. Ling Koth. — Natives of Sarawak and Brit. N. Borneo.
burnt. Sometimes the corpses are buried and at the end of a year and a day dug up
in order to conserve the ashes in sandongs as in the two other cases.
** Mourning ends with the Dewa feast at which offerings are brought to the dead
so that they may spread their glory in heaven.
** In the Melanhui district the dead are burnt but children's bodies are buried
in living trees. The pantars which they erect at their burial places in front of their
houses are only about 15 feet high and ornamented with wooden horns or heart
shaped blocks.'* (Melanhui, p. 195.)
Future Life.
Among the Ot Danum it is believed that the ** souls of the dead are led over to
their abode in the next world immediately their bodies are put in the coffin, but not
as amongst the Ngajus only when the funeral feast takes place. Amid the songs
of the bilian the soul is led by a Sangsang to the abode of souls over a high bridge
which commences at the house of the deceased and whose other end rests on Kaju
Batu Paroh Bulan." (p. 77.)
** The abode of souls is on the Bukit-Raja, the highest mountain of the district,
and on those adjoining it, viz., Kaib, Boran, and Bukit Njait. The Bukit-Raja was
very much higher in former times than now, for it reached to the heavens, the seat of
the gods and of bad spirits. It served the dangerous spirit, Bojong, as a road to
the earth, where he devoured men. But Burong Madeira flew along with his wings
and threw him into the depths, whence he rose up as Bukit-Njait, and in doing so
gave Bukit-Raja his present shape.
** The souls of the dead are guided by Sangsang Tandeho in a golden boat to
Bukit-Rajah with the prayers and supplications of the bilians. On their journey to
heaven, which rests on the mountain Lumbut, they have, like the souls of the
Ngajus, to undergo many difficulties and dangers.
** The natives of the Melanhui district place the abode of the souls of the dead
on Mount Balla Kapalla." (p. 195.)
Charms.
A Ngaju, while muttering magic words, ** tied to the sash of his rnandau a
piece of wood off one of my drawing pencils, which I had cut into the form of a
doll, together with a lot of other charms. As soon as he gets home he will offer a
fowl to the spirits who direct the fate of men, in order to bathe in blood this new
talisman, which is to provide him with prosperity and riches." (p. 54).
Omen birds if heard on the right-hand side are bad, if on the left good. (p. 168.)
Medicine Women (Bilians).
** The Ot-Danums have no bilians like the Ngajus. The business of the bilians
is carried on by the wives and daughters of the wealthy, who confine themselves to
the cure of the sick by driving out evil spirits, to the guiding of the souls to the
abodes of the deceased Ancestors, and to the praying of the gods for prosperity and
riches [Belako untang). The gift enabling them to perform such business is obtained
by the Sangsang going over into the lx)dy of the bilian. While this is in operation,
the woman must withdraw herself from all community with her husband." (p. 76.)
** The bilians who know how to commune with the gods in case of sickness
and to supplicate evil spirits are women and maids of good family, and always of
blameless character."
Basirs (Manang Bali).
The doctor refers to an exceptionally worthy man belonging to this class on the
Kaihaijan River, (p. 46.)
Legends.
Dr. Schwaner relates that a certain river is called Gadjah mundor, which means
the river bend where the elephant turned round. The legend runs : ** Many years
ago an elephant came over the seas near the Kahaijan river, and ascended the river
up to the above-named place, in order to challenge the animals of the island to
Schwaner's Ethnographical Notes. cci.
combat. With this end in view he let them be informed of his arrival, and gave the
herald at the same time one of his tusks so as to give the collected animals an idea
of his size and strength, and by this means to strike fear and fright in their breasts
in advance. He succeeded in his design so far that fear and desperation filled the
assembly, and they were only rescued from their confusion by the cunning of the
porcupine, and were thus inspired with fresh courage. It advised them to let the
elephant know they were ready to accept his challenge ; at the same time they
should send the elephant one of his quills so that the elephant might make a
comparison between the hair of the porcupine and his own tusks, and then form an
idea how great must be the tusks of the animal who owned the hair. The ruse of
the little porcupine had the wished-for result, for the elephant, dreading the strife
with so powerful an enemy, turned round and went back from whence he came."
As there were no wild elephants in that portion of Borneo, and as most of the
inhabitants are not acquainted with the existence of this animal. Dr. Schwaner is
inclined to think the legend may have some foundation in the mis-carried invasion
of the Hindus, (p. 15.)
** In the Labeho Tampang Kahaijan River there is on the left bank a steep rock
about which the following story was told me : Many years ago it happened that the
inhabitants of the Lepang, a side stream of the Rungan, found many large pieces
of the mighty metal while gold digging. Amongst others they found a nugget,
which in size and form completely resembled a hart, and with the shape of the
animal it combined its shyness and swiftness. Seeing this tremendous treasure the
diggers threw themselves greedily upon it, but before they were ready to grasp the
animal it got up, reached with nimble legs the grotto of a rock, and vanished quickly
into its dark depths out of the sight of its pursuers. At the same time some
natives coming down the Kahaijan observed on the heights above Labeho Tampang
a golden hart, which, running swiftly, rushed into the foaming whirlpool. Accord-
ing to the opinion of the natives this hart was the king of the gold who was fleeing
from the Lepang to the Kahaijan, and by that means had brought over a lot of his
riches to the banks of this river." (p. 52.)
** The Ot-danoms call the supreme being Mahadara. He created the earth and
all that therein is. In the beginning there was nothing but water, and all endeavours
to draw out the dry land remained fruitless, until at last seven Nagas [jars] are
taken for a foundation, on to which basis Mahadara threw the earth down out of
heaven. As formerly there was nothing but water, now the water and light are
suppressed and the universe is overwhelmed with earth. Mahadara stepped down
from his seat, and pressed this together into a firm mass, stones, &c. ; he formed
the mountain ranges and heights, the depths of lakes and seas, the beds of rivers
and brooks, so that the water now got its bed in the dry ground. Only after that
were men made out of earth, and the rest of creation developed."
** According to the belief of the Ot Danoms there was once a big deluge on the
island, on which occasion many inhabitants lost their Hves. But the crown of the
Bukit Arai at ^lendai, which may be a side pocket of the Kapuas Bohang, remained
above water, and was the abode of a small number of people who were able to save
themselves in praus until the waters, which had covered the laud for three months,
had abated, and the ground was dry once more."
" The Ot-danoms trace their descent from two different ancestors, who came
down from heaven in golden ships, followed by their slaves in wooden and less
costly vessels."
Agriculture.
** At times the ears and stalks of the rice are destroyed by insects, at
others there are great swarms of rats through which whole ladangs (households) are
eaten up, or the plants are drowned by the high waters. The results of this are
famine and general poverty." (Kahaijan R. p. 21.)
** Here [in Sungei Miri] as well as on the middle and upper Kahaijan the plant-
ing of ujagongy the most important food of the natives of the Barito and Kapuas
Murung in times of rice failure, is completely neglected. In its place we find the
ceil. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Kumhili Kaju which according to what is said of it must be a healthier and more
strengthening root than the ujagotfg, (p. 65.)
On the Kahaijan River he speaks of rice barns ** on high poles in the shape ot
a little house same as with the Ot Danums and Siangers." (p. 24.)
The sacred Sawang plant is spoken of at Rasali on the Kahaijan river and on
the Katingan river, (pp. 27, 124.)
There is a sacred tree at Tampang, Kahaijan river : ** On the top of the
Ambon my attention was called to a damar tree, which was held sacred. A large
bullet-shaped mass of white damar which had oozed out at the top of the tree may
therefore not be taken away, but it serves the traveller as an oracle and is covered
with hundreds of darts shot out of the blow pipes. Superstition says that those
who miss the damar three times shall become poor and unlucky, while fortune shall
favour the lucky shot in the possession of riches which he may carry away.*'
(P- 45-)
Games.
Cock fighting and cockpens on the Melahui river are very common and cause
great waste of time, &c. (p. 175.)
Food.
The salt water rises to the surface and ** in order the better to collect it the
natives dig a hole in the soil down to the sandstone and place there a cylinder made
out of a hollow tree stem. The salt water rises in this pipe and overflowing
on to the ground is wasted. Twenty or thirty natives are daily busy preparing the
salt by letting the water steam off in iron pans, by which means they obtain about
half a gantang of salt per day.'* They only get salt in this way when the traders
omit to bring it to them. (p. 176. Kampong Tumbang Serawai.)
Narcotics.
Among the Ot Danums and Ngajus both men and women get thoroughly
drunk at their feasts, consequently it sometimes comes to quarrelling. In the
evening after a merry feast one occasionally finds a great number of the in\'ited
guests in great rage tightly bound on the ground, (p. 77.)
On the Katingan River they smoke home-grown tobacco out of the bambu pipes,
and collect carefully the foul juice, out of which they prepare little balls which are
fixed on to a thin bambu stick and which from time to time they place between the
lips in order to lick them. These tobacco juice balls take the place of cigars
amongst them. While engaged or when travelling 1 did not see them smoke, but
1 nearly always saw them use these little balls of which almost every Ot Danom
carries one stuck behind his ear. (p. 137.)
Hunting.
" The natives on the Katingan are in the habit of leaving their kampongs for long
years together and taking their possessions and goods with them to their ladangs.
Under such forsaken houses where a lot of offal, &c., has been thrown a rich
vegetation springs up. Deer, attracted by this at night, are often killed by
the lances of the natives who watch for them in the houses." (p. 121.)
Dogs.
At Sakkoi on the Kahaijan K., Dr. Schwaner's little long haired spaniel was
taken to be a young steer or a young he-goat and he had much difficulty in
convincing them to the contrary, (p. 44.) Among the Ot Danums dogs ** have a
history and like all animals a soul. It is said they spring from Patti Palankaing, the
king of animals. When he was holding an assembly and was about to sit gravely
down in the middle, a part of his body which is generally kept covered became
visible, and was the cause of a general laugh. Offended at such unmannerly
behaviour Patti fell to biting the animals and drove them away in confusion. This
action put an end to his dominion ; in consequence of an implacable hatred thiis
taking root in his mind and affecting his issue, it became clever in hunting. The
Schwaner's Ethnographical Notes. cciii.
bodies of dogs are wrapped in cloths and covers and buried in the neighbourhood of
the houses, rice (bras) and salt are given it in the grave and rice strewn over the grave
as an offer to the gods to induce them to lead its soul to the heaven of dogs. To its
memory a pantar aso is erected, on which are hung the jawbones and skulls of the
deer and pigs it has killed." (p. 78.)
Habitations.
On the Kahaijan River : ** The roofs are covered with dinger, a sort of grass,
which they say is so lasting that a roof covered with it requires no replacing for 10
to 15 years. The walls are made of tree bark or out of wattle work made of flat
pressed bambus. . . . The inside of the houses is very irregularly divided ; it is
as much as one can do to distinguish a room in the middle on to which a certain
number of private family rooms adjoin. The sub-divisions are made by means of
bark or bambu wattle, or the walls are made of planks freely ornamented with
carving, representing arabesques and foliage. The inside is dirty and black with
smoke, which has no other exit than through the door, or here and there through
horizontal chinks which act as windows. A quantity of various objects are hung
along the walls, as well as all sorts of household utensils, weapons, fishing tackle,
clothes, charms, &c. At the same time also gongs in various numbers and sizes
according to the wealth of the inhabitants and occasionally on the main post of the
building on a very high carriage a leila [brass gun] are fixed. . . . The inside of
the house is reached by means of a tree trunk furnished with notches. . . .
Along the riverside a few halai are erected, the common rendezvous of the
inhabitants of the kampong; here also are held the well-attended feasts, while
travellers take their night's rest there.
"The size of these buildings is generally out of proportion to that of the
dwelling houses which are generally much smaller. Besides they are extremely
plain, consisting only of a big, open, long rectangular shed raised on posts about
4 feet high and covered with a very overhanging roof.'* (p. 20.)
" The landing place is indicated by a small raft, covered with planks, called
baiangy made fast to the bank, which makes intercourse between the river and shore
possible. From the batang, by means of a ladder made out of a single beam or out of
several small tree stems, one arrives at a small tent house which stands on the bank,
and which is furnished with seats right and left ; this serves at the same time as a
waiting-room for travellers or in general for those who have business on the river.
From here there is a plank-way raised about two feet above the ground towards the
kampong, where, according to the number of dwellings, it spreads in different
directions, so that during rains and floods the inhabitants can get to one another
dryshod." (p. 21.)
** The Ot-Danom style of architecture : The houses are long, covered with roofs
of trapezoid form, rest on posts, are furnished with but very few small window
openings, and closed by means of planks, or bambu wattle, or also with bark.
** The Kampong Tampang is one of the largest, and without doubt the neatest
that we have met with in the whole length of the Kahaijan. It consists of a single
house 360 feet long, resting on piles 20 feet high, and is surrounded by a palisade of
the same height, so that the house towers above it. The floor of the house stretches
to the edge of the palisade, and forms a broad gallery round the house which is used
for various purposes. The walls are made of planks, while the roof consists of bark.
Inside the palisade steps lead to the dwellings of the different families. Underneath
are the rice storehouses, the platforms for the rice mortars, &c. In front of the house,
on two sides, are spacious yards, which are cleared of grass and kept very neat.
There also are two large balais, the assembly place of the inhabitants of the
Kampongs and for the sojourn of strangers. At each one there is besides a small
smithy. The inside of the family dwelling is neatly divided into smaller apartments
which serve as bedrooms. One also sees occasionally under the roof small partitions
meant for bedsteads. Between the palisades of the benting and the courtyard
ampatofis are set up." (p. 34.)
cciv. H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
** The delicately carved ridge-boards of the roofs, projecting much beyond the
base of the oblong four-cornered building, gives these houses quite a peculiar
appearance, (p. 67.)
Dress.
On the Katingan River he refers to cases where women have been drowned
owing to the heavy copper leg and arm rings which they wear. Ear discs as
large as a florin are inlaid with gold plates, (p. 124.)
Higher up the river and in the highlands the natives weave the material for
their clothes out of fibre of bambu or of Daun Lempa^ and also of cotton
thread, (pp. 136, 168.)
Tatuing.
The Ot Danums' tatuing is more perfect and more intricate than that of the
Ngajus, and they cover the whole body except the face. They say that in former
times the Ot Danums as well as the Ngajus were but little tatued. The hilians
have brought the art of tatuing to the present degree of perfection through hearing
the description of the pretty tatued bodies of the [mythical] Sangsangs . . . The
shinbones of the women are like those of the Siang women tatued to the root of
the angle, (p. 79.)
War.
**The beniing [fortress] is built out of ironwood posts 30 feet high, and above it
long poles project like masts, on the top of which are placed hombills with spread
wings carved out of wood. These figures sometimes carry a human skull or rest
upon one. In front of and inside the benting there are a lot of ampatans. The four
habitations surrounded by the palisade stand on posts 15 feet high; decayed plank
ways, resting on still more rotten supports, lead from one dwelling to the other and
throughout the benting. In the middle Kahaijan district the bentings are very
scattered, and their number is far exceeded by that of the unpalisaded Kampongs.
In case of pressing danger they serve as refuges for the inhabitants of the latter,
and they are therefore collectively raised by them, and kept up at communal cost."
(p. 26, also p. 54.)
On the Katingan River he refers to a great heap of the skulls of the former
inhabitants of the village Jumbang Hangi ; there were 160 skulls, and the people
had lost their lives through the dispute arising on the elopement of a woman,
(p. 152.)
On the same river he found the inhabitants in the greatest dread of the Pimans;
he adds, ** but the murderous destruction carried on by these people along the
Rakanur and in other tributaries of the Malahui is truly horrible.** (p. 165.)
Slaves.
** The rich Ot Danums possess a number of slaves. Whenever their number
increases too much they are freed of their serfdom ; they must thereupon look
after their own suppport, and are only bound to serve on special summons. The
children of such apparently freed slaves as well as their parents remain subordinate
to their original master, (p. 80.)
The ** Ot-danoms are partly free and partly slaves. The latter, called bewar^
are probably of the same class as the present budaks of the inhabitants of the main
river whose state I have formerly described, and who have probably descended from
former budaks. The bewars are bound to obey and serve their masters as much as
these require it. They mostly live in special kampongs, or at least in detached
houses. They plant their own rice, and must satisfy their wants out of their own
means. They may trade and amass wealth. I know cases in which a bewar was
much better off than his master, without, however, altering their mutual relationship.
Bewars who have no parents or near relations are employed on domestic work.
Sometimes also the full-grown children of living bewars are taken into the house in
order to share the work until they get married.
Schwaner's Ethnographical Notes. ccv.
** A free Ot-danom cannot lapse into the state of a bewar.
** The impossibility of paying debts is no reason for falling into slavery. The
debt remains in full force, and on the death of the debtor goes over to the children,
while they become an object of the singer, [See below. Government.]
** There are no real Budaks, but those who at the end of three years are unable
to pay their debts become slaves, or samboai ; then they are bound to obey their
creditors and to work for them without being allowed their freedom, not even in case
they possess the necessary means to satisfy their debt. They remain with their
children and grandchildren for ever in a state of subjection.
" On money lent no interest is payable.
** Slaves are sacrificed at the Dewar feasts in the Melanhui district.*' (p. 195.)
Human Sacrifices.
On the Kahaijan River ** the quantity of skulls one sees placed round about the
tombs has been handed down from earlier times or emanates from sacrificed slaves.**
(p. 22.)
** The Sakkoi of the same river do not lay themselves out to cut off heads and
the bad habit of sacrificing slaves does not rule to such a great extent as amongst
others of their kinsfolk." (p. 44.)
At Kotta Toembang Menangeh mention is made of a chief having used his sword
against defenceless slaves (p. 55), and in the house of the Tomangang Toendan the
Doctor referp to 12 skulls of slaughtered slaves, (p. 60.) Every year this man makes
human offermgs to the spirits of prosperity, (p. 61.) At the head of the river there
is " the btdai for strangers which as everywhere else on the Kahaijan is ornamented
with human skulls." (p. 67.) ** Among the Ot Danoms, not only at funeral feasts but
also on other occasions, as for instance at the conclusion of peace and friendship,
men are slaughtered. The Talismans of the house and of a few people are washed
in the blood while the concerned parties besmear with it their heads, shoulders,
breast, stomach, knees and feet under mutual wishes for prosperity and long life.'*
(p. 77.) The Doctor states that in the Kahaijan River district he induced many
chiefs to give up human sacrifices, (p. 55.) In the Melanhui watershed slaves are
sacrificed at Dewa feasts, (p. 195.)
Government.
" The chiefs reap certain benefits from those who do not belong to their families,
who settle in their districts, or who wish to collect the produce of the country. A
right of settlement must be paid for with 100 — 200 gantangs of rice, besides which
the inhabitants of a district are bound to help the chief in any great undertakings.
Whoever cuts rotan must pay a bundle of it to the chief ; so also with gold washing,
every digger has to pay a tax of half-florin to the chief. The chief has also
the right to lay a tabu (pamali) on any parts of his district, that is, he may forbid
entry and exit for a certain time. This tabu, which may last for several consecutive
years, is laid in consequence of the death of some important member of the family.
The way in which it is laid — to give it shortly— is as follows : The mouth of the
river to be tabued is tied from shore to shore with a rotan rope, on which wooden
parangs and short rotan ropes are fastened, while at one spot a little prettily made
lx)at out of bambu is set up, and at one end a small goji, that is a Chinese ewer, is
placed. The chief calls the attention of the inhabitants to these preparations to
acquaint them with the commencement and duration of the tabu, at the same time
informing them that if the tabu be broken a fine will have to be paid of equal value
to the ewer above mentioned, and that he who declines to pay the fine shall be forced
to do so by means of the weapons whose figures made out of wood are hung upon
the rotan rope. I have had ample opportunity of being convinced that the tabu is a
very condemnable institution of the adat, as by its means kampongs, whole districts,
and important roads are shut off from communication, and that trade and all other
business is impeded. It happens not seldom that the tabu entails great loss and
important increase of expenses to the merchants. At the mouth of the Senamang
I counted no less than six trading vessels which had already been waiting several
ccvi. H. Ling Roth.— Naiives 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, mandau 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. i68.)
** An important occupation of the free Ot Danums, 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 oJF 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 pro\dsional 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.)
Schwaner's Ethnographical Notes. ccvii.
have become impoverished. Many come back laden with debts, and others as
poor as when they started. The reason that one sees so many married people along
the Kahaijan without children is principally to be found in the licentious life which
the traders lead on their year-long travels." (p. 114.)
" Out of superstitious fear the Ot Danums and Ngajus make strangers on their
first arrival pay a balas, i.e., a sum of money with which, according to the amount,
offerings are made, buffaloes and pigs are cooked, and offered to the spirits to
reconcile them to the arrival of the strangers, and to induce them not to withdraw
their favours from the natives, to bless the rice crop, and to richly fill the Karangans
with pure gold. Such a balas costs a traveller 40 to 100 florins, according to his
means and the length of his journey, (p. 77.)
MiNl.NG.
On the Kahaijan River the ** whole of the district is covered with gold mines,
which consist of square or rectangular, and sometimes also oblong, perpendicular
shafts of various depths, according to the depth under the surface at which the gold
is found. The shafts are here sunk close to one another, and the gravel is drawn
out in an irregular manner, so that in the end the shafts issue into one common
opening underground, formed through the taking away of the gold-bearing stratum.
None of these shafts are in any way shored up by timber, hence it occasionally
happens that they fall in, by which the workers sometimes lose their lives. The
sinking of the shafts is the work of the men, while the clearing of the gravel *and the
washing out of the gold is handed over to the women and girls. The shafts first
sink through a 4 to 8 and even 10 foot thick layer of yellowish loam, under which
the white keisand is found, and which is about i to 2 foot thick, and above all things
is richest in gold in the lowest part. Under that is found dorre^ gray solid potter's
clay. The gold obtained is washed in the neighbouring river. Of aqueducts the
natives have no idea and are therefore only able to extract the gold profitably when
it is found near running water, (p. 38.)
At the time of the Doctor's visit **two women were killed through the falling
in of a mine and hence the village was made pamali to strangers." (p. 39.)
When the gold is in the sand on the bottom of the river bed, in order to get
this sand a small raft is made use of which is furnished with an apparatus made out
of small tree trunks which has much in common with hinged gridiron. At one end
there is a wicker basket ^faschine) filled with stones. When the place is reached
where gold bearing sand is found the apparatus is sunk with its heaviest end and so
serves not only as an anchor but also as a ladder upon which to climb down. With
his back leaning against the ladder so as to offer necessary resistance to the current
the gold washer steps down, scrapes the sand into flat wooden dishes and then climbs
up to wash the gold out of the sand on the raft. He then descends again with the
same object. Women also share in this work and it is astonishing how long
they are able to stay under water, (p. 74.)
The Serawai river and its tributary the Tjeroendong are noted for the purity of
the gold found in their neighbourhood. *' The holes which the natives dig are at
first not very wide, and only when they are convinced that they have struck the
gold bearing sand layer do they enlarge the holes up to 10 to 15 . feet
square. The depth of the holes varies." The sides of the holes, which do not
seem to be much more than 5 (?) feet deep, are supported by timber. ** They do
not dig up more of the sand than is found at the bottom of the hole, for they do not
understand the art of making underground galleries, &c." (p. 178.)
In every Kahaijan village there is generally a small smithy for the repair of
weapons and of other iron implements ; the kampong dwellers and strangers have
the right to make free use of it. (p. 20.)
Dammar.
I found children and women busy collecting dammar which they pick up
out of the alluvial deposit, standing up to their breasts in water ( Kahaijan
River). Dammar is never found here in pure sand. (p. 27.)
ccviii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo,
NOTES EXTRACTED FROM MRS. FRYER'S WORK
(SEE BIBLIOGRAPHY).
Which reached me too late for insertion in the body of the hook.
Ordeals.
Some men were reported to have undergone the hot water ordeal, which is
quite a voluntary test. Mr. Pryer examined ** the hands that had been in the
boiling water ; they did not seem any the worse for it. . . . When the man*s
hand is in the hot water he relieves his feelings by loudly calling on Heaven to help
him and bear witness to the truth of his statements/' (Kinabatangan R. p. 75.)
Nest Hunting.
** The candles they made by taking a long piece of thick wick of rolled cloth,
and having warmed a lump of beeswax, squeezed it thickly round the wick ;
ordinary candles do not answer, as they spoil the nests. The pronged forks are
made out of thin saplings ; they are cut in different lengths, the top end is split into
four, and to keep the ends apart little wedges of wood are inserted at the base of the
slits and bound into place by rattans, and the beeswax candle is secured just below.
. . . One amongst other cave customs was, that if a person below called out
* forfeit,* the collector above had to throw down a nest, so that by these means
alone the hangers-on made a good living. . . . The swiftlets which make the
nests are of two kinds, the one which makes the black nest having a slightly larger
head than the other. I do not know whether this fact is scientifically known."
(pp. 56, 66, 67.)
Names.
There was a slave woman, rejoicing in the name of Champaka. ** Champaka is
the name of a very sweet -smelling flower. Natives in this part of the world,
especially Sooloos, sometimes give their children very odd names. For instance, I
have known a man called Ular (snake) ; another, Uhi (potato) ; and another, Kalug
(worm)." (p. 71.)
Honey.
On the Kinabatangan R. the wax and honey do not seem to be sought after by
the natives, (p. 78.)
Fire-Making.
Fire was obtained by means of bambu, bit of pith and a broken piece of pottery.
(Kinabatangan R. p. 81.) The Buludupies' ** usual way of producing fire is to take
a piece of dry bamboo about J of an inch thick, scrape it until they have produced a
flocky substance, then with a little bit of broken pottery, a piece out of an old plate
or tea cup, held between their finger and thumb, they strike it smartly against the
edge of the bamboo and a spark is produced which kindles the flock." (p. 98.)
Tobacco.
The natives do not attempt to ferment it, but simply dry it, cut it up small, and
use it in their pipes or rolled into cigarettes, the covers of which are thin young
leaves of the nipa palm. (Kinabatangan R. p. 81.)
Food.
Snakes, monkeys, rhinoceros and crocodiles are eaten. (Kinabatangan R.
pp. 69, 70.)
Sickness Boats.
*» We saw a miniature house floating down towards us. It was gaily decorated
with flags, and was fitted on to a lanteen or raft. I wished to have it, but the
Notes from Prof. KiikenthaVs Work. ccix.
boatmen refused, in their usual courteous Malay fashion, to interfere with it,
explaining that someone in a village above must be ill, and that this little house had
been launched on the river in the hope that the illness would be floated away in it,
and the boatmen were afraid that if they took it, the sickness which they imagined
to be on board it, would attack us or some member of our party." (Kinabatangan
R. p. 83.)
Trade.
Mr. Pryer attempted at Domingol on the Kinabatangan River to establish a
market, but it ** went off rather flatly,'* as being the first, the people did not seem to
understand what to do. An old Sulu ** woman and her cakes were, in fact, the chief
feature of the market." (p. 85.) *
Rights in Jungle Produce.
A panglima on the Karamuk River seems to have had rotan cutting rights;
both rotan and rights he carefully preserved, (p. 87.)
The Buludupies.
It would seem that we owe it to Mr. Pryer that the Buludupies on the Sigaliud
River have not been exterminated. There were only seventeen of them when he
came on the scene and they were in despair at the harassing they received on all
sides. They are of a mild and gentle disposition and cultivators of the soil. Many
of the women are quite fair, almost if not quite as white as Portuguese or Spaniards,
(pp. 97, 98.) Mrs. Pryer states : ** The character of the face of these people differs
in some degree from that of the more typical Mongolian typ>e, their eyes being so
round and the bridge of the nose so developed that Dr. Rey, a French scientific
man, who visited North Borneo in 1881, was inclined to think they were of semi -
Circassian ancestry." (p. 95.)
NOTES FROM PROF. KUKENTHAL'S WORK.
(SEE BIBLIOGRAPHY.)
Received since going to press.
Agriculture.
The Kalabits irrigate their fields and use the plough, (p. 263.)
The dial post's shadow is measured with the arm. If it reach the biceps it is a
good time for augury ; if it reach the elbow then is the best time for planting ; if
it get shorter there is danger from monkeys ; if it get to the wrists insects will cause
trouble. If the shadow be so small as to reach only between finger and wrist the
crop will be good but there will be death in the house, for when there is weeping the
hand is used to wipe away the tears, but in the bend of the arm everything can be
borne, and hence when the shadow length is equal to it then the best seed time has
come. (p. 292.)
Omens.
The white-headed hornbill (Berenicornis comatus, Grant,) is mentioned as the
most important omen bird. (p. 266.)
Tatuing.
The better class Kayan women are more finely tatued than the lower class women.
They are tatued from the hips to the middle of the calves. The tatu instrument has
four needles. In the illustration on Plate ix. only two needles are shown. Among
the men a finger tatued indicates the owner's presence in a battle, and when the
whole of the back of the hand is tatued it means he has taken a head. The rule is
not strictly adhered to. (p. 272.)
O
ccx. H. Ling Roth. — Natives of Sarawak and Brit, N. Borneo.
Heads.
A carved piece of wood attached to a decapitated head means that the original
owner was a man of importance, (p. 279.) The Kenniahs say that they used
formerly only to take the hair [? scalp] of their enemies, but a toad once promised a
party of warriors good luck if they 'would take heads instead. Heads were
accordingly taken, and all sorts of wonders followed ; hence the custom was started
and it remained, (p. 280.)
SuMPiT Poison.
It must be renewed every two or three months, (p. 283.) It is said to be very
powerful and even to destroy large animals, such as stags, in a few minutes. It is
taken internally as a febrifuge. Rhinoceros may eat the leaves with impunity, but
if their excrement fall into water the fishes rise stupified. (p. 284.] It would seem
from Prof. Leubuscher's experiments that the poison is not that 01 A ntiaris toxicaria,
but of a probably still unknown poison. Chemical examinations proved that it was
certainly not a glucoside and that probably among other and unimportant substances
there was an alkaloid mixed with an acid. Physiological experiments showed
that the poison acted on the heart exclusively — it did not affect the nerves and
muscles. Antiarin does affect the nerves and muscles and causes heart stoppage in
systole, and it is an alkaloid. Hence the poison brought home by Prof. KQkenthal
is not Antiarin but probably an alkaloid. It had no effect on fishes, and therefore
derrid could not have been present, (pp. 284-269.)
Childbirth.
To show that he is expecting offspring the husband ties a vertebra of the
plandok round his left ancle, the plandok being sacred here ; the vertebra acts like a
charm. He is to a certain extent pamali as regards his vocation and food; he may
not go a hunting for fear the wound he causes may be reproduced on the child and
would be a weak spot to it in time of war. Dirt and ape's hair was rubied on a
child's head to insure its not being stolen by apes, and when it had a gumboil an old
woman rubbed its mouth with a weed until it became quite raw.
Daily Life.
They have no idea of perspective; in pictures people in the background are
thought to be little people.
Burials.
The Professor shows tombs which consist of high posts in a hole at the top of
which the dried body is placed.
Coffin Discovered by Mr. C. V. Creagh.
(See opposite page.)
Notes on Burials and Skull Measurements. ccxi.
NOTE ON BURIALS.
In a cave on the Kinabatangan River, Mr. C. V. Creagh has recently discovered
some **40 bilian (iron wood) coffins, artistically carved with figures of buffaloes,
crocodiles, lizards, and snakes, containing skeletons of men, women, and children,
and also sumpitans, spears, and articles of Chinese and other pottery, with brass
ornaments of native and foreign workmanship. The relics appear to me to be of
Javanese origin, but there is no tradition on the river of settlers of this nationality,
^'he carvings and scroll-work on some of the coffins are superior to those now
executed by native workmen.'* . . . The coffins, ** ornamented with the pro-
truding heads of buffaloes or cows, contained male skeletons, while figures of snakes,
lizards, and crocodiles appeared to be used for the decoration of those of the women
and children." The illustration on opposite page of one of the coffins is taken from
plate facing page 32 of Vol. xxvi. of the Journal of the Anthropological Institute,
by whose permission it is here reproduced.
III.
NOTE ON SKULL MEASUREMENTS.
There are probably not much over 100 Borneo skulls altogether in all the
European collections. The measurements prove wide diversity in form ; nearly one
half of the skulls already measured are dolichocephalic, the other half being about
equally divided between the meso- and brachy-cephalic forms. These cranial
differences are on a par with the differences in outward physique, customs and
language which we meet throughout the length and breadth of the country, proving
the mixed origin of the native races both as regards inter- marriage amongst themselves
and union with foreigners. The following are the names of some of the chief
students who have given attention to the study of Borneo skulls : Prof. Sir Wm.
Flower, Jos. Barnard Davis, Professor Virchow, MM. Quatrefages and Hamy, Dr.
Mehnert, Dr. Montano, Dr. Swaving, Dr. Dusseau and Dr. Van der Hoeven. For
particulars, see Bibliography. The Leiden Collection of skulls does not seem to have
been measured, and I have not been able to get any reply to my request for
information about it from the Professor in charge. Since Prof. Sir William Flower
wrote his catalogue, two specimens have been added to the collection of the Royal
College of Surgeons* Museum, and I am indebted to the courtesy of Prof. C.
Stewart, F.R.S., for the following measurements of them.
733A. Sktdl from North Borneo,
C500. L 179. B 125. Bi698. H 138. Hi 771. BN 104.
Nw26. OW38. Oi 1000. Cai38o.
743A. Skull of ** Ukiety'' Interior of Borneo,
C493. L172. B 135. Bi 785. H 136. Hi 791. BN 100.
BA89. Ai. 890. Nh49. Nw 24. Ni490. 0»v37.
Oh 33. Oi892. Cai375.
Sir Wm. Flower appears to have been the only osteologist who has measured
the skeleton of a native of Borneo.
IV.
BIBLIOGRAPHY.
Space prevents me inserting the long list of excellent wcrks relating to the natives
of Dutch Borneo, It is therefore with regret I omit the names of a host of such authorities
as Hortter, Henrici, Grabowsky, Kater, Kfihr, Piton, Schadee, Schmeltz, Tromp, Von
Gaffron^ Von Dewal, and numerous otJiers.
Anon. — Practice of the Native Court at Sibu for Divorce and Matrimonial Causes.
8vo. 9pp. Appendix i., 4 pp. Appendix ii., i p. Sarawak :
Printed at the Sarawak Gazette Office by D. J. J. Rodriguez.
Bastian, a. — Indonesien oder die Inseln des Malayischen Archipel. Part iv.
Borneo and Celebes. Berlin. 8vo. 1889. pp. 1-38 deal with
Borneo.
Beccari, O. — ** Cenno di un viaggio a Borneo." ** Boll. d. Soc. Geogr. Ital." 1868.
Beeckman, Daniel, Capt, — A Voyage to and from the Island of Borneo. . . Lond.
sm. 8vo. pp. xviii. -|- 205. 1718.
Belcher, Edwd., Sir. — Narrative of the Voyage of H.M.S. Samarang in surveying
the Islands of the Eastern Archipelago. 8vo. 1848. 2 vols.
Bethune, C. D., Capt, R.N, — Notes on Part of the West Coast of Borneo. Jour.
Roy. Geog. Soc. xvi., 1846., p. 294.
BocK, Carl. — The Head Hunters of Borneo : A Narrative of Travel up the
Mahakkam and down the Barito. Royal 8vo. London, 1882.
(2nd Ed.) pp. xvi. -h 344.
Boyle, Fred. — Adventures among the Dyaks of Borneo. 8vo. London, 1865.
pp. xii. -h 324.
Breitenstein, Heinr., Dr. — Aus Borneo. Mitth. d. K.K. Geogr. Ges. in Wien.
xxviii. 1885. pp. 193 and 242.
Brooke, Chas. {now His Highness Rajah). — Ten Years in Sarawak. With an
Introduction by H. H. The Rajah Sir James Brooke. 2 vols.,
8vo. London, 1866.
Hints to Young Out Station Officers. 7 pp., 8vo. [Sarawak.]
British North Borneo Herald. — Sandaken, 18S2 et seq.
BuRBiDGE, F. W., F.L.S. — The Gardens of the Sun; or a naturaHst's journal on
the mountains and in the forests and the swamps of Borneo and the
Sulu Archipelago. London, 1880. 8vo. pp. xx. -|- 364.
Busk, Geo., F.R.S. — Note on Collection of Bones from Caves in Borneo, referred
to in Mr. Everett's Report. Proc. Roy. Soc. No. 203 ; 1880.
pp. 10-12.
Chalmers, Wm., Rev., of the Sarawak Mission. — Some Account of the Land Dyaks
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INDEX.
ADAT {ue Government).
AGE (sie Physique).
AGRICULTURE.
Auguries, see Omens
Bambu used as rice stores, 409 ; private rights
in young, 418
Bams. 409. A 190, 202, 203
Beburong, 397
Berobat, 403
Bigamy, 401
Biliongs, 399
Birdnesters poor farmers, 422
Children weeding, 405
Chinese influence, 422
Clearing land. 398, 399
Coconuts, 418
Communal property, 419, 420
Dangau, 405
Dibbling, 408
Disputes, fruit trees, 418; land, 420; fighting
with sticks, 420
Divination, see Omens
Fallow. 400
Famines, 421 ; famine foods, A201
Farm houses, 403
Feasts, agricultural, 411 ; see Harvest
Fences, building, 402 ; embankments, 421
Floods, 422
Fruit trees, 417; durian, 417; coconuts, 418;
abundance, 418; destruction, 418; Katio
nuts, 418 ; disputes, 418 ; private v. com-
munal property, 419, 420
Gardens, 407
Harvest, 76, 82, 408 ; reaping knife, 408, 409 ;
Land Dyak feasts, 412 ; Kenniah, 415 ;
Kayan. 415; food wasted at feasts, 421, on
the Barito, A 173
Hill cultivation, 400
Idols (?) on farm paths, 401
Incest, 401
Inheritance of lands. 419. 420
Insects, 403, A201
Irrigation, 406, A209
Jungle, new versus old, 400
Land, tenure, 419 ; sales, 419 ; division on death,
419; disputes, 420; communal, 420; rents,
420
Langkau, 403
Agriculture (continued).
Mortars, rice, 409, 410, A191
Neglect, A 163
Numhar, 406
Oil, 418
Omens, 194, 397 ; time wasted on. 421, 422
Orang Kaya 'decides on new grounds, '397
Padi, see Rice
Parangs, 399
Pests, 403, A201
Pleiades, 400
Ploughing, 422, A209
Potatoes treated as marbles, 408
Prayers for heat, 401
Property, in fruit trees, 418 ; in land, 418
Rats, 403, A201 ; snaring, 443
Rents, 420
Residence, shifting, 400
Rice, general operation, 402 ; varieties, 406 ;
doctorings, 411; obtaining soul of, 413;
women cleaners, 410
Rights of tenants, 420
Sacred farm flower, 416, ii. 43 ; plant, A202 ; tree,
A 202
Sacrifices, 402 ; harvest, 412
Sago lands, 91 ; cultivation and manufacture, 422
Search for new lands, 397
Sowing, 402
Stars, farming regulated by, 307, 400
Storage, 409, A 190, 202, 203
Sundial, 400; posts, shadow how measured,
A209
Tabu, 40 r, 402; breaking a, 402: to dri\'« off
rats, 403 ; fruit tree, 419
Tenant rights, 420
Threshing, 409
Tobacco, 408
Weeds, 400; weeding, 405, 418
Winnowing, 409
Women padi cleaners, 410
AMOKING (see Character).
AMUSEMENTS (see Childbirth. Daily Life).
ARCHiEOLOGY (see also Writing and
Negritoes).
Beads, ii. 282
Bull, native dread of a stone, ii. 279
Index.
ccxix.
Archaeology (continued).
Cave, explorations, ii. 280; not used as sepul-
tures, ii. 282 ; negative results of explora-
tions, ii. 284 ; artistically carved coffins in,
A211
Chinese coins, ii. 280 ; pottery, ii. 280
Crockery, ii. 279
Everett's explorations, ii. 280
Figure on sandstone rock, ii. 280
Hindu relics, ii 279, 280 (and note).
Human bones in caves, ii. 282
" In the days of the Hindus," ii. 279
Javanese necklace, 339 ; era, ii. 283
Ornaments of gold, ii. 279, 280, 282
Paving tiles of concrete, ii. 280
Pottery, ii. 280 ; Chinese, ii. 280 ; in caves,
ii. 282, 'A211
Stone celt in river bed, ii. 280, 281, 302 ; curved
stone, ii. 282 ; celt of doubtful origin, ii. 283
Tumuli containing jars, ii. 286 (note)
BOATING.
Bandongs (Kalaka 6sh boats), ii. 248
Bark canoes, ii. 254
Barongs (dug outs), 455 ; ii. 249
Boats, 57, 59, ii. 246: keel laying ceremony,
ii. 246; building, 364, ii. 247; skill. A 163;
builders. 47, 76, ii. 252
Bore (river), ii. 252
Kajangs (awnings), ii. 248
Nails not used, ii. 247, 254
Paddles, ii. 248, 249, 250 ; paddling, 52, 83, 84
Planks, ii. 247, 250. 253
Poling, ii. 254
Seas, rough, ii. 248 ; long voyages on, ii. 249
Sickness boats, 283. 284, A208
Soul boats. 144. 145
Speed, ii. 249, 253
Surf running, ii. 250
Taking to pieces, ii. 248
Tuba tied on ankles, ii. 248
BORNEO.
Borneo, extent of (xv.) ; note on British settle-
ments (xv.) ; tribes of, 37
BROOKE.
Brooke, Sir Charles, work done by (xviii.)
Brooke. Sir James, high character of (xvi.) ;
reverence for. 65 ; makes the division of
Land and Sea Dyaks. 42
CANNIBALISM.
Birth, to feast at. ii. 221
Body eaten, ii. 217. 219
Brain, ii. 218. 221
Children, ii. 220
Children partake, ii. 217 ; do not, 222
Cooking, ii. 219
Courage, to obtain, ii. 145. 2x8. 220, 222
Cannibalism (contintud).
Enemies eaten, ii. 127. 220; to strike terror into,
ii. 220
Feasts at, ii. 220
Food wanted for, ii. 127, 221
Forehead, ii. 220, 221
Funeral at, ii. 221
Hand. ii. 219, 221
Heart eaten, ii. 217, 220
Knee, ii. 221
Leg muscles, ii. 218
Marriage, to feast at. ii. 221
Palms of hands, ii. 217, 221
Practise denied, ii. 217. 218. 223
Soles of feet, ii. 217
Statements doubtful, ii. 220, 221
Tongue, ii. 218
Women partake, ii. 217 ; do not, 222
CHARACTER.
Affection, 75, 86 ; conjugal, 129
Amiability. 65. 91
Amoking. 95
Amusements, 65. 70. 82. A163; see Childbirth
and Daily Life
Apathy. 66, 67, 68
Bajaus. 59
Beggars, 65, 69. 83, A 163
Bravery. 92, A 162
Brooke. Sir James, reverence for, 65
•• Characters," 67, 69, 71. 74. 75, 76, 77. 78. 81. 83.
94. 129
Curiosity. 66, 68, 69, 81
Curious questions. 83
Curious reasoning. 80
Concealment of feelings, 73, A162
Conceit, 71, 91
Conservativeness. 74. 83
Conversion, objection to, 75 ; difficulties. 75 ;
Mahomedan, 75
Courage. 83
Cruelty. A162
Curses. 86 ; fine for. A 187
Dancing, see Religion
Decency, sense of, 92
L>irt, 93, 366
Disputes through accident. 78 ; general. 88 ;
Murut. 94
Election, 72
Energy, 87, 92, 195
Games, see Amusements
Generosity, 67
Gratitude, 65, 74, 95
Greediness, 92
Guests must not come to harm, 95
Hair thrown in fire causes sickness. 288
Head-slapping, A206
Help in sickness, 83
Honesty, 65. 66, 67, 68, 69, 73, 81. 82, 92. 93
Hospitality, 65, 67, 72, 73.86,87, 91,92,94,95, 117
ccxx. H. Ling Roth. — Natives of Sarawak and Brit. N, Borneo.
Character (continued).
Humour, B^
Ignorance, 74
Imitativeness. 80
Indecent language. 86, 92
Indifference to others' suffering, 92, 94
Internal satisfaction, 287, 355 ; communing with
dead, A 172
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, A 163 ; 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, A 199
Murders, 88, 89, 100
Numbers, favourite, 231
Oratory, 71, 78
Pantuns (riddles), 70, 3O8
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; Sf^Mcsic: Singing
School, 82
Shyness, 48, 50, 69, 8 r
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, A 162 ; at funerals (sec Dis-
posal OF THE Dead)
White man, first visit of, 66, 68, 81, 82, 92, 249,
ii. 206 ; not wanted, ii. 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, 10 1
Childbearing age, 104
Chorus, 115, 249
Couvade, 97, 98, A210
Cradle, 99, 100
Death in childbirth, loi
Diet, 97
Difficulty in birth, 98; Manangs sympathetic
help. 98
Dirt. 366
Dress, 99. 100
Education. 103, A183
Families, size of, 104
Feasts, 102
Girls preferred, 103
Hair thick, loi
Hands, 360
Idiots, loi
Infanticide, 100, loi, 311
Life, 359, 365, 366
Midwife. 97
Miscarriage, 100, loi
Naming, loi
Parental affection, 102, 103, 104, A 163
Parturition, 98 ; easy, 99
Pet names, loi
Population, question of, 104-106
Presents, 102
Purification, 102
Sacrifices, loi
School, love for, 82
Shaving, loi
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. ^7, 50, 90
Favourite colours, A 163
Index.
ccxxi.
Colour {continued).
Good sense of colour, ii. 277
Nomenclature deficient, ii. 277
Pakatans perhaps colour-blind, ii. 277
Table of colour names, ii. 278
CURIOUS MOUNDS.
Added to by every passer by, 357
Added to to prevent sickness, 358
Commemorate a great event, 358
Lie forgotten but heaps still added to, 358
Raised after tabu in consequence of a lie, 357
Raised near scene of murder, 358
DAILY LIFE.
Aqueducts (panchurs), 361 ; sec Habitations
Blacksmith's work, 364
Classes, A 165
Cotton weaving, 364
Daily life, 359-371, A 195- 196
Dancing, 359 ; see Religion
Domestic animals fed. ^(^^
Domestic quarrels. 85 ; rare, 366
Early rising, 363
Etiquette, 36 i, A 163
Firewood procured by husband, 363
Gossip, A 1 96
Idleness, 364, 366
Mat making, 365
Meal times, 361, 366 : preparation, 363
Men's work, 359, 365, A196
Noise in village, 359
Perspective, no notion of, A 2 10
Rice pounding, ^2, 359, 362, 364, 366
Sleep interrupted, 360, 361
Social system, A 165
Spinning, 364
Vermin, 72, ii. 24
Washing, remarkable, 262, 363
Water carrying, 361, 365 ; see Habitations
Women's work. 360, A 196 ; see Women
DISPOSAL OF THE DEAD
Affection for the dead, 141, 203
Baiya presents to the dead. 141, 204 ; jewels,
A199
Bones of the dead, 143, 144, 147, 150, A174
Burials, posts used in, A210
Camphor embalming [sic] , 149, 150
Cave burial, 149, A211 ; sa Arch.t.ologv
Cemeteries, 135 et seq, 204
Coffins, 139, 146, 147-153, 204, A190-191, 199, 211 ;
see Tombs
Cremation, 135, 138, 161. A 199
Customs, 135, 136, 137, 138
Dead, communing with, A 172
Death, 79
Dividing property with spirits of the dead, 209
Dread of the dead, 209, 211
" Drinking the bambu," 209
Disposal of the Dead (continued).
Feasts, see Gawai
Final dissolution, 218
Food for the dead. 206
Future life, 71, 141 ; changes in, 217, 218, 219,
A 174, 200
Gawai Antu Funeral feast, 143. 207, 209, 210
Hades (or Heaven), see Road to : see Sabaian
Heads for funeral feasts, 158, 207
Human sacrifices, 141, 145, 157-159. 190, ii. 204,
2x6, A199, 205 ; see Human Sacrifices
Jars as bone repositories, 150, 151, 152. A 174
Kina balu, the Dusun Hades, 220
legend of Kadawa, the cock fighter, 211
Lying in state, 143, 202
Malays rifling graves, 141, 204
Messages to the dead, 144, 149, 159 ; pana, 206,
208, 219
Miniature articles at funeral feasts. 258
Mountains inhabited by the souls, 220, A200
Mourning dress, 138 ; putting off, 209, 258
Mungkul, 133
Naggar's funeral, 142
Names not mentioned, ii. 275
Paluban's funeral, 145 ; Milanau, 146; Dutch B.,
160
Pantars guides to heaven, A 199
Puas, or lament, ii. 268
Road to Hades, 140, 143, 151, 202-204; House
of Buhut Bird "bridge of fear," "Hill of
Fire," 210, 220; difficulties the souls en-
counter, A200
Sabaian (Heaven), 140, 141, 203, 206, 207, 218,
219, A170 ; see Future Life and Religion
Scrmungup, 158 ; see Messages to the Dead
Sextons, 136, 137
Spirit slaves wait upon spirit masters, 141, 158 ;
ii. 141, A189
Soul boats, 144, 145
Souls, seven (simungut), 218
Stone circle, 150
Sumptvg conveying trophies to the dead, 207
Sungkup, feast of, 130
Tree burial, 149, 152, 205, A200
Tombs, 146, 152, 205 : see Coffins
Wailing at death, 136, 138. 142, 146, 153, 154 ;
before death, 202 ; professional, 203, 206,
207 ; at feasts, 258
Widows, 130, A182; names, ii. 274
DOMESTIC ANIMALS.
Birds, 426
Bees, 427
Beeswax for candles, 379
Cats, 425
Cattle, 422, 425 ; neglected, A 163
Dogs, 425 ; eaten, 390 ; sacrificed, 402, 425 ; tabued,
425 ; antus, 426, A191 ; unknown, A202 ;
legend of origin of, A202 ; burial of, A202 ;
see Hunting and Legends
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
Artocarpui cloth, ii. 35, 37
Bambu corsets, ii. 42 : fibre dress. A 193
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). A 194
Blankets, ii. 35, 36
Brass chains, ii. 40, 42. 46. 47
Brass wire, ii 45, 76 {see Corsets)
Breast cloth, ii. 44 ; A 193, 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. 4 ^ 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. A 194
Corsets, ii. 40, 41, 42, 43, 44, 45 ; weight of, 45 ;
clasps, 46 : how removed, 47, A 193
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 ;
A 193. 194
Ear plugs, ii. 44. 66. 68. 70. 71 ; At93. 204
Embroidery, ii. 50
Eyebrows, shaving, ii. 44, 8r
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
{conHnuid).
Hairdressing see Head-dress
Hairpins, ii. 44, 58, 59. 65
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
Lamba 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
Mourning petticoats, ii. 53 ; head-dress, ii. 58
Moustachios, 59
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, A 193,
194
Poison-coated trinkets, ii. 71
Polished stones, ii. 51
Rotan corsets, ii. 42
Sacred flower, ii. 43 ; sei Agriculture
Saladan, see Corsets
Screws in ear buttons, ii. 69
Sea Dyak, 55
Seams, hems, &c., ii. 38
Sexual mutilations, ii. 80
Shells, ii. 41. 47, 51, 71. 72, 73. 74, 75
Silver coins, ii. 46, 51 ; teeth plates, A 192
Silver, ear ornaments, ii. 70 ; chains, ii. 71 ;
armlets, ii. 75
Silversmiths, 69
Spinning wheel, ii. 31
Tapang wood armlets, ii. 71
Tail-flaps (mat seat), 5, ii. 55, 56
Teeth, fiUng. ii. 44, 77, 78, 79 ; drilling, 77, 78 ;
blackening, 78 ; plates, 78, 79, A192, 194 ;
ground down, A 192
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
Weaving, ii. 29, 31, 39
Weight of ornaments, ii. 42, A204
DYAK (THE WORD).
Bampfylde's view, 39
Sir Jas. Brooke oij, 39 ; his dixdsion of the people
into Land and Sea Dyaks, 42
Index.
ccxxui.
379
205;
Dyak (continued). \
Everett's view, 40 ; the word Iban, 40 |
Meyer's remarks, 40 ,
Meaning of the word, probable correct, 42-43
Misuse of the word, 39-43
FEASTS {see Religion).
FIRE.
Skertchly's exhaustive paper, 371
Fire Syringe 372
Difficulties with it, 375
Dyak name and scarcity of. 372
Kalakas, made by, 372
Manner of use. 374
Names and description of parts, 373
Sakarangs and Sarebus, known by, 373
Fire Drill. 375
Bow fire drill not known, the, 377 note
Description, 375
legendary origin of, 301
Method of operating, 376
Side groove or notch, the, 375, 376
Wide distribution, 375
Fire Saw. 377
Description and method of using, 377
Flint and tinder struck on bambu, 378
Forest conflagrations caused by bambu
rubbsd together in the wind, 378
Bambu and Potter>', 378, A20S
Tinder making, 378
Steel and Flint, 378
Torches. 379
How light regulated, 379
Leaf wick, 379
Made of bambu and dammar.
Strips of resinous wood. 379
Candles, 379 ; making. A2o3
Fire not procurable in Hades,
fire a
' medium," 229 ; fire appeases hate of birds,
229 ; messages given to fire, 229 ; hair burnt
in fire causes sickness, 288 ; " fence of fire,"
273 ; fire kept up during the night, 366 ; fire
place, ii. i, 3, 10 (and note); firewood, ii. 3 ;
Malay notion of fire, 372 ; originator of
house conflagration condemned to slavery,
ii. 213; fines for incendiarism, A187
FISHING
Angling, 460
Barongs (fishing boats), 455
Diving for fish, 456, 462
Drying fish, 455, 456
Floating baits, 461
Hooks, 460
Prawns, 457
Rights, 418, A 167
Seines, nets, and scoops, 454-457
Sharks, 455
Fishing (continued).
Spearing, 462
Spins, 461
Sumpitan, 462 ; see Sumpitan
Tabu, 456
Torchlight, 462
Traps and weirs, 459, 463
Tuba fishing, 458 ; division of spoil, 459
Weirs, 459, 463
FOOD.
Alligators, 382
B.imbu, boiling in, 379 : jars, 387
Beans, 407
Beetles, 383
Brine, 385
Buffalo, 383. 385
Cooking: boiling in bambu, 379, 381: in iron
pans, 380 : roast pigeon, 380 ; grilled fowl,
380; scalding the feathers, 380; grilling
fish, 380 ; fire place, 380 ; earthen pots, 381 ;
wild cat, 383 : roast rat, 386
Cakes, 385 ; unknown, A 196
Cat. wild, 383
Clay. 385
Cribung, 379
Crocodiles, A208
Cucumber, 379, 383
Curing, 385
Domestic animals seldom eaten, 381. A 196
Drinking: arrack. 383; seductive maidens. 391,
392 ; women not drinkers. 392 ; drunkards
at feasts only, 392 ; pride in, 392 ; water,
387. 388 ; panchurs. 387, ii. 5 (see Habita-
tions) ; bambu jars, 387 ; at peace-making.
2o5 ; fondness for, A163 ; quarrels while,
A 163. A202 ; at marriages, A 180 ; drunken-
ness incurable ; 94
Earth eaten. 385
Famines, 421 ; foods, A201
Fingers, eating with, 382
Fish. 379. 380, 383, 384
Fowls, 379
Frogs, 382, 383
Fruit. 383
Gourds. 383
Grass, wild, 378
Grubs, 382, 383, 384
High food. 86
Honey. 385
Indian corn, 383, 407
Kaladi. 383, 386
Leaves as plates, 382
Maiafs, see Indian corn
Mice, 383
Monkeys, 380, 382, 383, A208
Mouth washing, 384, 388
Not attacked when eating, 384
Pigeon, 380
Plates, 382
ccxxiv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Food (continued)
Pork, 379, 385
Pottery, 390
Rats. 383, 385
Rice, 379, 380, 382, 383 ; mortars, A203
Roots, 386
Salt, 385 ; manufacture, 386, A202 ; in food, 385 ;
trade staple, 387 ; necessity for, 387
Snakes. 382, 383. A208
Spoons, 246
Sugar. 385. 407
Sweet potatoes, 383. 386
Tabued food, vegetables, 388; new rice. 390;
goats, 388, 389; ox, buffalo, 388, 389; fowls,
butter, 388 ; fern paku, 389 ; snakes, 3S9. 390 ;
bears, 389 ; wild cattle. 389 ; lizards, 389 ;
tiger cat, 389 ; fruits, 390 ; fish with cabbage
palm. 390 ; dogs, 390
Tapioca 383, 421
Toads, 383
Treacle, 385
Vegetables. 379, 380. 381, 407
Vinegar, 385
Waste at feasts. 421
Yams. 379 383
FOREIGN INFLUENCES.
Alien interference (xix.)
Chinese : Agricultural, 422 ; cheating, 65, 67 ;
coins, ii.280; intermarriage, 124; influence,
A164 ; jars, 284, 286 ; origin of shields
(xiii.) ; pottery, ii. 280
Hindu influence (xiii ), A164 ; "in the days of,"
ii. 279 ; relics, ii. 279, 280 (and note)
Indonesian affinities, 63, A 209
Javanese era, ii. 283 ; jars come via Java, ii. 286 ;
Manging's visit to Java, i. 338 ; musical
instrument (xiii ) ; the Siju idol, 340
Malay rifling graves, 141, 204; affinities, 63;
affinities in language, ii 273 ; cheating.
65 ; derivation of language, ii 269. 271 ;
influences (xiii), A164. oppression (xvi ),
67, 70 ; wheedlings, ii 233
Sulu influence (xiii.)
GOVERNMENT (Native Custom, Adat).
Adulter^', punishment of, ii. 228
Bahukid (defiance), ii. 230
Binting Marrow (river tabu), A205
Bunkit (vaunting), 70
Capital oftences, ii. 225
Chiefs, see Orang Kaya, Panglima, Pengara, Tuah
Classes, A 165
Councils, ii. 225. 227
Cursing, fines for, A 187
Decisions, sensible, ii. 228
Defiance, ii. 230
Destruction of property, ii. 228
Government (continued).
Disputes, about fruit trees, 418 ; about land,
420, ii. 96 ; fighting with sticks, 420 ; settle-
ment of, A 1 66, 168
Evolution, of classes, A166; of property, A166;
of heredity, A 167
Fines, 89. ii. 228, A 186, 187, 206
Guardians. A 184
Heads to settle differences, ii. 230
Inheritance, 138, A 167; in land. 419. 420. ii. 229;
curious case, ii. 229, A182, 184 ; see Property
Malay oppression, ii. 230 ; intrigues, ii. 231
Murder, ii 228, 229 : curious law. A187, A206
Orations, ii 227. 228
Orang Kaya, ii. 224; election of. 72, ii. 227;
appointment of , Ai67- office hereditary, A 167,
206 ; women not eligible. A206 : power,
small, ii. 225 ; great, ii 225 ; increased
power leads to slavery, ii. 226 ; farm assist-
ance received, ii. 225, 226 ; ruined popularity,
ii. 226 ; five chiefs, ii. 227 ; tabu ]a>'ing.
A205: influence of. A162 ; duties of. A168;
prerogatives of, A 168 ; tax making. A205
Panglima, ii. 224
Pengara, ii. 224
Property, in trees, 66, 418, 453, A167 ; in land,
A 166 ; origin of in land, A206 ; fishing rights,
418, A167; in game, 453: dividing with
spirits of the dead, 209 ; communal, 419,
420 ; in bambu, 418 ; tenants' rights, 420 ;
of slaves, ii. 211, 214 ; jungle rights. A209;
evolution of, A166 ; $ee Inheritance
Singer, A 206
Social system, A 165
Theft, punishment for, A 187
Tuah, ii 224 ; hard worked, ii. 225
Vassalage leads to slavery, ii. 226
Villages separately governed, 225, A165
HABITATIONS.
Altars at, ii. 5
Aqueducts (panchurs), 359, 361, 364, 366, ii. 5
Balai, see Strangers
Bambu designs, ii. 28
Bark, ii. 18 ; roofs, A190
Bedsteads, 366. 382. ii. 13, A203
Bridges, ii. i, 27
Challenge bowl, ii. 158
Communal life bad, ii. 25
Cottages, ii 23
Decorations, ii. 9, 10, 12, 17, A203 ; carved ridge
boards. A204
Dirt, ii. 4. 10, 17
Divisions, ii. i, 6, A190
Doors, ii. i. 3. 9, 10, 17
Fences and stockades, ii. 3, 6, 20, 24, 25, A178, 190
Fire places, 380. ii. i, 6, 10, 12, 23, 24
Firewood, 363, ii. 20
Flooring, ii. 6, 24, 25
Gomuti palm cordage, ii. 6
Index.
ccxxv.
Habitations (continued).
Height, ii. 17, 20, 21
Hooks, ii. 16
Household goods, ii. 3 ; stored in jungle, ii. 6,
10, 16
Human sacrifices at building, ii. 215, 216, see
Human Sacrifices .
Ladders, ii. i, 5, 6, 9, 16, 26, A190, 203
Land Dyaks.ii. i ; varieties of, ii. 3 ; Sea Dyaks,
ii. 9
Length, ii. 16, 17, 25, A203
Loft, ii. 14, 16
Lower verandah, ii 3
Mats, ii. 10
Mosquitoes, ii. 14 ; curtains, ii. 35
Nibong palm, ii. 4. 244
Nipa palm, ii. 4, 14, 17, 244
Omens, ii. 14. 16, 20, 24
Panchurs, see Aqueducts
Panggahs (head houses), ii. 5
Partitions, ii. 3, 4, 21, A203
Passages, ii. 3, 9, 22, 23
Paths, ii. 25-27
Picturesque spots, 359
Pillows, 366, 382, ii 6
Planing tool, ii. 24
Planking, ii 4, 18, 20, 23
Plans, ii. 11. 23
Platforms, ii i. 3, 9, 12, 13, 23
Position and surrounding, ii. 4, 17
Posts, ii. 22 ; holes, ii. 21
Private apartments, ii 9, 12, 22
Raised seats, ii. i. 18, 21
Refuse, ii. 4, 10, 17
Removals ii 14, 16
Residence shifting, 400
Roofing, ii. 6. 12, 13, 14, 17. 22, A190
Rotan cordage, ii. 6. 21. 27. 244
Sacrifices, ii. 15. 16, 24
Shelves, ii. i, 10, 21
Smoke hole, ii. 6, 10, 23, A203
Strangers' place, ii. i ; houses for, A 203
Tabu at house j^uilding, ii. 6
Vermin, ii. 21, 24
Windows, ii. i, 3, 9, 12, 22, 27, A190
Women's apartments, ii. 5, 14
HEAD HUNTING.
Accounts, balancing head. ii. 202
Ammal heads, ii. 158
Baskets for heads, ii. 145. 147
Bones preserved, i. 258, ii 154
Brain extraction, ii. 146
Brass dishes, ii. 170
Burials, heads wanted for. 158, 207. ii. 142
Captives killed for heads, ii. 163
Care given to a captured head, ii. 168
Carved wood, meaning of. A210
Carving, see Decorated skulls
P
Head Hunting (continued).
Children's admiration of heads, ii. 144 ; heads,
ii. 159-162, A178
Collection of heads, ii. 143; of animals, ii. 158
' Corpses' heads, ii. 141
Cowardly procedures, ii. 159
Cunning in taking heads, ii. 160
Decapitation, methods of, ii. 145
Decorated skulls, ii. 145, 146 ; Meyer's notes on.
ii. 147-153
Depopulation due to. A 179
Desire for heads deep-rooted, ii. 140, 142
Division of a head, ii. 150, 158, 159
pffect on character, ii. 167
I Enemies' heads, ii. 160, 164
Feasts, Head-, 256, ii. 167-174
Festoons of heads, ii. 153
•• Finest way possible," ii. 162
1 Funeral feasts, head for, 158, 207
Gawe Pala or Burong (head or bird feast), ii. 174, 256
\ Houses, Head-, ii. 156, 157
Human sacrifices, ii. 141
Hunting, head, 79, 91, 109
Invoking heads, ii. 168
Klieng at head feasts, ii. 174
Language at feasts, ii. 174
Legend as to origin of head hunting, ii. 163. A210
Lovers' treachery, ii. 161 ; trouble, ii. 165
I Loving cup, ii. 173
Marriage, heads for, ii. 142 ; heads a necessity
for, ii. 163-166, A 178 ; not a necessity, ii. 166
I note, A 1 78
Mengap (song of feast), ii. 174
Number of heads collected, ii. 143
I Omens, ii. 143
Origin of head hunting, ii. 163. A210
Original owners of heads, references to. ii. 145
Pangahs, ii. 156, 157
Passion comparatively new, ii. 140. 141
Penyala, ii. 169. 170
Perham's Song of Head Feast, ii. 174
Posts, how erected, ii. 169. 173; skulls on. A 191
Preservation, methods of, ii. 145-148
Pride in possession of heads, ii. 142
I Property in heads, ii. 158
Propitiating heads, ii. 168-172
Prosperity insured by heads, ii. 143
Recaptured heads, ii. 145
Reception of captured heads, ii. 167-174
Redeeming a head, ii. 144
Relative killed for a head, ii. 161
RuaVs chief ornament, ii. 13
Sacrifices of pigs. ii. 172 ; of slaves, ii. 163
Scalps, ii. 141, A210
Schemes for getting heads, ii. 142
Singalong Burong at head feasts, ii 174
Slaves, wanted in heaven, 141, ii. 141 ; heads of,
ii. 163
Smoking heads, ii. 147
Song of Head Feast, ii. 174
ccxxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Head Hunting (continued).
Spirits at Feast, ii. 174
Spitting on, ii. 167
Stone for head dividing, ii. 159
Straw \visps, ii. 154
Tatu marks, ii. 90. 159
Women, heads of, ii. 159-162. A177, 178;
influence of, ii. 163-166. 167, 168
Wooden heads, ii. 162, 291
HosE» Chas.
HOSE.
List of Borneo tribes, 37
HUMAN SACRIFICES.
Burials, at, 141. 145, 157, 190. n. 141. 163, 204,
216, A 199. 205
Captives and slaves, of, 157, ii. 163, 204. 214, 215,
216, 2i7» 222, A162, 166, 174, 188, 189, 199,
205
Communal purchases for, ii. 217
Heart examined at, ii. 215
House-building at, ii. 215, 216
Legends relating to, 325.
Peace, at conclusion of, ii. 204, 205, A188, 205
Prosperity, to bring, ii. 216, A205
Spirits, in honour of, ii. 216 (note), A205
Women torturers, ii. 215, 216; not spectators of,
ii. 216
HUNTING.
Accidents, 430, 439. 452
Animals, why hunted. 453
Bears, 453
Bees, 451, A208 : tapang trees,^45i ; ladders, 451 ;
accidents, 452 ; bears, 453 ; property in
trees, 452
Birds, " calling," 444 ; birdlime. 445
Cave swift nests, 448 ; varieties, 448, 450 ; col-
lecting. 449; value, 450; curious custom,
A208
Crocodiles, 446
Deer, 428, 429 ; snaring. 443 ; potting, A202
Dogs, 428. 429. 430 ; see Domestic Animals
Frogs. 445
Game rights, 453
Jungle, cry, 430 ; rights, A209
Pickled food, 430
Pigs, 428, 429 ; charms, 439
Pitfalls, 444
Property in game, 453 ; in bee trees, 453 ; in
fruit trees, 66 ; see Government.
Skertchly's description of traps. 430
Sumpitan, 446 ; see Sumpitan
Tabu, to mention name of animal, 224 ; against
" butter fingers," 430
Tortoises, 445
Traps, 430 ; Skertchly's description, 430 ; Jerat,
431 ; Bubuang, 433 ; Kelung, 435 ; peti, 437 ;
pig charms, 439 ; Peti lanchar, 440 ; Peti and
bow, 441 ; etymology. 442 ; rat traps, 443
HUPE
Hupfe. Carl. Ethnology of Pontianak (xii.)
INTERFERENCE.
Interference of aliens (xix.)
White people not wanted, ii. 100
JARS (see also Writing).
Attempts to deceive Dyaks with, ii. 287
Chinese origin, ii. 284, 286. A177
Exchanges as tokens of friendship, ii. 284
' Fines, taken as, per head, ii. 285
Gnsi, ii. 284, 285, 286
Heirlooms, ii. 284
Hostages for good conduct, ii. 2S5
Java, arrival via, ii. 286
Joy at receiving back, ii. 285
Mysterious powers possessed by, ii. 285, 2?6
Naga^ ii. 284
Oracular powers of. ii. 286 (and note).
Price excessive, ii. 284, 285. 286, 287
Room full of jars, ii. 285
I Rusa, ii. 284
I Sacredness of. ii. 285
Sacrifice to, ii. 285
Sale of by trade goods, ii. 286
Varieties of, ii. 284, 285. 286, A 177
] Water from sacred, ii. 286
LANGUAGE.
Land Dyak, 7 ; ii. 267
Conversion of letter 1 to r and r to h, 7;
ii. 269
Examples, ii. 268
Derivatives, richness in, ii. 267
Malay derivation, ii 269
Prefixes, ii. 267
Puas or lament, ii. 268
Radical connections with others, ii. 267
Tribal differences, ii. 267
Sea Dyak, 10 ; ii. 269
Archaic Malay words, ii. 271
Aspirate, importance of. ii. 269
Final vowel, ii. 270
Hindu influence, ii. 271
H versus k, ii. 270
Malay derivation, ii. 271
Manang's speech, 269, ii. 174, 272. A161
Original Borneo element wanting, ii. 271
Phonetic spelling, ii. 271
Slang, ii. 272
Speech at feasts, ii. 174
Tribal differences disappearing, ii. 271
War language, ii. 272
Kay an, 18 ; ii. 272
Distinct from Land and Sea Dyak, ii. 272
Local differences
Milanau, 12
Dialectical differences, ii. 272
Tribal differences, ii. 27a
Index,
ccxxvii.
Language (continued),
Dusun, ii. 272
Accent on last syllable, ii. 272
Affixes not frequent, ii. 273
Baju quite distinct, ii. 273
Bisaya likeness, ii. 273
Conversion of ^o into ^o. ii 273
Lanun quite distinct, ii. 273
Local differences, ii. 273
Malay affinities, ii 273
Sulu affinities ii. 273
Pronunciation indififerent, ii. 273
LEGENDS (see also Religion).
Alligators afraid to eat Dyaks, 348 ; a Dyak
meets an alligator, 348, and who marncs his
daughter, 348; the alligator will not work
and so is killed, 349 ; alligators now dare not
for shame look at Dyaks. 349; another
version : a Dyak goes under water to cure a
sick alligator, 349. and is turned off without
his fee, 349
Alligator bird sings to the alligator, 348.
Barich, origin of the. — Sick persons burned to
death. 309 : a sick woman rescued by Tupa
Jing, 310 : her veiled return and appearance
with doctor's knowledge, 310 ; another ver-
sion, 311
Buludupihs, origin of. — During a fire a girl
carried ofif by a spirit; her child the first
Buludupih, 304
Buludupih's story of the Kinabatangan cave,
332 : a chief sends his son to fight the Sulus,
352 ; they return successful. 352 ; are lured
into a cave, 352 ; the cave closes down and
only the youngest brother escapes. 352
Cats, men laughing at, turned to rocks, 305
Creation of the world.— Gantallah, the lumhu,
originates two birds who start creation,
299 ; dragon, woman and fruit, 300 ; another
account of creation, 300 ; a third account :
world built up on head of Naga the serpent,
AX70 ; men bom of eggs, A170 ; Angai gives
life with death, A171 ; fourth account : a
woman bom from trees after six times
bringing forth, A171 ; produces Sangen. the
pn^enitor of mankind, A172 ; a fifth
account, A201
Deluge.— Trow (Noah), 300; the arc a paddy
mortar, 300 ; after deluge creates women and
marries them, 300; the ancestors of the
Tringus, 300 ; men kill a snake and a flood
of water issues from his body, 301 ; the
single surviving woman invents fire-drill,
301 ; birth of Simpang Impang. 301 ; the
adventures of Simpang, 301 ; matriarchal
injunctions, 302 ; Deluge, A 201
Dogs, origin of, A202 ; men turned to rocks for
laughing at 305, 357
Elephant outwitted by a porcupine, A200
Legends (continued).
Headhunting, origin of, ii. 163
Jungle leeches, origin of. — An Umot captures a
Dyak's wife, 308 ; her release, and death of
the Umot, 308 ; the child a scourge, its cut
up body turns into leeches, 309
Kadawa the cockfighter, 211
Kina Balu, Chinese legend of. — Theft of stone
from a snake, 304; "celestial" thieves left
behind 304 ; Dusuns' ancestors, 304 ; lake
with imprisoned princess. 305
King of gold mines, A201
Klieng's War Raid to the Skies (by the Ven.
Archd. Perham). — Varieties of Dyak
legends, 311 ; Klieng a foundling, 312; his
metamorphoses, 312; his wife Kumang
(Venus), 312 : Klieng appears disguised,
312 : proposes to marry Kumang, 313 ;
Tutong's denial, 313 ; the war path, 314 ;
arrival of the wind, 315 ; gathering the
army. 315; Sampurei's joke. 317; arrival of
g^ndmother Manang, 318 ; her miracles,
319; counter miracles, 320; approach
Tedai's house, 322 ; the fight with his army,
323 ; fall of Tedai, 324 ; Klieng's return,
324; how song^ are sung, 324; former
human sacrifices, 325.
Klieng. a story of. — Arrival of strangers, 326 ;
the women carried ofif. 326 : the alarm and
pursuit, 327 ; adventures of Bunga Noeing,
327
Klieng, adventures of. — His proposed marriage
with Bunga Riman (Kumang), 332; Klieng
wanders in the forest. 333 ; a bird leads him
to people fighting, 333 ; he overcomes them
and they give him charms, 333; meets
Bunga Riman, 333 ; a fly helps him, 334 ;
passes the night with Bunga Riman, 334 ;
meets her brother Aji, 334 ; they fight, Aji's
defeat, 334 ; his prodigies of work, 335 ;
attack the Kayans, 335 ; the plunder, 335 ;
Klieng's daughter, 336 ; his return to his
people, 336 ; KUeng's disguise revealed, 337.
KUeng. the tale of old men, 337
Limbang, Ensera, the story of Klieng's young-
est brother.- -The party goes out hunting,
leaving Limbang alone. 328; his strength.
328 ; a light wanted, 328 ; he meets Gua the
giant, 329; thegiant's way of eating. &c., 329;
Limbang marries the giant's grand-daughter
(Bunsu Mata ari), 330; her jewellery lost,
330 ; arrival of a Malay suitor, 331 ; Lim-
bang destroys the war party, 331 ; meets
Klieng, 331 ; death of Gua, 332 ; return home
of Limbang, 332
Limbang removes Bunsu Mata-ari's house.
337
Manging, the story of. — ^His arrival in Java,
338; his cleverness and success, 338; the
son's search, 339; a bad reception, 339;
ccxxviii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Legends (continued).
recognition, 339 ; Manging's wife, 339 ; an
antique necklace, 339
Mountain spirits, fear of. 356 ; ghostly buffalo
footprint, 356 ; dragon on Kina Balu, 356 ;
prayer to. 356 ; Dusun ancestor on, 356 ;
Mount Mentapon angered spirit sends rain,
357 ; Sadong hill rocks are people turned to
stone for laughing at dog, 357. Nini Sit
(grandparents Sit) rocks : Lundu famine
averting spirits, 354 ; miraculous night
journey, 354 ; faith is shaken, 355 ; Temelan
rock spirits warn against enemy, 355 ; spirit
communion, 287, 355 ; no bowing down or
worship, 355 : pigs turned to stone now
sacred, 356
Nating, the adventures of, 338
Orang Outan.— People turn into orang outans,
350 ; women pregnant by, 350 ; twins by,
350 ; orang outans help the Bantings once,
350
Ot Danum's descent, A201
Paddy, origin of. — Se Jura's adventure, 307 ;
maggots, 307 ; acquires knowledge of farm-
ing, 307 ; farming operations regulated by
the stars, 307
Plandok, deer and pig. — Plandok falls in pit, 347 ;
induces a pig and deer to do likewise, he
escapes, 347 ; he gets the deer killed by
bees, 347, and the pig by a snake. 348
Plandok and Kikura seeking bamboo shoots.
342 ; Plandok caught in a snare, and escapes,
343 ; Kikura caught in a pitfall, 343 ; induces
monkey to change places with him, 344 ;
Kra escapes, 344 ; the three travel together,
344 ; Kra deceives and kills a fish, 345 ;
Bruang wants a share and is sent about his
business, 345 ^
Plandok, deer, and pig. — Disappearance of their
fish, 346; they watch in turn, the giant too
much for deer and pig, but Plandok over-
comes him, 346
Pulang Gana, see Religion
Rats, how came to be eaten, 350; the rats ate up
all the rice, therefore it was time to eat the
rats, 350
Rocks, men turned into, for laughing at dogs,
305. 357 • oa*^ taken by, 353
Sadong chief, ancestor of. — A boy visitor badly
treated, 305 ; he causes them to laugh at a
dog, and they are turned to stone, 305 ; his
descendant's dream, 306 ; discovery of Si
Lebor nest caves, 306
Sennahs, origin of, 6 (note)
Sibuyaus, origin of. — Puttin not eaten, 303 ; fish
changed to girl, her marriage, child, and
her disappearance, 303 ; other versions
ascribe disappearance to ill treatment, 30^
Siju idol, history of the. — Its existence denied,
340 ; Siju dies in Java, and his body carried
Legends {continued).
home, 340 ; re-appearance as a copper frog.
340 ; the village guardian spirit, 341 ; stolen,
loses a leg, 341 ; a miraculous leaf, 341 ; his
recovery, 341 ; yearly feast in his honour,
341 ; probably a Hindu idol. 342
Simpang-impang, birth of, 301 ; mother of
Pulang Gana, 177
Singalong Burong and his sons-in-law. Katu-
pong, Beragai, Sec, 197, 198, 200
Siu meets a beautiful woman, 198; their son
Seragunting, 198 ; his miracles, 198 ; get to
house of Singalong Burong, 199 ; more
miracles, 199 ; acknowledged to be grandson
of Singalong Burong, 199 : return home
with knowledge, 200
Snake has a stump tail. — Of a woman's twins,
one a snake, 350 ; the twin brother cuts his
tail by mistake, 351
Spooks.— A tree that never sheds its leaves. 351 ;
a sorcerer's home, 351 ; camphor tree guarded
by an ogre, 351 ; the bones of a dragon, 351 ;
ruins of a gigantic house inhabited by man-
eating spirits, 351 ; an invisible tiger, 352
Tails, men with. 351
Toad advises heads to be taken instead of scalps.
A210
Turtle, the, with a pearl, 350
Water and rock spirits, 353 ; warm spring occu-
pied by spirits, 353 ; a stream infested by
antus, 353 ; cataract's roar caused by antu,
353 ; the moving stone, 353 ; the tail end
of Bunga Noeing's waistcloth, 353; made
known by a dream. 353 ; an uncanny pond,
353 ; oaths on rocks, 353 ; placing a cutlass
in a stream. 353
White People, origin of, and survival of books.—
An ichthyosic woman's child, the first
European, 302 ; during the Deluge four men
escape, fate of the books, Malay bullying,
303
LOW.
Low, H. Brooke, Career of (xi.)
MARRIAGES.
Adultery, 130; punishments for, 130, 131, 133,
A181
Ampun, 123
Bergaput, 123
Betrothment, 108. 114, 115, 118
Bigamy. 401
Bilians at, A 180
Brian {berrihan, barian), 115, 124, 125
Caged girls, 121, A199
Ceremony, 109, no, 114, 115, 202, A180
Chastity, 115, 116, 133
Chiefs' offences, 122
Children, A 179
Chinese, intermarriage with, 124
Index,
ccxxix.
Marriages (continued).
Concubinage, A181
Conjugal afifection, 129; fidelity. 115; devotion,
130
Courtship, 108, 109. 110, 118, A 179
Cousins considered brothers and sisters, ii. 274
Criminal intercourse. 133
Desertion. 112, 126
Divination, marriage, 202
Divorce, 126, 127, 128, A 182 ; ring, 128
Dreams, 128
Drunkenness at. A 180
Early marriages, 45. 46, 115
Elopement. 118. A181
Father-in-law, 125, 302 ; wife goes to, 348
Feasts, A 180
Gifts and Fines, A180
Girls caged, 121. A 199
Heads necesssary for, ii. 142, 163-166, A178; not
necessary for, ii. 166 note, A178
High class scandal, 115, 116
Incest, 122
Intercourse unrestrained. 116, 117, 132
Intermarriage. 47. 123
Jabu, 116
Jars, 112, 124, 127, 129
Jealousy, 131, 132, 134
Kudi. 116
Love song. 1 19
Lovers' troubles, 117. 118; lover captured, A181
Male visitors, 109, no
Matrimonial troubles, 128
Monogamy, 114
Mother-in-law, 112. 126, 302
Ngaiap. 118
Nunghup bin, 118
Omens, 127, 128
Parental devotion, 103
Parents-in-law not to be mentioned. 302 ; must
not walk before them, 302
Perik, 127
Polyandry, 126 ; a doubtful case, A 199
Polygamy, 126, A181
Pride. 118
Prohibited degrees, 122
Relationships, 122 ; counted to remote degree,
ii. 274
Residence, 108. 109, 124. 125, 129. 348. A181
Ring divorce. 128
Sacrifices at, A 180
Settlement 112. 124. 126
Suicide, 115. 116, 117, 118
Taju (tajau), 124, 127
Wedding dress, 113
Wedlock, a sign of, 114
Widows, 130, A182 ; widowhood. A182; see
Disposal of the Dead
Wife of low rank, 80
Woman's property, A 182
MAXWELL.
Maxwell, F. R. O.. tribes of Sarawak, 1-20
MEDICINE MEN (see Religion).
MENSURATION.
Ageb not known, ii. 241
Cloth measurement, ii. 240
Daytime, A153
Distances, ii. 241 ; measured by hair drying,
ii. 241 ; by boilings, ii. 241
Enumeration, ii. 240
Knotted string, ii. 103, 290
Lineal measurement, ii. 240
Pig measured, ii. 240
Pleiades, 400
Numerals, favourite, 231, ii. 241, A99. 100, 101,
102, 108, 114, 124. 145, 160
Six months' year. ii. 239
Sun-dial, for planting, 400. ii. 239 ; post, shadow
how measured, A 209
Time, how referred to, ii. 240, A 153
Years not counted, ii. 239
METALLURGY AND MINING.
Blacksmiths, ii. 234 ; work appreciated, ii. 236 ;
forges, ii. 236, 237 ; forges common property.
A207
Coppersmiths, A 163
Diamond digging, ii. 238
Gold in river beds. ii. 237. A207 ; Malaus the
only native workers, ii. 237, A 163 ; rights,
A167; methods of mining. A207 ; river raft,
A 207
Iron, how obtained, ii. 234. 236, 237 ; smelting.
ii. 137. 235, 236. 237, A163
Platinum, ii. 239
Stone hammers, ii. 238
MUSIC.
Bagpipes (?), ii. 259, A 163
Banjoes, ii. 261
Boatmen singing, ii. 265
Character, musical, ii. 264
Chords, ii. 259
Chorus. 115. 249
Drums, ii. 263, A163
Dulcimer, ii. 264
Fiddle, ii. 260, 262
Flutes, ii. 258, A 163
Gongs, ii. 263 A163 ; beaten in uniscn 263
Guitar, ii. 262, A 163
Harps, ii. 260, 261, 262
Jew's harps, ii. 257
Pentatonic scale, ii. 259, 265
Plaintive chorus, 249 ; music, ii. 265
Reed pipes, ii. 260
Singing, ii. 264 ; extempore, ii. 266 ; improvising
rhymes, i. 84
Spirits, to keep ofif, ii. 264
Zither, ii. 260
CCXXX. H. Ling Roth. — Natives of Sarawak and Brit.N. Borneo.
NAMES.
Additional names, ii. 274
Animals' names adopted, ii. 275, A208
Birds named according to note, ii. 277
Body names, ii. 273
Change in case of sickness. 288, ii. 275 ; due to
dislike of mentioning the dead, ii. 275
Dislike to mention one's own name. ii. 275 ; or
dead persons, ii. 275
Grandfather and grandmother prefixes, curious
results of, ii 274
Inversion of Malay nomenclature, ii. 274
High sounding titles, ii. 273
Men. of, ii. 273. A114
Parents adopt children's names, ii. 274 ; due to
impatience of distinctions, ii. 274
Prefixes, ii. 273. 274 ; for widowers. 274 ; survivors
of brothers and sisters, ii. 274; widows,
ii. 275 ; children, ii. 275
Relatives insist on change of. ii. 275
Slaves, names changed, ii. 275
Streams, all named, ii. 277
Surnames unknown, ii. 274
Surprise expressed by calling upon grandparents.
ii. 276
Villages named after chiefs, ii. 277
Widow, ii. 275
Widower, ii. 274
Women of, ii. 273, A 114
NARCOTICS.
Arrack, 383, 394
Betel and siri. 51, 86, 100. iii. 114. 131. 137, 143.
202, 260, 272, 359. 394 ; carved cases, 394 ;
loss of taste due to, 395 ; ii. 39, A 193. 196
Cigars, A208
Coconut wine, 393
Drinking, see Food
Gomuti palm wine, 393
Oil, an intoxicating, 379
Opium unknown, 395, A 196
Palm wine. 393
Quids, A202
Rice beer, 391, 392
Siri, see Betel
Spruce beer, 251
Tampoe fruit spirit, 393
Tapioca toddy, 394
Tobacco, 59, 394; cigars. 394; quids. 394; pipes
395 : hubble-bubbles, 395 ; fairly prepared,
395 ; caladium as substitute, 396 ; 408,
A193, 194, 196, 202
NATIVE CUSTOMS {see Government).
NATURAL PRODUCTIONS.
Bambu, ii. 244 ; rice stores of. 418
Dammar, ii. 245 ; sacred piece of, A202 ; collected
in river, A207 ; used for torches, 379 ; for
coffins, 148
Natural Productions {continued).
Gutta, ii. 242
Nibong palm, ii. 4, 244
Nipa palm, ii. 4, 14, 17, 244
Oils, ii. 245
Rotan, ii. 244
Rubber, ii. 244
Taptang tree, 451, 452. ii. 243
NEGRITOES
Andamanese carried to Penang, ii. 298
Beccari on, ii. 293
Burmese and Chinese kidnappers of Andaman-
ese, ii. 298
Dalton's " wild Dyaks" not Negritoes, ii. 293 ; his
statement, ii. 297
Distribution in surrounding countries, ii. 293
Earl on. ii 294 ; woolly haired people, ii. 296
Existence probable but not proved, ii. 301
Flower, no proof given, ii. 293
Gerland on, ii. 294
Giglioli on, ii. 294
Hamy. see Quatrefages and H.
Hose on, ii. 294
Junghuhn on. ii 294
Kessel on, ii. 294
Lafond on, ii. 301
Man, E. H., on. ii. 298
Marsden on, ii. 294
Meinecke on. ii. 293
Meyer's review, ii. 293-293
Negrito skull decorated, ii 293 ; origin doubtful,
ii. 299
Papuan sailor, ii. 297 ; inhabitants, 296, 298
Pickering on, ii. 294
Quatrefages and Hamy, Negrito skull in Lyt>ns
Mus., ii. 293 ; careless statements, ii. 293
Rienzi on, ii. 301
Schwaner on, ii. 294
Van Eysinga on, ii. 298
Waitz on, ii. 294
Walckenaer on. ii. 301
Whitehead on, ii. 294
Zanetti on, ii. 293
PATHOLOGY.
Accidents, recovery from, 46
Agues, 289
Albinos, 296, A162
Anthrax, 289
Arrow poison swallowed, 294
Ascites, 289
Bergamah, 83. 243, 231
Bleeding and cupping, 297
Blind people, 131 ; see Opthalmia
Cajput oil, 290
Castor oil, 289
Cauterising. 297
Charms, 291
Cholera, 289, 290 ; fearful ravages. 290
Index.
ccxxxi.
Pathology (continued).
Colds, 58
Consumption, 295
Diarrhoea. 289
Dreams, 291
Dysentery, 290
Elephantiasis, 289, 295
Fevers, 53. 289. 294
Goitre. 47. 289, 295
Gonorhoea, 289
Healing wounds, 296
Honey cure, 290
Ichthyosis, 289 ; see Kurap
Inoculation, 292 ; fear of, 292 ; efficacy, 292 ;
not submitted to, 293
Insanity, 296 ; parricide to save from shame of,
296
Kurap (skin disease), 45, 46. 47, 289, 294;
native cure, 294 ; wide spread, 294 ; due to
insanitary conditions, 294
Leeches, 298
Leprosy, 289, 295
Onion cure, 290
Opthalmia, 131, 289, 295 ; eyelashes extracted.
296 ; fire smoke, 296
Otitis, 289
Pepper cure, 290
Plantains, 290
Rubbing, 289, 291
Russian influenza, 289, 293
Scab. 289
Scrofula, 289, 295
Setons, 297
Skin disease, see Kurap
Snake bites, 298
Small pox, 289 ; extreme fatality. 290 ; fear of,
291. 292, 293 ; inoculation, 291, 292 : an evil
spirit, 291, 293 ; spread by pigs, 293
Spices, 289
Spittle. 291, 297. 298
Sprinkling, 289
Syphilis. 289, 295
Tabu, 289
Tetter, 289
Threadworms, 289
Touching cure, 83, 245, 251
Ulcers, 289
Vaccination, su Inoculation
Washing, 289
Water from sacred jars, 290
PEACE.
Agreements, ii. 203
Balancing head accounts, ii. 202
Bambu ceremonial knife, ii. 206
Biting opponents' sword blades, ii. 204
Blood tM-otherhoods, blood-drinking at. ii. 205;
blood smoking at, ii. 206, 207. A 189
Breast stroking, ii. 205
Brotherhoods, ii. 205-208
Peace (continued).
Cutting a pig in two. ii. 203. 204
Drinking, ii. 206
Eating salt, ii. 205
Exchange of knives, ii. 205
Fines at, 89
Gold dust, ii. 204
Human sacrifices, ii. 204, 205. A188. 189. 205
Jars. ii. 203. 204. 205
Mediation of a third party, ii. 203
Oath keeping, ii. 208, A 188
Paying for. 70
Rotan cutting, ii. 208, A 189
Sacrifices, ii. 203, 204, 206, 207. 208
Salt eating, ii. 205
Slaves handed over, 94 ; sacrificed, ii. 204. 205.
A188, 205
Sword biting, ii. 204 ; stroking with. ii. 205
Treachery of Kayans, ii. 207
Trees stripped at peace-making, ii. 202
PERHAM.
Perham, The Ven. Archdeacon. Papers on
Petara or Sea Dyak Gods, 168 ; Klieng's
War Raid to the Skies. 311 ; Mengap, the
Song of the Sea Dyak Head Feast, ii.
174
PHYSIQUE.
Activity, 52, 54. 35, 57, 58, 59, A162
Age, 60
Ankles. 49 ; Sea Dyak, 51
Arms, 49
Cheek bones, 45, 48. 49
Chest, 49
Child, ugly, 52
Dusun. 57
Endurance, 53, 56, 77
Eyelid double, 57, 63
Eyes. 46, 47, 48, 49 : Sea Dyak, 51, 53, 55 ;
Milanau. 55 ; Kayan, 56, 57 ; Ukit, 57 ;
Dusun, 57, 58 ; Bajau, 59
Face. 47
Family, numerous, 52, 59, 104
Feet, 45
General physique, see Tribes
Hair, 45. 46, 47, 48, 49 ; Sea Dyak, 50 ; pride in,
51, 52, 54; Kayan. 56. 87: Dusun, 58;
Murut, 59 ; Bajau, 59, 63. 91. 113 ; lank and
curly, A 162
Hands, 45 ; Sea Dyak, 51
Head, shape, 47
Height, 46, 48, 49 ; Sea Dyak, 52, 53, 54 ; Mil-
anau, 55, 56 : Kayan, 56, 57 ; summary, 60,
61; A162
Intermarriage, 47
Jumping, 54
Knees. Land Dyak. 49 ; Sea Dyak, 51
Legs, Land Dyak, 49 : Sea Dyak. 52
Manner easy. 45, 46
ccxxxii. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Physique (continued).
Marriage, early, 45, 46
Milanau. 55
Mouth, Land Dyak, 46. 47, 48. 49 ; Sea Dyak,
51 ; Kayan, 56; Dusun, 57
Muscles, Land Dyak, 48 ; Sea Dyak. 51, 52
Natural grace. Land Dyak, 48 ; Sea Dyak, 50, 52 ;
Dusun, 58
Noses, Land Dyak, 45, 47, 48, 49 ; Sea Dyak, 51,
52 ; Kayan, 56, 57 ; Dusun. 58. 63 ; Punans,
18. 19
Odour, 53
Running, 54
Sham fighting. 54
Shin bone protuberance, 57
Skin colour. Land Dyak, 45, 47. 49 ; Sea Dyak,
50, pride in, 51 ; fairness in interior, 51. 53,
54 ; women darker than men, 55, 57 ; Mil-
anau, 55, 56 ; Ukit, 57 ; Dusun, 57, 58 ;
summary, 62, 63 ; fair in interior, A 164
Skull measurements, A 240
Teeth, Land Dyak. 46, 48 ; Sea Dyak, 51 ; Ukit,
57 ; Dusun, 57
Tree climbing, 56, 59
Walking, Land Dyak, 45. 49 ; Sea Dyak, 51 ;
Ukit, 57; Dusun, 92
Weights, carrying, Land Dyak, 45, 46, 47, 48 ; 52,
57.58
Wrestling, 54
POISONS.
Bambu spiculae, ii. 200
Bugau poison plant, ii 199
Fine for poisoning, A 187
Powder put in the sirih chalk, ii 199 ; in arrack
ii. 200; arsenic, ii. 199
Thumb-nail, poison under, ii 200
PONTIANAK.
Pontianak, notes on ethnology of (xii.)
RELATIONSHIPS (see Marriage).
RELIGION AND MEDICINE MEN AND
FEASTS {see also Legend.s).
Alia Taala, 168, 182, A170, 197. 200
Alligators, invoking, 187
Ampatons, A 174, 190
Angai, the ruler, A 170
Angels (Sansangs), A 170
Anthropolatry, 189
Antu, 165 ; Umots and Minos, 165 ; called upon in
sickness, 179; good and bad, 182; invisible,
182 ; as monsters, 183 ; kill people, 183 ; in
dreams, 183 ; Girgasi, 183 ; tree spirits. 184.
263 ; magic charms (ubat), 185 186; oaths
(sampa), 184, 240; io nampok, 185 ; cause of
sickness. 185 ; change into animals, 186 ;
Ribai and Ribut (sea and wind spirits), 201,
203 ; Sikisar's story, 263 ; leaf, 287 ; com-
Religion, &c. (continued).
muning with. 287 ; laying a storm antu,
287 : antu tree, 286, A170-172
Auguries: pig's heart, 234, 235,256; pig's entrails,
234 ; pig's length, 234 ; pig's liver, 235
Bambu. as ceremonial knife, 254, ii. 206
Bergamah (touching cure), 83. 245, 251
Basir, see Manang hali.
Besant (child invocation), 170
Blessing rice seed, 256
Blood sprinkling, see Sacrifices
Borich (Bilian), 165, 259, 266, 282; impostors,
259 ; dress, 259 ; charms, 260 ; fighting
antus, 260, 263 : office and character of,
A174 ; dissolute women, A175 ; lead the
souls to heaven, A200 ; excellent women,
A 200 ; see also Manang
Bras Pilut (Rice) 247
Charms, great value of, 238 ; hailstones, 239 ;
stones, 239 ; tusk, 240 ; gourd, 240 ; seeds,
coral, roots, 240 ; washing water. 240, 241 ;
white cloth, 240 ; rice, 241 ; hawk bells, 241,
245, 248, 250, 253, 254 ; spittle, 241, 251,
260 ; disagreeable custom, 245 ; heirlooms,
260 ; sickness extractors, 260, 261 ; manangs.
269, 272 ; marbles, 273, A172. 200 ; for
houses, A 190
Cure, no. no blame, 267, 285 ; see sickness and
Pathology.
Creation legends, 299, 300, A 170, 171, 201
Dancing, 244 ; sword and war dances. 244, 249.
250 : ridiculous, 244 ; comical measures, 245,
246, 247 ; poor performances. 247. 248 ;
"leg" dancing, 249; excitement, 250 ; unfair
dancing, 251 ; drunkenness at, 252 ; main
booloogsi, 252 ; pole dancing, 252 ; hard work,
253 ; gracefulness, 253 : conjuring, 253 ; a
divine service, 262 ; 358, A163
Datu patinggi mata-ari (sun), 200
Dead, communing with. A172
Dewata, see Petara
Different people diflferent customs. 263
Divination, 190; of sex previous to birth, 176.
177 ; see Auguries and Omens
Dreams, confidence in, 231. 233 ; warnings, 231 ;
magic stones presented in, 231 ; frauds, 231 ;
theory of, 232 ; lawsuit out of, 132 ; practical
sequence to. 232 ; deer preserved, 233 ;
concocted, 233 ; results of bad food attributed
to, 233; attention paid to. 233; propitious,
233: A172
Drees at feasts, 242, 248, 251, 252. 254, 257
Drunkenness at feasts, 251, 232
Effigies, cures by, 268
Epidemics due to antus, 186
Feasts, 242; Land Dyak. 412: Kenniah, 415;
Kayan, 415 ; of sungkup, 130; nine important
ones, A 1 73, 197 ; Gawai. 143, 207, 209, 210;
food wasted at, 421
Fire, fence, 273 ; antidote to bad omens, 229
Index.
ccxxxni.
Religion, &c, (continued).
Frog reverenced, 177
Future life, see Disposal of the Dead
Gawai Antu (spirit feast), 130, 258, ii. 174
Gawai Batu or Beni (stone or seed feast), 178,
ii. 174
Girgasi. see Antu
God, low conception of, 173
Guardian figures, see Ampatans
Hands, laying on of, 83, 245, 251
Hantu, see Antu
Idols, 214, 401, A174 ; no worship, 355
Immorality a cause of plagues, 180 ; at feasts,
A173
Inflicting injury at a distance, ii. 208
Ini Andan, 174
Klieng. su Legends
Laying storm antu, 287
Leaf antu, 287
Magic stones, 231, 232, 269; see also Charms and
Sympathetic help
Main booloogsi, 252
Man turned into a Mias, 286
Manang, 263 ; importance of, 265 ; hereditary,
265 ; blind, 265 ; mystery of, 266 ; Dyaks
not deceived, 266; regulars and irregulars,
266 ; male and female, 266, 282 ; " possessed,"
266 ; payments to, 266, 267 ; use of European
medicines, 266: power of "familiar." 267;
no blame if patient dies, 267 ; blamed, 285 ;
treatment, 267, 268, 273 ; charms, 269, 272 ;
language, 269, 270 ; Manang bali, 270 ;
dressed as women, 270; gross frauds, 270;
a good man, A200 : the baWs importance.
271 ; how initiated, 271, 280 ; mysterious
power, 271 ; fear of cholera and smallpox,
272 ; pagarapi, 273 ; trance, 267, 274, 285 ;
chant, 274 ; varieties of cure, 278 ; three
grades of initiation, 280: a doctor not a
priest, 282
Medicine man, see Manang
Medicine women, see Borkh
Metempsychosis, 213, 219
Mias (Orang Outan), man turned into, 286 ;
smites with fever. 287
Names changed after sickness, 288, ii. 275
Nampok, 185
Nattire worship, 177, 200, 201
Obat, 273
Omens, 165, 191-202, 221-231 ; birds, 191, 221,
226, A 1 73, 200; legend of birds, 225; com-
plicated system, 191 ; various animals,
insects, &c., 192, 226, 228, A173 ; rice-
farming. 192, A173; cause delays. 192; good
and bad, 193 ; overcoming bad omens, 193.
194 ; variety of, 193 ; dead beasts, 194 ;
bees, 194 ; house building. 194 ; sickness,
194 ; killing omen birds. 195, 227; slaves to,
195 ; bird cultus, 196 ; explanation of, 200 ;
absentees return, 221 ; foretelling rain, 221 ;
Religion, &c. {continued).
disaster to war party, 223 : birds are ances-
tors, 224 : the hatubong, 224 ; fire an antidote,
229 ; thorough belief in, 229 ; curious
coincidence, 230 ; agricultural, 397 ; agri-
culture hindered by, 421, 422, A 173 ; war,
ii. 98, 104, A178 : bereincomis comatus. A209
Ordeals, 89. 115, 187: wax tapers, 235 ; diving.
236, 237, A188 : boiling water, 237, 238,
A 188. A208 ; salt, 238 ; land shells, 238 :
attributed to monkeys, 238 ; coins in ashes
and water, A188 ; duelling. A 188; racing,
A188: fowls death, A188; stroking hot
resin, A 188
Pelian 263, 273, 278 ; see Borich
Penchallong, Tenyalong, Pennegalon, 255, 256, 258
Perham's Sea Dyak Gods, 168-213
Petara versus Allah Taala, 168 ; as Vishnu, x8i ;
Aratara. 181 ; names of, 172 ; the saving
power, 179, 180 ; conception of, 179 ; not
worshipped, 181
Polytheism, 169. 176, 179
Prayer, 200, 215 ; for sickness, 248, 253. 261 ; for
heat, 401
Pulang Gana, deity of the soil, 176, i8i, 200,
"• 15. 174
Rags hung on trees. 358 ; origin forgotten, 358 ;
compared to passport system. 358
Sacrifices, fowls or pigs, 165, 189, 190. 204, 246,
255. 260, 261, 402, 403, ii. 172, 173 ; A200, 172
Salamptandai, author of mankind, 176, 209
Sampi, invocation for rice crop, 174
Sansangs, A 170
Serpent worship. 187-189
Shamanism, 282
Sickness. 179, 185; theory of, 260, 266. 272:
pinya, 260; vagrant soul catching, 261. 268 ;
the 'scape' chicken, 261 ; sesab, 261 ; food
for antus, 261, 265 ; extracting wood, stones,
&c,, 260. 263, 264, 267; needles, 263 ; ** soul
left him," 263 ; antus steal souls, 263 ; antus
extracted, 264 ; antu poisoning, 264 ; invoking
antus to cause. 264 ; herbal remedies. 266 ;
pain caused by antus, 267. 272 ; conversing
with antu, 267 ; treatment. 267 ; curing by
effigy, 268 : another method, 268 ; swinging
an old woman. 268. 279 ; begging antu's
forgiveness, 269 ; pansa utei, 272 ; securing
the soul, 274 ; various methods of cure, 278 ;
sent adrift in a boat. 283. 284. A208 ;
Milanau cures, 283-286 ; name changed, 288 ;
see antus and pathology ; touching cure, 83.
245. 251
Simpang Impang (mother of Pulang Gana), 177 ;
birth of, 301
Simungat, 26 r, 263
Singalong Burong (bird chief), 176, 178, 197.
^98. 199' 256; the great teacher, 179; god of
war. 179; his sons-in-law, 197, 198, 200;
fetched for head feast, x8o
ccxxxiv. H. Ling Roth. — Natives of Sarawak and Brit. N. Borfieo.
Religion. &c. (conUnued).
Soul wandering during sleep, 232
Spirits, set Antus
Strychnos Antu, 286.
Sun, invoked, 200
Swinging, see Sickness
Sympathetic help in childbirth, 98 ; in war. ii. 204
Tabu, 165, 180 : for sickness, 261, 268, 269
Tenyalang, see Penchallong
Theft divined, 79
Trees destroyed, 287
Worship, a magical action, 190
RIDING.
Riding, ii. 256
SARAWAK.
Sarawak, extent (xv.); government (xviii.), (xix.)
SKERTCHLY.
Skertchly, J. B. Description of fire apparatus,
371 ; description of traps, 430
SLAVES AND CAPTIVES.
Abortion, ii. 214
Adoption into tribe, ii. 210
Adulterers, A182, 187
Bewars v. Budaks, A205
Boys and girls, A 178
Brian, ii. 211, 214
Children, forget parents, ii. 209 ; sold during a
famine, ii. 209 ; captives, ii. 210 ; not spared
in war, ii. 210 ; Murut, sales of, ii. 210, A 183
Conversion, compulsory, ii. 215
Custom on Rejang river, ii. 210
Debtors, ii. 209. 214, A204-205
Enfranchisement, ii. 210, 212, 213, 214. A135. 205
Evolution of slavery (vassalage), ii. 226
Exchanges, ii. 209, A206
Famines, cause of child sales, ii. 209
Fire makes slaves, ii. 213
Humanity to captives, ii. 210 '
111 usage unknown, ii. 209, 214
Indoor slaves, ii. 210
Inheritance, ii. 211
Introducing slaves, ii. 212
Kayan slaves badly treated, ii. 210
Land Dyaks. ii. 209
Life of, A 204
Markets, slave, ii. 215
Marriage ensures freedom, ii. 213, 214
Sacrificing slaves, 141. 145, 159. ii. 163, 204, 214,
213, 216, 217, 222, Ai62, 166, 174. 188, 189,
199. 205
Outdoor slaves, ii. 210
Peace-making, handed over at, 94
Property of, ii. 211, 214
Ransoms, ii. 209, 210
Sea Dyaks, ii. 209
Seduction of, ii. 212, 214 .
Slaves and Captives {cotUinued).
TabusoH, ii. 210
Temporary. A 184
Thrashing slaves, ii. 214
Tortures, ii. 215. 222
Transfers, ii 213
Trees of, ii. 212
Tuba eating to prevent slavery, ii. 213
Wage earning degrading, ii. 215
Women captives, ii. 21O ; not spared in war, 210
Work of, ii. 211, 212, 213, 214 - '
! SUMPITAN.
! Antiaris toxicaria, ii. 194. A195 ; taken as food.
I A195.
Antidotes, ii 198 ; A 195
Brucin, ii. 196
Chemical investigations, ii. 192
Darts, ii. 184 ; manufacture, ii. 186 ; loose barbed
points, ii. 185, A195
Derris elliptica, ii. 196, 197; tied on to ankles,
ii. 248 ; eaten by porcupines and rhinoceros,
ii. 196 ; eaten to prevent slavery, ii. 213
Eating poisoned animals, ii. 198
Efifect on man and animals, ii. 190, A 195
Experiments, ii. 190, 191
Febrifuge, a. A210
Glucoside, ii. 195
Ipoh, see Strychnos
Leubuscher, Dr., experiments, A210
Lewin. Dr., experiments with poison, ii. 191
Poison, manufacture, ii. 188 ; varieties of. ii. 189,
A195 ; a new, A210 ; see Lewin, Leubuscher
[ in Malay Peninsula, ii. 190. 191, 200]
Porcupines eat tuba with impunity, ii. 196
Quivers, ii. 184, 186, 187
Rhinoceros eats tuba with impunity, ii. 196, Aaio ;
excreta poisonous, A210
Ringer, Prof., experiments, ii. 190
Shooting, ii. 187 ; range, ii. 187, 188 -
Sights, ii. 184
Siren, see Antiaris
Strychnos iieute (ipoh). ii, 195, 196, A195
Swallowing arrow poison, 294
Tuba root, see Derris
Tubes, ii. 184 ; straightness of bore, ii. 185 ;
manufacture, ii. 185; boring rod, ii. 185.
A194, 195, 196
Undetermined poison, A210
Upas, su Antiaris
SWIMMING.
Diving for fish, i. 456, 462
Swimming. 52. 54, 56 ; ii. 255
TABU.
(mali, pamali, penti,)
Binting marrow, 159, A205
Breaking a, 402
Burials, 137, 154-156
Index.
ccxxxv.
Tabu (conttHued).
Childbirth, 97, 98
Cure by, 289
Dogs to go into upper loft. 423
Farming, 194, 401, 402
Fishing, 456
Food, to praise, a88
Foods, vegetables. 388; new rice, 390; goats,
388. 389 ; ox, buflfalo. 388. 389 : fowls, 389 :
bears, 389 ; wild cattle, 389 ; lizards, 389 ;
tiger cats, 389; fruits. 390; ^sh puttin, 303 ;
fish with cabbage palm, 390 ; dogs, 390
Fruit tree, 419
Health, to mention, 288
House building, at, ii. 61
Hunting, 224, 430
Marriage. 113
Mounds in memory of, 357
Prohibited degrees. 122
Rats, to drive ofif, 403
Religion. 165, 180
Sibuyau fish puttin, 303
Sickness, 261, 268, 269, 289
TATUING.
Clay, pattern marked with, ii. 83
Dammar soot, ii. 83
Distinctive of rank, bravery, head taking, &c..
ii. 86, 90, 92. 159, A209
Hammers or mallets, ii. 83 84
High perfection of the art, A204
Inflammation, rice a preventative to, ii. 84 ;
none, ii. 90
Instrument, A209
Gunpowder, ii. 83
Meaning attached to, ii. 86, 90, 92. 159, 291,
A193. 209
Needles, ii. 83, 84, 90
Pattern blocks, ii. 84, 85, 86
Tatuing, 55, 57 ; Milanaus not tatued, 56 ;
Dusuns, A193: Tewehs, A193
Tree dye, ii. 90
Women, A193 ; Kayans, A209
TOTEMS {st4 also Food: tabu).
Alligator adjuration, 187
Alligator legend, 348
Animals* names adopted, ii. 275, A208
Birds are ancestors, 197, 229
Rentaps' forefathers once connected with
snakes, 390
The orang-outans once helped the Banting
people, 350
Totems (probable references to) half-brother to
a snake, 350
TRADE.
Bail for debts. A 186
Barter, ii. 231
Chinese cheating, 65, 67
Commercial ability, ii. 231 ; inability, A206
Trade {continued).
Debts, A186 ; see Captives and Slaves
Decoying traders, ii. 109
Deposits, A 1 86
Dollars, ii. 231
Failure, a, A209
Fashion in trade goods, ii. 234
Goods, ii. 231
Hoards in the bush. ii. 234
Iron a medium of exchange, ii. 231
Kayan system of trading, 87, ii. 232, 233
Licentious life of traders, A207
Loans. A185
Malay cheating, 65 ; trading with Kayans, 87 ;
wheedlings, ii. 233
Markets, ii. 232, A209
Money unknown, ii. 231, A176
Primitive ideas, ii. 231
Protection for traders, 89
Swindling, ii. 232, 233
Tabued river a hindrance to trade, 159 (and note).
A205
Taxes, on traders, A206; spent on propitiatory
sacrifices, A207
Useless purchases, ii. 234
Wage earning degrading, ii. 215
Wealth, ii. 233, A176, 203, 206
TRIBES OF SARAWAK AND BRITISH
NORTH BORNEO.
Aborigines, 17, ii. 294
Badges tribal, ii. 32, 33, 34 ; chawats as, 55
Bakatans. see Punans
Bajaus, 28 ; character, 59 ; physique, 59 ; stature,
61 ; language, ii. 273
Balignini, 35
Bisayans, 20
Borneo tribes, Chas. Hose's list, 37
British North Borneo, peoples of, 20
Buludupis, 22 ; saved by W, B. Pryer, A209 ;
Indonesian characters, A209
Chinese elements, 24 ; resemblances, 57, 58, 59
Dalton's " Wild Men," see Punans
Dusuns. geneml characteristics. 22 ; name Ida'an,
22 ; Chinese element, 24 ; Saghais, 26 ;
physique, 57 ; stature, 61 ; language, ii. 273
Eraans. 22
Extinct tribes, 105
Hose, Chas., list of tribes in Borneo, 37
Ida'an. see Dusun
Ilanun (Iranum), see Lanun
Indonesian afi&nities. 63
Kayans. settlements and list of, 15 ; general
characteristics, 17 ; physique, 56 ; colour,
62 : noses, 63 ; character, 37 ; language, 18,
ii. 272
Land Dyaks, 2 ; chief settlements and list of, 3 ;
general characteristics. 7 ; physique, 45 ; age,
60; stature, 60, A114; colour, 62; noses, 63 ;
hair, 63 ; character, 65 ; language, 7, ii. 267
ccxxxvi. H. Ling Roth. — Natives of Sarawak and Brit. N. Borneo.
Tribes (continued).
Lanuns 26; physique. 59; stature. 61 ; language,
ii 273
Malay affinities, 61 ; encroachments, i
Maxwell, F. R. O., on Sarawak peoples, 1-20
Milanaus. settlements and characteristics, 12 ;
physique, 55 ; colour, 62 : character, 91 ;
language, ii 272
Muruts, 18 ; general characteristics, 19 ; phy-
sique. 59 ; colour, 63 ; character, 94 ;
Rickett's influence over (xx.)
Orang Ot, see Punans
Pakatans, see Punans
Pryer, W. B.. saves the Buludupis, A209
Punans (Bakatans. Pakatans. Skapans. Bukkits,
Ukits. Dalton's Wild Men, Schwaner's
Orang Ot.) — Aborigines of Borneo. 17.
ii. 294; animals, eaten, A 196; best-
mannered people in Borneo. 16 ; blind man
wishes to see white man, 17; burial in
living trees, A 197; camphor collected,
16. 16 : cannibalism, none, 17 ; caves,
occasionally dwelt in, 16 ; chase dependent
on, 17 ; cheek bones high. 18 ; chiefs, A196;
children sold for rice. 17 ; childbirth easy,
A197; dangerous enemies, 17, A196. 204;
dialects not understood by the different
tribes. 17; dress of men and women, A196;
Dyaks fear them, 17 ; dog, large, thought
to be a deer, 91; doubtful friends, 17;
ear lobes extended, 57 ; eyes, striking. 57 ;
families, large, seven to ten children, 16;
features, good, 17. 18, 57 ; refined, 19 ; fish
caught. 16 ; fixed residences, none, 16 ; forest
life, 17; return to, 17; gutta collected, 17 ;
heads not taken, 16, ii. 158 ; supply Kayans
with, 17 ; of enemies and animals placed on
tombs, A 197 ; honest. 16; horse supposed
to be a bird, 91 ; houses, none. 16, 16, 17,
19. A196; on Batang Lupar. 17; hunting
rights, A 196; huts, temporary, 16: in
forest, 17 ; between buttresses of large trees,
19, A 196 ; imposed upon, 16 : shamefully
treated, 17 ; driven about. 17 ; hunted like
animals, note A197; jungle fruits, 16, 16;
name for everything in, 16 ; Kayans inter-
cept their trade, 16 ; supplied with heads,
17 ; lady in picture asked to come down,
91 ; language, dialects of. 17 ; like
Tamil, 17 ; laughter on finding no one
behind a mirror. 91 ; marriage tie loose,
A197 : nomadic life. 16, 17. A196; nose,
aquiline. 18 ; prominent. 19 ; nests col-
lected, 16; paddy not planted, 16, 16;
begun to plant. 17: left to pigs and deer,
17 ; poor farming, 17 ; no agriculture, A 196;
parang, A196; physique, good, 16. 18, 19,
57, A196: pran fruit collected, 16 ; property,
idea of, learnt from Dyaks, 16 ; gongs
and jars stowed away in, 17; rice food
Tribes (continued).
taken to. 17, 17: rotans collected, 16;
rubber, worked. 16; salt rejected, A 196:
sago taken to. 17. A 196; self defence, fight
in, 16; sensible talk, 17; shields, A196;
skin, fair, 16, 57 63 ; diseases none, 16 ;
straightforward talk, 17; sumpitan, very
expert with, 16. 16, Aig6 ; skilful in manu-
facture of, 16, ii. 189: boring the tube, ii.
185; making poison, ii. 188, 189: timidity.
16, A196 ; sounding a tocsin. Ai97 ; trees,
live in, 16, 17 ; shelters in buttresses of, 19 ;
tribal divisions, A196; tatued beautifully. 17 ;
head to foot, 17. 57; chin tatued, 18: not
tatued. ii. 90, A196 ; method of tatuing, ii
90 ; sounding a tocsin. A 197 ; unselfishness,
16; walkers, good. 57; wax collectors. 16;
women fairer than men, 16 ; carry heavy
burdens. 57 ; word not to be trusted, 17
Ricketts. O. F.. influence over Muruts (xx.)
Sabahans. 22
Sarawak peoples, F. Ji. O. Maxwell on, 1-20
Sea Dyaks, 7 ; settlements and list of 8 ; general
characteristics, 10 ; physique, 50 ; age, 60 ;
stature, 61 ; colour, 62 ; noses, 63 ; hair, 63 ;
character, 73 ; language, 10, ii. 269
Sulus, 20
Tribes of 3omeo, Chas. Hose's list, 37
Ukits, see Punans
WAR.
Alarms, ii. 109
AlHances. A 166
Allies* quarrel, ii. 124
Ambushes, ii. 112
Ancient feuds, ii 97, 98
Bechara, ii. 97
Bows and arrows, ii. 139
Calthrops, ii. 114. A 19 r
Camping arrangements, ii. 106
Cannibalism, ii. 127, 220
Causes of war, ii. 96
Chiefs stSirt first, ii. 104 ; A 177, 178 ; their
musical instruments, 106
Cold-blooded murders, ii 98
Costume, ii. 128
Councils of war, ii. 102, 108
Cowardice, ii. 97
Debts, a cause of war, ii. 100
Defences, ii. no; on hills, ii. 112; defensive
measures, ii. 114; use of high posts, ii. 20,
118 ; A178, 204, sie Habitations
Defiances, ii. 112
Disputes about land, ii. 96
Enemy enter camp ii. 106 ; Europeans inferior
to natives, A 195
Excitement, ii. 124
Expeditions organised, ii. 100; pride in, 53; A 178
Feuds, ii. 97
Firearms, dread of, ii. 127
Flotillas, ii. 100 ; a grand sight, 106
Index,
ccxxxvu.
War {continued).
Food OQ expeditions, ii. 104, T05, 127 ; guard
houses, A 191
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, iiS ; burning. 120
Iron smelting, ii. 137
Jackets, ii. 128, 129, 130, A194
Knotted string, tembubu toli, ii. 103, 290
Leila (brass gun), A 203
Murder a cause of war, ii. 96
Mutilations not committed, ii. 124
Not attacked when eating, 384
Omens, ii. 98, 104, A 178
Parrying blows, ii. 128, A 194
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
Heads taken, ii. 159-162, A 177. 178
Heavy burdens, 360
Importance of, 362
Influence, A162
Influence of on head hunting, ii. 163-166, 167, 168
Names of, ii. 274, A 114
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
I Property, A 182
I 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
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. 290
Kern, Dr., discoveries of inscriptions, ii. 288,
289. 292 ; his remarks, ii. 292
Knotted string, ii. 103, 290
Letter to Chinese Emperor, ii. 288, 289
Mangain inscription, ii. 293
Road signs, ii 290, 291
Sanscrit inscription, ii. 292
Sign-manual, ii. 288
Spear symbol, ii. 290
Tatuing a method of writing, ii. 291
Wooden heads, ii. 291
Writing unknown, ii. 291, A161
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