"I was at length tired of asking questions, and did my best to give them a notion of the creation of the world, and of a future state. I remarked to them how wonderful it was that a small grain of seed sprang up into a spreading tree; that the different sorts never mixed; that every thing which surrounded us was in a constantly progressive state of creation and decay; and that all these things could never have taken place but for the superintendence of an allwise Providence. The Arafuras nodded their heads to show that my words appeared to them to have much truth in them.
"At length one of them, who had listened with particular attention, demanded of me where this all-ruling Being took up its abode. I answered, that the Deity was present everywhere, not only among us, but in every plant that, through his goodness and power, he has furnished us for our food. This idea was too abtruse for the Arafuras; for one of them answered—'Then this God is certainly in your arrack, for I never feel happier than when I have drunk plenty of it.'"
It is certainly worthy of remark, that these simple Arafuras, without hope of reward, or fear of punishment after death, live in such peace and brotherly love with one another; and that they recognize the right of property, in the fullest sense of the word, without there being any authority among them than the decisions of their elders, according to the customs of their forefathers, which are held in the highest regard. During my stay among them, I never perceived the least discord, either among themselves or with their neighbours in the adjacent villages, which, one would suppose, might naturally take place from the clashing of their interests in the trepang fishery, or from their appetite for strong drink. This last is the chief, if not the sole, vice which exists among them.
No Arafura can take unto himself a wife until he has delivered the marriage present, which consists of elephant's teeth, brass gongs, cloth, &c., which is not usually all paid at once, but by instalments during several years. A father, who has many daughters, becomes a rich man by the presents which he receives for each on their marriage. If a young man wishes to marry, and is possessed of nothing, it often occurs that he makes a voyage of a year's duration among the other islands, and making known his purpose demands contributions from those he visits, to enable him to make up the instalment of goods which it is necessary to place in the hands of the parents. The ceremony of betrothing is celebrated by a feast, at which arrack forms a very necessary adjunct.
It is not lawful for a man to enter the house of a neighbour during his absence, and if any one offends in this particular he is obliged to pay a piece of cloth, or some other goods, to the owner of the house. The sentence is passed by the elders, who openly call upon the offender to pay the fine, which makes him so ashamed, that he either does so immediately or leaves the village. This fine is called "Pakul Dende" by the natives. Should any one even touch the wife of another, he must make a large atonement for the offence. The Macassar traders informed me, that they were always obliged to watch their people narrowly, to keep them from approaching too near to the married women, as the least touch would render them liable to a fine, and unless this was paid the Arafuras would not be satisfied.
They pride themselves much in the possession of a number of elephants' tusks, and brass gongs; the value of the first being determined according to their length, and of the latter by their weight and circumference. They formerly obtained these articles from the Banda traders, who themselves procured them from Batavia; but now they are brought by the Macassars from Batavia, Malacca and Singapore.[24] These articles do not form for them a necessary article of life, but are put to a more worthy use, which one would scarcely expect to find among such uncivilized people. They have a very excusable ambition to gain the name of rich men, by paying the debts of their poorer fellow villagers. The officer, whom I quoted above, related to me a very striking instance of this. At Affara he was present at the election of the village chiefs, two individuals aspiring to the station of Orang Tua. The people chose the elder of the two, which greatly afflicted the other, but he soon afterwards expressed himself satisfied with the choice the people had made, and said to M. Bik, who had been sent there on a commission, "What reason have I to grieve; whether I am Orang Tua or not, I still have it in my power to assist my fellow villagers." Several old men agreed to this, apparently to comfort him. Thus the only use they make of their riches is to employ it in settling differences, and as this is essentially necessary in an Orang Tua, none but wealthy villagers can aspire to the office.
The following occurrence gives a remarkable proof of the mildness of their laws. An Arafura, who had gone out fishing, intending to be absent eight days, did not return, and his wife, who had no more provisions at home than would last for this period, requested assistance from her neighbour. Hence arose a mutual friendship, which, however, at first only shewed itself in little attentions, the man drawing water, cutting wood, and providing fish for his fair neighbour, who could not avoid feeling grateful for the kindness; and no one will be surprised at their friendship at length ripening into love, when, conscious of their guilt, they took flight to one of the neighbouring islands. The husband, who had been detained by contrary winds, returned at the end of two months, and demanded his wife of her brothers, who were therefore necessitated to go in search of her, when the guilty couple were soon discovered and brought back to their village. The injured husband demanded an enormous fine from the seducer of his wife, which the latter refused to pay, stating that during his entire life he should not be able to collect a sufficient quantity of trepang to make up the sum. An appeal was therefore made to the elders, and on the woman being questioned, she frankly stated the kindness of her neighbour in supplying her wants had called forth her gratitude, and this ripened into love—she had made the first advances. The elders considered this mode of proceeding on the part of the wife rather strange, and taking it into consideration that it was very difficult for any one to withstand a declaration of love from a young woman, they lost sight of the severe laws respecting the conduct of men towards married women, and determined that the offender should only pay a small fine, and advised the husband never again to leave his wife at home without provisions. The lady returned home with her husband, who was wise enough never to mention the subject, following up the old proverb—
"Men moet geene aude
Koeijen uit de sloot halen."
Among the Arafuras the treatment of their dead betrays, in the greatest degree, their uncivilized condition, and the uncertainty which exists among them as to their future state.[25] When a man dies all his relations assemble and destroy all the goods he may have collected during his life, even the gongs are broken to pieces and thrown away. In their villages I met with several heaps of porcelain plates and basins,[26] the property of deceased individuals, the survivors entertaining an idea that they have no right to make use of them.
After death the body is laid out on a small mat, and supported against a ladder until the relatives of the deceased assemble, which seldom takes place until four days have elapsed; and as decomposition will have commenced before this, the parts where moisture has appeared are covered with lime. Fruitless endeavours to stop the progress of decay! In the meantime damar or resin is continually burnt in the house, while the guests who have already assembled regale themselves with quantities of arrack, and of a spirit they themselves prepare from the juice of a fruit, amid violent raving, the discord being increased by the beating of gongs and the howling and lamentation of the women. Food is offered to the deceased, and when they find that he does not partake of it, the mouth is filled with eatables, siri and arrack, until it runs down the body, and spreads over the floor.