Cannibalism in Sumatra; head-hunting in Borneo—such are the characteristics of two of the more important branches of the Malay family, and they are practices which are manifestly condemnatory to the moral character of the nations in which they occur. We must, however, take the evidence to their existence as we find it. On the other hand, it is a good rule to receive with caution all accounts that violate the common feelings of human nature, and to allow ourselves to believe that causes, as yet imperfectly understood, modify and diminish practices so horrible. That it should be so general as the theory demands is incompatible with the proportions between the male and female populations, which are much the same in Borneo as elsewhere. So it is, also, with the express statement of Sir J. Brooke, who says, that the passion for heads has much diminished amongst certain of the Sarawak tribes. In one case, an offer of some was refused; the reason alleged being that it would revive fresh sorrows. The parties who thus declined, gave a favourable account of some of the customs by which the horrors of a Dyak war were abated:—
“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, more places than one have been attacked without due notice, and often by treachery. The old custom likewise was, that no house should be set on fire, no paddy destroyed, and that a naked 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. Then there is what is called the Babukid, bubukkid, or mode of defiance, which 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 only one 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 Singé and Sows, and is about as rational as our trials by combat. This babukid must be a check of a permanent sort.
Houses.—“With certain of the Dyak tribes the houses are not huts, nor yet mere dwelling-houses of ordinary dimensions. They hold from one hundred to two hundred persons each; and are raised above the ground on piles.
Religion.—“The notions of the Dyaks respecting the spiritual world are in general much confused, and at variance with each other. They agree, however, in the belief in good and evil spirits. The good spirits are divided into two classes, viz., spirits of the world above, or of the higher regions, who come under the collective denomination of ‘Sengiang;’ and spirits of the lower regions, or more properly, such as have their dominion in the waters, in great rivers, and these are called ‘Jata.’ The collective name of the evil spirits is ‘Talopapa’ which word signifies, in general, all bad things.
“It is to be observed here that the Dyaks describe the aspect of the regions above as similar to the terrestrial world. Mountains, valleys, streams, lakes, &c. &c., are found there, as well as here beneath; and the dominions of various spirits are bounded by the different streams and branches of the rivers.”—From the Rev. T. F. Barker’s “Mythology of the Dyaks,” Journ. Ind. Archip., vol. iii. p. 162.
“In the interior, men are still occasionally sacrificed, principally on the death of chiefs, and other considerable persons. In Sirat, the furthest inhabited point of the Kapus River, where I some years ago made a journey of investigation, they had a short time before our arrival, sacrificed two women. An acquaintance who had been present, gave me the following account of the horrible event:—One morning at Sirat, there gathered a great number of people, who streamed in on all sides to celebrate a great feast. There was firing of guns—the open plain before the Kotta (fort) was prepared for the occasion, and adorned with branches, flowers, and cloths; a number of hogs were killed; and when, finally, by midday, everything had been arranged according to use and wont, the real objects of the festival were brought forward—two women, still young, who had been purchased for the purpose from another race. They had to seat themselves on the side of the ready-dug graves, and contemplate for some time the noisy rejoicings of the feasters. A lance of about thirty feet in length was then brought and laid on one of the victims. All now hurried to take a part in the impending detestable deed. A hundred hands seized the long lance, and the instant the customary sign was given, they threw themselves, amidst the loud acclamations of the multitude, on the unfortunate wretch, and pierced her through and through, even transfixing her to the ground. They then cut off the head of the fallen victim, and carried it during the rest of the day, dancing and singing round it. The same fate also befel her unfortunate companion. Those who are thus offered become, in their belief, in the other world, slaves of the deceased friend to whose memory they are offered.”—From “Some Remarks on the Dyaks of Banjarmassing,” in the Journ. of the Ind. Archip., vol. i., p. 30.
The blow-pipe, with which so many of the figures before us are furnished, is called, in the native language, sumpitan. It is made of the wood of the palm, bored with the greatest possible nicety. The arrows, which are from four to six inches long, fit the bore, and are poisoned—at least with some of the tribes. At twenty yards the sumpitan is sure to hit; at one hundred it attains its longest range. Since the ones before us have been in England, more than one amateur has tried them—both with the Dyak arrows, and with little pellets of clay. They have succeeded in bringing down sparrows from the house-tops with the latter. The aim is sure, and a little practice accomplishes it.
The male in the sailor’s dress is a Philippine Islander, who spoke the Iloco language. The female is a half-blood Spanish and Manilla-Indian.
GROUP V.
A.—ISLANDERS OF THE LOUISIADE ARCHIPELAGO—PAPUANS. ([p. 91])
A. THE PAPUANS. B. AUSTRALIANS.
When we move eastwards from the more eastern of the Moluccas we reach New Guinea, of which the very name suggests the likelihood of a change in the character of the population. How did it arise? Much in the same way that such a term as West Indies did. There was something in the new country which reminded the discoverers of an old one. Now the large island under notice reminded the early voyagers of the coast of Guinea on the western side of Africa. Why? Because they found there a population of Blacks; a population that reminded them of the negro; a population unlike the Malay tribes of islands westward.