“The manners of the men of this tribe are somewhat reserved, but frank; while the women appeared more cheerful, and more inclined to laugh and joke at our peculiarities. Although the first Europeans they had ever seen, we were by no means annoyed by their curiosity: and their honesty is to be praised; for, though opportunities were not wanting, they never on any occasion attempted to pilfer any thing. Their color resembles the Malay, and is fully as dark; and the cast of their countenance does not favor the notion that they are sprung from a distinct origin. They never intermarry with the Malays, so as to intermingle the two people, and the chastity of their women gives no presumption of its otherwise occurring. Their stature, as I have before remarked, is diminutive, their eyes are small and quick, their noses usually flattened, and their figures clean and well formed, but not athletic. Both sexes generally wear the hair long and turned up, but the elder men often cut it short. As is natural, they are fond of the water, and constantly bathe; and their canoes are numerous. I counted fifty, besides ten or twelve small prahus, which they often build for sale to the Malays, at a very moderate price indeed. The men wear a number of fine cane rings, neatly worked (which we at first mistook for hair), below the knee or on the arm, and sometimes a brass ring or two; but they have no other ornaments. The ears of a few were pierced, but I saw nothing worn in them except a roll of thin palm-leaf, to prevent the hole closing. The women are decidedly good-looking, and far fairer than the men; their figures are well shaped, and remarkable for their embonpoint. The expression of their countenance is very good-humored, and their condition seems a happy one. Their dress consists of a coarse stuff, very scanty (manufactured by the Sakarran Dyaks), reaching from the waist to the knee; around the waist they have rings of ratan, either black or red, and the loins are hung round with a number of brass ornaments made by their husbands. Above the waist they are entirely naked, nor do they wear any covering or ornament on the head. They have a few bracelets of brass, but neither ear-rings nor nose-rings; and some, more lucky than the rest, wear a necklace of beads. They prefer the smallest Venetian beads to the larger and more gaudy ones of England. The labor of the house, and all the drudgery, falls on the females. They grind the rice, carry burdens, fetch water, fish, and work in the fields; but though on a par with other savages in this respect, they have many advantages. They are not immured; they eat in company with the males; and, in most points, hold the same position toward their husbands and children as European women. The children are entirely naked; and the only peculiarity I observed is filing their teeth to a sharp point, like those of a shark. The men marry but one wife, as I have before observed. Concubinage is unknown; and cases of seduction or adultery very seldom arise. Even the Malays speak highly of the chastity of the Dyak women; yet they are by no means shy under the gaze of strangers, and used to bathe before us in a state of nudity.
“That these Dyaks are in a low condition there is no doubt; but, comparatively, theirs is an innocent state, and I consider them capable of being easily raised in the scale of society. The absence of all prejudice regarding diet, the simplicity of their characters, the purity of their morals, and their present ignorance of all forms of worship and all idea of future responsibility, render them open to conviction of truth and religious impression. Yet, when I say this, I mean, of course, only when their minds shall have been raised by education; for without previous culture I reckon the labors of the missionary as useless as endeavoring to read off a blank paper. I doubt not but the Sibnowan Dyaks would readily receive missionary families among them, provided the consent of the Rajah Muda Hassim was previously obtained. That the rajah would consent I much doubt; but if any person chose to reside at Tungong, for the charitable purpose of leading the tribe gradually, by means of education, to the threshold of Christianity, it would be worth the asking, and I would exert what influence I possess with him on the occasion. I feel sure a missionary would be safe among them, as long as he strictly confined himself to the gentle precepts and practice of his faith; he would live abundantly and cheaply, and be exposed to no danger except from the incursion of hostile tribes, which must always be looked for by a sojourner amid a Dyak community.
“I must add, that this day, when so many of my friends are destroying partridges, I have had my gun in my hand, to procure a few specimens.
“2d.—To continue my account of the Sibnowan Dyaks. I made particular inquiry about the superstition stated to exist regarding birds, and the omens said to be drawn from their flight; but I could trace no vestige of such a belief, nor did they seem at all acquainted with its existence. The government of the Sibnowans may be called patriarchal. The authority of the chief appears limited within very narrow bounds; he is the leader in war, and the dispenser of the laws; but possesses no power of arbitrary punishment, and no authority for despotic rule. The distinction between Sejugah and the lowest of his tribe is not great, and rather a difference of riches than of power. A few ornamented spears, presented by the Malays, seem his only insignia of office; and these were never displayed in our presence, save in the dance. The chiefship would appear to be elective, and not hereditary; but I could not distinctly understand whether the appointment rested with the rajah or the tribe. The former claims it; but the latter did not speak as though his right were a matter of necessity or certainty. On asking Kalong, the eldest son of Sejugah (a young man of twenty years of age, active, clever, and intelligent), whether he would succeed his father, he replied, he feared he was not rich enough; but two or three of the tribe, who were present, asserted that he would be made chief. The Rajah Muda Hassim told me that the only hold he had on the Dyaks was through the chief and his family, who were attached to him; but that the tribe at large cared nothing for the Malays. I can easily believe this, as any ill treatment or cruelty directed against a Dyak community would soon drive them beyond the power and the territory of the prince. This is the best safeguard of the Dyaks; and the Malays are well aware that a Dyak alliance must be maintained by good treatment. They are called subjects and slaves; but they are subjects at pleasure, more independent and better used than any Malay under his native prince.
“The laws of this Dyak tribe are administered by the chief and the two principal men. They have no fixed code, nor any standard of punishment, each case of crime being judged according to its enormity. In the event of murder in their own tribe, the murderer suffers death by decapitation, provided he be in fault. Theft is punished by fine, and adultery (stated as a heinous offense) by severe beating and heavy mulct[1]. Other crimes are, in like manner, punished by fine and beating—one or both, according to their various shades of evil. The latter varies greatly in degree, sometimes being inflicted on the head or arm, with a severity which stops short only of death. The arm is often broken under this infliction; so, according to their representation, it is a risk to be dreaded and avoided.
“Slavery holds among them; and, as among the Malays, a debtor is reduced to this state until his debt be discharged. Children are likewise bought, and must be considered as slaves.
“In the evening I requested Sejugah to collect his tribe, and to show me their dances and musical instruments. They readily consented, and about nine at night we went to witness the exhibition. The musical instruments were, the tomtom, or drum, and the Malayan gong; which were beat either slow or fast, according to the measure of the dance. The dances are highly interesting, more especially from their close resemblance, if not identity, with those of the South Sea Islanders. Two swords were placed on the mat, and two men commenced slowly, from the opposite extremities, turning the body, extending the arms, and lifting the legs, in grotesque but not ungraceful attitudes. Approaching thus leisurely round and round about, they at length seize the swords, the music plays a brisker measure, and the dancers pass and repass each other, now cutting, now crossing swords, retiring and advancing, one kneeling as though to defend himself from the assaults of his adversary; at times stealthily waiting for an advantage, and quickly availing himself of it. The measure throughout was admirably kept, and the frequent turns were simultaneously made by both dancers, accompanied by the same eccentric gestures. The effect of all this far surpasses the impression to be made by a meager description. The room partially lighted by damar torches; the clang of the noisy instruments; the crowd of wild spectators; their screams of encouragement to the performers; the flowing hair and rapid evolutions of the dancers, formed a scene I wish could have been reduced to painting by such a master as Rembrandt or Caravaggio. The next dance was performed by a single person, with a spear, turning like the last; now advancing, retiring, poising, brandishing, or pretending to hurl his weapon. Subsequently we had an exhibition with the sword and shield, very similar to the others, and only differing in the use of the weapons; and the performance was closed by a long and animated dance like the first, by two of the best performers.
“The dance with the spear is called Talambong; that with the sword, Mancha. The resemblance of these dances to those of the South Seas is, as I have observed, a remarkable and interesting fact, and one of many others which may, in course of time, elucidate the probable theory that the two people are sprung from a common source. The Malays of Sarāwak, and other places in the neighborhood of the Dyak tribes, dance these dances; but they are unknown to Borneo Proper, and the other Malay islands; and although the names may be given by the Malays, I think there is no doubt that the dances themselves belong to the Dyaks: a correcter judgment can be formed by a better acquaintance with other Dyak tribes.
“The household utensils in use here are few and simple. The mode of grinding padi clear of the husk is through the trunk of a tree cut into two parts, the upper portion being hollow, the lower solid; small notches are cut where the two pieces fit, and handles attached to the upper part, which being filled with padi and kept turning round, the husk is detached and escapes by the notches.
“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 cocksʼ feathers), which being raised and depressed alternately, blow a regular stream of air into the fire. Drawings were taken of these and other utensils and instruments. The canoes are not peculiar, but the largest prahus (some forty feet long, with a good beam) are constructed, in the first place, exactly like a small canoe: a single tree is hollowed out, which forms the keel and kelson, and on this foundation the rest of the prahu is built with planks, and her few timbers fastened with ratans. A prahu of fifty feet long, fitted for service, with oars, mast, attops, &c., was ordered by the Panglima Rajah while we were with him, which, completed, was to cost thirty reals, or sixty Java rupees, or £6 English. During the course of the day we ascended the river to visit the settlement of Chinese lately established here. It is situated about two and a half miles up the river, on the same side as Tungong, and consists of thirty men (real Chinese), and five women of the mixed breed of Sambas. Nothing can be more flourishing than this infant settlement, and I could hardly credit their statement that it had only been formed between four and five months. The soil they represented as most excellent, and none are better judges; many acres were cleared and under cultivation; rice, sirih, sweet potatoes (convolvulus), Indian corn, &c., &c., were growing abundantly; and they were able to supply us with seven pecul, or 933 pounds of sweet potatoes, without sensibly diminishing their crop. They showed me samples of birdsʼ nests, beesʼ wax, garu wood (lignum aloes), and ebony, collected in the vicinity, chiefly from Gunong Gading. Several peculs of birdsʼ nests and beesʼ wax, and the wood in large quantity, could now be brought to market; and no doubt, when demand stimulates industry, the quantities would greatly increase. The Dyaks, they told me, collected ratans, and likewise canes, which are plentiful. The mixed breed of the Chinese with the Malay or Dyak are a good-looking and industrious race, partaking much more of the Chinese character than that of the natives of this country. This mainly arises from education and early-formed habits, which are altogether Chinese; and in religion and customs they likewise follow, in a great measure, the paternal stock. The race are worthy of attention, as the future possessors of Borneo. The numbers of this people can not be stated, but it must amount to many thousand persons: 3000 were said to be on their way to the Borneon territory.