A Dyak in Gala CostumeHe has a fringed headkerchief, in which are fixed feathers of the rhinoceros hornbill, and other birds. His ears are decorated with lead pendants. Round his neck are necklaces of beads, and brass or silver buttons. He has shell bracelets and brass and cane rings on his arms, and a large number of palm fibre rings on his wrists. Round his waist is a belt of silver coins, and his sword is fastened to his side. He is wearing the Dyak waistcloth and has asarongon his right shoulder. This is the usual dress worn by a Dyak at a feast.
A Dyak in Gala Costume
He has a fringed headkerchief, in which are fixed feathers of the rhinoceros hornbill, and other birds. His ears are decorated with lead pendants. Round his neck are necklaces of beads, and brass or silver buttons. He has shell bracelets and brass and cane rings on his arms, and a large number of palm fibre rings on his wrists. Round his waist is a belt of silver coins, and his sword is fastened to his side. He is wearing the Dyak waistcloth and has asarongon his right shoulder. This is the usual dress worn by a Dyak at a feast.
Below the class of industrious workers whom I have tried to depict, there is a lower stratum consisting of the failures. These are the lazy Dyaks, the poor workers, who have never by any possible chance enough paddy at the harvest to last them through the year; who live perpetually in an atmosphere of debt; who eke out their livelihood by selling wild-ferns and bamboo-shoots for thetrifling payment in paddy that people will give for such things; who live a hugger-mugger life, depending a good deal on the charity of their neighbours. Of this class I say nothing. It is not numerous, and does not come within the scope of this chapter. Another class which I pass over consists of the few rich men, whose wealth is continually increasing, who sell paddy year after year, and, when there is more work than they can conveniently do, can always afford to get extra labour by paying for it. The class I am dealing with is neither rich nor poor, and is to be met with in large numbers in any Dyak community.
The Dyak is cheerful and contented with his life. If his lot is a hard and uneventful one, he is ignorant of any other, and is quite satisfied with it. He knows little of the outside world. He reads no books or newspapers. The scope of his conversation is limited to matters of farming or of boat-building, varied perhaps by some local Dyak scandal, or some experience he may have gone through when, in his younger days, before he settled down as a sober married man, he went out gutta-hunting in distant lands. He has no wish to improve himself. His father and grandfather lived in long Dyak houses, and what was good enough for them is good enough for him. Why should he worry himself about building better houses, or farming in some new and improved way? He will not meddle with matters that are too high for him; and yet, notwithstanding this calm and even existence that he leads from childhood to the grave, those who are most interested in the Sea Dyak must feel that his life is not what it ought to be, that it shows few signs of progress, and is too stagnant to be healthy.
They do not suppose him to be a “fortuitous aggregationof atoms that will shortly be dispersed throughout space.” They believe that there is something Divine in him holding those fleeting atoms together, and making them one, and that he is journeying through a world of tragic meaning to the significance of which he seems to be for ever blind. They long to see him brought under the elevating and purifying influence of Christianity.
It may be asked: What are the Missions, Church of England and Roman Catholic, doing to elevate the Sea Dyak? I believe they are doing the best they can, but there are many things to contend against. First, there is the natural inability of the Dyak to keep his attention fixed upon one subject for any length of time, and so it is difficult to prevent the conversation from drifting into some commonplace topic when one is talking about serious matters. Then, again, when are they to be taught? They usually come home from their work late in the evening, and then they are tired, and take no interest in anything, being greatly in need of rest. It is at all times difficult to have a quiet conversation in a Dyak house. The common veranda is suitable for many things, but it is far too noisy to be convenient for teaching. They are often away from their homes for months, and the Missionary, who generally has a large field to cover, finds he cannot visit many villages in his parish more than once in three months. How much of such teaching is likely to be remembered? Of course, things are better where the Church and Mission House are. There regular services are held, and these the Sea Dyak has the opportunity of attending. He can also come up to the Mission House and talk over matters with the Missionary in charge, or the Schoolmaster, or the Catechist. But the number of Mission Houses with resident Missionariesamong the large and scattered population of Sea Dyaks in Sarawak is but small.
The up-country Mission Schools, which the Government liberally support, admit boys at an early age, when they are most susceptible to the reception of new ideas. Here they are away from Dyak surroundings, and live with the Missionary and Schoolmaster. One naturally hopes that each of these boys returning to his family will be an example to them, leading them into the right way, and no doubt the old schoolboys have an influence for good, in more ways than one, on the homes to which they return. There are, indeed, among the Christian Sea Dyaks of Sarawak some striking examples of an intelligent reception of the truth, and of a faith which is a living personal force governing their lives. But, unhappily, these cases are few as compared with the bulk of the population, and the people live such an unsettled life that missionary effort, as it exists in Sarawak at the present time, can but touch a small proportion of them, and, unless greatly reinforced, cannot affect, to any very considerable extent, the future of the Sea Dyak.
The Government, by maintaining discipline in the different districts, by punishing crime and regulating trade, is no doubt instilling into the mind of the people important principles of law and order, and it has suppressed the atrocious crimes of piracy and head-hunting. The importation of Hakka Chinese to show the Dyaks how paddy ought to be planted is an important move in the right direction, and will conduce to their prosperity if only they can be persuaded to submit to instruction. But the future of the Sea Dyak even as regards material well-being is somewhat doubtful. There are those who say that he is slowly, but none the less surely,improving, and that he will at no very distant time reach the stage of progress to which most of the Malays in the country have attained; that his means of earning a livelihood then will not be confined to paddy-planting and occasionally working jungle produce, but that he will work sago, and also engage in fishing and boat-building on a large scale. Others, however, mutter dark things concerning the Sea Dyak’s primitive methods of farming and his unwillingness to give them up, and they paint a dismal picture of villages crowded in the distant future by half-starved men and women, living on worn-out land which will not bear abundant crops, as in the old days, a weakly and sickly race, debilitated by insufficiency of food.
Whatever may be the ultimate fate of the Sea Dyak, that events will move on certain lines in the immediate future seems to be fairly probable. The Sea Dyak will go on living in the same kind of house as his ancestors had—much the same kind of life year after year. He will go on farming in his present primitive way till the soil around is worn out; then he will ask leave of the Government, as has been done in many cases lately, to remove to some new and uncultivated country, and to be allowed to cut down the jungle on the hills there. Enormous tracts of lowland jungle exist in the lower reaches of the rivers on whose banks the Sea Dyaks live; but though they are industrious enough to plant their paddy on swampy soil which was cleared of jungle generations ago, they do not seem to care to cut down lowland jungle and prepare such land for planting. No doubt the reason is that it is harder work, and that after the trees are felled, it is six or seven years before the roots have rotted, and the soil has settled, and the land is fitfor planting paddy on. What the Sea Dyaks like is to be allowed to remove to some country with plenty of wooded hills. They prefer planting paddy on the hills to clearing the lowland jungle, and waiting till the swampy land is fit for planting. The old sequence of events will repeat itself. The new land, rich virgin soil at first, will, under his devastating hand, soon become exhausted and worn out. It does not take long to impoverish land if no attempt is made to enrich it.
That these melancholy forebodings may never be fulfilled must be the earnest wish of all who have in some way or other come into contact with the Sea Dyak—a warm-hearted, hospitable, cheery figure, satisfied with little, living in the present, with no thought of the future, quite content if he have food to eat and tobacco to smoke, and yet, for this very reason, because he is so satisfied with his lot, most unwilling to admit new ideas, seemingly for ever unconscious of the significance of his life, and ignorant of the infinite possibilities for good or evil which exist in him.
FOOTNOTES[1]“And the Lord God formed man of the dust of the ground” (Gen. ii. 7). In this respect Dyak tradition corresponds with the Biblical account.[2]Rice in the husk.[3]Pinang, betel-nut.[4]Sireh, a kind of pepper-leaf which the Dyaks are fond of eating with betel-nut.[5]The Dyaks are fond of rhyming names, which often have no special meaning.
[1]“And the Lord God formed man of the dust of the ground” (Gen. ii. 7). In this respect Dyak tradition corresponds with the Biblical account.
[1]“And the Lord God formed man of the dust of the ground” (Gen. ii. 7). In this respect Dyak tradition corresponds with the Biblical account.
[2]Rice in the husk.
[2]Rice in the husk.
[3]Pinang, betel-nut.
[3]Pinang, betel-nut.
[4]Sireh, a kind of pepper-leaf which the Dyaks are fond of eating with betel-nut.
[4]Sireh, a kind of pepper-leaf which the Dyaks are fond of eating with betel-nut.
[5]The Dyaks are fond of rhyming names, which often have no special meaning.
[5]The Dyaks are fond of rhyming names, which often have no special meaning.
GLOSSARY OF DYAK WORDS AND PHRASESWHICH OCCUR IN THE FOREGOING PAGESAAchar, a spoon-bait.Akal plandok, the cunning of theplandokor mouse-deer.Anggat, a term of endearment used in addressing a boy.Antu, a spirit; the dead.Ari ni nuan?“From whence are you (come)?” A form of greeting.Attap, a leaf roof made from the leaves of thenipapalm.BBaiya, goods put aside upon the owner’s death and placed upon or within his grave.Banghong, a Dyak boat.Baru, a tree with fibrous bark.Batu, a stone.Batu bintang, “star stone.”Batu ilau, “stone of light.”Batu krang jiranau, the petrified section ofjiranau(Zingeberad?).Batu krat ikan sembilan, the petrified section of thesembilanfish.Batu kudi, “stones of wrath.”Batu lintar, thunderbolt.Batu nitar, thunderbolt.Bebaju besi, “wearing an iron coat.” Name of amanangceremony.Bebandong api, “displaying fire.” Name of amanangceremony.Bebayak, making abayakor iguana. Name of amanangceremony.Beburong raia, “making or acting the adjutant bird.” Name of amanangceremony.Begiling lantai, “rolled up in the flooring.” Name of amanangceremony.Bekliti, opening. One of the ceremonies of initiation of amanang, or witch-doctor.Belelang, to wander about; to visit a far country.Benih, seed.Bepancha, “making apancha, or swing.” Name of amanangceremony.Beremaung, “acting the tiger.” Name of amanangceremony.Berencha, “making an assault.” Name of amanangceremony.Berua, “swinging.” Name of amanangceremony.Besi, iron.Besudi, “feeling or touching.” One of the ceremonies of initiation ofmanang, or witch-doctor.Betanam pentik, “planting apentik, or wooden representation of a man.” Name of amanangceremony.Betepas, “sweeping.” Name of amanangceremony.Betiang garong, “making a post for souls.” Name of amanangceremony.Betiti tendai, “walking on thetendai, or bar on which cotton is placed in weaving.” Name of amanangceremony.Betukup rarong, “to split open the coffin.” Name of amanangceremony.Bilian, iron-wood; the only wood which the white ants do not attack.Bilik, a room.Bliong, a Dyak tool, which can be used both as an adze and an axe.Bubong, a cage.CChanang, a brass gong, smaller than thetawak.DDandong, a shawl; asarong, or long skirt.Duku, a chopper; a sword.Durian, a fruit very much liked by the Dyaks.EEmbuas, name of an omen bird.Endun, a term of endearment applied to girls.Engkratong, a musical instrument resembling a guitar.Engkrumong, a set of eight small brass gongs, each sounding a different note, arranged in a frame.Engkrurai, a musical instrument made of bamboo tubes fixed in a gourd.Ensera, a fairy tale.Ensuling, a flageolet.GGalanggang, a game, not unlike prisoner’s base, played by the Dyaks.Gawai Antu, the “Spirit Feast”; feast in honour of the dead.Gawai Batu, the “Stone Feast,” held before farming operations begin.Gawai Benih, the “Seed Feast,” held just before sowing the seed.Gawai Burong, the “Bird Feast,” held in honour of human heads taken in war.Gawai Gajah, the “Elephant Feast”; the greatest of all feasts connected with head-hunting.Gawai Ijok, the “IjokFeast.” Theijokis the gamuti palm from which a native drink (tuak) is obtained. This feast is connected with head-hunting.Gawai Mandi Rumah, a feast given when a new house is built; the house-warming.Gawai Nyimpan Padi, the “Feast of Storing the Paddy,” held after the reaping and winnowing are over, when the paddy is ready to be stored.Gawai Pala, “the Head Feast.” Another name forGawai Burong.Gawai Tenyalang, “the Horn-bill Feast.” Another name forGawai Burong.Ginselan, a sacrifice in which some animal is slain and the blood used.Gusi, the name of an old jar of great value, and looked upon as sacred.IIgat, a term of endearment applied to boys.Ilang, a curiously carved sword.Ipoh, a tree (Antiaris toxicaria) the sap of which is poisonous, and used to poison the darts of the blow-pipe.JJadi rumah?“Is the house free from taboo?”—i.e., May we walk up into the house? The usual question asked before entering a Dyak house.Jala, a casting-net.KKabayah, a long jacket worn by Malay women.Kadjang, a covering made of the young leaves of thenipapalm, etc., sewn together with split cane. This is used as awnings for boats, or for the roof of temporary huts.Kain, a woman’s petticoat.Kana, a fairy tale set to verse and sung.Kapu, lime.Kasih ka imbok enda kasih ka manok, “To show kindness to the wild pigeon, but not to the domestic fowl” (Dyak proverb).Kati, 1¼ pounds.Katupong, an omen bird.Kini ka nuan?“Where are you going?” A form of greeting.Klambi, a sleeveless jacket; a coat.Kutok, an omen bird.LLabong, a headkerchief.Langan, waves in tidal rivers which are caused at flood-tide by the strong current rushing over the shallows.Lantai, bamboo, or palms, etc., split into laths, and tied together for the flooring of a house, or to sit upon in boats.Lari ka ribut nemu ujan, lari ka sungkup nemu pendam, “Running from the hurricane, he encounters the rain; running from a tombstone, he finds himself in a graveyard” (Dyak proverb).Lesong, a wooden mortar used for pounding rice, etc.Limban, the Dyak Styx; the river in Hades.Lobon-lobon, the words shouted by those watching a diving ordeal. The meaning is uncertain.Lumpang, a piece of bamboo in which rice has been cooked; used at the feast for the dead as a boat to fetch the spirits from Hades.Lunas, the keel of a boat.Lupong, a Dyak medicine-chest.MMaias, the orang-utan (Simia satyrus).Makai di ruai, literally “eating in the public hall of a Dyak house.” Name of a social feast.Makai rami, literally “eating joyfully in large numbers.” Name of a social feast.Mali, forbidden; tabooed.Manang, a witch-doctor.Manang bali, a witch-doctor who has changed his sex and become a woman.Manang bangun, a witch-doctor who has been “waved upon”—i.e., who has been through the “waving upon” ceremony.Manang enjun, a witch-doctor who has been “trodden upon”—i.e., who has been through the “trodden upon” ceremony.Manang mansau, literally “a ripemanang”—i.e., one who is a fully qualifiedmanang.Manang matak, literally “an unripemanang”—i.e., one who has not been fully initiated into the mysteries of themanang’sprofession.Manjong, to shout all together.Mencha, the Sword Dance.Mlah pinang, literally “to split the betel-nut.” To perform the marriage ceremony by splitting the betel-nut.NNaga, a dragon. A valuable old jar with the figure of a dragon on it.Nampok, to spend the night at a solitary place in order to obtain some charms from the spirits.Nemuai ka Sabayan, “making a journey to Hades.” Name of amanangceremony.Nendak, an omen bird.Ngelembayan, “taking a long sight.” Name of amanangceremony.Nibong, a thorny palm (Oncosperma tigillaria).Nipa, a palm which grows by the sea and at the mouths of rivers (Nipa fructicans).OOrang-utan, themaias(Simia satyrus).PPadi, rice in the husk.Pagar api, literally “a fence of fire.” A spear fixed blade upwards, with leaves tied to it, round which themanangswalk when taking part in their ceremonies.Pana, an offering of food given to the dead by the friends of those who are in mourning.Pandong, a kind of altar erected in different parts of the veranda of the Dyak house during the Bird Feast.Papau, an omen bird.Para piring, the altar of sacrifice.Pelampong, a wooden float, generally cut in the form of a duck, to which baited hooks are fastened.Pelandai, a love-song.Pelian, amanangceremony to restore the health of a sick person.Pendam, a burial-ground.Pendok, a tree with fibrous bark.Pengap, an incantation.Pengaroh, a charm.Petara, gods.Peti, a spring trap set to kill wild pig.Pinang, the betel-nut; the areca-nut.Piring, an offering of food.Plandok, the mouse-deer.Puni, a peculiar Dyak superstition that, if food is offered to a man and he goes away without at least touching it, some misfortune is sure to befall him. It is said that he is sure to be attacked by a crocodile, or bitten by a snake, or suffer from the attack of some other animal.RRawai, a Dyak woman’s corset, made of tiny brass rings strung close together on hoops of cane.Rarong, a coffin.Remaung di rumah rawong di tanah, “A tiger in the house, but a frog in the field” (Dyak proverb).Rotan, cane; rattan.Ruai, the public veranda of a Dyak house.Rusa, a deer. A valuable old jar with the figure of a deer on it.SSabayan, Hades.Sadau, the loft of a Dyak house.Sakit Rajah, “the disease caused by the King (of evil spirits)”—smallpox.Sarong, a long petticoat worn by Malay men and women.Saut, the name of amanangceremony.Serumai, a one-stringed fiddle.Sirat, a waist-cloth; the usual male attire of the Dyak.Sireh, a vine of the pepper tribe; its leaves are chewed with lime, gambier, and betel-nut.Sumping, a Dyak observance held after the death of relatives.Sumpit, a blow-pipe.TTabak, a brass dish.Tajau, a valuable jar.Tanju, the uncovered veranda of a Dyak house, where paddy and other things are put out to dry in the sun.Tawak, a large brass gong.Tendai, the bar on which cotton is placed in weaving.Tenyalang, the rhinoceros hornbill (Buceros rhinoceros).Tikai buret, a seat-mat.Timang, to sing to in a monotonous manner.Tuai rumah, the headman or chief of a Dyak house.Tuak, native spirit.Tuan, gentleman; master; sir. The term of respect usually applied to Englishmen.Tuba, the name applied to a poison from the root of a shrub (Derris alleptica), or of a creeper. The poisonous bark of a tree. There are several kinds oftubaused fortuba-fishing.Tugong bula, “the liar’s mound.” A pile of branches and twigs heaped up in memory of a man who has told a great lie.UUlit, mourning.
Achar, a spoon-bait.
Akal plandok, the cunning of theplandokor mouse-deer.
Anggat, a term of endearment used in addressing a boy.
Antu, a spirit; the dead.
Ari ni nuan?“From whence are you (come)?” A form of greeting.
Attap, a leaf roof made from the leaves of thenipapalm.
Baiya, goods put aside upon the owner’s death and placed upon or within his grave.
Banghong, a Dyak boat.
Baru, a tree with fibrous bark.
Batu, a stone.
Batu bintang, “star stone.”
Batu ilau, “stone of light.”
Batu krang jiranau, the petrified section ofjiranau(Zingeberad?).
Batu krat ikan sembilan, the petrified section of thesembilanfish.
Batu kudi, “stones of wrath.”
Batu lintar, thunderbolt.
Batu nitar, thunderbolt.
Bebaju besi, “wearing an iron coat.” Name of amanangceremony.
Bebandong api, “displaying fire.” Name of amanangceremony.
Bebayak, making abayakor iguana. Name of amanangceremony.
Beburong raia, “making or acting the adjutant bird.” Name of amanangceremony.
Begiling lantai, “rolled up in the flooring.” Name of amanangceremony.
Bekliti, opening. One of the ceremonies of initiation of amanang, or witch-doctor.
Belelang, to wander about; to visit a far country.
Benih, seed.
Bepancha, “making apancha, or swing.” Name of amanangceremony.
Beremaung, “acting the tiger.” Name of amanangceremony.
Berencha, “making an assault.” Name of amanangceremony.
Berua, “swinging.” Name of amanangceremony.
Besi, iron.
Besudi, “feeling or touching.” One of the ceremonies of initiation ofmanang, or witch-doctor.
Betanam pentik, “planting apentik, or wooden representation of a man.” Name of amanangceremony.
Betepas, “sweeping.” Name of amanangceremony.
Betiang garong, “making a post for souls.” Name of amanangceremony.
Betiti tendai, “walking on thetendai, or bar on which cotton is placed in weaving.” Name of amanangceremony.
Betukup rarong, “to split open the coffin.” Name of amanangceremony.
Bilian, iron-wood; the only wood which the white ants do not attack.
Bilik, a room.
Bliong, a Dyak tool, which can be used both as an adze and an axe.
Bubong, a cage.
Chanang, a brass gong, smaller than thetawak.
Dandong, a shawl; asarong, or long skirt.
Duku, a chopper; a sword.
Durian, a fruit very much liked by the Dyaks.
Embuas, name of an omen bird.
Endun, a term of endearment applied to girls.
Engkratong, a musical instrument resembling a guitar.
Engkrumong, a set of eight small brass gongs, each sounding a different note, arranged in a frame.
Engkrurai, a musical instrument made of bamboo tubes fixed in a gourd.
Ensera, a fairy tale.
Ensuling, a flageolet.
Galanggang, a game, not unlike prisoner’s base, played by the Dyaks.
Gawai Antu, the “Spirit Feast”; feast in honour of the dead.
Gawai Batu, the “Stone Feast,” held before farming operations begin.
Gawai Benih, the “Seed Feast,” held just before sowing the seed.
Gawai Burong, the “Bird Feast,” held in honour of human heads taken in war.
Gawai Gajah, the “Elephant Feast”; the greatest of all feasts connected with head-hunting.
Gawai Ijok, the “IjokFeast.” Theijokis the gamuti palm from which a native drink (tuak) is obtained. This feast is connected with head-hunting.
Gawai Mandi Rumah, a feast given when a new house is built; the house-warming.
Gawai Nyimpan Padi, the “Feast of Storing the Paddy,” held after the reaping and winnowing are over, when the paddy is ready to be stored.
Gawai Pala, “the Head Feast.” Another name forGawai Burong.
Gawai Tenyalang, “the Horn-bill Feast.” Another name forGawai Burong.
Ginselan, a sacrifice in which some animal is slain and the blood used.
Gusi, the name of an old jar of great value, and looked upon as sacred.
Igat, a term of endearment applied to boys.
Ilang, a curiously carved sword.
Ipoh, a tree (Antiaris toxicaria) the sap of which is poisonous, and used to poison the darts of the blow-pipe.
Jadi rumah?“Is the house free from taboo?”—i.e., May we walk up into the house? The usual question asked before entering a Dyak house.
Jala, a casting-net.
Kabayah, a long jacket worn by Malay women.
Kadjang, a covering made of the young leaves of thenipapalm, etc., sewn together with split cane. This is used as awnings for boats, or for the roof of temporary huts.
Kain, a woman’s petticoat.
Kana, a fairy tale set to verse and sung.
Kapu, lime.
Kasih ka imbok enda kasih ka manok, “To show kindness to the wild pigeon, but not to the domestic fowl” (Dyak proverb).
Kati, 1¼ pounds.
Katupong, an omen bird.
Kini ka nuan?“Where are you going?” A form of greeting.
Klambi, a sleeveless jacket; a coat.
Kutok, an omen bird.
Labong, a headkerchief.
Langan, waves in tidal rivers which are caused at flood-tide by the strong current rushing over the shallows.
Lantai, bamboo, or palms, etc., split into laths, and tied together for the flooring of a house, or to sit upon in boats.
Lari ka ribut nemu ujan, lari ka sungkup nemu pendam, “Running from the hurricane, he encounters the rain; running from a tombstone, he finds himself in a graveyard” (Dyak proverb).
Lesong, a wooden mortar used for pounding rice, etc.
Limban, the Dyak Styx; the river in Hades.
Lobon-lobon, the words shouted by those watching a diving ordeal. The meaning is uncertain.
Lumpang, a piece of bamboo in which rice has been cooked; used at the feast for the dead as a boat to fetch the spirits from Hades.
Lunas, the keel of a boat.
Lupong, a Dyak medicine-chest.
Maias, the orang-utan (Simia satyrus).
Makai di ruai, literally “eating in the public hall of a Dyak house.” Name of a social feast.
Makai rami, literally “eating joyfully in large numbers.” Name of a social feast.
Mali, forbidden; tabooed.
Manang, a witch-doctor.
Manang bali, a witch-doctor who has changed his sex and become a woman.
Manang bangun, a witch-doctor who has been “waved upon”—i.e., who has been through the “waving upon” ceremony.
Manang enjun, a witch-doctor who has been “trodden upon”—i.e., who has been through the “trodden upon” ceremony.
Manang mansau, literally “a ripemanang”—i.e., one who is a fully qualifiedmanang.
Manang matak, literally “an unripemanang”—i.e., one who has not been fully initiated into the mysteries of themanang’sprofession.
Manjong, to shout all together.
Mencha, the Sword Dance.
Mlah pinang, literally “to split the betel-nut.” To perform the marriage ceremony by splitting the betel-nut.
Naga, a dragon. A valuable old jar with the figure of a dragon on it.
Nampok, to spend the night at a solitary place in order to obtain some charms from the spirits.
Nemuai ka Sabayan, “making a journey to Hades.” Name of amanangceremony.
Nendak, an omen bird.
Ngelembayan, “taking a long sight.” Name of amanangceremony.
Nibong, a thorny palm (Oncosperma tigillaria).
Nipa, a palm which grows by the sea and at the mouths of rivers (Nipa fructicans).
Orang-utan, themaias(Simia satyrus).
Padi, rice in the husk.
Pagar api, literally “a fence of fire.” A spear fixed blade upwards, with leaves tied to it, round which themanangswalk when taking part in their ceremonies.
Pana, an offering of food given to the dead by the friends of those who are in mourning.
Pandong, a kind of altar erected in different parts of the veranda of the Dyak house during the Bird Feast.
Papau, an omen bird.
Para piring, the altar of sacrifice.
Pelampong, a wooden float, generally cut in the form of a duck, to which baited hooks are fastened.
Pelandai, a love-song.
Pelian, amanangceremony to restore the health of a sick person.
Pendam, a burial-ground.
Pendok, a tree with fibrous bark.
Pengap, an incantation.
Pengaroh, a charm.
Petara, gods.
Peti, a spring trap set to kill wild pig.
Pinang, the betel-nut; the areca-nut.
Piring, an offering of food.
Plandok, the mouse-deer.
Puni, a peculiar Dyak superstition that, if food is offered to a man and he goes away without at least touching it, some misfortune is sure to befall him. It is said that he is sure to be attacked by a crocodile, or bitten by a snake, or suffer from the attack of some other animal.
Rawai, a Dyak woman’s corset, made of tiny brass rings strung close together on hoops of cane.
Rarong, a coffin.
Remaung di rumah rawong di tanah, “A tiger in the house, but a frog in the field” (Dyak proverb).
Rotan, cane; rattan.
Ruai, the public veranda of a Dyak house.
Rusa, a deer. A valuable old jar with the figure of a deer on it.
Sabayan, Hades.
Sadau, the loft of a Dyak house.
Sakit Rajah, “the disease caused by the King (of evil spirits)”—smallpox.
Sarong, a long petticoat worn by Malay men and women.
Saut, the name of amanangceremony.
Serumai, a one-stringed fiddle.
Sirat, a waist-cloth; the usual male attire of the Dyak.
Sireh, a vine of the pepper tribe; its leaves are chewed with lime, gambier, and betel-nut.
Sumping, a Dyak observance held after the death of relatives.
Sumpit, a blow-pipe.
Tabak, a brass dish.
Tajau, a valuable jar.
Tanju, the uncovered veranda of a Dyak house, where paddy and other things are put out to dry in the sun.
Tawak, a large brass gong.
Tendai, the bar on which cotton is placed in weaving.
Tenyalang, the rhinoceros hornbill (Buceros rhinoceros).
Tikai buret, a seat-mat.
Timang, to sing to in a monotonous manner.
Tuai rumah, the headman or chief of a Dyak house.
Tuak, native spirit.
Tuan, gentleman; master; sir. The term of respect usually applied to Englishmen.
Tuba, the name applied to a poison from the root of a shrub (Derris alleptica), or of a creeper. The poisonous bark of a tree. There are several kinds oftubaused fortuba-fishing.
Tugong bula, “the liar’s mound.” A pile of branches and twigs heaped up in memory of a man who has told a great lie.
Ulit, mourning.