Kitabı oku: «Children of Borneo», sayfa 6

Siu heard with surprise all she had to say. He thought to himself that it was lucky he did not bring up to the house the birds which he had killed in the jungle, and that he had hidden them with his blow-pipe and quiver containing poisoned darts in the brushwood near the well. He determined to say nothing about the matter, as probably some of her friends and relations were among the birds that were killed by him.

So Siu married Bunsu Burong, and continued to live in the house for several weeks.

One day he said to his wife, "I have been here a long time. My people must surely be wondering where I am, and whether I am still alive. My mother too must be very anxious about me. I should like to return to my people, and I want you to accompany me. My mother and my friends are sure to welcome you as my wife."

"Oh, yes, I will gladly accompany you back to your home. But you must remember and say nothing of the things you have seen or heard in this house."

They started early the next day, taking with them enough food for four days, as they expected the journey would last as long as that. Siu's wife seemed to know the way, and after journeying three days, they came to the stream near the house, and they stopped to have a bath. Some of the children of the house saw them there, and ran up to the house and said: "Siu has come back, and with him is a beautiful woman, who seems to be his wife."

Some of the older people checked the children, saying: "It cannot be Siu; he has been dead for a long time. Don't mention his name, for if his mother hears you talk of him, it will make her very unhappy."

But the children persisted in saying that it was indeed Siu that they had seen. Just then Siu and his wife appeared and walked up into the house.

Siu said to his wife: "The door before which I hang up my sword is the door of my room. Walk straight in. You will find my mother there, and she will gladly welcome you as her daughter-in-law."

When they came into the house, all the inmates rushed out to meet them, and to congratulate Siu on his safe return. They asked him many questions: Where had he been living all this time? How he came to be married? And what was the name of his wife's country? But Siu answered little, as he remembered the promise he had made to his wife, that he would not speak of what he had seen in her house.

When Siu hung up his sword, his wife pushed open the door and walked in. Siu's mother was very pleased to see her son, whom she had mourned as dead, alive and well, and when told of his marriage, she welcomed his wife with joy.

In process of time Siu's wife bore him a son, whom they named Seragunting. He was a fine child, and as befitted the grandson of Singalang Burong, he grew big and strong in a miraculously short time, and when he was three years old, he was taller and stronger than others four times his age.

One day as Seragunting was playing with the other boys, a man brought some birds which he had caught in a trap. As he walked through the house, he passed Siu who was sitting in the open verandah. Siu, forgetting the promise he had made to his wife, asked to see the birds, and he took one in his hands and stroked it. His wife was sitting near, and she saw him hold the bird, and was very vexed that he had broken his promise to her.

She said to herself: "My husband has broken his word to me. He has done the thing he promised me he would never do. I cannot stay in this house any longer. I must return to the house of my father, Singalang Burong."

She took the water-vessels in her hands, and went out as if to fetch water. But when she came to the well, she placed the water-gourds on the ground, and disappeared into the jungle.

In the meantime, Seragunting, tired with his play, came back in search of his mother. She was very fond indeed of him, and he expected her to come to him as soon as he called out to her. But he was disappointed. No one answered his call, and when he looked into the room, she was not there. He asked his father where his mother was, and he told him she had gone to the well to fetch water and would soon be back.

But hour after hour passed and she did not return. So Seragunting asked his father to accompany him to the well to look for her. They found the water-vessels there, but saw no signs of her. So they both returned sadly to the house, taking back with them the water-gourds which Siu's wife had left at the well.

Early the next day Seragunting and his father went in search of her. They took with them only a little food, as they expected to find her not far off. But they wandered the whole day, and saw no signs of her.

They spent the night under a large tree in the jungle. Early the next morning they were surprised to find a small bundle of food, wrapped up in leaves, near Seragunting. The food was evidently meant for him alone, as it was not enough for two, but he gave some of it to his father, who ate sparingly of it, so that his son might not be hungry. They wandered on for several days, and every night the same thing occurred – a bundle of food was placed near Seragunting.

After journeying many days, they came to the sea-shore. Siu suggested to his son that they should return, but Seragunting, who during the journey had grown up into a strong lad with a will of his own, would not consent to do so, as he was determined to find his mother.

After waiting by the shore a few days, they saw a dark cloud come to them over the sea. As it came nearer, it took the form of a gigantic Spider, carrying some food and clothes.

"Do not be afraid," said the Spider, "I have come to help you and your father. I have brought you food and clothing. When you have eaten, and changed your clothes, I will take you to the land on the other side."

They were told to follow the Spider. They did so. Strange to say, the water became as hard as a sand-bank under their feet. For a long time they were out of sight of land, but towards evening they approached the opposite shore. They saw several houses and one larger and more imposing than the others. To this house the Spider directed Seragunting telling him he would find his mother there.

Seragunting's mother was very glad to see her son and embraced him.

"How was it you went away and left us?" he said. "We missed you so much, and have travelled many days and nights in search of you. Now our troubles are over, for I have found you."

"My dear son," she said as she caressed him, "though I left you, I did not forget you. It was I who placed the food by you every night. I left your father because he broke his promise to me. But you are my own son, and I have been wishing to see you ever since I left your house. It was I who sent the Spider to help you and show you your way here."

Then she spoke to her husband Siu, whom she was glad to meet again. All three then went out into the verandah, which was now full of people.

Seragunting was told by his mother to call the sons-in-law of Singalang Burong his uncles, but they refused to acknowledge him as their nephew. They proposed several ordeals to prove the truth of his words that he was indeed the grandson of Singalang Burong. In all these Seragunting came off victorious, and they were compelled to admit that he was a true grandson of the great Singalang Burong.

But Siu was unhappy in his new home. He could not help thinking of his mother, whom he had left alone, and he was anxious to return to his own people. He begged his wife to accompany him back to his old home, but she refused to do so. It was decided that Siu and his son should stay with Singalang Burong till they had obtained such knowledge as would be useful to them in the future, and that then they were to return to the other world, taking with them the secrets they had learnt.

All the people of the house were now most kind to Siu and his son, and were most anxious to teach them all they could. They were taken on a war expedition against the enemy, so that they might learn the science and art of Dyak warfare. They were taught how to set traps to catch deer and wild pig. They were shown the different methods of catching fish, and learnt to make the different kinds of fish-trap used by Dyaks of the present day, and they remained in Singalang Burong's house that whole year for the purpose of acquiring a complete and practical knowledge of the different stages of paddy growing.

When the year was ended, Seragunting's mother took him and Siu to see her father. Singalang Burong was seated in his chair of state, and received them most kindly. He explained to Siu who he was, and the worship due to him, and they learnt also about the observance of omens, both good and bad.

"I am the ruler of the spirit-world," said Singalang Burong, "and have power to make men successful in all they undertake. At all times if you wish for my help, you must call upon me and make offerings to me.

"You have learnt here how to plant paddy. I will give you some paddy to take away with you, and when you get back to your own country, you can teach men how to cultivate it. You will find rice a much more strengthening article of food than the yams and potatoes you used to live upon, and you will become a strong and hardy race.

"And to help you in your daily work, my sons-in-law will always tell you whether what you do is right or wrong. In every work that you undertake, you must pay heed to the voices of the sacred birds —Katupong, Beragai, Bejampong, Papau, Nendak, Kutok and Embuas. These birds, named after my sons-in-law, represent them, and are the means by which I make known my wishes to mankind. When you hear them, remember it is myself speaking to you, through my sons-in-law, for encouragement or for warning. I am willing to help you, but I expect due respect to be paid to me, and will not allow my commands to be disobeyed."

Siu and Seragunting bade their friends farewell, and started to return. As soon as they had descended the ladder of the house of Singalang Burong, they were swiftly transported through the air by some mysterious power, and in a moment they found themselves at their own house.

Their friends crowded round them, glad to see them back safe and well. The neighbours were told of their return, and a great meeting was held that evening. All gathered round the two adventurers, who told them of their strange experiences in the far country of the spirit birds. The new seed, paddy, was produced, and the good qualities of rice as an article of food explained. The different names of the sacred birds were told to the assembled people, and all were warned to pay due respect to their cries.

And so, according to the ancient legend, ended the old primitive life of the Dyak, when he lived upon such poor food as the fruits of the jungle, and any yams or potatoes he happened to plant near the house; the old blind existence in which there was nothing to guide him; and then began for him his new life, in which he advanced forward a step, and learnt to have regularly, year by year, his seed-time and harvest, and to know there were unseen powers ruling the universe, whose will might be learnt by man, and obedience to whom would bring success and happiness.

CHAPTER XV
DYAK BELIEFS AND SUPERSTITIONS

The Dyaks do not worship idols, but they believe in certain gods and spirits, who are supposed to rule over different departments of life, and to these deities they make offerings and sing incantations at certain times.

The following are the more important gods among the Dyaks.

Singalang Burong takes the highest position in honour and dignity, and is the ruler of the spirit-world. It is doubtful what the word Singalang means, but Burong means "bird," and probably Singalang Burong means "Bird Chief." The Dyaks are great observers of omens (see Chapter XII.), and among their omens the cries of certain birds are most important.

Singalang Burong is also the god of war, and the guardian spirit of brave men. He delights in fighting, and head-taking is his glory. When Dyaks have obtained a human head, they make a great feast to the honour of this god and invoke his presence. He is the only god ever represented by the Dyaks in a material form – a carved, highly-coloured bird of grotesque shape. This figure at the Head Feast is erected on the top of a pole, thirty feet or more in height, with its beak pointing in the direction of the enemy's country, so that he may "peck at the eyes of the enemy."

Next in importance to Singalang Burong is Pulang Gana, who is the god of the earth. He is an important power according to Dyak ideas, and to him offerings are made and incantations sung at all feasts connected with Farming. They are entirely dependent upon his goodwill for a good harvest.

Salampandai is the maker of men. He hammers them into shape out of clay, and forms the bodies of children to be born into the world. There is an insect which makes at night the curious noise —kink-a-clink, kink-a-clink. When the Dyaks hear this, they say it is Salampandai at his work. When each child is formed, it is brought to the gods who ask, "What would you like to handle or use?" If it answer, "A sword," the gods pronounce it a male; but if it answer, "Cotton and the spinning-wheel," it is pronounced a female. Thus they are born as boys or girls according to their own wishes.

The Dyak believes in the existence of spirits, and he thinks that innumerable spirits inhabit the forests, the rivers, the earth, and the air. Any unusual noise or motion in the jungle, anything which suggests to the mind some invisible operation, is at once attributed by the Dyak to the presence of some spirit, unseen by human eyes, but full of mighty power. Though generally invisible, these spirits sometimes show themselves. The form they assume then is not anything very supernatural, but either a commonplace human form or else some animal – a bird, or a monkey – such as is often seen in the forests. There is, however, the chief of evil spirits, Girgasi by name, who, when seen, takes the form of a giant about three times the size of a man, is covered with rough, shaggy hair, and has eyes as big as saucers, and huge glittering teeth.

There are innumerable stories told by Dyaks of their meeting with spirits in the jungle, and sometimes speaking to them. Such stories generally relate how the man who sees the spirit rushes to catch him by the leg – he cannot reach higher – in order to get some charm from him, but he is generally foiled in his attempt, as the spirit suddenly vanishes. But some men, it is believed, do obtain gifts from the spirits. If a Dyak gets a good harvest, it is attributed to some magic charm he has received from some kindly spirit. Also, if he be successful on the war-path, he is credited with the succour of some mysterious being from the spirit-world.

The spirits, according to the Dyaks, rove about the jungle and hunt for wild beasts, as the Dyaks do themselves. Girgasi, already mentioned, is specially addicted to the chase, and the Dyaks say he is often to be met hunting in the forest. There are certain animals who roam about in packs in the jungle. These are supposed to be the dogs which accompany the spirits when they are out hunting, and they attack those whom the spirits wish to kill. I have never seen one of these animals, but to judge from the description of them, they seem to be a kind of small jackal. They will follow and bark at men, and from their supposed connection with the spirits, are greatly feared by the Dyaks, who generally run away from them as fast as they can.

The spirits are said to build their invisible habitations in trees, and many trees are considered sacred, as being the abode of one or more spirits, and to cut one of these trees down would be to provoke the spirits' anger. The tops of hills are supposed to be the favourite haunts of spirits. When Dyaks fell the jungle of the larger hills, they always leave a clump of trees at the summit as a refuge for the spirits. To leave them quite homeless would be to court certain disaster from them.

From what has been said it will be seen that the spirits are much the same as their gods, and have power either to bestow favours, or cause sickness and death. They rule the conduct of the Dyak, and therefore receive the same religious homage as their gods do.

The Dyak worships his gods. He has good spirits to help him, and evil spirits to harm him. He makes sacrifices to the gods and spirits, and invokes their help in long incantations. He has omens and divination and dreams to encourage or warn him. He believes he has a soul which will live in another world, a future life differing little from his existence in the flesh.