Part 8 (1/2)
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 wors.h.i.+p 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 a.s.sembled 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 SUPERSt.i.tIONS
The Dyaks do not wors.h.i.+p idols, but they believe in certain G.o.ds 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 G.o.ds 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 G.o.d 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 G.o.d and invoke his presence. He is the only G.o.d 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 G.o.d 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 G.o.ds who ask, ”What would you like to handle or use?” If it answer, ”A sword,” the G.o.ds p.r.o.nounce it a male; but if it answer, ”Cotton and the spinning-wheel,” it is p.r.o.nounced a female. Thus they are born as boys or girls according to their own wishes.