Part 20 (1/2)
When a plandok (mouse-deer) appears underneath a house the owner is sure to die unless proper remedies are employed. If people succeed in catching the animal it is not killed, but smeared all over with cocoanut oil. Then they kill a dog, take its blood, which is mixed with rice and thrown to the plandok; also the blood of a fowl, with the same addition, is offered.
The plandok's liao is given this to eat in order that he may not cause the occupant of the house to die; the animal is then carried into the utan, about an hour's walk, and set free. Three days afterward they sacrifice a pig, the blood of which, with the usual admixture, is given to the bad antoh who sent the plandok, with entreaties not to kill the man. For seven days the head of the house stays in the kampong, being free to bathe in the river and walk about, but he must not go outside the settlement.
The red monkey is an attendant of a bad antoh, and if he enters a house or comes on the roof or underneath the house it is considered very unfortunate. There is no remedy and the owner must move elsewhere; the house is demolished, the wooden material carried away and erected in another kampong. Should he remain at the same place there would be much strife between him and his neighbours. If a wah-wah climbs on a roof the house will burn down. There is no remedy for this either; the inc.u.mbent leaves and makes a new home.
On the other hand, should a scaly ant-eater enter a room it is a joyful event, indicating that the owner will become rich. The animal is caught, blood from a fowl is smeared over him, and he is carried back to the utan.
If it should so happen that a red-backed lizard, a timid animal rather common about kampongs, enters a house it also brings good luck. A good antoh gave it the order to come, and it means much paddi, a guts.h.i.+, and other good things. Three fowls must be sacrificed and the people also dance.
CHAPTER x.x.xIV
FUNERAL CUSTOMS OF THE KATINGANS--DEPARTURE FROM KASUNGAN--AN ATTEMPTED VISIT TO SEMBULO--INDIFFERENT MALAYS--A STRANGE DISEASE--THE BELIEF IN TAILED PEOPLE--THE LEGEND OF THE ANCESTOR OF TAILED MEN
When a liao departs through the top of the head and death occurs, gongs are beaten for twenty-four hours. Five or six men set to work to make a beautiful coffin similar to the one already described; this is often finished in a day and the corpse, having been washed, is immediately placed within it. For a man a new chavat of wood fibre is adjusted around the loins, without other vestments. Another day is consumed in the work of decorating the coffin, which is done by men, while women weave diminutive mats, which are left less than half finished and are laid on top of the casket. For three days and as many nights the remains are kept in the house, and, if a man, his duhong (ancient knife), parang, knife, spear, sumpitan, betel box, tobacco container, and much food are placed nearby.
After these matters have received attention, food is eaten by those present. Fires are kept burning within the house and also outside, and after each meal the people strike one another's legs with firebrands in order to forget their grief. Members of the family, who begin to wail immediately after his death, continue to do so constantly for seven days, and they wear no red garments until after the tiwah feast which const.i.tutes his second funeral. The coffin is buried in the ground or placed on a crude platform, and, when this work is finished, thorough ablution in water containing leaves which possess qualities especially adapted to this purpose is the rule for everybody concerned. This is done to the end that no odour of the dead shall linger, thus exposing the living to danger from the bad antoh that is responsible for the unfortunate event which necessitated their recent activities. Later, all partake of tuak, including the children.
After this preliminary disposal of the body the family begins to plan for the second and final funeral, which is considered a compensation to the departed soul for the property he left behind. Caution demands that they be very punctilious about this, for the ghost, though believed to be far above this plane, is thought to be resentful, with power to cause misfortunes of various kinds and therefore is feared. Until recently, when a man of means died, a slave had to be killed and his head placed on top of the coffin. When time for the second funeral, the tiwah, came round another slave was killed and his head hung near by. They are his attendants in the next life, but many more and elaborate arrangements are necessary to satisfy the demands of the liao, and they must be fully complied with on the celebration of the tiwah, the most elaborate of all feasts in Borneo.
When the deceased is well-to-do this observance may follow immediately, but usually years go by and many liaoes are served at the same time. On the great occasion the coffin is put on a big fire for a couple of hours until the flesh has been burned from the bones, which are then collected in a small box and placed in a house of limited proportions especially constructed for this purpose and called sandung. It is made of ironwood, and in these regions the people have a preference for placing it high above the ground, but it may also be put underground in a subterranean chamber also made of ironwood, which may take five or six months to construct and which is large enough to accommodate a family. The feast lasts one week, during which food and tuak are provided. Every night the women dance inside the house, around a tree composed of many bamboo stalks placed together so as to form a large trunk. As elsewhere mentioned, (Chapter XIV), the dancing, which is similar to that which follows the harvest, is for the benefit of the ghost and is distinct from the usual performance.
As soon as the tiwah feast has been decided upon the people start simultaneously to perfect the various arrangements, some looking for a water-buffalo or two, others beginning to make the several contrivances which the occasion demands. Many men are thus occupied for several months.
There are experts in the required handiwork, though a skilful man may be capable of performing all the various tasks. In earlier days the different memorials and the box containing the bones were placed in front of the house of the deceased, but of late years government officials have made some changes in this arrangement. When preparing for a tiwah feast it was the custom to close the river for perhaps three months by suspending a rattan rope on which were hung many spears of wood, tail feathers of the great hornbill, and leaves of certain trees. After a head had been secured the impediment was removed, but the government has forbidden the temporary obstruction.
A most important matter is the construction of the device to which the water-buffalo, formerly the slave, is tied when sacrificed. In its make-up it expresses symbolically the rules of behaviour for the widow until after the feast has been celebrated. Its name is panyanggaran, an obscure word which probably may be derived from sangar, which means to kill; the place of killing.
The foundation is a large post, usually of ironwood, firmly planted in the ground; its top is pointed and a little below, on either side, is attached horizontally a piece of dressed wood like two arms. Further below a number of sticks are affixed to each side, pointing obliquely upward, and all on a plane with the arms above. These sticks, usually three on each side but sometimes more, are considered as spears, and the top of each is finished with a rosette representing four spear-points, called kalapiting. The post itself is also regarded as a spear and is called _balu_ (widow), while the sticks are named _pampang-balu_ (widow rules). It seems possible that the post also represents the woman, head, arms, and body being recognisable.
However that may be, the attached sticks are regarded as so many rules and reminders for the widow. In Kasungan I saw in one case eight sticks, in another only four. The rules may thus vary or be applicable to different cases, though some are fundamental.
a.s.suming that the requirements are six in number, according to my informant, the following should be observed by the widow: (1) To make the tiwah feast; (2) to refrain from remarriage until the feast has been celebrated; (3) to abstain from s.e.xual intercourse; (4) to remain in the same place until after the feast; (5) to ask permission from the family of the deceased if she wants to leave the kampong temporarily; (6) to wear no red garments until the feast has been completed. Should any of these injunctions be disregarded a guts.h.i.+, the value of which may be twenty florins, must be paid to his relatives. If the widow desires to marry earlier than the tiwah feast she is required to pay the entire cost of the celebration, and sometimes an additional amount.
A simpler device than the panyanggaran is also used, serving a similar purpose and called sapundo. It consists of an upright post carved to represent the face of a good antoh, with tongue hanging out. To this pillar is tied a water-buffalo (as subst.i.tute for the slave formerly employed), a cow, or pig. As the sapundo is much easier to make it is used by the orang kampong or poor people. For a rich man who has gone hence both contrivances may be erected.
Another matter demanding attention is the erection of a tall, rather slender pole of ironwood, called pantar. A gong or guts.h.i.+ strung near the top signifies that the deceased was a person of wealth and prominence, while a wooden image of the rhinoceros hornbill occupies a lofty position on the pinnacle. On account of its ability to discern objects at a great distance, this bird is regarded as a good watchman to guard the sacrifice, whether it be a water-buffalo or other animal. The pantar itself simply means ”in memoriam,” as if enjoining: ”Don't forget this man!” These primitive monuments sometimes last over a hundred years, and more than one may be raised for the same man. Should it prove impossible to secure a water-buffalo, an ordinary cow may serve as sacrifice. The family thereby presents the animal's liao (soul) to the liao of the deceased, and the blian by dancing and sacrifice calls the latter to come and eat. Not only this, but the liao of every animal, bird, and fish which the family eats from the time of his death until the tiwah feast is given to him. Account is kept by incised cross-cuts on certain posts, notifying him of the number. I was told that when a raja died similar marks of account were made on a slave. The jaws of pigs or other animals, hanging by scores in the houses, together with heads of fish and legs of birds, are similar accounts for the same purpose, and all close with the tiwah feast.
A kapatong must be made, or, if the deceased were rich, perhaps two or three, which are inaugurated by the blian in the usual way, to be the ghost's attendants and guardians. The remaining duties to be performed are the making of a box or coffin for the bones to rest in, and the house in which it is to be deposited, either above or under the ground as may be decided. These tasks accomplished, no further responsibility devolves upon the widow or other members of the family.
On my return journey I stopped a few hours at a kampong in the vicinity to see some stones that, according to Katingan belief, are alive and multiplying. As my visit was expected, a fowl had just been sacrificed to these guardians of the kampong, and a fire made from bark was burning near by to keep the stones comfortable, so they would not be angry at being photographed. There were two roundish specimens, almost honeycombed with small cavities, one of them, scarcely twenty-five centimetres high, being regarded as masculine and the other, smaller and covered with green moss, was supposed to be of feminine gender. Originally, as the story goes, only these two were there, but later six ”children” appeared, as evidenced by six smaller stones lying close to the ”parents.” The domain held sacred to this interesting family was bounded by four pieces of wood, each about a metre in length. Over all was extended a small square piece of red cloth supported on four upright sticks, which had been placed there two weeks before on behalf of a sick man whose recovery was attributed to this act of veneration. In front of the small enclosure lay four stones of inconsiderable size, lying in two pairs and supposed to be attendants; in the rear was a small house, reputed to be over three hundred years old, its purpose being to protect the stones, where offerings of food, with skulls of deer and pigs, were deposited.
Next day we met the _Selatan_ on its way up the river, brought our luggage on board, and continued our journey. We had a disagreeable night before arriving at Bandjermasin; in fact, it is risky to travel south of Borneo in a steam-launch in January. As the wind was strong and the waves were too high for us to proceed, anchor was thrown and we were tossed about, the lamps went out, and, according to the captain, the boat nearly turned over. Mr. Loing, prostrate with seasickness, saved himself from being thrown overboard by grasping the rail.
After packing my collections I again set out for Sampit with the intention of revisiting Sembulo by another route, proceeding by prahu up the Kuala Sampit as far as possible, and then marching overland to the lake. The controleur was absent, but his native clerk and the kapala together got me the prahus and the men, such as the place afforded. As usual, the Malay coolies were late in arriving and began making many difficulties about various things. To cheer them I gave each f. 1.50 in advance, which made them all happy, and in buoyant, talkative spirits they immediately went off to buy rice, dried fish, tobacco, cigarettes, and other things. All was well, and at ten o'clock in the morning we finally started, with a native policeman in attendance.
An hour later the coolies wanted to cook rice. It did not take long to discover that they were not very useful, though the clerk had done his best. Two brothers were intolerably lazy, continually resting the paddles, lighting cigarettes, was.h.i.+ng their faces, etc., the elder, after the full meal they had eaten, actually falling asleep at times. The interest of the men centred in eating and early camping, and we made slow progress, detained besides by a thunder-storm, as it was impossible to make headway against the strong wind. The man at the helm of the small prahu was intelligent, and from him I finally obtained information about a place to stop for the night.
At six o'clock we arrived at the mouth of the Kuala Sampit, where we found it difficult to effect a landing on account of the dilapidated condition of the landing-float. Some distance from the water stood a lonely house, in genuine Malay style, with high-gabled roof. The stairs afforded precarious access, a condition which may have been regarded as a protection, but more likely it was due to laziness and want of care.
However that may have been, the interior was surprisingly substantial, with an excellent floor like that in a ballroom. I slept in a detached ramshackle room used as a kitchen, comfortable because of being open to the air.