Part 24 (1/2)
Once there lived a woman, Boamaring, who was Raja Besar in a large kampong where people did not know how to work. They could not make ladangs nor prahus. Everything they needed came to them of its own accord, and the rajas of the neighbouring kampongs were afraid of her. This is the way it came about.
She heard a rumour of a musical instrument which could play by itself, and which had the power of bringing all necessary food. She said to her husband, whose name was Batangnorang, ”Go to the limit of the sky and bring the instrument that plays by itself.” Putting on tiger skin, and carrying his parang and sumpitan, Batangnorang went into a small prahu which was able to fly, and it flew one month, to the end of the sky. He landed in a durian tree, near a small house covered with the tail feathers of the hornbill. Its walls were of tiger skins, the ridgepole, as well as the poles of the framework, were made of bra.s.s, and a carving of the naga stood out from each gable.
He heard music from inside the house, and saw a woman dancing alone to the tune of the instrument that played by itself. She was the antoh of the end of the sky, and he knew that she ate people, so he was afraid to come down, for many men since long ago had arrived there and had been eaten.
Many corpses of men could be seen lying on the ground. From his bamboo cask he took a small arrow, placed it in his sumpitan, and then blew it out toward the dancing woman. The arrow hit the woman in the small of the back, and she fell mortally wounded. Then he flew down to the house, finished killing her with his spear, and cut her head off with his parang.
He then went up to her room and took the musical instrument, her beautiful clothing, and beads, and placed all, together with the head, in his prahu.
He also took many fine rattan mats, burned the house, and flew away in the sky. After a month he arrived in his kampong and returned to his wife.
”Here is the musical instrument you wanted,” he said. ”Good!” she answered, ”what else did you hunt for?”
He placed it on the floor and asked it to play by striking it one time.
Sugar, boiled rice, durian, cocoanuts began to fall down, also tobacco, salt, clothing--all the good things that they could wish for. The Raja Besar was greatly pleased and was all smiles, and the people of her kampong no longer found it necessary to work. Everything that they needed came when they wished for it, and all enjoyed this state of things.
When a month had pa.s.sed she learned of a woman's hair ornament which was to be found in the river far away. It was of pure gold, and when one hung it up and struck it all sorts of food would drop from it. ”Go and get that,” she told her husband. ”It is in a cave underneath the waters of the river.”
Batangnorang made himself ready. He put on tiger skin, placed on his head a rattan cap with many tail feathers of the hornbill fastened to it, took his parang, his s.h.i.+eld adorned with human hair, and his sumpitan. But he did not carry mats for bedding, nor food. He had only to wish for these things and they came. He then said farewell to his wife in a way that the Long-Glats use when departing on a long journey. She sat on the floor, and bending down he touched the tip of his nose to the tip of hers, each at the same time inhaling the breath as if smelling.
Batangnorang departed, stopping on the river bank, where he stood for a time looking toward the East, and calling upon the antoh Allatala. Then he went into the water, dived, and searched for ten days until he found the cave, inside of which there was a house. This was the home of the crocodile antoh, and was surrounded by men, some of them alive, some half dead, and many dead.
Crocodile was asleep in his room, and all was silent. Batangnorang went up on the gallery and sat down. After waiting a long time Crocodile awoke. He smelt man, went to the door which he opened a little, enough to ascertain what this was, and he saw Batangnorang. Then he pa.s.sed through it and said to the stranger: ”How did you come here? What is your name?” ”I come from the earth above. I am Batangnorang.” He was afraid antoh would eat him, and Crocodile's sister being his mother he added timidly: ”I have a mother. I do not know of a father,” he continued. ”My mother, your sister, told me to go and meet my father down in the water.” ”What necessity was there for my child to come here?” asked Crocodile. ”I am looking for a woman's hair ornament of gold,” he answered. Crocodile said: ”If you are my child then I will cook rice for you.”
They both went into the room, which was fine, made of stone; the roof was of gold, and there were many gongs and much goods there. Crocodile cooked rice, but as he wanted to try the stranger he took one man from those outside, cut him into many pieces, and made a stew. He then told him to eat, and being afraid to do otherwise, Batangnorang ate it. Crocodile then said: ”Truly you are my child. Another man would not have eaten this stew.”
After the meal Crocodile put the remainder of the food away, with a tiny key opened a small steel trunk, took out the gold ornament, and gave it to Batangnorang. ”Give this to your mother, Crocodile. When she wants to use it, hang it up and place a beautiful mat underneath. Then strike it one time with the first finger. Whatever you ask for must come.”
Batangnorang took the hair ornament and placed it in the pocket of his s.h.i.+rt, put on his parang, and took his spear and s.h.i.+eld. He then said farewell, and as he walked away he suddenly turned and thrust his spear into Crocodile's breast and killed him. Batangnorang carried away all that he desired, diamonds as large as hens' eggs, and much gold. He then went home, ascended to the room where his wife sat, and laid his weapons away.
He seated himself near his wife and produced the ornament. ”I got this,”
and handed it to her. ”How do you use it?” she asked. He hung it up by a string and placed a fine rattan mat underneath. All the people in the kampong gathered to see this, women, men, and children. He then struck it with his first finger, when lo! and behold! there fell all around pork, boiled rice, vegetable stew, sugar-cane, papaya, durian, bananas, pineapples, and white onions. All present ate as long as they were able, and food continued to fall. After that people slept at night and arose in the morning to eat and do no work, because all that they wished for was produced immediately.
NOTE.-The flying prahu, mentioned in this legend, plays an important part in the religious exercises of the Ot-Danum, Katingan, and Kahayan. See Chapter x.x.xI. The head ornament of women is different in this tribe from those observed elsewhere in Borneo. It may be seen in the back view of the three Long-Giat women in Chapter XXVI. The tale shows Malay influence by such expressions as gold, diamonds, bra.s.s, s.h.i.+rt pocket, bottle. Allatala, the rendering of the Mahommedan Tuan Allah, is accepted as an antoh also by certain Dayak tribes in Southern Borneo. Steel trunks, as sold by Chinese or Malays, are much in favour with the Dayaks, and were observed wherever I travelled. It is one of the first articles that those who have taken part in an expedition to New Guinea will buy to take home. White onions are usually to be procured on travels among the Dayaks, and of course are not originally indigenous, no more than are sugarcane and pineapples (both scarce, especially the latter), ca.s.sava and red peppers.
The non-Dayak expressions do not necessarily imply that the legend is Malay. The one circ.u.mstance that might lend colour to this belief is that in this legend, as well as in the preceding (Semang), both of which were told me by the same man, the beauty of idle life is glorified. This seems to be more a Malay than a Dayak quality. I was not long enough among the Long-Glats to be able to decide on this point. Circ.u.mstances favour a non-Malay origin. My informant, the kapala of Long Tujo, who showed Malay influence (see Chapter XXVI), may have embellished his narrative by his acquired knowledge of things foreign. He was in reality a thorough Dayak, and he had scruples about telling me these stories. He hesitated, especially in regard to the one related, because it might injure him much to let me know that one. The Long-Glat leave-taking, described, is called _ngebaw_ (to smell) _laung_ (nose).
19. THE ORANG-UTAN AND THE DAYAK
(From the Ot-Danums; kampong Gunong Porok, Upper Kahayan River)
There was a man who, in grief and sorrow over the death of his wife, his children, and others, left his house and went far into the utan. Feeling tired he lay down to rest under a great lanan tree. While he slept a female orang-utan, which had its nest in the same tree and had been away hunting for food, came home, lifted the man in her arms, and carried him to her nest high up in the branches. When he awoke it seemed impossible for him to climb down, so he remained there. Each day she brought him fruit of various kinds, also occasionally boiled rice, stolen from the houses of the ladangs. After a few days she began to take liberties with him. At first the man declined her advances and she became angry, showing her teeth and nails. Finally she bit him in the shoulder, and then he surrendered. The man remained in the tree over a year. Although anxious to escape he feared the revenge of the orang-utan too much to make the attempt. In due time a male child was born who was human, but covered with long hair.
One day when she was absent seeking food he saw a sailing s.h.i.+p approach the coast and put out a boat for hauling water from the river near by.
Hastily stringing his garments together he began the descent, but the rope was not long enough; however, by letting himself drop part of the distance he succeeded in getting down, and went away in the boat. Not finding him at home the orang-utan tried to swim to the s.h.i.+p, but the distance was too great. She then ascended the tree, and, in full view of the s.h.i.+p as it sailed away, she lifted the child and tore it in twain.
NOTE.--The Dayaks insist that this animal can swim, and my informant, a trustworthy Kahayan, said he had seen it. The orang-utan spends most of his time in the trees, seldom descending to the ground. That the one in this case is a.s.sumed to follow the daily habit of the Dayak is in accordance with the spirit of folk-lore.
20. BRANAK, THE ANTOH