Children of Borneo Part 8

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.

[Ill.u.s.tration: A DYAK YOUTH]

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 a.s.sume 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, s.h.a.ggy 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 G.o.ds, 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 G.o.ds do.

The Dyak wors.h.i.+ps his G.o.ds. He has good spirits to help him, and evil spirits to harm him. He makes sacrifices to the G.o.ds 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.

CHAPTER XVI

CONCLUSION

I have tried to tell you in the preceding chapters what the Dyaks of Borneo are like, how they live, and what their religious ideas are. It is sad to think of them living in constant fear of evil spirits, and believing in such things as the omens of birds. All Christians must wish these people to be taught about G.o.d. Christ came to earth to teach us the Truths of the Gospel, and before He returned to Heaven, He told His disciples, and, through His disciples, all Christians: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world." In obedience to this command, missionaries have gone out to Borneo, and many people in England, who are not able to go out to Borneo themselves, help in the good work by subscribing money to the "Society for the Propagation of the Gospel in Foreign Parts," which sends missionaries to Borneo. Many of these missionaries live up-country at some mission station far from the town. Here there is a mission house where the missionary lives, a church where regular services are held, and a school house where boys live and are taught.

As many of the long Dyak village houses are built at great distances from each other, the missionary, who wishes to do good work among the Dyaks, must not always live at his mission house, but must travel from house to house. Only by visiting distant villages, and living with the Dyaks as their guest, can the missionary learn to understand the people.

Let me tell you a missionary story. A missionary in Borneo visited a Dyak village house to teach the people there about G.o.d and our Lord Jesus Christ. A crowd of men, women and children listened to him, and many a long evening did the missionary spend, sitting on a mat in the long public verandah of the Dyak house, and teaching those poor ignorant people. A Dyak boy present asked the missionary if he might go back with him to his school. The parents gave their consent, and the little boy accompanied the missionary on his return to his mission house, and attended the mission school. There, with other children, the boy was taught the Truths of the Christian Religion. After being in school for a few years, this boy returned to his Dyak home.

Years pa.s.sed. The boy did not forget what he had been taught at school.

He saw the Dyaks among whom he lived, ruled by a fear of evil spirits, and carrying out many superst.i.tious ceremonies, which he knew must be displeasing to G.o.d. As he grew older, he felt sad to think of the ignorance of his relatives and friends, and of the Dyaks in other villages. So he went back to the missionary and asked that he should be taught more, so that, later on, he might teach his own people, and bring some of them into G.o.d's Kingdom.

This is a true story of what has happened more than once in Borneo. A boy learns about G.o.d in some up-country mission school, and on his return to his Dyak home, is sorry to see the ignorance of his people, and asks to be taught more, so that he may become a Catechist and carry G.o.d's Truth to them.

When the seed is sown, it lies in the ground, and G.o.d sends the suns.h.i.+ne and the rain to make it grow. So the Good Seed of the Word of G.o.d is sown in the hearts of the Dyaks in Borneo, and we pray the Great Giver of the Water of Life to refresh it with His Life-giving Holy Spirit.

Some seeds fall on the wayside, and the birds of the air devour them; some fall on a rock, and are scorched by the heat of the sun; some fall among thorns, and are choked; but, thank G.o.d, some fall on good ground and bring forth good fruit.

The Good Seed of G.o.d's Word is being sown among the old and young in Borneo. Will you not take a share in that good work?