The History of Sumatra Part 28

At their funerals the corpse is carried to the place of interment on a broad plank, which is kept for the public service of the dusun, and lasts for many generations. It is constantly rubbed with lime, either to preserve it from decay or to keep it pure. No coffin is made use of; the body being simply wrapped in white cloth, particularly of the sort called hummums. In forming the grave (kubur), after digging to a convenient depth they make a cavity in the side, at bottom, of sufficient dimensions to contain the body, which is there deposited on its right side. By this mode the earth literally lies light upon it; and the cavity, after strewing flowers in it, they stop up by two boards fastened angularly to each other, so that the one is on the top of the corpse, whilst the other defends it on the open side, the edge resting on the bottom of the grave.

The outer excavation is then filled up with earth, and little white flags or streamers are stuck in order around. They likewise plant a shrub, bearing a white flower, called k.u.mbangkamboja (Plumeria obtusa), and in some places wild marjoram. The women who attend the funeral make a hideous noise, not much unlike the Irish howl. On the third and seventh day the relations perform a ceremony at the grave, and at the end of twelve months that of tegga batu, or setting up a few long elliptical stones at the head and foot, which, being scarce in some parts of the country, bear a considerable price. On this occasion they kill and feast on a buffalo, and leave the head to decay on the spot as a token of the honour they have done to the deceased, in eating to his memory.* The ancient burying-places are called krammat, and are supposed to have been those of the holy men by whom their ancestors were converted to the faith. They are held in extraordinary reverence, and the least disturbance or violation of the ground, though all traces of the graves be obliterated, is regarded as an unpardonable sacrilege.

(*Footnote. The above ceremonies (with the exception of the last) are briefly described in the following lines, extracted from a Malayan poem.

Setelah sudah de tangisi, nia Lalu de kubur de tanamkan 'nia De ambel koran de ajikan 'nia Sopaya lepas deri sangsara 'nia Mengaji de kubur tujuh ari Setelah de khatam tiga kali Sudah de tegga batu sakali Membayer utang pada si-mati.)

RELIGION.

In works descriptive of the manners of people little known to the world the account of their religion usually const.i.tutes an article of the first importance. Mine will labour under the contrary disadvantage. The ancient and genuine religion of the Rejangs, if in fact they ever had any, is scarcely now to be traced; and what princ.i.p.ally adds to its obscurity, and the difficulty of getting information on the subject, is that even those among them who have not been initiated in the principles of Mahometanism yet regard those who have as persons advanced a step in knowledge beyond them, and therefore hesitate to own circ.u.mstantially that they remain still unenlightened. Ceremonies are fascinating to mankind, and without comprehending with what views they were inst.i.tuted the profanum vulgus naturally give them credit for something mysterious and above their capacities, and accordingly pay them a tribute of respect. With Mahometanism a more extensive field of knowledge (I speak in comparison) is open to its converts, and some additional notions of science are conveyed. These help to give it importance, though it must be confessed they are not the most pure tenets of that religion which have found their way to Sumatra; nor are even the ceremonial parts very scrupulously adhered to. Many who profess to follow it give themselves not the least concern about its injunctions, or even know what they require. A Malay at Manna upbraided a countryman with the total ignorance of religion his nation laboured under. "You pay a veneration to the tombs of your ancestors: what foundation have you for supposing that your dead ancestors can lend you a.s.sistance?" "It may be true," answered the other, "but what foundation have you for expecting a.s.sistance from Allah and Mahomet?" "Are you not aware, replied the Malay, that it is written in a Book? Have you not heard of the Koran?" The native of Pa.s.summah, with conscious inferiority, submitted to the force of this argument.

If by religion is meant a public or private form of wors.h.i.+p of any kind, and if prayers, processions, meetings, offerings, images, or priests are any of them necessary to const.i.tute it, I can p.r.o.nounce that the Rejangs are totally without religion and cannot with propriety be even termed pagans, if that, as I apprehend, conveys the idea of mistaken wors.h.i.+p.

They neither wors.h.i.+p G.o.d, devil, nor idols. They are not however without superst.i.tious beliefs of many kinds, and have certainly a confused notion, though perhaps derived from their intercourse with other people, of some species of superior beings who have the power of rendering themselves visible or invisible at pleasure. These they call orang alus, fine, or impalpable beings, and regard them as possessing the faculty of doing them good or evil, deprecating their wrath as the sense of present misfortunes or apprehension of future prevails in their minds. But when they speak particularly of them they call them by the appellations of maleikat and jin, which are the angels and evil spirits of the Arabians, and the idea may probably have been borrowed at the same time with the names. These are the powers they also refer to in an oath. I have heard a dupati say, "My grandfather took an oath that he would not demand the jujur of that woman, and imprecated a curse on any of his descendants that should do it: I never have, nor could I without salah kapada maleikat--an offence against the angels." Thus they say also, de talong nabi, maleikat, the prophet and angels a.s.sisting. This is pure Mahometanism.

NO NAME FOR THE DEITY.

The clearest proof that they never entertained an idea of Theism or the belief of one supreme power is that they have no word in their language to express the person of G.o.d, except the Allah tala of the Malays, corrupted by them to Ulah tallo. Yet when questioned on the subject they a.s.sert their ancestors' knowledge of a deity, though their thoughts were never employed about him; but this evidently means no more than that their forefathers as well as themselves had heard of the Allah of the Mahometans (Allah orang islam).

IDEA OF INVISIBLE BEINGS.

They use, both in Rejang and Pa.s.summah, the word dewa to express a superior invisible cla.s.s of beings; but each country acknowledges it to be of foreign derivation, and they suppose it Javanese. Radin, of Madura, an island close to Java, who was well conversant with the religious opinions of most nations, a.s.serted to me that dewa was an original word of that country for a superior being, which the Javans of the interior believed in, but with regard to whom they used no ceremonies or forms of wors.h.i.+p:* that they had some idea of a future life, but not as a state of retribution, conceiving immortality to be the lot of rich rather than of good men. I recollect that an inhabitant of one of the islands farther eastward observed to me, with great simplicity, that only great men went to the skies; how should poor men find admittance there? The Sumatrans, where untinctured with Mahometanism, do not appear to have any notion of a future state. Their conception of virtue or vice extends no farther than to the immediate effect of actions to the benefit or prejudice of society, and all such as tend not to either of these ends are in their estimation perfectly indifferent.

(*Footnote. In the Transactions of the Batavian Society Volumes 1 and 3 is to be found a History of these Dewas of the Javans, translated from an original ma.n.u.script. The mythology is childish and incoherent. The Dutch commentator supposes them to have been a race of men held sacred, forming a species of Hierarchy, like the government of the Lamas in Tartary.)

Notwithstanding what is a.s.serted of the originality of the word dewa, I cannot help remarking its extreme affinity to the Persian word div or diw, which signifies an evil spirit or bad genius. Perhaps, long antecedent to the introduction of the faith of the khalifs among the eastern people, this word might have found its way and been naturalized in the islands; or perhaps its progress was in a contrary direction. It has likewise a connexion in sound with the names used to express a deity or some degree of superior being by many other people of this region of the earth. The Battas, inhabitants of the northern end of Sumatra, whom I shall describe hereafter, use the word daibattah or daivattah; the Chingalese of Ceylon dewiju, the Telingas of India dai-wundu, the Biajus of Borneo dewattah, the Papuas of New Guinea 'wat, and the Pampangos of the Philippines diuata. It bears likewise an affinity (perhaps accidental) to the deus and deitas of the Romans.*

(*Footnote. At the period when the above was written I was little aware of the intimate connexion now well understood to have anciently subsisted between the Hindus and the various nations beyond the Ganges. The most evident proofs appear of the extensive dissemination both of their language and mythology throughout Sumatra, Java, Balli (where at this day they are best preserved), and the other eastern islands. To the Sanskrit words dewa and dewata, signifying divinities in that great mother-tongue, we are therefore to look for the source of the terms, more or less corrupted, that have been mentioned in the text. See Asiatic Researches Volume 4 page 223.)

VENERATION FOR THE MANES AND TOMBS OF THEIR ANCESTORS.

The superst.i.tion which has the strongest influence on the minds of the Sumatrans, and which approaches the nearest to a species of religion, is that which leads them to venerate, almost to the point of wors.h.i.+pping, the tombs and manes of their deceased ancestors (nenek puyang). These they are attached to as strongly as to life itself, and to oblige them to remove from the neighbourhood of their krammat is like tearing up a tree by the roots; these the more genuine country people regard chiefly, when they take a solemn oath, and to these they apostrophise in instances of sudden calamity. Had they the art of making images or other representations of them they would be perfect lares, penates, or household G.o.ds. It has been a.s.serted to me by the natives (conformably to what we are told by some of the early travellers) that in very ancient times the Sumatrans made a practice of burning the bodies of their dead, but I could never find any traces of the custom, or any circ.u.mstances that corroborated it.

METEMPSYCHOSIS.

They have an imperfect notion of a metempsychosis, but not in any degree systematic, nor considered as an article of religious faith. Popular stories prevail amongst them of such a particular man being changed into a tiger or other beast. They seem to think indeed that tigers in general are actuated with the spirits of departed men, and no consideration will prevail on a countryman to catch or to wound one but in self-defence, or immediately after the act of destroying a friend or relation. They speak of them with a degree of awe, and hesitate to call them by their common name (rimau or machang), terming them respectfully satwa (the wild animals), or even nenek (ancestors), as really believing them such, or by way of soothing and coaxing them; as our ignorant country folk call the fairies the good people. When a European procures traps to be set, by the means of persons less superst.i.tious, the inhabitants of the neighbourhood have been known to go at night to the place and practise some forms in order to persuade the animal, when caught, or when he shall perceive the bait, that it was not laid by them, or with their consent. They talk of a place in the country where the tigers have a court and maintain a regular form of government, in towns, the houses of which are thatched with women's hair. It happened that in one month seven or eight people were killed by these prowling beasts in Manna district; upon which a report became current that fifteen hundred of them were come down from Pa.s.summah, of which number four were without understanding (gila), and having separated from the rest ran about the country occasioning all the mischief that was felt. The alligators also are highly destructive, owing to the constant practice of bathing in the rivers, and are regarded with nearly the same degree of religious terror. Fear is the parent of superst.i.tion, by ignorance. Those two animals prove the Sumatran's greatest scourge. The mischief the former commit is incredible, whole villages being often depopulated by them, and the suffering people learn to reverence as supernatural effects the furious ravages of an enemy they have not resolution to oppose.

The Sumatrans are firmly persuaded that various particular persons are what they term betuah (sacred, impa.s.sive, invulnerable, not liable to accident), and this quality they sometimes extend to things inanimate, as s.h.i.+ps and boats. Such an opinion, which we should suppose every man might have an opportunity of bringing to the test of truth, affords a humiliating proof of the weakness and credulity of human nature, and the fallibility of testimony, when a film of prejudice obscures the light of the understanding. I have known two men, whose honesty, good faith, and reasonableness in the general concerns of life were well established, and whose a.s.sertions would have weight in transactions of consequence: these men I have heard maintain, with the most deliberate confidence and an appearance of inward conviction of their own sincerity, that they had more than once in the course of their wars attempted to run their weapons into the naked body of their adversary, which they found impenetrable, their points being continually and miraculously turned without any effort on the part of the orang betuah: and that hundreds of instances of the like nature, where the invulnerable man did not possess the smallest natural means of opposition, had come within their observation. An English officer, with more courage and humour than discretion, exposed one imposture of this kind. A man having boasted in his presence that he was endowed with this supernatural privilege, the officer took an opportunity of applying to his arm the point of a sword and drew the blood, to the no little diversion of the spectators, and mortification of the pretender to superior gifts, who vowed revenge, and would have taken it had not means been used to keep him at a distance. But a single detection of charlatanerie is not effectual to destroy a prevalent superst.i.tion. These impostors are usually found among the Malays and not the more simple country people.

NO MISSIONARIES.

No attempts, I have reason to think, have ever been made by missionaries or others to convert the inhabitants of the island to Christianity, and I have much doubt whether the most zealous and able would meet with any permanent success in this pious work. Of the many thousands baptized in the eastern islands by the celebrated Francis Xavier in the sixteenth century not one of their descendants are now found to retain a ray of the light imparted to them; and probably, as it was novelty only and not conviction that induced the original converts to embrace a new faith, the impression lasted no longer than the sentiment which recommended it, and disappeared as rapidly as the itinerant apostle. Under the influence however of the Spanish government at Manila and of the Dutch at Batavia there are many native Christians, educated as such from children. In the Malayan language Portuguese and Christians are confounded under the same general name; the former being called orang Zerani, by corruption for Nazerani. This neglect of missions to Sumatra is one cause that the interior of the country has been so little known to the civilized world.

CHAPTER 16.

THE COUNTRY OF LAMPONG AND ITS INHABITANTS.

LANGUAGE.

GOVERNMENT.

WARS.

PECULIAR CUSTOMS.

RELIGION.

Having thus far spoken of the manners and customs of the Rejangs more especially, and adverted, as occasion served, to those of the Pa.s.summah people, who nearly resemble them, I shall now present a cursory view of those circ.u.mstances in which their southern neighbours, the inhabitants of the Lampong country, differ from them, though this dissimilitude is not very considerable; and shall add such information as I have been enabled to obtain respecting the people of Korinchi and other tribes dwelling beyond the ranges of hills which bound the pepper-districts.

LIMITS OF THE LAMPONG COUNTRY.

By the Lampong country is understood a portion of the southern extreme of the island, beginning, on the west coast, at the river of Padang-guchi, which divides it from Pa.s.summah, and extending across as far as Palembang, on the north-east side, at which last place the settlers are mostly Javans. On the south and east sides it is washed by the sea, having several ports in the Straits of Sunda, particularly Keysers and Lampong Bays; and the great river Tulang-baw.a.n.g runs through the heart of it, rising from a considerable lake between the ranges of mountains. That division which is included by Padang-guchi, and a place called Na.s.sal, is distinguished by the name of Briuran, and from thence southward to Flat Point, by that of Laut-Kawur; although Kawur, properly so called, lies in the northern division.

TULANG BAw.a.n.g RIVER.

Upon the Tulang-baw.a.n.g, at a place called Mangala, thirty-six leagues from its mouth, the Dutch have a fortified post. There also the representative of the king of Bantam, who claims the dominion of the whole country of Lampong, has his residence, the river Masusi, which runs into the former, being the boundary of his territories and those of the sultan of Palembang. In the neighbourhood of these rivers the land is so low as to be overflowed in the rainy season, or months of January and February, when the waters have been known to rise many feet in the course of a few hours, the villages, situated on the higher spots, appearing as islands. The houses of those immediately on the banks are built on piles of ironwood timber, and each has before it a floating raft for the convenience of was.h.i.+ng. In the western parts, towards Samangka, on the contrary, the land is mountainous, and Keyser's Peak, as well as Pugong, are visible to a great distance at sea.

INHABITANTS.

The country is best inhabited in the central and mountainous parts, where the people live independent, and in some measure secure from the inroads of their eastern neighbours, the Javans, who, from about Palembang and the Straits, frequently attempt to molest them. It is probably within but a very few centuries that the south-west coast of this country has been the habitation of any considerable number of people; and it has been still less visited by strangers, owing to the unsheltered nature of the sea thereabouts, and want of soundings in general, which renders the navigation wild and dangerous for country vessels; and to the rivers being small and rapid, with shallow bars and almost ever a high surf. If you ask the people of these parts from whence they originally came they answer, from the hills, and point out an inland place near the great lake from whence they say their forefathers emigrated: and further than this it is impossible to trace. They of all the Sumatrans have the strongest resemblance to the Chinese, particularly in the roundness of face and constructure of the eyes. They are also the fairest people of the island, and the women are the tallest and esteemed the most handsome.

LANGUAGE.

Their language differs considerably, though not essentially, from that of the Rejangs, and the characters they use are peculiar to themselves, as may be observed in the specimens exhibited.

GOVERNMENT.

The t.i.tles of government are pangeran (from the Javans), kariyer, and kiddimong or nebihi; the latter nearly answering to dupati among the Rejangs. The district of Kroi, near Mount Pugong, is governed by five magistrates called Panggau-limo, and a sixth, superior, called by way of eminence Panggau; but their authority is said to be usurped and is often disputed. The word in common signifies a gladiator or prizefighter. The pangeran of Suko, in the hills, is computed to have four or five thousand dependants, and sometimes, on going a journey, he levies a tali, or eighth part of a dollar, on each family, which shows his authority to be more arbitrary and probably more strictly feudal than among the Rejangs, where the government is rather patriarchal. This difference has doubtless its source in the wars and invasions to which the former people are exposed.

WARS.

The Javanese banditti, as has been observed, often advance into the country, and commit depredations on the inhabitants, who are not, in general, a match for them. They do not make use of firearms. Beside the common weapons of the island they fight with a long lance which is carried by three men, the foremost guiding the point and covering himself and his companions with a large s.h.i.+eld. A compact body thus armed would have been a counterpart of the Macedonian phalanx, but can prove, I should apprehend, of but little use among a people with whom war is carried on in a desultory manner, and more in the way of ambuscade than of general engagement, in which alone troops so armed could act with effect.

Inland of Samangka, in the Straits of Sunda, there is a district, say the Lampongs, inhabited by a ferocious people called orang Abung, who were a terror to the neighbouring country until their villages were destroyed some years ago by an expedition from the former place. Their mode of atoning for offences against their own community, or, according to a Malayan narrative in my possession, of ent.i.tling themselves to wives, was by bringing to their dusuns the heads of strangers. The account may be true, but without further authentication such stories are not to be too implicitly credited on the faith of a people who are fond of the marvellous and addicted to exaggeration. Thus they believed the inhabitants of the island Engano to be all females, who were impregnated by the wind, like the mares in Virgil's Georgics.

MANNERS.

The manners of the Lampongs are more free, or rather licentious, than those of any other native Sumatrans. An extraordinary liberty of intercourse is allowed between the young people of different s.e.xes, and the loss of female chast.i.ty is not a very uncommon consequence. The offence is there however thought more lightly of, and instead of punis.h.i.+ng the parties, as in Pa.s.summah and elsewhere, they prudently endeavour to conclude a legal match between them. But if this is not effected the lady still continues to wear the insignia of virginity, the fillet and arm-rings, and takes her place as such at festivals. It is not only on these public occasions that the young men and women have opportunities of forming arrangements, as in most other parts of the island. They frequently a.s.sociate together at other times; and the former are seen gallantly reclining in the maiden's lap, whispering soft nonsense, whilst she adjusts and perfumes his hair, or does a friendly office of less delicacy to a European apprehension. At bimbangs the women often put on their dancing dress in the public hall, letting that garment which they mean to lay aside dexterously drop from under, as the other pa.s.ses over the head, but sometimes, with an air of coquetry, displaying as if by chance enough to warm youthful imaginations. Both men and women anoint themselves before company when they prepare to dance; the women their necks and arms, and the men their b.r.e.a.s.t.s. They also paint each others faces; not, seemingly, with a view of heightening or imitating the natural charms, but merely as matter of fas.h.i.+on; making fantastic spots with the finger on the forehead, temples, and cheeks, of white, red, yellow, and other hues. A bra.s.s salver (tallam) covered with little china cups, containing a variety of paints, is served up for this purpose.

Instances have happened here, though rarely, of very disagreeable conclusions to their feasts. A party of risaus among the young fellows have been known suddenly to extinguish the lights for the purpose of robbing the girls, not of their chast.i.ty, as might be apprehended, but of the gold and silver ornaments of their persons. An outrage of this nature I imagine could only happen in Lampong, where their vicinity to Java affords the culprits easier and surer means of escape, than in the central parts of the island; and here too their companies appear to be more mixed, collected from greater distances, and not composed, as with the Rejang people, of a neighbourly a.s.semblage of the old men and women of a few contiguous villages with their sons and daughters, for the sake of convivial mirth, of celebrating a particular domestic event, and promoting attachments and courts.h.i.+p amongst the young people.

PARTICULAR CUSTOMS.

In every dusun there is appointed a youth, well fitted by nature and education for the office, who acts as master of ceremonies at their public meetings, arranges the young men and women in their proper places, makes choice of their partners, and regulates all other circ.u.mstances of the a.s.sembly except the important economy of the festival part or cheer, which comes under the cognizance of one of the elders. Both parts of the entertainment are preceded by long complimentary speeches, delivered by the respective stewards, who in return are answered and complimented on their skill, liberality, and other qualities, by some of the best bred amongst the guests. Though the manner of conducting, and the appendages of these feasts, are superior in style to the rustic hospitality of some of the northern countries, yet they are esteemed to be much behind those in the goodness and mode of dressing their food. The Lampongs eat almost all kinds of flesh indiscriminately, and their guleis (curries or made dishes) are said, by connoisseurs, to have no flavour. They serve up the rice divided into portions for each person, contrary to the practice in the other countries; the tallam being covered with a handsome crimson napkin manufactured for that use. They are wont to entertain strangers with much more profusion than is met with in the rest of the island. If the guest is of any consequence they do not hesitate to kill, beside goats and fowls, a buffalo, or several, according to the period of his stay, and the number of his attendants. One man has been known to entertain a person of rank and his suite for sixteen days, during which time there were not less than a hundred dishes of rice spread each day, containing some one, some two bamboos. They have dishes here, of a species of china or earthenware, called batu benauang, brought from the eastward, remarkably heavy, and very dear, some of them being valued at forty dollars a piece. The breaking one of them is a family loss of no small importance.

RECEPTION OF STRANGERS.

Abundantly more ceremony is used among these people at interviews with strangers than takes place in the countries adjacent to them. Not only the chief person of a party travelling, but every one of his attendants, is obliged, upon arriving at a town, to give a formal account of their business, or occasion of coming that way. When the princ.i.p.al man of the dusun is acquainted by the stranger with the motives of his journey he repeats his speech at full length before he gives an answer; and if it is a person of great consequence, the words must pa.s.s through two or three mouths before they are supposed to come with sufficient ceremony to his ears. This in fact has more the air of adding to his own importance and dignity than to that of the guest; but it is not in Sumatra alone that respect is manifested by this seeming contradiction.

The terms of the jujur, or equivalent for wives, is the same here, nearly, as with the Rejangs. The kris-head is not essential to the bargain, as among the people of Pa.s.summah. The father of the girl never admits of the putus tali kulo, or whole sum being paid, and thereby withholds from the husband, in any case, the right of selling his wife, who, in the event of a divorce, returns to her relations. Where the putus tali is allowed to take place, he has a property in her, little differing from that of a slave, as formerly observed. The particular sums which const.i.tute the jujur are less complex here than at other places. The value of the maiden's golden trinkets is nicely estimated, and her jujur regulated according to that and the rank of her parents. The semando marriage scarcely ever takes place but among poor people, where there is no property on either side, or in the case of a slip in the conduct of the female, when the friends are glad to make up a match in this way instead of demanding a price for her. Instances have occurred however of countrymen of rank affecting a semando marriage in order to imitate the Malayan manners; but it has been looked upon as improper and liable to create confusion.

The fines and compensation for murder are in every respect the same as in the countries already described.

RELIGION.