The History of Sumatra Part 37

Their writing for common purposes is, like that already described in speaking of the Rejangs, upon pieces of bamboo.

BOOKS.

Their books (and such they may with propriety be termed) are composed of the inner bark of a certain tree cut into long slips and folded in squares, leaving part of the wood at each extremity to serve for the outer covering. The bark for this purpose is shaved smooth and thin, and afterwards rubbed over with rice-water. The pen they use is a twig or the fibre of a leaf, and their ink is made of the soot of dammar mixed with the juice of the sugar-cane. The contents of their books are little known to us. The writing of most of those in my possession is mixed with uncouth representations of scolopendra and other noxious animals, and frequent diagrams, which imply their being works of astrology and divination. These they are known to consult in all the transactions of life, and the event is predicted by the application of certain characters marked on a slip of bamboo, to the lines of the sacred book, with which a comparison is made. But this is not their only mode of divining. Before going to war they kill a buffalo or a fowl that is perfectly white, and by observing the motion of the intestines judge of the good or ill fortune likely to attend them; and the priest who performs this ceremony had need to be infallible, for if he predicts contrary to the event it is said that he is sometimes punished with death for his want of skill.

Exclusively however of these books of necromancy there are others containing legendary and mythological tales, of which latter a sample will be given under the article of religion.

REMARK BY DR. LEYDEN.

Dr. Leyden, in his Dissertation on the Languages and Literature of the Indo-Chinese nations, says that the Batta character is written neither from right to left, nor from left to right, nor from top to bottom, but in a manner directly opposite to that of the Chinese, from the bottom to the top of the line, and that I have conveyed an erroneous idea of their natural form by arranging the characters horizontally instead of placing them in a perpendicular line. Not having now the opportunity of verifying by ocular proof what I understood to be the practical order of their writing, namely, from left to right (in the manner of the Hindus, who, there is reason to believe, were the original instructors of all these people), I shall only observe that I have among my papers three distinct specimens of the Batta alphabet, written by different natives at different periods, and all of them are horizontal. But I am at the same time aware that as this was performed in the presence of Europeans, and upon our paper, they might have deviated from their ordinary practice, and that the evidence is therefore not conclusive. It might be presumed indeed that the books themselves would be sufficient criterion; but according to the position in which they are held they may be made to sanction either mode, although it is easy to determine by simple inspection the commencement of the lines. In the Batavian Transactions (Volume 3 page 23) already so often quoted, it is expressly said that these people write like Europeans from the left hand towards the right: and in truth it is not easy to conceive how persons making use of ink can conduct the hand from the bottom to the top of a page without marring their own performance. But still a matter of fact, if such it be, cannot give way to argument, and I have no object but to ascertain the truth.

RELIGION.

Their religion, like that of all other inhabitants of the island who are not Mahometans, is so obscure in its principles as scarcely to afford room to say that any exists among them. Yet they have rather more of ceremony and observance than those of Rejang or Pa.s.summah, and there is an order of persons by them called guru (a well-known Hindu term), who may be denominated priests, as they are employed in administering oaths, foretelling lucky and unlucky days, making sacrifices, and the performance of funeral rites. For a knowledge of their theogony we are indebted to M. Siberg, governor of the Dutch settlements on the coast of Sumatra, by whom the following account was communicated to the late M.

Radermacher, a distinguished member of the Batavian Society, and by him published in its Transactions.

MYTHOLOGY.

The inhabitants of this country have many fabulous stories, which shall be briefly mentioned. They acknowledge three deities as rulers of the world, who are respectively named Batara-guru, Sori-pada, and Mangalla-bulang. The first, say they, bears rule in heaven, is the father of all mankind, and partly, under the following circ.u.mstances, creator of the earth, which from the beginning of time had been supported on the head of Naga-padoha, but, growing weary at length, he shook his head, which occasioned the earth to sink, and nothing remained in the world excepting water. They do not pretend to a knowledge of the creation of this original earth and water, but say that at the period when the latter covered everything, the chief deity, Bataraguru, had a daughter named Puti-orla-bulan, who requested permission to descend to these lower regions, and accordingly came down on a white owl, accompanied by a dog; but not being able, by reason of the waters, to continue there, her father let fall from heaven a lofty mountain, named Bakarra, now situated in the Batta country, as a dwelling for his child; and from this mountain all other land gradually proceeded. The earth was once more supported on the three horns of Naga-padoha, and that he might never again suffer it to fall off Batara-guru sent his son, named Layang-layang-mandi (literally the dipping swallow) to bind him hand and foot. But to his occasionally shaking his head they ascribe the effect of earthquakes.

Puti-orla-bulan had afterwards, during her residence on earth, three sons and three daughters, from whom sprang the whole human race.

The second of their deities has the rule of the air betwixt earth and heaven, and the third that of the earth; but these two are considered as subordinate to the first. Besides these they have as many inferior deities as there are sensible objects on earth, or circ.u.mstances in human society; of which some preside over the sea, others over rivers, over woods, over war, and the like. They believe likewise in four evil spirits, dwelling in four separate mountains, and whatever ill befalls them they attribute to the agency of one of these demons. On such occasions they apply to one of their cunning men, who has recourse to his art, and by cutting a lemon ascertains which of these has been the author of the mischief, and by what means the evil spirit may be propitiated; which always proves to be the sacrificing a buffalo, hog, goat, or whatever animal the wizard happens on that day to be most inclined to eat. When the address is made to any of the superior and beneficent deities for a.s.sistance, and the priest directs an offering of a horse, cow, dog, hog, or fowl, care must be taken that the animal to be sacrificed is entirely white.

They have also a vague and confused idea of the immortality of the human soul, and of a future state of happiness or misery. They say that the soul of a dying person makes its escape through the nostrils, and is borne away by the wind, to heaven, if of a person who has led a good life, but if of an evil-doer, to a great cauldron, where it shall be exposed to fire until such time as Batara-guru shall judge it to have suffered punishment proportioned to its sins, and feeling compa.s.sion shall take it to himself in heaven: that finally the time shall come when the chains and bands of Naga-padoha shall be worn away, and he shall once more allow the earth to sink, that the sun will be then no more than a cubit's distance from it, and that the souls of those who, having lived well, shall remain alive at the last day, shall in like manner go to heaven, and those of the wicked, be consigned to the before-mentioned cauldron, intensely heated by the near approach of the sun's rays, to be there tormented by a minister of Batara-guru, named Suraya-guru, until, having expiated their offences, they shall be thought worthy of reception into the heavenly regions.

To the Sanskrit scholar who shall make allowances for corrupt orthography many of these names will be familiar. For Batara he will read avatara; and in Naga-padoha he will recognise the serpent on whom Vishnu reposes.

OATHS.

Their ceremonies that wear most the appearance of religion are those practised on taking an oath, and at their funeral obsequies. A person accused of a crime and who a.s.serts his innocence is in some cases acquitted upon solemnly swearing to it, but in others is obliged to undergo a kind of ordeal. A c.o.c.k's throat is usually cut on the occasion by the guru. The accused then puts a little rice into his mouth (probably dry), and wishes it may become a stone if he be guilty of the crime with which he stands charged, or, holding up a musket bullet, prays it may be his fate in that case to fall in battle. In more important instances they put a small leaden or tin image into the middle of a dish of rice, garnished with those bullets; when the man, kneeling down, prays that his crop of rice may fail, his cattle die, and that he himself may never take salt (a luxury as well as necessary of life), if he does not declare the truth. These tin images may be looked upon as objects of idolatrous wors.h.i.+p; but I could not learn that any species of adoration was paid to them on other occasions any more than to certain stone images which have been mentioned. Like the relics of saints, they are merely employed to render the form of the oath more mysterious, and thereby increase the awe with which it should be regarded.

FUNERAL CEREMONIES.

When a raja or person of consequence dies the funeral usually occupies several months; that is, the corpse is kept unburied until the neighbouring and distant chiefs, or, in common cases, the relations and creditors of the deceased, can be convened in order to celebrate the rites with becoming dignity and respect. Perhaps the season of planting or of harvest intervenes, and these necessary avocations must be attended to before the funeral ceremonies can be concluded. The body however is in the meantime deposited in a kind of coffin. To provide this they fell a large tree (the anau in preference, because of the softness of the central part, whilst the outer coat is hard), and, having cut a portion of the stem of sufficient length, they split it in two parts, hollow each part so as to form a receptacle for the body, and then fit them exactly together. The workmen take care to sprinkle the wood with the blood of a young hog, whose flesh is given to them as a treat. The coffin being thus prepared and brought into the house the body is placed in it, with a mat beneath, and a cloth laid over it. Where the family can afford the expense it is strewed over with camphor. Having now placed the two parts in close contact they bind them together with rattans, and cover the whole with a thick coating of dammar or resin. In some instances they take the precaution of inserting a bamboo-tube into the lower part, which, pa.s.sing thence through the raised floor into the ground, serves to carry off the offensive matter; so that in fact little more than the bones remain.

When the relations and friends are a.s.sembled, each of whom brings with him a buffalo, hog, goat, dog, fowl, or other article of provision, according to his ability, and the women baskets of rice, which are presented and placed in order, the feasting begins and continues for nine days and nights, or so long as the provisions hold out. On the last of these days the coffin is carried out and set in an open s.p.a.ce, where it is surrounded by the female mourners, on their knees, with their heads covered, and howling (ululantes) in dismal concert, whilst the younger persons of the family are dancing near it, in solemn movement, to the sound of gongs, kalintangs, and a kind of flageolet; at night it is returned to the house, where the dancing and music continues, with frequent firing of guns, and on the tenth day the body is carried to the grave, preceded by the guru or priest, whose limbs are tattooed in the shape of birds and beasts, and painted of different colours,* with a large wooden mask on his face.

(*Footnote. It is remarkable that in the Bisayan language of the Philippines the term for people so marked, whom the Spaniards call pintados, is batuc. This practice is common in the islands near the coast of Sumatra, as will hereafter be noticed. It seems to have prevailed in many parts of the farther East, as Siam, Laos, and several of the islands.)

He takes a piece of buffalo-flesh, swings it about, throwing himself into violent att.i.tudes and strange contortions, and then eats the morsel in a voracious manner. He then kills a fowl over the corpse, letting the blood run down upon the coffin, and just before it is moved both he and the female mourners, having each a broom in their hands, sweep violently about it, as if to chase away the evil spirits and prevent their joining in the procession, when suddenly four men, stationed for the purpose, lift up the coffin, and march quickly off with it, as if escaping from the fiend, the priest continuing to sweep after it for some distance. It is then deposited in the ground, without any peculiar ceremony, at the depth of three or four feet; the earth about the grave is raised, a shed built over it, further feasting takes place on the spot for an indefinite time, and the horns and jaw-bones of the buffaloes and other cattle devoured on the occasion are fastened to the posts. Mr. John and Mr.

Frederick Marsden were spectators of the funeral of a raja at Tappanuli on the main. Mr. Charles Miller mentions his having been present at killing the hundred and sixth buffalo at the grave of a raja, in a part of the country where the ceremony was sometimes continued even a year after the interment; and that they seem to regard their ancestors as a kind of superior beings, attendant always upon them.

CRIMES.

The crimes committed here against the order and peace of society are said not to be numerous. Theft amongst themselves is almost unknown, being strictly honest in their dealings with each other; but when discovered the offender is made answerable for double the value of the goods stolen.

Pilfering indeed from strangers, when not restrained by the laws of hospitality, they are expert at, and think no moral offence; because they do not perceive that any ill results from it. Open robbery and murder are punishable with death if the parties are unable to redeem their lives by a sum of money. A person guilty of manslaughter is obliged to bear the expense attending the interment of the deceased and the funeral-feast given to his friends, or, if too poor to accomplish this it is required of his nearest relation, who is empowered to reimburse himself by selling the offender as a slave. In cases of double adultery the man, upon detection, is punished with death, in the manner that shall presently be described; but the woman is only disgraced, by having her head shaven and being sold for a slave, which in fact she was before. This distribution of justice must proceed upon the supposition of the females being merely pa.s.sive subjects, and of the men alone possessing the faculties of free agents. A single man concerned in adultery with a married woman is banished or outlawed by his own family. The lives of culprits are in almost all cases redeemable if they or their connections possess property sufficient, the quantum being in some measure at the discretion of the injured party. At the same time it must be observed that, Europeans not being settled amongst these people upon the same footing as in the pepper-districts, we are not so well acquainted either with the principle or the practice of their laws.

EXTRAORDINARY CUSTOM.

The most extraordinary of the Batta customs, though certainly not peculiar to these people, remains now to be described. Many of the old travellers had furnished the world with accounts of anthropophagi or maneaters, whom they met with in all parts of the old and new world, and their relations, true or false, were in those days, when people were addicted to the marvellous, universally credited. In the succeeding ages, when a more skeptical and scrutinizing spirit prevailed, several of these a.s.serted facts were found upon examination to be false; and men, from a bias inherent in our nature, ran into the opposite extreme. It then became established as a philosophical truth, capable almost of demonstration, that no such race of people ever did or could exist. But the varieties, inconsistencies, and contradictions of human manners are so numerous and glaring that it is scarcely possible to fix any general principle that will apply to all the incongruous races of mankind, or even to conceive an irregularity to which some or other of them have not been accustomed.

EAT HUMAN FLESH.

The voyages of our late famous circ.u.mnavigators, the veracity of whose a.s.sertions is unimpeachable, have already proved to the world that human flesh is eaten by the savages of New Zealand; and I can with equal confidence, from conviction of the truth, though not with equal weight of authority, a.s.sert that it is also, in these days, eaten in the island of Sumatra by the Batta people, and by them only. Whether or not the horrible custom prevailed more extensively in ancient times I cannot take upon me to ascertain, but the same historians who mention it as practised in this island, and whose accounts were undeservedly looked upon as fabulous, relate it also of many others of the eastern people, and those of the island of Java in particular, who since that period may have become more humanized.*

(*Footnote. Mention is made of the Battas and their peculiar customs by the following early writers: NICOLO DI CONTI, 1449. "In a certain part of this island (Sumatra) called Batech, the people eat human flesh. They are continually at war with their neighbours, preserve the skulls of their enemies as treasure, dispose of them as money, and he is accounted the richest man who has most of them in his house." ODOARDUS BARBOSA, 1516.

"There is another kingdom to the southward, which is the princ.i.p.al source of gold; and another inland, called Aaru (contiguous to the Batta country) where the inhabitants are pagans, who eat human flesh, and chiefly of those they have slain in war." DE BARROS, 1563. "The natives of that part of the island which is opposite to Malacca, who are called Batas, eat human flesh, and are the most savage and warlike of all the land." BEAULIEU, 1622. "The inland people are independent, and speak a language different from the Malayan. Are idolaters, and eat human flesh; never ransom prisoners, but eat them with pepper and salt. Have no religion, but some polity." LUDOVICO BARTHEMA, in 1505, a.s.serts that the people of Java were cannibals previously to their traffic with the Chinese.)

They do not eat human flesh as the means of satisfying the cravings of nature, for there can be no want of sustenance to the inhabitants of such a country and climate, who reject no animal food of any kind; nor is it sought after as a gluttonous delicacy.

MOTIVES FOR THIS CUSTOM.

The Battas eat it as a species of ceremony; as a mode of showing their detestation of certain crimes by an ignominious punishment; and as a savage display of revenge and insult to their unfortunate enemies. The objects of this barbarous repast are prisoners taken in war, especially if badly wounded, the bodies of the slain, and offenders condemned for certain capital crimes, especially for adultery. Prisoners unwounded (but they are not much disposed to give quarter) may be ransomed or sold as slaves where the quarrel is not too inveterate; and the convicts, there is reason to believe, rarely suffer when their friends are in circ.u.mstances to redeem them by the customary equivalent of twenty binchangs or eighty dollars. These are tried by the people of the tribe where the offence was committed, but cannot be executed until their own particular raja has been made acquainted with the sentence, who, when he acknowledges the justice of the intended punishment, sends a cloth to cover the head of the delinquent, together with a large dish of salt and lemons. The unhappy victim is then delivered into the hands of the injured party (if it be a private wrong, or in the case of a prisoner to the warriors) by whom he is tied to a stake; lances are thrown at him from a certain distance by this person, his relations, and friends; and when mortally wounded they run up to him, as if in a transport of pa.s.sion, cut pieces from the body with their knives, dip them in the dish of salt, lemon-juice, and red pepper, slightly broil them over a fire prepared for the purpose, and swallow the morsels with a degree of savage enthusiasm. Sometimes (I presume, according to the degree of their animosity and resentment) the whole is devoured by the bystanders; and instances have been known where, with barbarity still aggravated, they tear the flesh from the carcase with their teeth. To such a depth of depravity may man be plunged when neither religion nor philosophy enlighten his steps! All that can be said in extenuation of the horror of this diabolical ceremony is that no view appears to be entertained of torturing the sufferers, of increasing or lengthening out the pangs of death; the whole fury is directed against the corpse, warm indeed with the remains of life, but past the sensation of pain. A difference of opinion has existed with respect to the practice of eating the bodies of their enemies actually slain in war; but subsequent inquiry has satisfied me of its being done, especially in the case of distinguished persons, or those who have been accessories to the quarrel. It should be observed that their campaigns (which may be aptly compared to the predatory excursions of our Borderers) often terminate with the loss of not more than half a dozen men on both sides. The skulls of the victims are hung up as trophies in the open buildings in front of their houses, and are occasionally ransomed by their surviving relations for a sum of money.

DOUBTS OBVIATED.

I have found that some persons (and among them my friend, the late Mr.

Alexander Dalrymple) have entertained doubts of the reality of the fact that human flesh is anywhere eaten by mankind as a national practice, and considered the proofs. .h.i.therto adduced as insufficient to establish a point of so much moment in the history of the species. It is objected to me that I never was an eyewitness of a Batta feast of this nature, and that my authority for it is considerably weakened by coming through a second, or perhaps a third hand. I am sensible of the weight of this reasoning, and am not anxious to force any man's belief, much less to deceive him by pretences to the highest degree of certainty, when my relation can only lay claim to the next degree; but I must at the same time observe that, according to my apprehension, the refusing a.s.sent to fair, circ.u.mstantial evidence, because it clashes with a systematic opinion, is equally injurious to the cause of truth with a.s.serting that as positive which is only doubtful. My conviction of the truth of what I have not personally seen (and we must all be convinced of facts to which neither ourselves nor those with whom we are immediately connected could ever have been witnesses) has arisen from the following circ.u.mstances, some of less, and some of greater authority. It is in the first place a matter of general and uncontroverted notoriety throughout the island, and I have conversed with many natives of the Batta country (some of them in my own service), who acknowledged the practice, and became ashamed of it after residing amongst more humanized people. It has been my chance to have had no fewer than three brothers and brothers-in-law, beside several intimate friends (of whom some are now in England), chiefs of our settlements of Natal and Tappanuli, of whose information I availed myself, and all their accounts I have found to agree in every material point. The testimony of Mr. Charles Miller, whose name, as well as that of his father, is advantageously known to the literary world, should alone be sufficient for my purpose. In addition to what he has related in his journal he has told me that at one village where he halted the suspended head of a man, whose body had been eaten a few days before, was extremely offensive; and that in conversation with some people of the Ankola district, speaking of their neighbours and occasional enemies of the Padambola district, they described them as an unprincipled race, saying, "We, indeed, eat men as a punishment for their crimes and injuries to us; but they waylay and seize travellers in order to ber-bantei or cut them up like cattle." It is here obviously the admission and not the scandal that should have weight. When Mr. Giles Holloway was leaving Tappanuli and settling his accounts with the natives he expostulated with a Batta man who had been dilatory in his payment. "I would," says the man, "have been here sooner, but my pangulu (superior officer) was detected in familiarity with my wife. He was condemned, and I stayed to eat share of him; the ceremony took us up three days, and it was only last night that we finished him." Mr. Miller was present at this conversation, and the man spoke with perfect seriousness. A native of the island of Nias, who had stabbed a Batta man in a fit of frenzy at Batang-tara river, near Tappanuli bay, and endeavoured to make his escape, was, upon the alarm being given, seized at six in the morning, and before eleven, without any judicial process, was tied to a stake, cut in pieces with the utmost eagerness while yet alive, and eaten upon the spot, partly broiled, but mostly raw. His head was buried under that of the man whom he had murdered. This happened in December 1780, when Mr.

William Smith had charge of the settlement. A raja was fined by Mr.

Bradley for having caused a prisoner to be eaten at a place too close to the Company's settlement, and it should have been remarked that these feasts are never suffered to take place withinside their own kampongs.

Mr. Alexander Hall made a charge in his public accounts of a sum paid to a raja as an inducement to him to spare a man whom he had seen preparing for a victim: and it is in fact this commendable discouragement of the practice by our government that occasions its being so rare a sight to Europeans, in a country where there are no travellers from curiosity, and where the servants of the Company, having appearances to maintain, cannot by their presence as idle spectators give a sanction to proceedings which it is their duty to discourage, although their influence is not sufficient to prevent them.

A Batta chief, named raja Niabin, in the year 1775 surprised a neighbouring kampong with which he was at enmity, killed the raja by stealth, carried off the body, and ate it. The injured family complained to Mr. Nairne, the English chief of Natal, and prayed for redress. He sent a message on the subject to Niabin, who returned an insolent and threatening answer. Mr. Nairne, influenced by his feelings rather than his judgment (for these people were quite removed from the Company's control, and our interference in their quarrels was not necessary) marched with a party of fifty or sixty men, of whom twelve were Europeans, to chastise him; but on approaching the village they found it so perfectly enclosed with growing bamboos, within which was a strong paling, that they could not even see the place or an enemy.

DEATH OF MR. NAIRNE.

As they advanced however to examine the defences a shot from an unseen person struck Mr. Nairne in the breast, and he expired immediately. In him was lost a respectable gentleman of great scientific acquirements, and a valuable servant of the Company. It was with much difficulty that the party was enabled to save the body. A caffree and a Malay who fell in the struggle were afterwards eaten. Thus the experience of later days is found to agree with the uniform testimony of old writers; and although I am aware that each and every of these proofs taken singly may admit of some cavil, yet in the aggregate they will be thought to amount to satisfactory evidence that human flesh is habitually eaten by a certain cla.s.s of the inhabitants of Sumatra.

That this extraordinary nation has preserved the rude genuineness of its character and manners may be attributed to various causes; as the want of the precious metals in its country to excite the rapacity of invaders or avarice of colonists, the vegetable riches of the soil being more advantageously obtained in trade from the unmolested labours of the natives; their total unacquaintance with navigation; the divided nature of their government and independence of the petty chieftains. which are circ.u.mstances unfavourable to the propagation of new opinions and customs, as the contrary state of society may account for the complete conversion of the subjects of Menangkabau to the faith of Mahomet; and lastly the ideas entertained of the ferociousness of the people from the practices above described, which may well be supposed to have damped the ardour and restrained the zealous attempts of religious innovators.

CHAPTER 21.

KINGDOM OF ACHIN.

ITS CAPITAL.

AIR.

INHABITANTS.

COMMERCE.

MANUFACTURES.

NAVIGATION.

COIN.

GOVERNMENT.

REVENUES.

PUNISHMENTS.

Achin (properly Acheh) is the only kingdom of Sumatra that ever arrived to such a degree of political consequence in the eyes of the western people as to occasion its transactions becoming the subject of general history. But its present condition is widely different from what it was when by its power the Portuguese were prevented from gaining a footing in the island, and its princes received emba.s.sies from all the great potentates of Europe.

SITUATION.