Читать книгу Seventeen Years Among the Sea Dyaks of Borneo - Edwin Herbert Gomes - Страница 12

Table of Contents

Head-hunting—Women an incentive—Gruesome story—Marriage of Dyak Chiefs—Legend—Some customs necessitating a human head—A successful head-hunter not necessarily a hero—A dastardly crime—War expeditions—The spear token—My experience at a village in Krian—Dyak war-costume—Weapons—The Sumpit—Poison for darts—Consulting omen birds—War-boats—Camping—War Council—Defences—War alarm—Ambushes—Decapitation and treatment of head—Return from a successful expedition—Women dancing—Two Christian Dyak Chiefs—Their views on the matter of head-taking.

Warfare is an important element among all savage races, and the Dyaks are no exception to the rule. But it would be wrong to suppose that they are naturally abnormally bloodthirsty because head-hunting was such a regular practice with them. Mere love of fighting is not the only reason for the terrible custom of head-hunting which at one time prevailed to such a great extent among the Dyaks, but which at present, under the rule of Rajah Brooke, is fast dying out. There are many other causes. Theft committed by one tribe against another, revenge for the murder of some of their friends, and a thousand other minor pretexts, are often the origin of an expedition of one tribe against another. The Dyaks are faithful, hospitable, just, and honest to their friends, and, being so, it naturally follows that they avenge any act of injustice or cruelty to them, and they are consequently bloodthirsty and revengeful against their enemies, and willing to undergo fatigue, hunger, want of sleep, and other privations when on the war-path. I have often been told by Dyaks that the reason why the young men are so anxious to bring home a human head is because the women have so decided a preference for a man who has been able to give proof of his bravery by killing one of the enemy.

The desire to appear brave in the eyes of his lady-love sometimes leads a young man to mean and cowardly crimes. The following gruesome incident actually took place many years ago. A young man in the Batang Lupar started by himself to seek for a head from a neighbouring tribe. In a few days he came back with the desired prize. His relatives asked him how it was he was able to get to the enemy’s country and back in such a short time. He replied gravely that the spirits of the woods had assisted him. About a month afterwards a headless trunk was discovered near one of their farms. It was found to be the body of his victim, an old woman of his own tribe, not very distantly related to himself!

In the old days no Dyak Chief of any standing could be married unless he had been successful in procuring the head of an enemy. (See also Chapter XXII.) For this reason it was usual to make an expedition into the enemy’s country before the marriage-feast of any great Chief could be held. The head brought home need not be that of a man; the head of a woman or a child would serve the purpose quite as well.

There is a legend related among the Dyaks as a reason for this custom. Once upon a time a young man loved a maiden, but she refused to marry him until he had brought to her some proof of what he was able to do. He went out hunting and killed a deer, and brought it to her, but still she would have nothing to say to him. He went again into the jungle, and, to show his courage, fought and killed a mias (orang-utan), and brought it home as a proof of his courage; but still she turned away from him. Then, in anger and disappointment, he rushed out and killed the first man he saw, and, throwing the victim’s head at the maiden’s feet, he blamed her for the crime she had led him to commit. To his surprise, she smiled on him, and said to him that at last he had brought her a worthy gift, and she was ready to marry him.

It is sometimes stated that, according to ancient custom, no Dyak could marry without having first procured a human head as a token of his valour. This is not true. It was only in cases of the great men—their Chiefs—that such a thing was necessary. A little consideration will show how impossible it was for every man who married to be the owner of the head of some human victim.

There were certain ancient customs which necessitated the possession of a human head. When any person died the relatives went into mourning. They put away their ornaments and finery, which were tied together in bundles. At the feast in honour of the dead—Begawai Antu—these were all undone, and the women and men put on their finery again. Some man cut the string with which they were tied up. Before he could do such a thing, it used to be necessary that a human head be brought into the house, and it was usual for the man who had obtained that head to take a leading part in the ceremonies and cut open the bundles.

Five Dyaks in War Dress with Spears and Shields

The spears are made of steel and have shafts of hard heavy wood. The shields are each cut out of one piece of wood, and are often coloured with some fantastic design. Sometimes, as in the case of the man’s shield on the left, cross pieces of cane or wood are fixed in the shield to prevent it splitting. The second man on the left is wearing a large sleeveless jacket, or collar, of skin to protect his shoulders from wounds.

Again, it was customary in some tribes to bring home a head as an offering to the spirits when a new village was to be built.

Both these customs are no longer observed. At the feast in honour of the dead—Begawai Antu—the headman of the house generally cuts open the bundles of finery that have been put away, and at the building of a new house the killing of a pig is supposed to be sufficient to satisfy the demands of the spirits.

It is presumed that a man who has secured a human head must necessarily be brave. But this need not be the case at all, for, as has been said, the head of a woman or child will serve the purpose. And these heads need not be obtained in open warfare. Very often the head of an enemy is taken while he is asleep. Nor is it necessary that a man should kill his victim with his own hand. Frequently many of his friends assist him in killing some unfortunate man whom they have waylaid, and then he comes home with the head, and poses as a hero!

It was customary in the old days to announce an expedition that one tribe intended to take against another at one of their feasts, when the village was thronged with guests from far and near. Some great Chief would advance his reason for the intended attack. Either some of his people had been slain, and revenge was called for, or else they wished to put off their mourning, and for that required a human head taken in war. Perhaps the reason was that they intended to build a new village house, and so required some human heads to use as offerings to the spirit of the land; or possibly he himself wished to marry, and wanted a head as a proof of his valour in the eyes of his lady-love. Among the crowd who listened to him there were sure to be many who were willing to follow him on the war-path. The women would help him by urging their husbands, or lovers, or brothers, to go. Out of the crowd of eager followers the Chief would choose a certain number to form a Council of War. These would discuss the whole matter, and it would be decided when the party was to start for the enemy’s country. Details would also be discussed—how much food each man was to take with him, by what route they were to go. The time of the year generally chosen would be just after the planting season, because that would give the men a clear three months before the harvest. The weeding of the paddy-fields between the planting season and the harvest is work that is usually done by the women.

The next thing to do would be to send the War Spear round to the neighbouring villages, to let all know when the expedition was to take place, and where it was to start from. A man would bring this spear to a long Dyak house, deliver his message, and return, leaving the spear to be carried on by one of the men in that house to the next village, and so on. At once the men in the house would get their war-boats ready. They would begin making figure-heads for the bows of their boats, and paint the side planks in various patterns. They would furbish up their arms, and sharpen their weapons, and decorate their helmets and war-jackets. The Dyaks generally wear their best when going out to fight. I asked a Dyak once why this was done, because, as I pointed out to him, most of the finery they put on interfered with the free action of their limbs. His answer was that if they were well dressed, in case of their death, the enemy who saw the bodies would know that they were not slaves, but free men of some standing.

In the present day, under the rule of Rajah Brooke, no Sea Dyaks may go out on a fighting expedition unless called out for that purpose by the Government. I remember not long ago that there were some rebels in the upper reaches of the Batang Lupar River, who had been guilty of many murders, and would not submit to the Government. After trying milder measures without any effect, it was decided to take a force into their country, and the Government sent round the War Spear to let the people of the different villages know they were to be ready to go on expedition at a certain date. I happened to be in a Dyak village in the Krian. It was evening, and I was seated on a mat in the open veranda of the house, and round me were seated a crowd of men and women, whom I was trying to teach. A man arrived at the house with a spear decorated with red cloth. At first no one noticed him. He spoke to a man near the top of the ladder of the house. The man came up to the middle of the house, where I was seated, and said something which I did not quite catch. At once the whole crowd got up and left me. They listened eagerly to what the man who brought the spear had to say. I was not left long in doubt of what it all meant. The message the man brought was short and to the point: “You are to be ready with your war-boats, and be at Simanggang at the next full moon. There is to be an expedition up the river.”

It is difficult for me to describe the change that came over the crowd. The headman of the house at once asked a youth to carry on the spear to the next house with the same message. The men at once discussed the question of war-boats, and it was decided there and then that they should begin making a new war-boat the next day. The women were just as excited about the expedition as the men, and there was a general turning out of war-caps and war-jackets which had long been put away.

The costume a Dyak wears when going on the war-path consists of a basket-work cap decorated with feathers and sometimes with human hair, a sleeveless skin jacket, or in place of it a sleeveless quilted cotton jacket, and the usual Dyak costume of the waist-cloth (sirat). For weapons they have a sword, or duku. This may be of foreign or of their own make. It is a dangerous weapon at close quarters, and is what they use to cut off the head of a fallen enemy. They also have a spear, consisting of a long wooden shaft of some hard wood with a steel spear-head, which is tied on to the shaft with rattan. Sometimes the shaft of the spear is the sumpit, or blow-pipe. For defensive purposes the Dyak has a large wooden shield about three feet long, which, with its handle, is hollowed out of a single block of wood. It is held in the left hand well advanced before the body, and meant not so much to receive the spear-point as to divert it by a twist of the hand. It is often painted in bright colours, with some elaborate design or fantastic pattern, and often decorated with human hair.

The sumpit, or blowpipe, is a long wooden tube about eight feet long. The smoothness and straightness of the bore is remarkable. The hole is drilled with an iron rod, one end of which is chisel-pointed, through a log of hard wood, which is afterwards pared down, and rounded till it is about an inch in diameter.