APPENDIX I

THE CREATION MYTH

The Creation Myth recorded here forms an important part of the priestly chants at the mortuary ritual. When the personified word of the balian or basir reaches the Upperworld in order to bring the sangiang to guide the deceased, it has first to establish that it has the right to enter the Upperworld and to convey this invitation. Its credentials consist in the recitation of the Creation Myth, and only after this can the word continue on its way and beg the sangiang for help.

The same myth has already been published by J. Mallinckrodt and L. Mallinckrodt-Djata (see Bibliography). But the text is in ordinary Ngaju, and the transcription is full of linguistic errors, so that it is justifiable to publish it here in its proper context and in the basa sangiang. The texts published by Hardeland, which contain only a few of the priestly chants, do not include the Creation Myth.

The text runs as follows:

1. Iiii! Bau-bau junjun helo hem ben dinon totok tambalon tambon, metoh hindai aton kalam­pangan tarong,e oloh lewu Batu Nindan Tarong, hindai timbul salatan kilat tinting,e rundong Liang Angkar Bantilong Nyaring.

2. Hindai kea kalampangan ta­rong,e batang danum hapaman­tai, raja hapamantai.

3. !iii! Jama-jaman bukit ko­rang, kereng tapas, ambon babi-

1. It happened long ago, when everything was still in the jaws of the coiled Watersnake; it was in primeval time, before the praise of the people of Batu Nindan Tarong arose or the fame of the inhabitants of the village of Liang Angkar Ban­tilong N yaring spread about.

2. And the numerous streams running one next to another were not yet spoken of, and the neigh­oouring kings [clan elders] were not yet mentioned.

3. It was in early times, in long bygone days, when no mountains

164 NGAJU RELIGION

lem hasambalut ambon baputi.

4. Iiii 1 Baya kanyingah bukit Bulau hawon manyampalak bukit Hintan.

5. Iiii I Baya aton nyalong ije kapahantis ije tau talaga,n bulan bawi, n Jata, eka tapuenan Ka­meloh Mahaitala.

6. liii 1 Bukit Bulau ganto-gan­tong ngantong tingang tempo,e Ranying Mahatala Langit.

7. Bukit Hintan tuya-tuyang nunyang antang sangiang,e, raja Tempon Hawon.

8. !iii 1 Bukit Bulau dengan Bukit Hintan hasabantak.

9. Sinde hasahantak rnangilat, jadi bulau kamhang ambon ma­rayoh langit.

10. Iiii 1 Handue hasahantak bukit Bulau dengan bukit Hintan, eleb paj anj uri kila-kilat, ngaja­ngajang jari langit lombah, nika­nikap rentar bawon mirang.

11. Iiii 1 Hantelo hasahantak bukit Bulau dengan bukit Hintan, saloh jadi tambak batu petak.

12. liii 1 Hasa:hantak tinai bu­kit Bulau dengan bukit Hintan, sa:loh jari bulau panyalumpok bu-

rose and no hills reached up, and the black clouds were still mixed with the white.

4. Then there welled up only the light of the Gold Mountain, rising to the clouds together with the glint of the Jewel Mountain.

5. There existed omy a small pool, the size of a drop of water, in which the moons, the female J ata, bathed, in which ,the princesses of Mahatala refreshed themselves.

6. The Gold Mountain towered on high and on it was elevated its Hombin [i.e. its master], Ranying Mahatala Langit.

7. The Jewel Mountain moved back and forth and on it moved its hawk [owner], its lord, the king and owner of the sky.

8. Gold Mountain and Jewel Mountain touch in their movements.

9. They clash together once and lightning flashes and changes into the clouds which hang from the sky.

10. Gold Mountain and Jewel Mountain clash together fur the second time, and again the light­ning flashes and spreads out and becomes the wide heaven, and it stretches itself out and becomes the outstretched vault of the sky.

11. A ,thi'rd time Gold Mountain and Jewel Mountain come together, and there come into existence the stone heights [moumains and cliffs] of the earth.

12. Gold Mountain and Jewel Mountain strike together once more and the golden round moon comes

THE CREATION MYTH 165

lan, hintan pananterus lumpong matanandau.

13. Iiii! Hasahantak tinai bu­kit Bulau dengan bukit Hintan, eleh kila-kilat jari antang intu langit ain Ranying Mahatala Langit, hayak nganjadian lauk Ila-Ilai Langit.

14. Iiii! Hasahantak tinari bu­kit Bulau dengan bukit Hintan, eleh balua kila-kilat, saloh jari meto Rowang Riwo, baiweh bu­lau sangkalemo, meto Didis Ma­handera, bam ate hintan, baiweh nyalong kaharingan belom.

15. Iiii! Hasahantak tinai bukit Bulau dengan bukit Hintan, kila­kilat panchar,e, saloh jadi kapa­natau rangkan panatau am Ranying Mahatala Langit, jari salutup bulau ringgar langit, ba­!zalap basungkol hintan manam­buko hawon.

16. Iiii! Nggatang bulau pa­ting jari,e, Ranying Mahatala Langit, eleh ulek hatamputer kilat bukit Bulau panchar bukit Hin­tan, manandang bulau sumping bulan, eleh lungang-lingok hila panyambilei Ranying Ma:hatala Langit bulan betau Putir Selong Langit.

into existence, and the glittering jewelled edges of the sun are cre­ated.

13. Gold Mountain and Jewel Mountain clash anew, and the light­ning which flashes from them changes into the hawk of heaven, which belongs to Ranying Maha­tala Langit, and they take the shape of the fish rIa -Ilai Langit.

14. Again Gold Mountain and Jewel Mountain come together, and the flashing lightning changes into the creature Rowang Riwo with the golden fortune-bringing saliva, it takes the shape of the creature Didis Mahandera with the eyes of jewels and saliva of the water of life.

15. Yet once more Gold Moun­tain and Jewel Mountain clash to­gether, and the flashing lightning changes into treasure, an object of wealth belonging to Ranying Maha­tala Langit, and takes the form of a golden head-dress moving to and fro in the sky, beautifully orna­mented with a high-reaching Jewel.

16. Ranying Mahatala Langit raises his gold-decorated fingers and lightning flashes out of the Gold Mountain and sends light from the Jewel Mounta:in, it changes into moon-shaped ear-ornaments and these move to and fro on the ears of the sister of Ranying Mahatala Langit, Putir Selong Langit, who stands to the left of her brother [husband].

166 NGAJU REUGION

17. liii! Kamalangkang jari, e pulu, Ranying Mahatala Langit, ngaja-ngajang tasik, mahantis nyalong manahuto kalampangan bulan bawi,n Jata, timbul Kame­loh Mahatala.

18. liii! Lungang-lingok sum­ping,e, bulan bawi,n J a'ta, mam­beleng riwut sangkalemo.

19. liii! Paliambong lamiang hinitan panggar sumping bulan hawi,n Jata, jari petak kalabien bulan, kereng kalambungan lum­pong matanandau.

20. Rumbak lamiang hintan saloh jari baltang danum korik pasak lumpong matanandau, go­hong ringik tahi j ik kabatJJteran bulan.

21. liii! Ngga'talng bulau pating jari,e, Ranying Ma:lmtala Langit, eleh kila-kilat nyababintir langit hayak nyaho darai mangumbang langit, kilat batising mangurah rantau hawon.

22. !iii I Ije darai nyaho ma­nasa akan hila kaJbaJoman aruiau, paIus nyahosaloh jari bukirt Bu­lau Mangarambang N yaho, ke­reng Rabia Kamapar Kilat.

17. Ranying Mahatala Langit stretches out his ten fingers and overshadows the sea [the primeval waters] with them, and water runs from his fingers like rain dropping from the eaves; the walter causes the female J ata to emerge, it calls forth the maiden of Mahatala.

18. The ear-rings of the moon, the female J ata, swing back and forth, they are stirred by the bene­ficent wind.

19. She casts on high the jewels to which the ear-rings are secured, and they change into earth, the re­mains of the moon, they change into the hill, the parts left over from the sun.!

20. The openings of the jewels change rnto a small river flowing from the round sun, into a small stream issuing from the moon.

2"1. Ranying Mahaltala Langit raises his gold-ornamented fingers and the lightning flashes and stabs through the sky; the thunder rolls, the lightning scatters and passes along the reaches of the sky.

22. A peal of thunder travels in the direcri'011 of the rising sun and changes into the mountain Bulau Mangarambang Nyaito, into the hill Rabia KamaipaT Ki<lat [Gold Moun­tain surrounded by thunder, the hill enclosed by lightning].

1 The Creation Myth does not say specifically how the sun and the moon were created. On the other hand, it is reported in the myth, and also in other places, that other parts of the cosmo!!, and sacred heirlooms (e.g. sacred jars), were made from the remains of materials from which the sun and moon had been formed.

THE CREATION MYTH 167

23. Iiii! Ije tasah nyaho saloh jari batang danum Banyaho Bu­lau, gohong Bakejat Hintan.

24. Iiii! Ije tinai tasah nyaho, hiris kilat jari batang danum Ja­wei Langit.

25. Iiii! Ije tinai tasah nyaho, hiris kilat jari batang danum Hintan Mangatimbong Langit, gohong Parimata Marakunjong Hawon.

26. Iiii! Ije tinai darai nyaho, tasah kilat jari batang danum Hintan Mantining Langit, gdhong Parimata Manyampaga Hawon.

27. Ije tinai sila,n nyaho, tasah kilat jari batang danum Mahan­tis Nangkaruan KalaJbien Bulan Mangalong Kereng Kalambungan Lumpong Matanandau.

28. Iiii! Ije sila,n nyaho, tasah kilat jari batang danum mamba­mambai tasik Mahantis, eka bu­lan bawi,nJata katontong batuaih.

29. Iiii! Jari batang danum Manuah, gohong Manyata.

30. Iiii! Bahing bapanting Ran­ying Mahatala Langit, mariap

23. A peal of thunder changes intO' the river BanyahO' Bulau, into the stream Bakejat Hinrtan [river of much gold, stream of piled-up jewels] .

24. A peal of thunder and a flash of lightning change intO' the river Jawei Langit.

25. A peal of thunder and a flash of lightning change and take the shape of the river Hintan Manga­timbong Langit, the stream Pari­mata Marakunjong Hawon.

26. A peal of thunder and a flash of lightning change into the form of the river Hintan Manrtining Langit, the stream Parimata Manyampaga Hawon.

27. A peal of thunder and a flash of lightning change and assume the form of the river Mahanrtis N ang­karuan Kalabien Bulan Mangalong Kereng Kalambungan Lumpong Matanandau.

28. A peal of thunder and a flash of lightning change into the rivers flowing into the lake Mahantis, the lake in which the feminine J ata gives presents of we1l~being [bene­ficent medicines].

29. Herewith the river Manuah is created, the stream Manyata comes into being.2

30. Ranying Mahatala Langit raises his voice and shO'WS his glit-

2 Jata and Mahatala together created the various rivers which in their col1ec­tivity form the important Upperworld river Manuah or Manyata. It is from here that mankind, through the mediation of the balian and basi,., receives beneficent medicine from the total godhead.

168 NGAJU RELIGION

tatah bulau, mamanohar panja­njawa hintan, rnanambawa oloh Tambon panyanger, bawi,n J ata.

31. Iiii! Kalampangan bawi,n Jata manetei jamban hintan, nyembamg Ranying Mahatala Langit.

32. Ie ewen due Tambon pan­yanger,e, rna.n<llbasan talto oloh pantai danum kalunen, hiang oloh luwok kampongan buno.

33. Hayak manalbasan tato oloh pantai Sangiang, nanJtaolah hiang oloh luwok J alayan.

34. Iiii! Ije rawei Ranying Mahatala Langit dengan Tambon panyanger,e Jata Balawang Bu­lau, gatang tarahendeng Ranying Mahatala Langit malia!mbong Salutup Bulau Ringgar Langit Sungkol Hintan.

35. Iiii! Lakasaloh Salutup Bulau Ringgar Langit jadi Batang Garing Belom Ganto-Gantong, Sihong Haring Tuya-Tuyang.

36. !iii! Batang Garing Be1am mandawen bulau, manumbong

·tering golden tooth-ornaments and his shining jewelled teeth, and he calls his sanger 3 the tambon, the feminine J ata.

31. The feminine J ata emerges; she strides over the jewelled bridge and comes to Ranying MahataJa Langit.

32. Together, the WaJterstl!ake and its sanger create the ancestors of mankind on the banks of the river of the world, the forebears of the inhabitants of the river-reaches of the village of spears.

33. At the same time they also create the ancestors of the people on the banks of the river of the sangiang, the forebears of the sett­lers on the reaches of the J alayan. 4

34. Ranying Ma'hatala Langit and \his sanger, the tambon, Jata Bala­wang Bulau, confer, and then Ra­nying Mahatala Langit raises on high his golden head-dress, which moves here and there in the sky and is set with a perpendicular jewel.

35. The golden head-dress changes into the Tree of Life, towering high, the Tree of Life, raising itself high.

36. The Tree of Life puts forth leaves of gold, it bears tender inner

II "Sanger or sanger jambldau is the term employed reciprocally between those whose children have married" (Hardeland, 1859, s.v.). It is stated of Jata and Mahatala that they are hasanger, i.e. they stand in this relationship to each other. This probably refers not to individuals but to groups personified in Jata and Mahatala.

" The ancestors of the mythical and the actual community, which together form a unity, were called into being through the creation of the first human couple, related in the continuation of the myth.

THE CREATIOX MYTH 169

rabia, Sihong Haring mamuso bulau sangkalemo, omba lenda­lendang, kantan garing linge­lingei kanyor sihong.

37. Iiii! Bau ampi,n panalatai tinai kilau bulan mating manala­tai dare, pandang katon pama­lempang,e tingkah pahawang ma­lekok tabuhi.

38. Iiii! Putir Selong Langit hapampungan kantan garing, pu­sO,n sihong.

39. Iiii! Nyelot,e hapan nya­long kaharingan belom, nyelong,e hapan gohong hapaninting taha­seng, eleh bulat saloh jari Kayu Erang Tingang, Kayu Andong Nyaho.

40. Iiii! Putir Selong Langit inggare ganggurana,n ara,e ba­gare Putir Selong Tamanang.

41. Iiii! Bau-bau Putir Selong Tamanang aton mangaluma ba­wi,n Tingang babalai karongan bulau.

42. Iiii! Ije belom hakananan kuas pantar pinang ain Putir Se­long Tamanang.

43. Iiii! Sila,n nyaho rupei kilat hajak nyaho batengkong, humboh kila:t basi ring eleh basa­loh jari Tingang Rangga Ba-

leaves of gold; the Tree of Life bears blossoms of beneficent gold and fruit shining like white ivory.

37. And now they ponder further, like the moons [women] who have spread their plaited work before 'them, and now they discuss together like women who have laid plaited manufactures before them [and pre­sently discuss the pattern and how to make it].

38. Putir Selong Langit gathered the ivory fruit and looked for the buds, shining like white ivory.

39. She mixed them with the Water of Life, the creator of life, mingled them with the water, the purifier of the spirit, and they im­mediately changed and assumed the form of the tree Erang Tingang, the tree Andong Nyaho. [This con­cerns a tree in the Upperworld from which rice originates.]

40. From this time on Putir Se­long Langit was called by the new name of Putir Selong Tamanang [i.e. the bringer-forth, creator of life] .

41. At that time Putir Selong Tamanang possessed a female horn­bilI which she kept in a golden cage.

42. And it lived on the betel­chewings which Putir Selong Ta­manang spat out.

43. The thunder crashed again, and part of it was split by the light­ning; thunder rolled and lightning flashed, and they changed into the

170 NGAJU REUGION

pantong N yaho manela bulau panti-pantis mamantis nyalong ka:haringan belom, baiweh rabia peta-petai rihen gohong kapanin­ting tahaseng baya hakananan kuas pinang ain tempo,e Putir Se10ng Tamanang.

44. Iiii I N ongkang andau, manggene-genep pandang kala­man.

45. Iiii I Tepa ie lau,n tingang awi tapas tantJaujas pinang, awi korang puting roko'n Putir.

46. !iii I Eleh pajanjuri balua karongan bulau, panantekei ba­hanjong sirat rabia hayak tarita­tarian kilan tari,n bulan bawi'n aIltang langit.5

47. Iiii I Kueh 'balandong tatM laka tarantnntu Batang Garing Belom Ganto-Gantong, Sihong Haring Tuya-Tuyang.

48. !iii I Ie tingkep t3hanjungan Batang Garing Gan,to-Gantong, lungang-lingok pantong bawi,n tingang tarantuntu puso,n garing hayak taratureng kantan sthong.

noble hornbill with the great hom, the hornbill which spits drops of gold thaJt become the Walter of Life, which spits out flowing gold which dha:nges into the cleanser of the spirit; it was nourished only by the betel-chewings of its owner, Putir Se10ng Tamanang.

44. Day by day it fed on them, it ate them all the time.

45. But eventually the hombill began to suffer from hunger, for it was IJ.IOII: satisfied by the bete1-chewings, because it got too little of the tobacco of Putir. [Tobacco stands here simply as a contrast to betel-chewings. ]

46. It left -the golden cage, it departed from the golden woven baJsket, and in soaring flight flew away, as the moon proceeds on its coursem. the vault of the sky and the female hawk of heaven describes its circles in the firmament.

47. Not long afterwards, its eyes fell on the towering Tree of Life.

48. It settled on the top of the Tree of Life, which soared high in the air; it moved its hom to and fro, and the feminine hornbill saw the white buds, perceived the fruits shining like ivory.

49. Iiii I Ie haikananan puso,n 49. It ate the white buds and garing, hakananan ka:nJtan sihong, consumed the fruits shining like kai bulau ampi,e bawi,n tingang ivory, wd tlbey talSted like gold to

6 Antang langit is the common hawk (Haliastftr intermedius), as distinct from the antang ganan tajahan.

THE CREATION MYTH 171

rangga tantai kuman kanrtan ga- the noble feminine hornbill which ring.

50. Iiii, Handu tandak ikau bawi,n tingang magon babalai ta­hanjungan Garing Belom Ganto­Gantong,

51. Awi aton ije panalatai tinai kilau bulan manalatai dare.

52. Iiii! N gita-ngitar garmg tempo,e, hendeng,e balita,n Ran­ying Mahatala Langit hayak ma­liambong lalendai karis bulau habarohor hintan hayak sembang sikap langit, eleh saloh lalendai karis bulau habarohor hintan jari hatuen Tambarirang batantan langit.

53. Eleh Tambarirang nampa­yah ngaju, nampayah ngawa palus taratuntu Batang Garing Belom Ganto-Gantong, hayak ta­ratureng bawi,n tingang rangga.

54. Iiii! Manambirit kaban­kang,e hatuen Tambarirang, ma­nanturong Garing Belom Ganto­Gantong, manyalhendeng Sihong Haring Tuya-Tuyang.

55. Iiii! Ie Tambarirang palus hakananan lomot Garing, nyamah daru-daru lomot Garing tapas akan rangkan panginan hatuen Tambarirang.

56. !iii! Dia balandong tahi eleh hasembang tandok Tambari­rang dengan bawi,n tingang rang­ga bapantong nyaho.

57. Leha-Ieha,m ikau bawi-n

was feeding on the white fruits.

50. Let the feminine hornbill, sitting on the top of the tall Tree of Life, fall silent for a while.

51. Because there is something else to think about, as the moons consider vhe execution of a piece of plaiting.

52. Ranying Mahatala Langh twists and turns on his ivory seat, and holds up the golden curved dagger, set with jewels, and as the dagger reaches the sky it is sudden­ly seized and changes into a male tambarirang which tears open the sky.

53. The tambarirang looks up­river and glances downriver and sees the Tree of Life rising high, and it sees the noble female horn­bill.

54. The male tambarirang stoops on the Tree of Life towering there, and it flies to the Tree of Life rising there.

55. The tambarirang devours the moss on the Tree ·00 Life, and al­though it eats a great deal of the moss it does not get enough food to satisfy its hunger.

56. It is not long before the tam­barirang sees the female hornbill with the big hom.

57. "Leha-leham [a cry of anger ],

172 NGAJU RELIGION

tingang, koa,n riwut rawei hatuen Tambarirang, lalau nahakanta bua Garing Belom Ganto-Gan­tong, nahakangur puso,n Sibong Haring Tuya-Tuyang.

58. Iiii I N gumpang parasengen lingo,e hatuen Tambarirang.

59. Ie pa:lus mintik,e Batang Garing Belom Ganto-Gantong, manaliwo Sihong Garing Tuya­Tuyang.

60. Iiii I Basaloh puso,n garing jari lasang bangkirai bahenda.

61. Intik,e tinai bungking ga­ring awi bawi,n tingang rangga bapantong nyaho.

62. Iiii I Palus rinje-rinjet ikau bungking garing jari olon manga­lunen, jan bawi kangumbang sinjang.

63. Iiii I Kananggare gangguar­an ara,e Putir Kahukup Bung­king Garing.

64. Iiii I Putir Kahukup Bung­king Garing palus ha!ba1ai lasang bangkirai habenda.

65. Eleh sawu-sawuh bawi,n tingang tuntang 'hatuen Tambari­rang mamiI1ltik ma:marap Batang Garing Belom Ganto-Gantong, manaliwoh Srhong Haring Tuya­Tuyang.

66. Iii I Hayak basempong ikau Batang Garing GanJto-Gantong,

female hornbilll" screamed the male tambarirang angrily, "It is unheard of that you should pluck the unripe fruits of the Tree of Life, that you should tear off the scarcely unfolded buds of the tall Tree of Life."

58. Greed waxes within the male tambarirang £or the fruits and buds of the Tree of Life.

59. It strikes with its legs at the towering Tree of Life, and hacks with its beak at the tall Tree of Life.

60. Suddenly the white buds change into a vessel of yellow bang­kirai-wood [The banama bulau, Gold-boat or Watersnake boat.]

61. Now the female hornbill with the big horn kicks the ivory-shining knotty excrescences of the Tree.

62. The ivory-shining knots stretahand extend ,themselves, and change iI1lto a human being, taking the form of a woman wearing a sinjang [shawl].

63. The woman receives the name Putir Kahukup Bungking Garing, the maiden originating from the fallen white knots of the tree.

64. Putir Kahukup Bungking Ga­ring immediately gets into the ves­sel of yellow bangkirai-wood.

65. The female hombi:ll and the male tambarirang continue their fight, striking to pieces and destroy­ing the tall Tree of Life, and in their jo~nt battle they annihilate the towering Tree of Life.

66. Pieces of the Tree of Life split off and change into the shape

THE CREATION MYTH 173

eleh basaloh jari tasik Galom­bang Bulau.

67. Iiii! Mintik,e tinai suloh garing, eda,n garing, e1eh basa­loh jari batang danum Kiting Dohong Manarawa Buno ije ain Haramaung Batolang Buno.

68. !iii! Mintik,e tinai Batang Garing Belom Ganto-Gantong, eleh Batang Garing basaloh jari batang damon Rutas, gohong Bapilo.

69. Iiii! Rinje-rinjet ikau su­loh garing junjun helo, e1eh saloh jari Raja Tapitik Kawo, ie Raja Tapitik Kawo manarantang [man H anjaliwan.

70. !iii! Iman Hanjaliwan ma­narantang Suloh Bawin, oloh Bukit Kiting Dohong.

71. Iiii! Tunggol garing palus saloh rinje-rinjet jari banama ba­bilem, rentar ajong manintu111.

72. Iiii! Jau-jaun lingo bawi,n tingang ewen due hatuen Tamba­rirang, hakarau riwut lingo ma­nuntun Batang Garing jilau bulan kapanaho matei, uras lepah jari saloh.

of the sea Galombang Bulau.

67. They strike again at the white shoots and the ivory-shining branches, and these change into the river Kiting Dohong Manarawa Buno, which is the property of Ha­ramaung Batolang Buno [lord of the hantuen, the witches].

68. They strike again at the tow­ering Tree of Life and it changes forthwith into the river Rutas, the stream Bapilo.

69. The white buds expand slow­ly and change into the form of Raja Tapitik Kawo, and Raja Kapitik Kawo gives being to Iman Hanjali­wan. [Raja Tapitik Kawo is the ancestor of the witches; Haramaung Batolang Buno is descended from him. Evil spirits thus derive directly from the Tree of Life.]

70. Iman Hanjaliwan begets Su­loh Bawin, the inhabitant [mistress] of the village Bukit Kiting Dohong. [She is probably the wife of Hara­maung Batolang Buno.]

71. The ivory-shining tree-stump [of the Tree of Life] stretches and expands and changes into a black boat, a dark vessel. [The banama hintan, Jewel Boat or Hornbill­boat.]

72. The female hornbill is trou­bled, and the male tambarirang is distressed, and they woefully con­template the Tree of Life which is no more, and sighingly reflect upon the Tree of Life which has trans­formed itself.

174 NGAJU RELIGION

73. Iiii! Nampayah ngaju, nampayaih,e ngawa hatuen Tam­barirang, eleh tuneng ny~ba:be­

neng tandok,e eleh tarantuntu la­sang bangkimi haihenda.

74. Iiii! Hayak tarntuntu aton bawi kangumbang sinjang, bawi,n tingang rangga, ele girigangga­riten tanteng mtuen Tambari­rang, haikasa bulau saduri,n gun­tom,e hayak kitik hapangandang manuntun bawi,n tingang.

75. Iiii I Hatuen Tambarirang manaliwoh balengkong bawi,n tingang rangga bapantong nyaho.

76. Iiii! Pajanjuri ikau lomot garing bara balengkong bawi,n ting<llI1g hayak saloh kilau olon mangalunen.

77. Ie manggare gangguranan ara,e M anyamei Limut Garing Balua Unggom Tingang, el~h ba­balai banama babilem.

78. Eleh puro-parang banama babilem, omba purong-parang la­sang bangkirai baihenda.

79. Iiii! Ie bamma baibilem h3lSahupi lasang bangkirai haben­da, ele!h lungang-lingok renteng tingang Manyamei Limut Garing Balua Unggom Tingang taTa­

tuntu Putir Kahukup Bungking Garing, bulan nyawak kabang­kang,e, paihawang notok katen­tang,e.

SO. Iiii! Eleh ngantong liIJgQ

73. With clear, limpid eyes the male tambarirang gazes upriver and looks downriver [i.e. he looks around] and perceives the vessel of yellow bangkirai-wood.

74. l1he female hornbill also looks around and sees that there is a feminine being with a sinjang in the boat; the male tambarirang gnashes its teeth, it shows the gol­den row of its teeth, and it trembles with rage at the sight of the female hornhill.

75. The ma:le tambarirang cuts the ,throat of the female hornbill, the noble, with the great hom.

76. From the throat of t!he fem­ale hornbill falls white-gleaming moss, which changes and assumes the shape of a human being.

77. They give him a name and call him Manyamei Limut Garing Balua Unggom Tingang, the youth who originated from the white moss of the fem:aJe hornbill; he gets into the black boat.

78. The black boat floaTS about athwart the primeval waters and cuts across the course of the vessel of yellow bangkirai-wood.

79. The black boat collides with the vessel of yellow bangkirai-wood, and Manyamei Limut Garing Balua Unggom Tingang sees the maiden Putir Kaihukup Bungking Garing, the moon of great beauty, woman of inexpressihle loveliness [literally, the maiden beautiful enough to bite] .

SO. The heart of Manyamei Li-

THE CREATION MYTH 175

hariak Manyamei Limut Garing Balua Unggom Tingang handak mandong bulan, marantep man­yilau pahawang mahajip.

81. "Iyoi-iyoi, ni-bulan betau", koa,n riwut rawei MaI11yamei Li­mut Garing Balua Unggom Tin­gang:

82. "Bau-bau bitingku hem ben nduan hambekan katon handak mandong marantep biti,m betau, kai sakeme,n lingo."

83. Iiii! Nggatang kumin ba­wi,n tingang, dia lunok ngarang­ka, hirom habinei tambon, korang barns ngalimbang:

84. Iiii! "Narai mbuai ie, ny­ahe, tau bewei biti,m mandong bulan aku Putir Kahukup Bung­king Garing, tapi aton raweiku mananjulo, tingang nyahe Many­amei Limut Garing Balua Ung­gom Tingang:

85. Ela biti,m ngumpang para­sengen riwut lingo,m, nyahe, ma­nahingan riwut mweiku Putir Kahukup Bungking Garing I"

86. "Iyoi bulan betau", kai nirawei Manya:mei Limut Garing Balua Unggom Tingang, "narai riwut rawei bulan betau?

87. Hambekan katon bitingku nahingan riwut rawei,m, nyala­nean salatan tisoi,m."

88. Iiii! "Iyoi-iyoi, tingang nyahe Manyamei Limut Garing, naral bulan kasala,e biti,m man­dong marantep bulan, balita,m

mut Garing Balua Unggom Tingang exults as in an intense intoxication, and he yearns to possess the moon, he craves to unite with the woman.

81. He speaks to her and says: "My lovely moon, my sister;

82. I feel now that I want to marry you, I should like very much to unite with you, 0 my sister, that is the way I feel."

83. The female hornbill smiles and does not long consider, the feminine Watersnake looks pleased and does not ponder, but answers:

84. "I have no objection, 0 my brother, and I agree that you shall marry me and that we shall be united, but there is something that I must say to you, 0 hornbill, 0 my brother Manyamei Limut Ga­ring Balua Unggom Tingang:

85. Do not be angry in your heart, do not be furious within, 0 my brother, when you hear my words, when you learn what I have to say to you."

86. Manyamei Limut Garing Ba­Iua Unggom Tingang answers: "What is your desire, 0 my sister, and what are the words that you have to speak to me?

87. For see, I have heard your words, I have understood your wish."

88. The maiden Kahukup Bung­king Garing says: "Indeed, horn­bill, my brother Manyamei Limut Garing, I do not oppose you if you

176 NGAJU RELIGION

manyinau mahajip pahawang, amon olih manyuang palakua,n bulan aku Putir Kahukup Bung­king Garing.

89. Palakua,n dia bajangkang kilau rewa,n lunok, palaku korang bajawo naharewan sanggalang.

90. Iiii! Amon olih,m, tingang nyahe, mananggilau pulau korik, petak ringik akan katandean ba­nama, tau biti,m mandong bulan, marantep nyahe nyina pathawang ma:hajip."

91. !iii! Hayak giEng-gagalin­gan rantunan tandok,e Manyamei Limut Garing Balua Unggom Tingang, manaihingan riwut ra­wei oloh bulan betau Kameloh Kahukup Bungking Garing.

92. Iiii! "Lalau rawei bajang­kang, betau, naiharewa,n lunok, tisoi bajawo naharungkang sang­galang."

93. !iii! Dia iyen kakira,n ri­wut lingo,e Manyamei Limut Ga­ring BaIua Unggom Tingang, ngantong lingo rutus, nahauhai raanbon timpong manunyang ka­rendem robo Manyamei Limut Garing.

94. Bilak nggaitang ie tangis tingang, andau kueh ie sondau

want to marry me, I do not resist your desire if you watlJt to unite your body with mine, I do not re­fuse you, but you must first carry out my request, you must gratlJt my wish.

89. My wish is not so wide as the branches of a tree, it is not so 'big as the boughs of trees.

90. My wish is this, 0 hornbill, o my brother: seek an island, find a small piece of earth as landing­place for our boa1Js, and when you have found it then you may marry the moon, then you can tenderly cling to me, the woman, then I shall permit you to unite with me, the wife."

91. Manyamei Limut Garing Ba­lua Unggom Tingang rolled his eyes and looked around with a wry glance as he listened to the words of his sister, the moon Kameloh Kahukup Bungking Garing.

92. He uttered these words: "What you say is ,too hard, and what you demand is too great, it is more extensive than the branches of a tree, it is bigger than the boughs of trees" [i.e. he cannot do what is asked of him].

93. The sadness of Manyamei Limut Garing BaIua Unggom Tin­gang is inexpressible, his deeply troubled heart is filled with griev­ous thoughts, like the warp of a cloth in the coloured weft.

94. He 31lmost breaks out into the screeching of k hornbill, for

THE CREATION MYTH 177

pulau korik, petak ringik!

95. Iiii! Nyantah tandok,e ka­aalinai balita,n Ranying :\Iahatala Langit, eleh taratuntu :\Ianyamei Limut Garing Balua Unggom Tingang hayak nuntu Putir Ka­hukup Garing.

96. !iii! Bahing kakarungut balita,n Ranying Mahatala Lang­it: "Amon kilau etoh panalatai, kueh pantai kalunen tau mirang kilau laut lombah, hakarangan rowan baras mirang, amon dia bitingku manontong riwut lingo, manambing pamalempang jarah karendem !"

97. Iiii! Ranying Mahatala Langit palus manambawa Kikir Petak, Gantt Langit, mangat mangikir, manggarut, manabasan petak.

98. Iiii! Lalu Ranying Maha­tala Langit manaroi bua ka'yu Samatuan, hayak muat,e petak sintel kalombah kitap, bakandong bua Samatuan.

99. Iiii! Lalu Ranying Maha­tala Langit ngajarian pulau mam­bulau, bukit gantong, purok ambo.

100. !iii! Ngajarian bukit Kan­gantong Gandang, kerng Hapa­langka Langit, eka Putir Selong Tamanang nangkaloma parei ny­angen tingang bara teras Kayu Erang Tingang, luhing Kayu Andoh Nyaho.

how shall it be that he shall find a small island, discover a piece of land!

95. Ranying Mahartala Langit lowers his gaze and sees Manyamei Limut Garing Balua Unggom Tin­gang, and he perceives Putir Kahu­kup Bungking Garing.

%. Ranying Mahatala Langit raises his voice and says to himself: "If this is the way things are, how shall the banks of the world expand like a wide sea, how shall they be able to extend like long sandbanks; it is necessary that I think this mat­ter over, and that I carry out what I conceive in my heart!"

97. Ranying Mahatala Langit calls Kikir Petak and Garut Langit, file of the earth, rasp of the sky, that they should file and scrape and make earth.

98. And Ranying Mahatala La­ngit hands to them a fruit of the sal1latuan-tree and he fills it with a piece of earth the size of a rice win­nowing-mat, thus he fills the sama­tuan fruit.

99. So Ranying Mahattala Langit himself makes the island, the wide island, he creates the high mountain, the steep-rising cliff.

100. He creates the mountain Kanganrtong Gandang, the hill Ha­palangka Langit, the place where Putir Selong Tamanang created the rice N yangen Tingang out of the inner wood of the tree Kayu Erang Tingang, from the core of the tree

12

178 NGAJU RELIGION

101. Iiii! Kueh balandong tahi lalu haltuen Tambarirang ewen Mue baJwi,n tingang basawong parap,e hayak jalan bahanting.

102. Iiii! Tambarirang saloh jari sungei Sakai Tambarirang, eka Bawi Balang Babilem tun­tang Raja Rapanatap Kilat.

103. liii! Talang Tambarirang dengan rolang bawi,n tingang hanyut nyauh sungei Sahai Tam­barirang sembang telok tasik.

104. liii! Swah tolang,e jari Lunok Jalang Tingang, Baringen Sempeng Tolang Tambarirang, manyambau hila labeho Rampang M atanandau.

lOS. liii! Karam tingang jari Tarusan Tingang.

106. liii! Kueh balandong tahi Manyamei Limut Garing manun­tun aton petak sintel halbalam­bang tambon, liang den~t habang­kalan gar3ll1t:ong.

107. liii! "Amon kalotoh pana-

Kayu Andoh Nyaho. 101. It was not long before the

male tambarirang and the female bornbill resumed their fight, strugg­ling against each other, and finwly met their deaths in the baWe.

102. After its deaJth the tambari­rang changed into the stream S ahai T ambarirang, where Bawi Bal3ll1g Baibilem and Raja Rapanatap Kilat settled. [These two, together with the supreme deities, bestow new life on the dead in the U pperworld.]

103. The bones of the tambari­rang and of the female harnbill floot downriver in the stream Sahai Tambarirang, and they remain near the bay of the sea.

104. There the bones change into the Lunok Jayang Tingang, Bari­ngen Sempeng Tolang Tambarirang, which springs up from the depths of the sea Rampang M atanandau. ['Dhi1s is the Tree of Life in the village of the dead whioh guarantees eternal life to the dead, for the Water of Life flows from it.]

105. From 1!he decomposing flesh of the female hiombill came the T a­

rusan Tingang, the hombill canal. 106. A short time laJter Manya­

mei Limut Garing saw that there was a piece of 13!ll1d resting on the back of the Watersnake, that a hard stone arose from a garantong, gong.6

107. Manyamei Limut said to.

6 Hardeland writes incorrectly in his texts ("Augh 010 balian hapa Tiwah"): "Petak sintel habalambang timpong: the earth, close as a bordered timpong­cloth" (see e.g. p. 218). The earth rests on the tambon, the gong represents the primeval waters.

THE CREATION MYTH 179

latai,e", kai ni-rawei Manyamei Limut Garing, "kueh balang bi­tingku man dong bulan mararrtep, manyinau pahawang mahajip".

108. Hatarnpulu biti,e manggat­ang kumin tingang, manunJong hirum burong.

109. !iii! Kueh balandong tahi {vlanyamei Limut Garing hemben horan, mulang rawei junjun helo dengan Putir Kahukup Burrgking Garing:

110. Iiii! "Iyoi-iyoi, Putir Ka­hukup Bungking Garing, toh aton petak palakua,m !"

111. !iii! "Iyoh-iyoh, nyahe bara nyahe, aton petak, kareh bitingku nyinau marantep amon biti,m jari nampahendeng parong batunjoI1'g, nyariangkat siro sari­gatang".

112. Iiii! Manyamei Limut Ga­ring giling-galingen bulau tam­pak bengkel, hatampulu manjaup bulau awan tandok,e, manggayau tatariong bau,e.

113. liii! Kueh balandong ta:hi J ata kalampangan bara kalang labeho handalem.

114. Iiii! Japa-japan tatah,e J alta, manya:huan bulan bawi,n Riwut, habinei Salatan.

115. Iiii! Riak hai, hayak ga­lombang datoh hayak petak lalu nyurong kalombah,e.

himself: "In that case the obstacle is removed and T need hes~tate no more, but can now marry the moon, I can unite with the woman and may tenderly embrace the female."

108. He softly laughs, like horn­bills croaking in their flight, he chuckles with pleasure like birds piping.

109. It happened then, in those far-off times, that Manyamei Limut Garing repeaJted his request to Putir Kahukup Bungking Garing, saying:

110. "Indeed, Putir Kahukup Bungking Garing, here now is the land that you desired of me."

111. Putir Kahukup Bungking Garing replies: "Yes, my brother, o my brother, there is some land now and I shall marry you, I shall surrender myself to you - when you have erected a large house, when you have built a tall dwelling."

112. Manyamei Limut Garing shakes his head so that hi;s golden ear-rings joggle, he looks hither and thither and he scratches audibly at his face.

113. Soon Jata emerges from the depths, the watery abyss.

114. She opens her mouth, and light gleams from her golden tooth­ornaments, she calls the moons, wives of the wind, the female storms.

115. Suddenly high waves and great billows rise and flood the earth and cover it with water.

180 l'>GAJU RELIGION

116. Iiii! Ranying Mahatala Langit manyanta bulau awan tan­dok,e, maniling hintan panupakan bengkel,e, manuntun bilo,n petak sintel ije habalambang tambon, liang deret ije habangkalan ga­rantong.

117. Iiii! Lalu Ranying Maha­tala Langit halalohan uju kabisak bendang bulau, eleh halawo bilo,n petak sintel.

118. Iiii! Palus Jata lampang kahalinai man ising bisak bendang bulau palus manabasan parong batunjong, siro sarigatang.

119. Iiii! Parong Tonggal, am­pi,n kanato Nyaring.

120. Iiii! Rantang danum hu­ang,e, rindwng telok kalingo.e Manyamei Limut Garing. man­untun petak sintel ttg, manan­tureng parong batunjong, aton Parong Tonggal ije ampi,n kana­to Nyaring.

121. Iiii! Koa,n rawei Manja­mei: "Sinde roh hirah bitingku dia balang mandQIlg bulan ma­rantep."

122. Iiii! Ie mintan Manyamei Limut Garing janjaroman akan Putir Kahukup Bungking Ga­ring: "Toh ie, bulan betau, jari

116. Ranying Mahatala Langit lowers his bright eyes, his jewelled ear-rings descend, and he regards the surface of the firm earth, which has the Wart:ersnake as its threshold, he looks at the hard stone rising from the gong.

117. And now Ranying M ahatala Langit pushes seven pieces of gol­den bendang-wood and lets them fall below on to the surface of the firm earth.

118. Jata emerges again, she cleaves the pieces of golden bendang­wood, and immediately begins the construction of a large house, the erection of a tall dwelling.

119. This construction is called "the unique house," the true dwell­ing, and it resembles the resting place of rhe nyaring.7

120. Manyamei Limut Garing is joyful in his heart and is jubilant within as he perceives the firm earth and discovers the house, the unique house, the true dwelling resembling the resting place of the nyartng.

121. He says to himself: "This time there really ought to be no more obstades, and no delay should affect the marriage with the moon, the union wivh the woman."

122. Manyamei Limut Garing expresses his thoughts, and he tells Putir Kahukup Garing What fills his heart: "0 moon, 0 my sister,

7 The ll}.aring are evil spirits which inflict injury on mankind. They live in high trees, primarily in the IUlloi? (FiCllS religiosa). The house of men is as high as that of the nyaring.

THE CREATION ~IYTH 181

atan palakua,m, atan petak sintel, atan parang batunjang, Parong Tanggal ije ampi'n kanata ;\ya­ring."

123. Iiii! "Iyai-iyai", kai nira­\\'ei Putir Kahukup Bungking Garing, "narai bulan kasala,e, nyahe Manyamei Limut Garing, biti,m mandang aku bulan maran­tep."

124. Iiii! :\Ianyamei Limut Ga­ring mandang bulan marantep manyinau pahawang mahajip.

125. Iiii! Ie ewen sintang due bagantang lewu Batu Ninclan Ta­rang, Liang Angkar Bantilang Nyaring.

126. Iiii! Kueh baland'Ong bu­lan ie l\Ianyamei Limut Garing ewen ndue Putir Kahukup Bung­king Garing manara:ntang dohang sintang telo.

127. !iii! Manarantang Maha­raja Sangiang, manarantang Ma­haraja Sang en, manarantang jl1a­

haraja Buno. 128. Iiii! Manyamei Limut Ga­

ring ewen ndue Putir Kahukup Bungking Garing tinai manaran­tang ngelus darah.

129. Ie darah tarantang,e salah jari Gaja Bakapek Bulau, Onta Barikar Hintan, melai bukit Eng­kan Tingang, kereng Riaran Bu-

yaur demands are met, there is firm land and the hause stands on it, the unique hause, the true house, and it rises as high as the resting place 'Of the nyaring."

123. Putir Kahukup Bungking Garing then replies, saying: ";\ 'ow I have no more objectians ta make, I shall make na further demands 'Of you, 0 my brather l\Ianyamei Li­mut Garing, yau can naw marry me, yau may naw unite with me."

124. Thus :\Ianyamei Limut Ga­ring married the 111aan, he united with the wife and tenderly em­braced the waman.

125. The twa settled dawn ta­gether, and they cal1ed their vil1age on the island in the primeval sea Batu Nindan Tarong, Liang Ang­kar Bantilong [(yaring.

126. Kat many months later Ma­nyamei Limut Garing and his wife Kahukup Bangking Garing together begat three daggers [i.e. three young boys; the translatian shauld real1y read: together they gave life to three male children].

127. Together they begat Maha­raja Sangiang, tagether they gave life ta Maharaja Sangen, tagether they bare Maharaja Buno.

128. Manyamei Limut Garing and Putir Kahukup Bungking Ga­ring pracreated again and produced a flaw of blaod.

129. The effluence of blaod which they had praduced together changed and assumed the farm 'Of Gaja Ba­kapek Bulau, Onta Barikor Hin-

182 NGAJU RELIGION

rong.

130. Iiii! Ie junjun helo, din on totok panambalon tambon, hem­ben Manyamei Limut Garing melai bagalogo garantong, basan­dar runjan ba:henda.

131. Iiii! Ie metoh junjun helo dinon totok panambalon tambon, Manyamei Limut Garing manam­bawa oloh garing ta.ranJt:ang Slin­tong telo, mangat mondok ha­pulau kabangkang,e manahingan rawei olQh tingang apang,e.

132. Iiii! Ie balirta,n Maharaja Sangiang, Maharaja Sangen, Ma­haraja Buno sarna mondok hapu­lau ka;ba.ngkang,e, manahingan rawei tingang apang,e, mananjuri rawei balemo OOitltuajar ewen sin­tong telo.

133. Iiii! "Iyoi-iyoi, keton ga­ring tara.:ritang sitJJt:ong telo, e1a lalau mohon pandoi tingang, eweh iita:h handong hakatawa,e mikeh ston rawing ba:siak, lomba ba­hanyi."

134. Iiii I "Iyo.-iyoh, tingang apang, dia memen, ikei sintong telo hapandoi tingang, hanyalong repang mabanjulo bewei."

tan [the elephant with the golden and bej ewelled back], which settled on the mountain Engkan Tingang, the hill Riaran Burong.

130. It happened in former times, when mankind still lived in the j3lWs of the coiled Wa1ersrmke, that Manyamei Limut Garing sat erect on a garantong [gong], and leaned against a sacred yellow jar.

131. In primeval times, when men still lived in the mou1h of the coiled WaJt:ersnake, Manyamei Li­mut Garing called his three children and told them to sit in a row before him and to listen to whaJt: he had to say, to what the hombill, their father, had to tell them.

132. Maharaja Sangiang, Maha­raja Sangen, and Maharaja Buno came and sat in a row in front of their father, the hornhill, and they li,stened to his words and hearkened to the soft speech that he uttered.

133. He said to them: "Indeed, my three white-ro~oured children, do not go down too often to bathe in the river like hombins [i.e. onJy for short periods but often] , for who among U!S can say that a savage crocodile is not lying in wait for you, or that a bold crocodile will l10t waylay you?"

134. The chi:J.dren answer him: "0 hornbill, our father, nothing will happen to us, for we bathe like the hombills, we immerse ourselves in a row for only a short moment in

THE CREATION MYTH 183

135. Iiii! "Keleh amon kai, iyoh garing taranrt:ang."

136. Iiii! Ie nduan kabantukan andau metoh junjun helo.

137. Iiii! Ie Maiharaja Sangi­ang, Maharaja Sangen ewen telo Maharaja Buno mohon pandoi tingang, hanyalong repang.

138. Iiii! Hai lalento,n tingang laut lewu Batu Nindan Tarong hemben horan.

139. Iiii! Kilen kea ampi,n pa­nailatai,e bau metoh kabanrt:engan ewen srntong telo hapandoi tin­gang, hanyalong repang.

140. Iiii! Eleh lampang kaka­timbong hayak riak tamoon, tim­bul ulek hatamputer umbo ring­kin thing, naga,n danum, atOll kalampangan sanaman due kabi­sak.

141. Iiii! I j e kabisak sanaman lampang hatawanan awi Maha­raja Sangiang.

142. Iiii! Ije k3lbisak kahahnai haltawanan awi Maharaja Sangen.

143. Iiii! Maharaja Sangiang ewen ndue Maharaja Sangen jari nuah sanaman lampang hayak pangatimbong tambon, j angkarang timbul homba ringkin lomba.

144. PaIus gulong ie buli hala-

the water." 135. The father sa)'lS: "I am

pleased with you if that is the case, o my white-coloured children."

136. All this happened in the middle of the day, in former times.

137. Maharaja Sangiang, Maha­raja Sangen, and Maharaja Buno together went down to the river and enjoyed themselves there like horn­bills when they bathe, and they sub­merged in a row in the water.

138. Then the noise of the three hombills [the three youths] was heard far and wide, rising from the water in front of the village Batu Nindan Tarong.

139. While the three were en­joying themselves, bathing in a row and submerging together, something remarkable happened.

140. Suddenly two lengths of iron emerged from the swirling water, they appeared from out of a whirlpool, from the waves of the Watersnake, the billows of the ihing, the naga of the water [ihing and naga are identical with tam­bon].

141. Maharaja Sangi1ang took one of the lengths of iron.

142. Maharaja Sangen caught the other length of emerging iron.

143. Maharaja Sangiang and Ma­haraja Sangen had received the emerging iron as a gift from the waves of the Watersnake, from the billows of the crocodile.

144. They quickly went home

184 NGAJU RELIGION

lian parong oloh tingang apang,e, balita,n Manyamei Limut Garing.

145. Iiii! "Iyoi-iyoi, tingang apang", koa,n riwut rawei Maha­raja Sangiang ewen ndue Maha­raja Sangen, "iyoi tingang apang, keleh biti,m maoobasan akan kueh ranying hapandereh buno, ren;teng manggalong bulau, manabasan dohong papan benteng,e, hayak manabasan isi,n sipet lumpong tabaEen", rawei tapajuju-juan.

146. Iiii! Ie oloh tingang apang,e mantaolang tangkuranan tasal, manabasan akan ewen ndue dohong papan benteng,e, ranying kapandereh buno, isi,n sipet lum­pong tabalien.

147. Iiii! Palus lepah sa11aiI11an lampang, jaton ain Maharaja Buao.

148. "Iyoh tingang apang, kueh aingku dohong papan benJteng, kueh ranying kapandereh buno?"

149. "Iyoi", koa,n riwut rawei Manyamei Limut Garing dengan garing tarantang,e Maharaja Bu­no:

150. "Kareh aku mana:oosan a:kam dohong papan benteng,m, iyoi garing tarantang, amon atOll biti,m kanuah sanaman tinai!"

151. Iiii! Kakarau riwut li­ngo,e MaJharaja Buno hemben horan.

152. Iiii! Eleh Maharaja Buno manggatang tangis tingang, nun­jong tangungoi burong, palus rna-

and into the house of their father, the horn bill, Manyamei Limut Ga­ring.

145. They went up to their father and speaking all at once impetuously said to him: "0 our father, 0 horn­bill, please be so good <liS to forge sacred spears, daggers, and spear­points for blowpipes for the two of us;" thus t;hey begged him with im­ploring and urgent voices.

146. The hornbill, their father, forged for them daggers, sacred spears, and blowpipes of sharp­edged ironwood.

147. He used up all the emerging iron in making these, and there was no more left for Maharaja Buno.

148. He enquired: "0 hornbill, my father, where is my dagger, where have you my sacred spear?"

149. Then, in those early times, Manyamei Limut Garing said to hi,s white-coloured child Maharaja Buno:

150. "Later I shall make a dag­ger for you too, 0 my child, which you can tie at your waist, I shall make it when the iron for it is given !"

151. Then, in primevaJl times, Maharaja Buno was deeply troubled in his heart.

152. And Maharaja Buno began to weep, like a hornbill cawing [i.e. loudly], he commenced to sob and

THE CREATIO:\T :\1 YTI! 185

Ian ba1ua parong, manto harapi­tan kabangkang,e hunjun petak sintel habalambang tam bon , liang deret habangkalan garantong.

153. Iiii! Ampong dia tara­ampong, olih halo-balon oru janja­rupen pero,n tambon, kakakakar o\\'ang tarah lin tong talawang.

154. Iiii! Hatampulu oloh ting­ang indang,e, oloh tingang apang. mohon mampong ri\\"ut lingo.e. andau kueh :\Iaharaja BUJlO ma-layan tangis tingang.

left the house and threw himself on the hard earth which rests on the \Vatersnake, he let himself down on the firm stone which rises from the garantong.

153. There was no consoling him, for no comforting would help, and he \\'ent on crying and sobbing in­cessantly.

154. However often the horn bill, his mother, might go to him, and however many times his father also went dO\\'n to him, in order to as­suage his distress, nothing helped, and :\Iaharaja Buno did not cease to sob and weep.

155. Iiii! Nduan telo andau 155. For three days and three alem biti,e tangis tingang huang batu 1aawng paruntaran.

156. Iiii! Kilen kea pana1atai hemben horan.

157. Salenga mahingan riwut bahing kilau garanuhing bu1au rayo-rayo manyauh tanjong am­bon.

158. Iiii! ~Iaharaja Buno sa­lenga kanuaJh sanaman jangka­rang huntip langit, jangkarang rewor hawon, sana man leteng .

159. Iiii! Palus manjato sana­man jangkarang bentok lawang paruntaran, baka1ian uju depe, uju hasa, uju jari,8 huang petak sintel habalambang tambon, liang deret habangkalan garantong.

nights he \\'ept incessantly on the yard in front of the house.

156. This all happened in prim­eyal times.

157. Suddenly there was a sound like that of a little golden bell, and it came nearer and nearer, sinking >through the clouds until it reached the earth.

158. All at once a piece of iron was presented to Maharaja Buno, iron splintered from the sky, the iron that sank through the clouds, the sinking iron.

159. The iron fell on the village square in front of the door of the house, and dug itself seyen depe, seven hasa, and seven jari 8 into the earth, it struck into the earth which rests on the Watersnake, it

8 A dcpe is a fathom, i.e. the measure given by both outstretched arms. Today one reckons a depc as 1.80 metres. Hasa, an ell; jari, a digit, one finger's breadth.

186 NGAJU RELIGION

160. !iii! LaIu teneng manan­djulo tangis 'tingang, tangungoi burong balita,n Maharaja Bum.

161. Bau metoh Ma!haraja Bu­no puna uron rohong hatan jungan hiring,e.

162. Iiii! Maharaja Buno ma­ngaili petak sitlltel lm!bal'ambang tambon, liang deret haJbangka!lan garantong.

163. !iii! Ie imbtt,e samman nUa'h aka'll oloh tingang apang,e, nyahua!n oloh tingang apang,e ma­nabasan ranying pandereh buno, isi,n sipet lumpong taJbalien, ma­nabasan dohong papan benteng,e.

164. Iiii! Koa.,n riwut rawei Manyamei Limut Garing: "Iyoi garing 'tarantang, bua-buoo biti,m ma:haga sanaman leteng, amon tau garing taratlltang nauhe dia usa'll man3lbasan dohong papan ben­teng,e, isi,n sipet lumpong taha­lien, dia usah manabasan ranying pandereh buno."

165. !iii! "Dia tingang apang, mapoi aingku jaton ranying pan­dereh buno, jaton isi,n sipet lum­pong taJl.mien, jaJton dohong pa­pan benteng.

166. !iii! Iyoi tingoo.g apang, manabasan akangku gulong, je­leng aku mengan ohit saranmting baho, manyumpil\: pampulu intu ruang tandok, jelengku manya­wau tambon pentet, ha!barangai, yoh tingang apang."

bored into the stone which nses from the garantong.

lW. In a!n instant the weeping of the hornbill, the sobbing of Maha­raja Buno, ceased.

161. His face shone again like a sharp dagger held on high and on which the sun falls.

162. Maharaja Buno dug up the earth which rests on the Water­snake, he bored in the finn stone which rises from the garantong.

163. He brought the iron which had been presented to him to the hombiU, his faJther, and begged him to forge a sacred spear, a point for 'his blowpipe of sharp-edged iron­wood and a dagger for him.

164. Manyamei Limut Garing says to Maharaja Buno: "My white­coloured child, keep the sinking iron carefully, a!nd if you do not 'care, if you can stand it, then I prefer not to make a dagger for you, then I shall make no point for the blowpipe of Sharp-edged iron­wood, and I sh3il1 manufacture no sacred spear for you."

165. "No, 0 hornhill, no, 0 my father, for I have no sacred spear, I have no point fur the blowpipe of sharp-edged iron-wood, and I have no dagger to tie at my waist.

166. 0 hombill, 0 my father, do make them for me quickly, for I want to set off speedily to hunt the humming-'birds that live in the vegetation on ok! rice-fields, I want to kill them with my blowpipe among the branches of the trees, I

THE CREATION MYTH 187

167. 1iii! Puna tengka-tengkan riwut lingo,e oloh tingang apang,e mananbasan aka,e dohong papan benteng,e, ranying pandereh bu­no, isi,n sipet lumpong tabalien, tapi dia iyen takira,n riwut lingo,e awi rawei garing tarantang,e ta­paJuJu-Juan.

168. riii! Palus tinga;ng apang,e mantaolang,e tangkuranan tasal,e, haJanggawan baputan nyarong hiyang, kewus kining Tambari­rang, pasiong torok tingang, ma­ngantong jari balemo manabasan dohong papan benteng, manaba­san ranying pandereh buno, ma­nabasan isi,n sipet lumpong ta:ba­lien akan garing tarantang Maha­raja Buno.

169. Iiii! Sana jan tontong manabasan do hong papan ben­teng, naroi,e akan garing taran­tang Maharaja Buno.

170. riii! N duan kabalinai Manyamei Limut Garing mbawa mangampeleng garing tarantang,e

want to go away quickly to hunt the pentet-snake or whatever else there may be, 0 horn bill, 0 my faJther."

167. Only with a reluctant and troubled heart did the hornhill, the father, forge the dagger for him, to be worn at the waist, the sacred spear, and the point for the blow­pipe of sharp-edged iron-wood; his innermost thoughts were indescrib­able, for he was worried by the be­seechingly-expressed wish and the urgent plea of his white-coloured son.

168. Although he found it hard, the ho rn bill , the father, made many different kinds of weapons; he agi­tated the bellows, filled with wind, and the pieces of wood wrapped around with feathers, like the eyes of the tambarirang, he used the bamboo tubes with which the fire is blown and which are like the beaks of hombills, he raised his fine1y­jointed fingers and ma;de the dag­ger, which i1s tied at the loins, he forged the sacred spear, and pre­pared the point of the blowpipe of sharp-edged iron-wood, he did all this for his white-coloured child, for his son Maharaja ButliO.

169. After he had finished his smithy-work he gave the weapons to his white-coloured child, his son Maharaja Buno.

170. Shortly after this, Manyamei Limut GaJring called his white­coloured children to him, his three

188 NGAJU RELIGION

ewen sintong telo, balita,n Maha­raja Sangiang, Maharaja Sang­gen, Maharaja Buno.

171. !iii I Ie Manyamei Limut Garing mananjuri rawei baJemo, manantekei tisoi bajambulei nan­tuajar garing tarantang,e hemben horan, nduan totok tambalon tam­mon:

172. !iii I "Iyoi-iyoi. garing ta­rantang, keton sintong telo, keleh keton sintong telo manalingan bulau tampak bengkel, manu sang anting kanahan danum, mana­hingan ri wut ra weiku hemben nduan, hambekan katon, nyala­nean salatan tisoiku matok dinon j aretan etoh I"

173. Iiii I Sarna tunis dia bara­wei pulu, benyem korang malawo tisoi jalaJtien Maharaja Buno, Maharaja Sangen, MaJharaja Sangiang, manahingan rawei olOlh tingang apang,e.

174. !iii I "Iyoi-iyoi, keton ga­ring tarantang nduan sintong telo, ela keton mengan ohit sararunting baho maruar dand'ang lewu,n i,tah Batu Nind'an Tarong, naseng­kangku malangkawet tehang run­dong itah Liang Angkar Barni­long Nyaring."

175. Ii,ii I Hakarimas bulau pa­ting jari Maharaja Buno, Ma:ha­raja Sangiang ewen telo Maha­raja Sangen, ina-ina lingo,e tolak

sons Maharaja Sangiang, Maha­raja Sangen, and Maharaja Buno.

171. Then, in those early times, in those far-off days, when mankind still lived in the jaws of the coiled Watersnake, Manyamei Limut Ga­ring spoke wirth friendly words and tender voice to his children, and warned them III the following fashion:

172. "My white-coloured child­ren, you three, be so good as to lend me your ears, ornamented with ear-hangers, listen to my speech, pay attention to my words that I have to address to you I"

173. Maharaja Buno, Maharaja Sangen. and Maharaja Sangiang fell silent immediately, there was no further word from them, and they made no more sound while they harkened to the words of their father, the hombil!.

174. The father thereupon spoke to them: "0 my white-coloured children, my three sons, do not kill the humming-birds that live in the bushes of the fonner rice-fields out of sight of our village Batu Nindan Tarong, do not pass over the bounds of our dwelling place Liang Angkar Bantilong Nyaring."

175. The three brothers Maha­raja Buno, Maharaja Sangen, and MaJharaja Sangiang touched each other with their fingers and sup-

THE CREATION .';IYTH 189

mengan ohi-t sararunting baho.

176. Iiii! Sana hapus jari n­wut rawei oloh tingang apang, koa,n riwut ra\\'ei ewen sintong telo: "Kanduenan ikei kejau bara lewu Batu Ninclan Tarong~"

177. Iiii! Sama toto jari riwut rawei eleh gatang tarahencleng ),Iaharaja Bm1O, ),Iaharaja San­gen, Maharaja Sangiang.

178. Iiii! Sama nangking nya­labamba dohong,e manawan sipet lumpong tabalien, sama malan balua parong, halawo batu lawang paruntaran.

179. Iiii! Ie ewen sintong telo manalih hila ngaju manyapencla bua kenyem sarayong lambang,9 bua katapi 10 panting kaleka, ma­anggilau burong ohit sararunting baho, mahi jilau bulan kapanaho matei.

180. Iiii! Ie Maharaja Buno, Maharaja Sangiang, Maharaja Sangen ngita-ngitar janjulana akan hila tapakan lewu Batu Nin­dan Tarong hila ngawa, manang­gilau tupai nyarantimon bulau, halilik mengkas nyarampean pen­Ycmg, mananggilau burong pu­nei inclu riwong dohong, halilik

pressed the desire in their hearts to kill the humming-birds which were in the shrubs of the old rice-fields.

176. After the hornbill, the fa­ther. had ended his address, the three brothers answered together: "v\,h1' should we leave our village Datu Nindan Tarong?"

177. After the speech \\'as ended. ~Iaharaja Buno, Maharaja Sangen, and ),Iaharaja Sangiang stood up.

178. They tied on their daggers so that they hung obliquely, they seizecl their blowpipes of sharp­edged iron-\\'ood, left the house, and jumped down on to the stone in front of the house.

179. The three brothers went up­river and came under the fruit trees Kenyem Sarayong Lambang and Katapi Panting Kaleka; there they went to spy out humming-birds which lived in the shrubs on aban­doned rice-fields, but they were not able to find any.

180. Maharaja Buno, Maharaja Sangen and Maharaja Sangiang left that place, and turning back went downriver in order to find some­thing to hunt below the village of Batt! Kindan Tarong: they looked eagerly around to see whether there ,\,ere any small yellow-coloured squirrels or whether they could dis-

9 H::trdeland writes: "1\ tree: grey bark, whiteish young leaves; bears black and rather acid fruit resembling the s/tJ/ykiJP (/lI1lJ/!/yis) in shape but much smaller."

lIJ ,.:\ tree which bears tart citrus-like fruit; - a variety of katapi-tree, the fnlit of which is smaller than that of the real katapi and sweet, is called sellta!" (Hardeland, 1859, s.v.).

190 NGAJU REUGION

burong pampulu imu ruang tan­dok, ohit sararunting ba:ho, mahin jilau bulan kapanaho maJtei.

181. !iii! Jala-jalan kejau ma­hi babejau ewen sillltong telo akan hila ngawa lewu Ba'tu Ni'llldan Tarong.

182. "Iyoi", kai nih rawei Manyamei Limut Garing ewen ndue Putir Kahukup Bungking Garing, "leha-Iehan katJa:hi,e ewen sin tong telo, lalau balandong ie karamalhan dll!1l1a.h".

183. !iii! "Bua-buaJh, iyoi Man­yamei Limut Garing", koa,n ri­wut rawei Putir Kahukup Bung­king Garing, "mi'keh ewen sintong telo mamantang bukit gantong, mamndan. purok ambo, balikat pulau Engkan Tingang, nusa Riaran Burong".

184. Iiii! Bawa batangkiang balita,n Manyamei Limat Garing, balua hengan habenteng barn 00-untonggang parong, manambawa garing t:a.rantang,e ewen sintong telo.

18S. Hii! Kueh OOlandong tahi eleh karamahan ewen sintong telo sarna huH mantang Parong Tong­gal ampi,n kanato Nyaring.

186. Iiii! "Iyoi-iyoi, garing

cover any big squirrels, they looked on all the bramches to see whether there were any punei indu riwong dohong .. bi,rds to be found, they looked up into the brandhes of the trees to see whether perhaips hum­ming~birds had aJ:ighted there, but aM 1lheir searches were unsuccessful.

181. They went on and on, fur­ther from their village Batu N indan Tarong.

182. Manyamei Limut Garing and Putir Kalhukup Bungking Ga­ring say to each other, "It is aston­ishing how long those three boys stay away, it i's surprising how long they delay their return."

183. With agitated words Putir Kahukup Bungking Garing says to Manyamei Limut Garing: "Take care, it could well be thaJt: those three are ascending the high moun­ltains, climbing the steep-rising cliffs that rise on the far 'side of the is­land Engkan Tingang, the island Riaran Burong."

184. Manyamei Limut Garing goes out of the door of his house, and leaning the upper part: of his body out of the entrance to the dwelling he calls with far-resound­ing voice to his three white-coloured boys.

18S. Not long after, the three brothers came back and at once clim­bed up into the unique house which resembles the tall dwelling of the Nyaring.

186. The father asks them :

THE CREATION MYTH 191

tarantang keton sin tong telo, akan kueh bulan janjul3Jnan keton sin­tong telo? Lalau b3Jlandong kara­mahan dumah ?"

187. "Dia isek manansekan, iyoi tingang apang, ikei siflltong telo mengan mananggilau burong ohit sararufllting baJho, jilau bulan kapanaho matei huang tewang le­wU,n it3Jh Batu Nindan Tarong."

188. Iiii! "Iyoi garing taran­tang keton sinrtong telo, naseng­kangku keton mengan akan hila nga wa, ela keton telo mamantang bukit Engkan Tingang, nyariban­tusku manindan kereng Riaran Burong hila awa lewu Batu Nin­dan Tarong, ulek rundong Liang Angkar Bantilong Nyaring."

189. !iii! Hatantur,e bulau awan tandok, habirep malta,e ewen sintong tela, hakaramis bulau pa­ting jari,e, "iyoi tingang apang", koa,n riwut rawei Maharaja Bu­no, "mbuhen biti,n ikei nanseng­ka,m mamantang bukit Engkan Tingang?"

190. "Iyoi garing tarantang", koa,n riwut rawei Manyamei Li­mut Garing, "nansengkangku ke­ton sintong tela kejau!"

191. Iiii! Hakarimas bulau pa­ting jari,e ewen s,intong telo ha­yak ma:lawo rawei: "Dia tingang apang, andau kueh ikei sintong telo bahanyi sembang bukit Eng-

"Where ever did you go, my white­coloured children? Where did you get to ? Why did it take you so long to come home?"

187. The children answer: "Do not ask, do not inquire, 0 our father. We three had the intention to go hunting with our blowpipes, and to surprise the humming-birds which settle in the bushes on for­mer ricefields, but we found none anywhere in the surroundings of our village."

188. The farther says to them: "M y white-coloured children, I for­bid you to go hunting downriver with your blowpipes, I warn you 110t to climb the mountain Engkan Tingang, I prohibit you to climb the hill Riaran Burong which rises below our village Batu Nindan Tarong, Liang Angkar Bantilong Nyaring."

189. The three wink at each other with shining eyes, they twinkle their eyes at each other and hold out their hands to each other, and Ma­haraja Burro says: "0 harnbill, 0 our father, for What reason do you forbid us to climb the Mountain Engkan Tingang ?"

190. The father replied: "My white-coloured children, I forbid you to go too far from the village !"

191. The brothers again hold ,their hands out to each other, and they say to the father: "No, 0 hombiU, 0 our father, it shall not happen that we dare to climb the

192 NGAJU RELIGION

kan Tingang I" 192. Iiii I Sana tontong riwut

rawei oloh tingang apang, palus gatang mendeng ewen sin tong telo, hemben horan.

193. Iiii I Palus tola;k mengan ohit sararunting baho akan tapa­kan lewu Batu Nindan hila nga­wa, palus balua sara,n dandang lewu Batu Nindan.

194. !iii I Ie sembang bukit Engkan Tingang, kereng Riaran Burong, mananggilau ohit sara­runting baho, ji1lau bulan kapa­naho matei.

195. !iii I Ie sembang ta:hanju­ngan bukit Engkan Tingang.

196. Iiii I Palus tuneng tail1-dok,e Maharaja Sangen, eleh ta­ratuntu balita,n Gaja Bakapek Bulau, ije bahalap harantai bulau, Onta Hajara;n Tandang Barikor Hintan.

197. Iiii I "Kakamanangku I" koa,n riwut rawei Maharaja San­gen, ie sembang tin3Ji Maharaja S3Jngiang, Ma!haraja Buno.

198. Iiii I "Aingku", koa,n ra­wei MahaJI"aja Sangen, "aingku", koa,n rawei Maharaja Sangiang, "aingku", koa,n rawei Maharaja Buno.

199. Iiii I Jijit ngaju, jij~t nga­wa Gaja barantai bulau awi ewen sintong telo hatakian huang ta-

Mountain Engkan Tingang I" 192. When the hornbill, the fa­

ther, had finished his speech, the three brothers got up, and thus did it happen in former times.

193. They took their blowpipes and left the house to kill humming­birds which lived in the bushes on old rice-fields, they went below the village Batu Nindan and they step­ped over the boundaries of the place Barn Nindan.

194. They came to the Mountain Engkan Tingang, they reached the hill Riaran Burong, and looked everywhere for humming-birds, but they could discover none.

195. They went further and fur­ther until finally they came to the peak of the Mountain Engkan Tingang.

196. Sud~ltenly Maharaja Sangen discovered the Gaja Bakapek Bu­lau, beautifully ornamented with golden chains, the Onta Hajaran Tandang with the jewelled back.

197. Maharaja Sangen called out: "I shall kill it and it shall belong to me I" and at this Maha;raja Sangiang and Maharaja Buno came up.

198. "It belongs to me I" cried Maharaja Sangen, "It's mine I" screamed Maharaja Sangiang, "No, it belongs to me I" said Maharaja Buno in a loud voice.

199. They drove the elephant, ornamented with golden chains, hither and thither on the pea;k of

THE CREATION MYTH 193

hanjungan bukit Engkan Tingang.

200. Iiii! Hai lalento,n tingang ewen sintong telo hatakian Gaja barantai bulau, Onta Hajaran Tandang Barikor Hintan.

201. Iiii! "Aingku" , koa,n ije, "aingku", koa,n due, "aingku", koa,n telo, jijit ngaju, jijit nga­wa huang tahanjungan bukit Eng­kan Tingang, hunyok kereng Ria­ran Burong.

202. Iiii! Nyamah bente-ben­teng langit lalenta,n tingang, mangaja tanjong ambon rarayon burong.

203. Iiii! Ie nahingan oloh tin­gang apang, baIita,n Manyamei Limut Garing, ewen ndue Putir Kahukup Bungking Garing.

204. Iiii! Mari-mari darah,e ije sumpak dawen lunok tarong, me­rang tolang,e due, lumpang bulau tandok tambon balita,n Manyamei Limut Garing, "iyoi, amon kilau etoh panalatai ewen sintong tela puna jari mantang bukit Engkan Tingang, ninda kereng Riaran Burong, tantu sondau Gaja baran­tai bulau, Onta Barikar Iutan."

205. Iiii! Palus mamanting

the Mountain Engkan Tingang, since each of the three brothers wanted to kill it and possess it for himself.

200. The noise of the three horn­bills grew louder and louder as they struggled with each other for the possession of the elephant decorated with golden chains, to kill the Onta Hajaran Tandang Barikor Hintan.

201. One said "It belongs to me," the second said "It is mine," and the third cried "I want to kill it," and they drove it here and there on the peak of the Mountain Engkan Tingang, they chased it about on the hill Riaran Burong.

202. The clamour of the three hornbills rang through the sky, and their cries rang out through the reaches of the clouds.

203. They were even heard by the hornbill, the father, by Manya­mei Limut Garing, and by Putir Kahukup Bungking Garing as well.

204. His blood overflowed, and ran like water from the leaves of the lunok tarong, his legs shook and trembled, and the eyes of the Wate!­snake, the eyes of Manyamei Limut Garing, overflowed with pain and anger, and he said: "':Qhis shows that those three must have ascended the Mountain Engkan Tingang, that they have certainly climbed the hill Riaran Burong, and have probably discovered the elephant ornamented with golden chains, the elephant with the jewelled back."

205. Manyamei Limut Garing

13

194 NGAJU RELIGION

tambang,e Manyamei Limut Ga­ring balua Parong Tonggal ampi,n kanato N jaring, halawo batu la­wang paruntaran, mananturong hila awa lewu B311:u Nindan Ta­rong, ulek rundong Liang Ang­kar Bantilong Nyaring.

206. Iiii! Palus mantang,e bu­kit Engkan Tingang, manindan kereng Riaran Burong.

207. Iiii I Bau-bau metoh ka­bantengan Manyamei Limut Ga­ring, sembang tantan bukit Eng­kan Tingang, nuntu-nunJtun gaTing taramang,e ewen sintong telo ha­takian Gaja barantai bulau, haja­j itan 0nIta Barikor Hintan.

208. Iiii! Giri-gagariten tan­teng,e balita,n Maharaja Sangi­ang, eleh nyila:k,e dohong papan benteng,e, basariang pulang indu tam-bing hanyi, sa:naman lampang,

209. !iii! Eleh nanjema,e intu balikat Gaja harantai bulau, eleb manampusak darah belom.

210. !iii 1 Nekap oloh tingang apang,e baJliJta,n Manyamei Limut Garing himang Gaja barantai bu­lau, eleh halit tinai himang Gaja barantai bulau.

quickly rises and with hasty steps leaves the unique house which re­sembles the tall dwelling of the N yaring, he jumps on to the place before the house and hastens out of I\lhe village Batu Nindan Tarong, he runs away from the place Liang Angkar Bantilong N yaring and goes downriver as quickly as possible.

206. With speedy steps he as­cends the Mountain Engkan Ti­ngang and swiftly c1imbs the hilI Riaran Burong.

207. But when Manyamei Limut Garing had reached the middle of the m01Ul1tain, when he had got half-way to clte peak of the hill Riaran Burong, he saw how his white-coloured children were strugg­ling with each other for the pos­session of the elephant decorated with golden chains, how they were fighting each other over killing the elephant with the jewelled back.

208. Maharaja Sangiang gnashes

his teeth in anger, draws his dagger which he has 311: rus waist, he grasps the hilt which serves to increase courage, the dagger of emerging iron,

209. And he plunges it into the back of the elephant decorated with golden chains, and immediately its life-blood spurts out.

210. The hornbill, the father, Manyamei Limut Garing quickly covers the wound with the flat of his hand, and the wound of the elephant ornamented with golden chains is at once healed.

THE CREATION MYTH 195

211. Iiii! Giri-gagariten tan­teng,e Maharaja Sangen, nyilak,e dohong papan benteng,e, basa­riang pulang indu tambing hanyi, sanaman lampang,

212. !iii! Lalu nanjeka dohong papan benteng,e balikat Gaja ba­rantai bulau.

213. Rantep oloh tingang apang manekap awan himang Gaja ba­rantai bulau, eleh halit tinai hi­mang Gaja barantai bulau. Onta Barikor Hintan.

214. !iii! Giri-gagariten tan­teng,e balita,n Maharadja Buno, deh nyilak manyahumpak dohong papan benteng,e, hayak nanjeka,e huang balika:t Gaja barantai bu­lau.

215. !iii! Eleh rantep oloh tin­gang apang,e manekap awan hi­mang Gaja barantai bulau. Onta Barikor Hintan, andau kueh ie tau halit!

216. !iii! Dia iyen kakira,n lingo Manyamei Limut Garing, isen bintang pamalempang jarah karendem bagantong bukit Eng­kan Tingang.

217. Iiii! Ie Gaja barantai bu­lau hadari haratean hila jalajan

211. Now Maharaja Sang en furi­ously grinds his teeth and he draws his dagger, which he wears fastened to his waist, he grasps the hilt which increases courage, the dagger forged from the emerging iron,

212. And he plunges the dagger into the back of the elephant or­namented with golden chains.

213. The hornbill, the father, ap­proaches and he covers ,villi the flat of his hand the wound of the elephant decorated with golden chains, and the wound of the ele­phant with the jewelled back is healed.

214. Maharaja Buno gnashes his teeth and draws from its sheath the dagger which he wears at his waist, and he plunges it into the back of the elephant ornamented with gol­den chains.

215. The hornbill, the father, once more covers the wound with the flat of his hand, the wound in the back of the elephant ornamented with golden chailllS, the mark on the elephant with the jewelled back, but how is it possible that it should heal again! [The emerging iron of the two other brothers only wounds, but the sinking iron of Maharaja Buno kills.]

216. Indescribable grief fills the heart of Manyamei Limut Garing, inexpressible pain seizes his soul on the Mountain Engkan Tingang.

217. The elephant ornamented with golden chains fled towards the

196 NGAJU RELIGION

hulu danwn mimbit tampurak OOha,e.

218. !iii! Darah Gaja barantai bulau manata huIu batang drulUm are barabambai, ie sampai nduan hambekan katon, matok dinon jaretan etoh, aton bulau melai huang bukirt garutong, melai hulu batang danum, melai batu-batu awi daha,n Gaja baramai bulau, panggirih 0nta HajaranTandang Barikor Hintan, mintan are bulau huang pantai danum kalunen.ll

219. Iiii! Kai panalatai,e: M a­

haraja Buno tato oloh pantai danum kalunen mina sanaman leteng.

220. Iiii! Maharaja Sangiang jari t3lto oloh pantai S angiang.

221. !iii! Maharaja Sangen t:aIto oloh lewu Batu Nindan Tarong, Liang Angkar Bantilong Nyaring.

222. Maharaja Sangen mana­rantang Karawa Mondok.

223. Karawa Mondok mana-

headwaters, the source of the river, and the blood streamed continously from its wound.

218. The blood from the elephant ornamented with golden chains flowed on to the earth in the area about the headwaters of the rivers, the numerous close-running streams, and so it comes about that there is gold ,there today, that it is still ~und there at the present time on the high mountains rising at the source of the streams, and that it is to be found in rock; all this gold comes from blood of the elephant ornamented with golden chains, the elephant with the jewelled back, from it comes all 'the goId that 1S found on the banks of the River of the World [i.e. on thi,s earth].

219. After that: Maharaja Buno became the ancestor of men on the banks of the river of the world, pos­sessors of the sinking iron.

220. Maharaja Sangiang became the ancestor of those who settled on the banks of the Sangiang river.

221. Maharaja Sang en founded the family of those who live in the village Batu Nindan Tarong, the place Liang Angkar Bantilong N ya­nng.

222. Maharaja Sangen begat Ka­rawa Mondok.

223. Karawa Mondok begat Ka-

11 Jewels of al\ kinds which are found in the Upperworld and on our earth also come from the same elephant.

THE CREATION MYTH 197

rantang Karawa Mendeng. 224. Karawa Mendeng mana­

rantang Lampok Lambong Keke. 225. Lampok Lambong Keke

manarantang Kalap Gimai. 226. Kalap Gimai manaran­

tang Tingang Rangga. 227. Tingang Rangga mana­

rantang Bungking Kalipapa. 228. Bungking Kalipapa ma­

narantang Kambe Rai. 229. Kambe Rai manaramtang

Ratu Besar. 230. Ratu Besar manarantang

Tanta GIang Bulau ewen ndue pahari.e IV[angka Amat Sangen.

231. Iiii! Ie hemben horan Ratu Besar hapandoi tingang huang bilo,n nyalong, ie tasupit dandang tingang,e salah jari lata huang pantai danum kalunen.

232. Iiii! Ie Ratu Besar jakat bara nyalong panduya,e akan pe­tak sintel, eleh tasupit tinai dan­dang tingang,e, ie salah jari tata Antang.

233. Iiii! Tasupit tinai renteng tingang,e hila panyambilei,e ba:la­wo bilo,n petak, ie saloh jari Nyaring, Kalue, Ijin Kambe Hai.

rawa Mendeng. 224. Karawa Mendeng begat

Lampok Lambong Keke. 225. Lampok Lambong Keke

begat Kalap Gimai. 226. Ka:lap Gimai begat Tingang

Rangga. 227. Tingang Rangga begat Bung­

king Kalipapa. 228. Bttngking Kalipapa begat

Kambe Rai. 229. Kambe Rai begat Raitt! Be­

sar. 230. Ratu Besar begat Tanta

GIang Bulau and his brother Mang­ka Amat Sangen.

231. It happened one day in for­mer times that Ratu Besar went down to the river; there the horn­hill bathed in the river and a horn­hill tail-feather was last from his head-dress, and it changed into a lata who settled on the banks of the river of the world [this concerns a local lata].

232. Ratu Besar left the water and got out on to hard ground, and again he lost a hornbill tail-feather from his head-dress, and it took the form of the ancestor of the hawks.

233. Yet once more a hornhill tail-feather was lost, and it fell from the left side of his head-dress, it fell on to the ground and became nya­ring, kaluc, and ijin kambe hai [i.e. evil spirits which afflict mankind with illness, injury, and death].

234. Iiii! Etoh kahalinai Ba- 234. Now begins the relation of hing Timang manalatai pangarak the generations descended from the

198 NGAJU RELIGION

raja Tanto Olang Bulau, hiyang king [also lord or elder] Tanta Tantu Enyet Nyaring. Olang Bulau, of the ancestor Tantu

235. liii! Tanta Olang Bulau marantep bul3itl bandong,e Kame­loh Bakowo Batu.

236. Iiii! TanJta Olang Bulau ewen Mue Kame10h Bakowo Batu me1ai lewu Batu Nindan Ta:rong, Liang Angka:r Bantilong N yaring.

237. Iiii! Tanta Olang Bulau manarantang sintong epat walas, sintong uju natue kanarnpan bu­tlIO,'Sintong uju bawi kangumbang sinj-ang.

238: liii! Tanta Olang Bulau, Tantu Enyet Nyaring manaran-tang:

hatue: Sarempong Pan j i Garing I j e K3Ibisa:k Penyang Ila-Ilai Langit Penyang Barahila Raja Panyarawan Katingan Raja Pampulau Hawon Garing Hatungko

bawi: Kameldh Bawi Mandalan Bulan Kame10h Panyulei Langkah Kame1oh'palhuton Ambon Kame10h Kambang Ambon Kameloh Suloh Garing Kame10h Kambang Barns Kameldh Kambang Pasang.

239. liii I Garing Hatungko ma­rantep bulan bandong,e Endas Bulau Lisan Tingang.

Enyet N'J!aring. 235. Tanta Olang Bulau united

wirth his wife, with the moon Kame­loh Bakowo Batu.

236. Tania Olang Bulau and Ka­meloh Bakowo Batu lived together in the village Bam Nindan Tarong. the place Liang Angkar Nyaring.

237. Tanta Olang Bulau begat in all fourteen children, seven spear­bearing boys and seven girls wrap­ped in sinjang.

238. Tanta Olang Bulau, Tantu Enyet Nyaring begat the following children:

boys: Sarempong Pm j i Garing Ije Kabisak Penyang Ila-Ilai Langit Penyang Barahila Raja Panyarawan Katingan Raja Pampulau Hawon Garing Hatungko

girls: Kame10h Bawi Mandalan Bulan Kameloh PanyU'lei Langkah Kameloh Palhuton Ambon Kameloh Kambang Ambon Kameloh Suloh Garing Kameloh Kambang Barns Kameloh Kambang Pasang.

239. Garing Hatungko united with his spouse, with the moon En­das Bulau Lisan Tingang.

THE CREATION MYTH 199

240. Iiii! Ie Garing Ratungko ewen ndue Endas Bulau Lisan Tingang manarantang sintong due.

241. Iiii! Manarantang,e: Silon Tingang Sangumang.

242. Iiii! Balita,n Raja Pam­pulau H awon marantep bulan bandong,e Kameloh Pamahuton Ambon.

243. Ie manarantang sintong epat walas.

244. Iiii! Sintong uju hatue kanampan buno, sintong uju bawi kangumbang sinjang.

245. Ie manarantang

hatue: Raja Sahawong Bulau Rahon Tingang Rawing Tempon Telon Batuken Suling Bujang Barendeng Panyulei Langkah

bawi: Bungen Bulau Bawi Randan Tipong Raja Kameloh Pamarasan Bulau Kameloh Lelak Balawan Kame10h Tempon Rendan Bulau Kameloh Parahimok Tantawa Kame10h Parakantih Bulau.

246. Iiii! Raja Panyarawan Katingan marantep bulan ban-

240. Garing Ratungko and his wife begat together two children.

241. Together they begat: Silon Tingang Sangumang.

242. Raja Pampulau H awon united with his spouse, with the moon Kameloh Pamahuton Ambon.

243. They begat together four­teen children.

244. Together they begat seven spear-bearing boys and seven girls wrapped in sinjang.

245. They begat the following children:

boys: Raja Sahawong Bulau Rahon Tingang Rawing Tempon Telon Batuken Suling Bujang Barendeng Panyulei Langkah [ one name is missing from the enumeraJ1:ion] .

girls: Bungen Bulau Bawi Randan Tipong Raja Kameloh Pamarasan Bulau Kameloh Lelak Ba,lawan Kameloh Tempon Rendan Bulau Kameloh Parahimok Tantawa Kameloh Parakantih Bulau.

246. Raja Panyarawan Katingan united with his consort, with the

200 NGAJU REUGION

dong,e Kameloh Panyulei Bin­tang.

247. Iiii! Ie Raja Panyarnwan Katingan ewen ndue Kameloh Panyulei Bit1Il:ang manarantang sintong handue uju.

248. !iii! Ie manaranrtang

hatue: Raj a N galang Bulau N yaron Tingang Mama Buno Talinrting Hewang Suling Bulau Rumon Andau Sanaman Lerteng N yingkap Liwus Talinting Bulau Tempon Kanarean Sawang

bawi: Rampan Bawi Hai, Mangambalong

Lomba!h Nipeng Lantoi Lasang Kameloh Tempon Tiyawon Bulau Kameloh Panyulei Dare Bungen Bulau Bawi Randan Kameloh Puson Garing Kameloh Parakantih Bulau Kameloh Tempon Hendan Bulau.

249. Iiii! Penyang Barahila maranrtep bulan bandong Suloh Garing.

250. !iii! Penyang Barahila ewen ndue Suloh Garing mana­rantang sintong due, manaran­tang:

Bawin Ambon Babilem

moon Kameloh Panyulei Bintang.

247. Raja Panyarawan Katingan and his wife Kame10h Panyulei Bintang gave birth together to twice seven children.

248. They bore the following:

boys: Raja Ngalang Bulau Nyaron Tingang Mama Buno Talinting Hewang Suling Bulau Rumon Andau Sanaman Leteng N yingkap Liwus TaIinting Bulau Tempon Kanarean Sawang

girls: Rampan Bawi Hai, Mangambalong

Lombwh Nipeng Lantoi Lasang Kameloh Tempon Tiyawon Bulau Kameloh Panyulei Dare Bungen Bulau Ba:wi Randan Kameloh Pusan Garing Kameloh Parakantih Bulau Kameloh Tempon Hendan Bulau.

249. Penyang Barahila united with his spouse, with the moon Suloh Garing.

250. Penyang Barahila and his consort Suloh Garing begat together two children, giving life to :

Bawin Ambon Babilem Manyamei Tempon Ringkin Bulau, Manyamei Tempon Ringkin Bulau,

ije mangkalewu bukit Batenkong who settled on the mountain Ba-Nyaring. tengkong Nyaring.

THE CREATION MYTH 201

251. liii! Penyang Ili-Ilai La­ngit marantep bulan banciong,e Bawin Ambon Baputih.

252. liii! Penyang Ila-Ilai La­ngit ewen ndue Bawin Ambon Baputih manarantang sintong telo, manarantang :

Raja Hantangan Tingang Putir Bangau Basaloh Bawin Ambon Baputih.

253. !iii! Garing Jje Kabisak marantep bulan bandong,e Kame­loh Panyulei Bintang.

254. !iii! Garing lje Kabisak ewen ndue Kameloh Panyulei Binta:ng manarantang sintong ije, manarantang :

Bawi Paloi Bulau.

255. liii! Sarampong Panji ma­nara:ntang sintong lime, manaran­tang:

Raja Rapanatap Kilat, Telon Mama Tambon Buno

Hamparong Mama Kandayun Lanting

Sangiang Salah Samba, Sangiang Sahor J alayan Parapa:h

Balo lndu Rangkang Penyang Bawi Balang Babilem.

256. liii! Kai panalata:i,e kaJha­linai Bahing Timang manaturon pangarak lewu Batu Nindan Ta­rong, Liang Angkar Bantilong Nyaring.

251. Penyang Ila-Ilai united with his wife Bawin Ambon Baputih.

252. Penyang Ila-Ilai Langit and his consort Bawin Ambon Baputih begat three children, they gave life to:

Raja Hantangan Tingang Putir Bangau Basaloh Bawin Ambon Baputih.

253. Garing Jje Kabisak united with his wife Kameloh Penyulei Bintang.

254. Garing lje Ka:bisak and his consort begat together one child, giving life to:

Bawi Paloi Bulau.

255. Sarampong Panji [the name of his wife is not given] begat five children:

Raja Rapanatap Kilat, Telon Mama Tambon Buno

Hamparong Mama Kandayun Lan6ng

Sangiang Saloh Samba, Sangiang Sahar Jalayan Parapa:h

Balo lndu Rangkang Penyang Bawi Balang Babilem.

256. 'Dhus it happened then; in this way the generations are reckon­ed, telling how with time the vil­lage Batu Nindan Tarong, the place Liang Angkar Ba11ltilang Nyaring,

202 NGAJU RELIGION

257. !iii! Lewu ije jari lewu due, lewu due jari lewu telo, lewu telo jari lewu uju.

258. liii! Garing Hatungko, apang Umang, melai batang da­num Sangkalila Bulau, gohong Hintan Kanantenge Kahil.

259. liii! Raja Pampulau Ha­wonmelai batang danumJalayan, gohong Labeho Pali.

260. liii! Raja Panyarawan Katingan melai baltang danum Barirai, gohong Putak Bulau Lampang Kamasang Tambon.

261. !iii! Penyang Barahila mangkalewu intu bukit Bateng­kong Nyaring.

262. liii! Penyang Ila-Ilai La­ngit mangkalewu inJtu pulau Kum­pang Parandahong Bahandang.

263. liii! Garing lje Kabisak me1ai batang danum Buang N gan­derang Tingang.

264. !iii! Sarampong Panji me­lai lewu Batu Nindan Tarong, Liang Angkar Ball1ltitlong Nyaring.

265. Tiii! Kai panalatai,e lewu Batu Nindan Tarong, pangang­karak junjun helo.

266. lill! N duan hambekan katon lewu Barn Nindan Tarong limbaih lewu pangangkarak, lim­bah nampahendeng pantar batu,

expanded. 257. From the single village

sprang two villages, from these two came three, and from the three vil­lages there came eventually seven.

258. Garing Hatungko, the faJther of U mang [or Sangumang] settled on the bank of the river Sangkalila Bulau, on the reaches of the stream Hintan Kanantenge Kahil.

259. Raja Pampulau H awon sett­led on the bank of the river J alayan, on the reaches of the stream Labeho Pali.

260. Raja Panyarawan Katingan settled on the bank of the Barirai river, on the reaches of the stream Putak Bulau Lampang Ka:masang

Tambon. 261. Penyang Barahila founded

his village on the mountain Bateng­kong Nyaring.

262. Penyang Ila-Ilai Langit built his village on the island of Kum­pang Parandahong Bahandang.

263. Garing lje Kabisak settled on the river Buang Nganderang Tingang.

264. Sarampong Panji remained in the village Batu Ninldan Tarong, in the place Liang Angkar Banti­long Nyaring.

265. This is what happened con­cerning the village Batu Nindan Tarang, which in former times ex­panded into many villages.

266. This is how it is now with It!he village Batu Nindan Tarong, afrer all its first inhabitants had spread hither and thither, after the

THE CREATION MYTH 203

huma balms nyapau pisih rarin­dap langit.

267. Iiii! Ngangaleka Batu Nindan Tarong, pontong lewu hila ngaju jari tumbo,n asem suli to lang.

268. !iii! Pontong lewu hila ngawa eka bangau mukos, kaleka lewu hila leleng benteng,e aton tapian teras.

269. Iiii! Nduan hambekan ka­ton baya lewu nunggo aso bang­ka, pusa tion, bawoi duyong ha­jaran tandang, Hamputut Garing, Hanggulan Sihong.

high stone mast was erected and the house decorated with pisih [Chinese coins] which fell from the sky with dear-sounding tone.

267. The village Batu Nindan Tarong has now become an aban­doned and delapidated place, and asem, sufi, and tolang trees have grown over it.

268. Herons have nested below the village and on the abandoned and uncared-for village square, there where people used to gather there is a landing place of hard wood for boats.

269. Today the village is inhabit­ed and watched over only by dogs, cats, and pigs, and by Hamputut Garing and Hanggulan Sihon [fire­brands, a reference to the myth of the origin of fire. People still fetch new fire today from Batu Nindan Tarong when the old has to be ex­tinguished in the whole village on account of a conflagration.]

APPENDIX II

THE MYTH OF SILAI

Long ago, in former times, Mahatala told a man and a woman to leave the Upperworld and descend to the River of the World (i.e. to eali.'h). The man became a rich and wise king, and after a time his wife gave birth to a daughter who grew into a very beautiful young woman. Her beauty and charm were spoken of everywhere. J angga, the lord of the moon, also heard aboUit her beauty from the wind-spirit Panyaroi Rawei, and he was seized by a grealt longing to know her and to take her home as his consort.

One day he came down from the moon on to earth and took himself to the rich king, the father of the princess. When he saw her he was possessed by a great desire. He spoke with her parents and begged for the hand of their daughter. His request was agreed to, for he was likewise a rich king and a very handsome man. The wedding took place after a short time. They lived together in the parental house and were very happy. Not long after the nuptials the young woman became pregnant. J angga lived on the moon from time to time, but when it was new moon he always returned to his young wife. But since his wife entered a period of pali during her pregnancy, and since she had to avoid him precisely at the time of his visits, i.e., at new moon, he became tired of it and increasingly despondent. Once when he came back he spoke to her and said: "I cannot stand it any longer on the River of the World, it smells very bad here and I must go back to my relatives and my own people. From today on I can no longer come to see you." "Do not do fuat," answered his wife, "You can see that I am pregnant, and you know that it is forbidden (pali) to leave your wife during pregnancy. You know that to violate pali must cause injury and pain to the child that we expect, for it will be a monster. Moreover, our child would never know his father. So do not cause me such pain and such distress." Jangga replied: "No, it is impossible for me to meet your wish, I can no longer endure living on the bank of the River of the World, I must return at once to my relatives, for I weep innerly day and night with pain and grief; do not hold me back, but let me depart. I shall not abandon my child. I here hand over to

THE MYTH OF SILAI 205

you seven darts. If our child is a boy you must give them to him when he is of age. If he asks who his father is, you shall tell him my name. If he wants to visit me you may not restrain him but must repeat to him what I am about to say to yOU: In order to visit me he must go behind the village. There he must put seven lengths of yellow bamboo on top of each other. He must climb up these. When he has reached the last one he must sho~t these seven darts into the sky from his blowpipe. They will form a chain, and this will change into a climbing plant. He continues his climb on this, and will thus reach the door of the yault of heaven. From there he will easily be able to find me. May your life be accursed if you do not do as I say. may you be miserable and unfortunate if you do not convey these words to my son !"

After he had finished saying this, J angga fastened on his sword and dart-container, seized his blowpipe, and left his deeply troubled wife, who remained on the bank of the River of the World in grief and pain. He went behind the village. There he piled up seven lengths of bamboo one on top of the other, and climbed up them. Then he shot off seven darts. They formed a chain, and these changed into a climbing plant. On this he climbed higher and higher and went through the door of the vault of heaven into the Upperworld, and went to his town and his relatives.

The Birth. About a month after Jangga had left his wife, she bore a son. But how he was formed! The violation of the pali had been punished, for the mother had given birth to a monster, a deformed child whose limbs were developed on only one side of his body. His appearance was quite different from that of other children, and his mother called him Silai, the one-sided. Silai grew up like any other boy, and learned to speak like others. He became bigger and older, but he remained one-sided.

Silai visits his father and what happens to him on the way. One day Silai asked his mother about his father. She had long feared this question, for she lived in constant fear of losing her son, but she remembered the words of her husband and what he had threatened, and therefore said to her son : "Your father does not live here on the bank of the River of the World, for he is not a human being. Your father is Jangga, the lord of the moon." "Good," replied the son, "I want to visit him, show me the way." His mother answered: "It will be difficult for you to visit your father, for the way is far and wearisome. but it would be better perhaps if you went first to your uncle, to Jangkarang Matanandau, the lord of the sun. He is your father's

206 NGAJU RELIGION

brother, and he can help you with his advice." "Good," said Silai, "I shall do as you suggest."

The next morning he prepared for his long journey. He made ready some provisions for the way, tied on his sword and dart-quiver, grasped his blow-pipe, said goodbye to his mother, and left the house. He went behind the house, strode vigorously through the ricefields, then through the bushes, and finally through primary forest lU\til he came at last to hilly country. After travelling for seven days he suddenly perceived a singular but very fine hut, the house of the king of the orang utan. When he reached it he called out: "0 grandfather, may I enter your house?" "Come in, grandchild" replied the king, and Silai entered the house and greeted the king and the queen, who received him in friendly fashion and gave him their hospitality. When he had eaten, the king asked him: "Where have you come from, grandson, and where do you intend to go?" Silai told him his story, and complained that he did not know how he would ever find his uncle and be able to make his way to his father. "Perhaps I shall die on the way, 0 grand­father." The king said to him: "I fear I cannot show you the way, o my grandson, I am not able to guide you to your uncle, for I am not powerful enough. 'Dhere is only one who possesses the power to do so, and only he can help you, that is my grandfather, the king of the ravens, perhaps he will be willing to take you to the door of the vault of heaven. Sleep in my house today and look for him tomorrow."

The n~t morning Silai continued on his way, and after a time he came to the house of dle king of t!he 1"avens. He was received in friendly fashion and given hospitality, and the king asked him where he came from and where he was going. Silai told hi,s story and begged him, "Help me, grandfather, and lead me to the door of the firmament, so that I may visit my uncle and my faroher, for it is not possitble for me to find my way alone, and only you can guide me." "Very well," said the king, "I shall gladly help you, but first catch a python for me tomorrow as my victuals for the journey, and then I shall bring you to the door of heaven." When dawn broke, Silai went off into the forest to catch a python. Soon he came back with a python for the king, and they prepared their victuals from it. When they were ready they set off. Silai sat on the back of the King of the Ravens, who instructed him: "When I am hungry and ask you for something to eat, stick a piece of our provisions in my beak." "I shall willingly do so," said Silai. They flew for two days, and they flew on for a third day, and finally came to the door of the sky. The king hacked with his beak at the door

THE MYTH OF SILAI 207

and opened it, and then set Silai on the path and said to him: "If you meet animals on your way that are in trouble, help them and rescue them, for then they will help you and rescue you if you are in need." "I shall gladly follow your advice, and I thank you heartily for it," said Silai, and he set out on his travels while the king of the ravens returned to the world.

Silai had not been going long when he saw some ants floating on a piece of wood in a pool of water, and they were agitated and fearful. They called to him, "0 Silai, you see us in our distress; we shall die if we have to float on this water much longer. The next breeze or the next ripple will throw us into the water and the fish will eat us. Help us, therefore, and deliver us from death." "I shall gladly help you," replied Silai, and with his sword he quickly cut out a pole which he held out to the ants, and over which they were able to reach dry land. Then the ants said to him: "We thank you, Silai, and we shall not forget you. If you are in trouble we shall come and help you as you have helped us." Silai went on his way, but before he had gone far he saw some little saloang-fish swimming agitatedly back and forth in a muddy pool. When they saw him they called out: "0 Silai, help us, for you can see that we shall die here in this pool because we are cut off from the river and shall perish here wretchedly. Rescue us, therefore." "I shall gladly save you," said Silai, and with his sword he dug them a channel to the river so that they could leave the pool. The fish joyfully swam into the river and called out: "We thank you, Silai, for saving us from death, and as you helped us when we were in trouble so shall we come to your aid if you are in need, for we shall not forget what you have done for us." Silai continued on his wanderings, and when he had been going for some time he suddenly saw a deer which had got its horns caught in bushes and creepers and could not free itself. It begged Silai: "Help me, for otherwise I shall die here." Silai released its antlers from the branches, and when the deer felt itself free it said: "I shall come to your support if you are in trouble and shall repay your service," and it thankfully parted from its rescuer. As Silai was continuing on his way, he saw a monkey which was caught fast by its arm between two branches and could not get free. It called out: "0 Silai, help me, release my arm from the branches; if you do not help me I shall die here." Silai freed the monkey, which thanked him for his help and said to him: "If you are ever in trouble I shall similarly come to your aid, just as you have helped me." Silai again went on his journey, and after a time he saw a crocodile, which said

208 NGAJU RELIGION

to him: "0 Silai, 1 am lost in the forest and cannot find my way back to the river. Save me, and show me the way." "I shall gladly help you," he said, and with his sword he cut a path for the crocodile through the thick vegetation of the rorest. The animal was very pleased when it saw the river again, and it said: "If you are ever in trouble 1 shall come to your aid, as you have helped me today, for if you had not helped me 1 should certtainly have come to my end in the forest." With a light heart Silai wandered on. Suddenly he saw a spider's web art: the edge of the path in which a fire-fly had become caught. It was making greart: efforts to free itself, but all its efforts were vain. When it saw Sil3!i approaching it called out: "0 Silai, son of J angga, the lord of the moon, save me, for 1 cannot get loose and the spider will kill me." Silai carefully released the insect fl"om the web, and when it felt itself free it said: "I thank you, Silai, for the great service that you have rendered me, 1 thank you for release from certain death. As you have helped me today, so shall 1 come to your aid if you are in trouble." Silai continued on his way, and not long thereafter he came to the town of his uncle J angkarang Matanandau, the king of the sun. How astonished he was when he saw this beautiful and richly ornamented town, for it was built of pure gold and jewels. The people asked him: "Where do you come from, Silai?" And he answered their question and told them his story. Thereupon the people conducted him to the house of his uncle, who received him in friendly fashion and offered him hospitality, and then enquired where he had come from and where he was going. Silai explained what his concern was, and begged his uncle: "My mother sent me to you so that 1 might find the way to my father; 1 beg you, guide me to him." "That shall 1 gladly do," said Jangkarang Matanan­dau, "for my village lies not far from that of your father, and we shall leave tomorrow."

How Silai meets his father and what happens to him. When dawn broke, Silai set out with his uncle. The latter guided him as far as the town of the king of the moon, and then went back. Silai went on alone, and after a short while he came to the town of his father. He was astonished, for it was just as beautiful as that of his uncle. He asked for the house of the king, and when he arrived there and the king had asked him where he had come from and where he was going, he said to his father: "My father, 1 am your son; do you not recognize me?" The king looked at him in astonishment, and angrily shouted: "What! You monster, you t1hinik you a:re my son? You are a liar and a deceiver. You are not my son, for my son would be a handsome man and not a

THE MYTH OF SILAI 209

monster, crooked and one-sided like you." Silai answered sadly: "Yes, father, I am a monster and was born such, for you left my mother during her pregnancy; it is your fault that I should have been born crippled like this." But his father did not believe what he said. Downcast, Silai went away to the balai, the rest-house for strangers, for his father would not receive him in his own house but drove him away as a liar and an imposter. He sat on the floor and wept over the hardheartedness with which he had been met. When his father heard of his grief, he went to him and said: "If you cling to your assertion that you are my son I shall put you to the test and it will soon show whether you have spoken the truth. If you pass the test I shall recognize you as my son."

He brought a sangko (a brass vessel), half filled it with water, poured a flask of oil into it, added a gantang of ashes and a gantang of fine sand, and stirred it all up thoroughly. Then he said to his son: "If you can get the oil back into the flask, and separate out the ashes and the sand, so that the water is pure and clear, as it was before, then you have passed the test and are truly my son." With these words he left him. When Silai heard these words, and saw what he had to do, he was very frightened and seized with sorrow, for he saw very well that it was impossible for him to carry out the instructions of his father. He left the rest-house and wandered sadly about, trying to think of something. And as he went on, so sad and downcast, he suddenly met the ants and the saloang-fish which he had saved from death. They asked him: "What is wrong, Silai, why are you so sad?" He told them his story and they said to him: "Do not be sad any more, 0 Silai; you released us and saved us, and now we shall help you and repay what you did for us, so just show us the task." He led the creatures to the sangko. The fishes plunged into the liquid, swallowed the oil, and then spat it into the flask. The ants collected the ashes and the sand and filled both gantang, and after only a short time the task was finished. How glad Silai was when he saw what the creatures had done for him. As they left him, they said: "Now take all this to your father and place it before him, and he will have to acknowledge you as his son." Silai did as the creatures had told him. He came to his father, and when the latter saw that the task which he had imposed on his son was accomplished, he said: "You have passed the first test, I see, but to see that you are my son I must set you another problem. Near my town there is a large garden of kujang (a tuberous plant). I shall show you l'-1e direction. If you can cut your way through the under-

210 NGA]U RELIGION

growth and reach the garden without being scratched by thorns you are really my son." Silai lost heart and was filled with worry and overcome again by grief, for he knew that this task was very difficult and that he could not carry out his father's instructions, for the path that his father had indicated lay through thick thorny bushes. Troubled, he went on his way and racked his brains about how he could ever pass this test, and as he was doing so he met the deer whose antlers he had released from the branches. "Why are you so worried, 0 son of the moon-king?" asked the deer. Silai told him what his father had ordered him to do, and that his heart was full of sorrow and pain because it was not possible for him to accomplish the task. "Do not worry," said the deer, "I shall help you because you helped me; sit on my back and 1 shall carry you to the garden and bring you back again with a kujang­stem which you shall break off as a sign by which your father may see that you were in the garden." Silai did as the deer directed him, and after a time he appeared unscathed before his father, who was very surprised, for there was not a scratch to be seen on him. He said: "You really are my son, but nevertheless 1 have to test you once more. You see the high tapang-tree there on the other bank of the river? If you can climb to the top of it and return unscathed, then 1 shall acknowledge you as my son; but if you cannot do so 1 shall not be able to believe that you are my son, in spite of all the tests you have already passed." Silai worriedly left his severe father. How should he, so misshapen, ever succeed in climbing the high tapang-tree I He was wandering about full of sorrow when he suddenly met the monkey which he had saved from perishing. "Why are you creeping about so sadly, what is distressing you, 0 Silai?" asked the monkey. Silai told him what sort of test his father had set him, and that he well knew that he would never succeed in climbing the tapang-tree. "Do not worry," said the monkey, "I will help you as you helped me. Just give me your clothes so that 1 can climb the tree for you; nobody will be able to tell from such a distance that it is not you that climbs the tree." Full of joy, Silai took off his clothes and handed them over to the monkey, which climbed to the tip of the tree and quickly descended again. Then it took off the clothes, gave them back ro Silai, and said: "Now go without care to your father, and he will have to acknowledge you as his son." Silai did as the monkey said, and his father cried out when he saw him : "You really seem to be my son I 1 saw you climb the tree, but it occured to me that it would be a good idea that 1 should nevertheless put you to the test once more. Tomorrow you

THE MYTH OF SILAI 211

must paddle a race on the river against some of my subjects. If you win I shall recognize you as my son." Silai once more left his father and wandered about restlessly, worried and full of sorrow. How should he, a cripple, ever pass such a test! All of a sudden he was spoken to, and looking around he saw the crocodile for which he had cut a path to the river. It asked him: "Why are you so troubled, 0 Silai?" He told it that he had to paddle a race on the next day, but that it was out of the question that he should be the winner. "Do not concern yourself," said the crocodile, "I have not forgotten what you did for me, and I shall help you therefore to win the race. When dawn breaks get calmly into your boat, and I shall be on the spot. When you see me, secure your boat to my tail and I shall haul it to the winning-mark." The next day Silai did what the crocodile had told him, and as the race was about to begin all the participants laughed and mocked the crippled Silai. But they all fell far behind him, and Silai was the winner. Once more his father said: "You have passed the test, and I see that you are my son, but permit me to put you to the test once more. Tonight, when all the lights are out in any house and everybody is asleep, you must seek me out and sit at my side. If you succeed in this then I shall see that you are my son." Sadly Silai left the house. How would he be able to find his father! He did not know his way about the great house properly, and he was sure that he would lose his way in the darkness. He went about in a state of worry. Suddenly he was asked: "Why are you so worried, Silai?" When he turned round he saw the firefly which he had extricated from the spider's web. He told him what was wrong: "Tonight my father wants to put me to the test for the last time to see whether or not I am really his son. I must seek him out in his chamber in the dark and sit at his side. How is this possible? I am not familiar with all of the house." "Do not worry yourself, 0 Silai," said the insect, "as soon as it is dark I shall appear. I shall fly before you and show you the way, and thus bring you to the room of your father; you have only to follow me." When night had come the firefly appeared and flew in front of him until he had reached the room of his father. There it flew over the place where Silai had to seat himself and thence flew out of the window. Silai lay down on the golden sleeping mat next to his father and called to him: "0 my father, here I am." The father awoke and knew now that Silai was really his son, and said to him: "I have put you to the test so often because I feared you might be a liar and a cheat. You have now passed all the tests, and by that I see that you were speaking the truth.

212 NGAJU RELIGION

I acknowledge you as my son, and receive you into my house. You were born misshapen because I left your mother when she was pregnant, and I shall make amends. As soon as dawn breaks you shall change shape. You will become a handsome man; you shall be more handsome than all other men."

Silai is created anew. When dawn broke, Jangga took a file and filed Silai into tiny pieces on an anvil. He threw the pieces into a crucibile and heated them up. When they were cooked he poured Water of Life over them and immediately his son stood alive again before him. The father said to him: "See the rice field over there and the people working in it. Go to them and listen to what they say." Silai did what his father had told him. When he got near the field the people saw him and cried out in astonishment: "Ugh! Look at that black fellow there!" Worried, he returned to his father and told him how the people had insulted him. "Do not be anxious," said the father, "Tomorrow I shall give you a new shape." When morning broke, he did as he had done the day before. He took his son and filed him on an anvil into tiny pieces which he threw into a copper crucible and boiled. When they were ready he poured Water of Life over them and again his son stood alive before him. Once more his father directed him to go to the people. When they saw him they cried out in astonisihment : "Ugh! Do not come near us, you red fellow!" He went back again to his father and told him of the insult that had been offered him. But this time too his father consoled him and said: "Do not worry, for tomorrow I shall give you a new form." When dawn broke he did as he had done before. He filed up his son and threw the pieces into a silver crucible. When they were cooked he poured Water of Life over them and his son stood alive before him, and he gave him the order to go to the people to hear their verdict. But when the people saw him they screamed: "Ugh! You white hen, get away from us!" Anxiously he went back to his father and told him what had happened, but again his father comforted him and said :" Do not be grieved, tomorrow I shall give you a beautiful form such as no others possess, and with it I shall make you rich, well, and fortunate." When morning came he took his son and filed him. He threw the filings into a silver crucible again, but mixed them with all possible riches and sacred heirlooms. He poured in penyang sihong [a beneficent medicine that confers courage] and mixed them with the ivory tooth filled with powerful medicines which would bestow fortitude, health, riches, and the regard of all men on his son. Then he poured Water of Life over the mixture. and his son

THE MYTH OF SlLAl 213

immediately stood before him as the handsomest of men. Silai returns to his mother. Silai stayed two or three years in his

father's house. His father said to him one day: "My son, the time has come for you to return to the River of the World, and to marry there and beget children. I cannot give you a wife here, for as spirits we are subject to too many pali-prohibitions which it would be impossible for you to comply with and which would bring you misfortune, so go back to the River of the World and look for a wife there from a wealthy house. I shall not let you go without presents, but give you great wealth which I have locked in this ivory box and which I now hand over to you. You shall find Water of Life in it. However, it has the one failing that it rapidly diminishes, so use it sparsely. You will find in the box fine gold-dust, gravel of precious stones, sandbanks of gold, and stone-banks of sacred jars." Silai was delighted by these rich gifts.

The next morning he left his father and set out on the path back to the River of the World. In his hands he carefully carried the ivory box which contained the splendid riches, the gifts of his father. He traveiled for a long time and became hungry and thirsty, so he rested on the bank of the river, ate, and bathed. After bathing he looked at the ivory box and said to himself: "I wonder whether my father has not deceived me, so that this box does not contain the great riches that he said! I shall open it just once and see whether he spoke the truth or not!" He carefully opened the lid and was astonished by all the things that he saw. Suddenly a beautiful town stood before him with fine houses and many people. Great sandbanks of gold and stone-banks of sacred jars stretched before his eyes. He could not take his eyes off this wealth which was his. But how frightened he was when he wanted to put it all back in the ivory box! He could not do so, and however often he tried there was no room for the great wealth in the small case. He pondered what to do, for he dared not go back to his father to ask him for help, since he had broken his command. Then he thought of his uncle J angkarang Matanandau and decided to ask him for help. He went to him at once, told him of the mishap, and begged his help. "All right," said his uncle, "This time I shall gladly help you, but do not open the box again until you reach the banks of the River of the World. However, I demand a present of you for my help." "I shall follow your advice," said Silai, "and I shall gladly make you a gift if you help me." They went together to the place where the great town, the sandbanks of gold, and the stonebanks of jewels extended far and wide. J angkarang Matanandau took them all and put them back in

214 NGA]U RELIGION

the ivory box. Then he gave it to his nephew and demanded the gift that he had been promised. But the cunning Silai said: "How can you ask a gift of me, 0 my uncle? I have nothing that I could give you. Go to my father and ask him for your reward, and he will certainly give you what you want." "Very well," replied his uncle, "you are right. I shall go to your father and shall ask him for a present in return for the help that I rendered you." Thereupon they parted, and Silai con­tinued on his way through the Upperworld. For three days he travelled, and came to the rest-house Harantong Tonggang Langit, which belonged to Lilang the elder, the salu¥wong sangiang, guardian of the door to the vault of heaven. He stayed seven days with him. When this period was past, he a:sked Lilang: "My uncle, I want to return to the River of the World, please help me." Lilang answered: "Yes, my nephew, I shall gladly help you, for I have here:

The red-flowered cord of gold, Of bones tied together. The far-shining flying dragon With the head of the tiger. The interlinked chains of gold, The long cord.

On this cord I shall let you down to the River of the World. When you are within a depe of the earth, release yourself from the cord so that I may pull it up again." Silai did as his uncle told him. When he was one depe over the earth he released himself from the cord and Lilang pulled it up again into the air. He continued his travels on the earth, and when he met some people he asked them where he was, and they answered him: "You are in the kingdom of the Hindus, you are in Majapahit." They asked him where he had come from and where he was going, and he told them his story. Then he went to the house of his mother, the daughter of the king of Majapahit. She was overjoyed at his return, and prepared a greaJt fea/St. The descendants of Silai are the white men, who are distinguished by their wealth and their courage.1

1 This is not a Majapahit, but a Ngaju, myth. When the Ngaju came into contact with the Hindu-Javanese kingdom of Majapahit, they adopted it into their own system and gave it a cosmological, religious, and social place within this system. This classification explains how it is that Dayak aristocrats should be related to the princes of Majapahit, and numerous myths tell of this kingdom and of the reciprocal relationship between the N gaju and the princes and inhabitants of Majapahit. A fragmentary myth of the sort is recorded in Hardeland (1859, s.v. radja).

THE MYTH OF SILAI 215

fangkarang Matanandau asks Kajangga Bulan for his reward. Not long thereafter Jangkarang Matanandau went to his brother, told him what had happened and how he had come to the aid of his nephew when he was in trouble, and demanded the reward that had been promised him. "What are you thinking of?" retorted Kajangga Bulan angrily, "If you want a reward go and ask your nephew; it was he that you helped, not me, and it is he that must pay you, for you will get nothing from me." But Jangkarang Matanandau persisted in his demand. The brothers became more and more heated, their voices grew louder, and their hearts more angry. Finally they attacked each other: the sun-king grasped the moon-king, and vice versa. When they were tired Jangkarang Matanandau went back to his town. But this struggle between the two brothers is repeated from time to time. When the sun seizes the moon it is obscured (and vice versa), and men say: "The moon has been seized by the spirits."

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INDEX

Accidents, 62, 143 'Ada, 74 Adatrecht, 74 Adat-chief, 103 Adriani, N., 53 Adultery, 58, 97, 99 Agate, 26, 31, 33, 83, Ill, 115, 117 Agriculture, 43, 96 Ambil, 107 Ancestors, 40, 62, 63, 64, 79, 80, 84, 103,

104, 120, 122, 123, 124, 125, 126, 129, 131, 139, 142, 143, 145, 147, 160, 168, 197

Ancestor-image, 147 Andin Bamban, 22 Angoi (Peres), 23 Antang, 36 Antang, hawk (q.v.) Anthropology, 160 Animals, 21, 65, 75, 79, 81, 96, 99, 100,

106, 123, 137, 139 Animals, mockery of, 99 Animism, 3, 4, 5 Ankermann, B., 4 n. 5 Ants, 207, 209 Anvil, 212 Arabic, 74, 122 Arabs, 14, 65 Arak, 138 Areca nuts, 115 Armbands, 111 Arson, 45 Art, 65 Asceticism, 60, 123, 148 Ash, 209 Ashes (cremated bones), 61, 146, 160 Aspersion, 82, 83 n. 52, 100, 116 Attorney, 105 Augury, 149, 150, 151 Aunt, 106 Auspicious, 82 Axe, liS, 117

Bad death, 62, 129, 142, 150 Bad dead, lSI, 152, 153 Bahalap (good, beautiful, true), 40

Bahatara, Bahatara Guru, 13 Bakapek Bulau (elephant), 30;

see also Gaja Bakapek Bulau Bakas basara (assembly of judges), 105 Bakos lewlt, elders (q.v.) Balai (meeting-place, rest-house, hut),

86, 87, 103, 105, 109, 110, 116, 117, 118, 123, 144, 209

Balampah (asceticism), 123 Balian (priestess), 43, 46, 53-59, 80, 132,

133, 137, 139, 145, 148, 149, 152, 156, 163, 167 n. 2

Bamboo, 104, 123, 205 Banama Babilem (Black Boat, q.v.), 28 Banama Bulau (Gold Boat, q.v.), 28 Banama Hintan (Jewel Boat, q.v.), 28 Bangsawan (good descent), 40, 45 Bark-cloth, 89 Barrier, 139, 140 Basa sangiang (language of the ances­

tors, sacred language), 10 Basara (law-case), 101 Basir (priest), 43, 46, 53, 56--59, 80, 132,

133, 137, 139, 148, 149, 152, 156, 167 n.2

Basler Mission, 2 n. 2 Batang Danum Bederep (river in the

Upperworld), 129 Batapa (asceticism), 60, 123 Bath, ritual, 87 Batu Nindan Tarong (mythical first vil­

lage), 27, 31, 36, 37, 59, 60, 61, 163, 181, 183, 188, 189, 191, 194, 196, 198, 201, 202, 203

Beads, 26, 33, 83, 104, 111, 117 Beaks, 187 Becker, J. F., 55, 144 Beer, 138, 140 Bell, 30, 33, 83, 185; see also Golden bell Betel, 33, 69, 135, 169, 170 Betel-vine, 115 Biaju (tribe), 1 Birds, 30, 31, 36, 70, 71, 89, 90, 102, 118,

128, 140, 141, 158; see also Humming­birds

Birth, 34, 81, 84, 85-86, 91, 148.

Black, 20, 25, 88, 132, 143, 164, 212 Black Boat, 28, 173 Blessing, 35, 79, 84, 104, 124, 141 Blood, 21, 22, 29, 31, 40, 42, 46, 49, 50,

51, 62, 65, 84, 100, 104, 106, 111, 115, 116, 121, 122, 124, 140, 141, 181, 193, 194, 196

Blood-money, 109, 114, 115, 117, 119, 125 Blood-pact, 63 Blossoms, 31 Blowpipe, 29, 41, 92, 104, 110, 125, 140,

184, 186, 187, 189, 191, 192, 205 Blue, 104 Boat, 11, 23, 25, 33 n. 28, 61, 62, 78, 86,

88, 91, 132, 134, 137, 138, 153, 155, 172, 203

Body, 78 Bones, 22, 34, 61, 64, 115, 146, 178, 214 Boundary, 62, 64, 65 Brandstetter, R., 79, 80 Brass, 25, 115, 209 Brass ornaments, 26 Breath, 148 Bridegroom, 82 Bridewealth, 82, 83 Bridge, 27 Brother, 105, 215 Buds, 28 Buffalo, 21, 51, 69, 116 Bukit Bulau, see Gold Mountain Bukit Hintan, see Jewel Mountain Bukit Raya, 123 Bungai, 18, 33, 35; see also Hornbill Burial, 44, 53, 94, 141, 142, 146

Cane, 82, 83, 88, 122 Canoe, 116 Cannon, 73, 147 Cardinal points, 19, 66; see also Cosmic

directions, Downriver, East, Sunrise, Sunset, Upriver, West

Carving, 65 Cat, 203 Celebes, 70 n. 46 Centre, 59, 65, 66, 73 Chains, 127, 214; see also Golden chains Chicken, 140 Chief, 145 Child, 85 Childbirth, 73, 143 Children, 127 Chinese, 14, 20 n. 22, 65 Chinese coins, 203

220

Chinese philosophy, 75 n. 48 Cholera, 20 Christians, 3, 47, 75, 103 Christianity, 15 Circle, 60, 132, 141 Circumcision, 87 Clan, 59, 148, 163 Classes, social, 39 Classification, cosmic, 94 Cliffs, 63, 177, 190 Cloth, 19, 23, 26, 33, 41, 77, 82, 83 n. 52,

86, 88, 89, 92, 138, 140, 141, 156, 157, 161, 176, 178n.6.

Clouds, 16, 27, 143, 164, 185 Club, 113 Cock, 64 n. 44, 68, 70, 81, 84, 90 Coconut, 24, 83, 84, 115, 138 Coffin, 23, 49, 77, 91-93, 146, 148; see

also Sandong Colours, 25, 70, 71, 92, 96; see also

Black, Red, White, Yellow Commandments, 74, 78, 80, 85, 97, 98,

100--101, 120, 159, 162 Coin, 114, 203 Copper, 20, 212 Cords, 83, 214 Corpse, 50, 115, 119 Cosmic directions, 66, 73; see also

Cardinal points Couvade, 86 Creation, 70, 74, 81, 84, 85, 97, 102, 106,

118, 128, 131, 141 Creation Myth, 11, 17, 23, 27-31, 45, 51,

60, 148, 159, 163--203 Creation myth, Ot Danum, 22 Cremation, 94 n. 57, 160 Crime, 142 Crocodile, 16---17, 88, 131, 182, 183, 207,

208, 211 Crocodile-teeth, 123, 124, 125 Cross (lampinak), 26 Crucifixion, 106 Culture, 3 Cup, 115

Dagger, 23, 28, 29, 30, 32, 36, 41, 76, 77, 104, 136, 140, 181, 184, 186, 187, 189, 194, 195; see also Golden Dagger

Damang (adat-chief) , 103 Dancing, 134, 158 Danda (pledge), 112 Dando (sacred spear), 151 Dando alih, 112-114

Dart, 125, 205 Darkness, 63, 121, 127, 131, 137 Daughter, 106 Davy, G., 34n.29 Day, 120, 137, 156 Dayak, 1 Dead, see Bad dead, Good dead Death, 61, 64, 81, 84, 89, 91-94, 99, 116,

129, 131, 132, 141, 159, 197; sec also Bad Death, Good death, M atci manta, M atci masak

Death-gong, 62 Death-sentence, 106 Debt, 107 Debt-slaves, 43 Deer, 96, 207, 210 Deluge, 106 Dc,'a, 15 n. 21 Dc,'ata, 15 n. 21 Dewa (spirit), 121 Didis Mahendera, 165 Directions, 92, 140, 149; see also Cardi­

nal points, Cosmic directions Disease, 20, 55; see also Epidemics,

Leprosy, Smallpox Disorder, 97, 98, 99 Divination, 54 Division of labour, 96 Dog, 29, 63, 81, 203 Door, 123, 152, 185, 214 Downriver, 19, 49, 65, 66, 73, 92, 132,

141, 146, 147, 189 Drabbe, P., 4 n. 3 Dragon, 214 Drawings, 11 Dreams, 78, 120, 121, 122, 153 Drought, 99, 106, 144 Drum, 115, 132 Drumming, 134 Dualism, 18, 21, 65, 70, 73, 76 Dualistic monism, 18 DlIrian (fruit), 117 Dutch, 25 Dye, 88 Dynamism, 3, 4, 5

Ears, 109 Ear-rings, 27, 179, 180, 188 Earth, 22, 27, 79, 100, 106, 166, 177 East, 83, 132 Eclipse, 121, 122, 123, 215 Economy, 2, 19 Egg, 22, 83 n. 52

221

Elders (bakas lewu), 83, 84, 86, 100, 103, 104, 105, 110, 113, 132, 140, 143, 149, 198

Elephant, 29, 182, 195; see also Bakapek Bulau, Gaja Bakapek Bulau, Golden Elephant

Emblems, 34 "Emerging iron", 29, 30, 34, 183, 194,

195 ElIlo (charm), 122 Engkan Tingang (mountain), 30, 191,

192, 194, 195 Erang Tingang (tree), 28, 31, 169, 177 Epidemics, 20, 52 European authorities, 103 Europeans, 65 Evangelical 1fission, 2 Evolutionism, 3-5 Exorcism, 57 Eyes, 187

"Falling iron", 30, 34, 37; see also "Sinking iron"

Fame, 79, 80 Father, 106 Fear of the dead, 152 Feasts, 50, 53, 58 Feather, 33, 197 Fertility symbols, 83 Feud, 114 Feuerbach, L., 160, 161 n. 73 Fiws religiosa, see Lunok Field, 65, 106 Fig tree, 77; see also Lunok File, 212 Fine (singer), 42, 51, 101, 104, 106, 110

n. 59, 110 n. 60, 116, 118, 203 Fire-fly, 208, 211 Fischer, H. Th., 52 n. 32 Fish, 21, 27, 51, 71, 79, 126, 165; see also

Ila-Ilai Langit, Saloang Fishing, 122 Fishing net, 71, 83 Five, 26, 106, 121, 134, 139, 201 Flood, 99, 106, 144, 179 Flag, 25, 68, 71, 86, 109, 138 Flowers, 91, 214; see also Golden cloud-

blossoms Flower-buds, 28, 34 Foreigner, 64 Four, 121, 139 Freemen, 42, 76

Fruit, 26, 28, 31, 34, 85, 132, 140, 141, 142, 169, 172, 177

Fruit-bearing tree, 128 Fruit tree, 30, 65, 86, 189 Funeral, 49, 70

Gaja Bakapek Bulau (elephant), 181, 192

Games, 159 Gana (spirit of treasure), 79 Gantong (prominent, superior), 40 Gate, 147 Gerroja Dajak, 3 Gifts, sacred, 20, 79 Glass, 104, 117 Glass beads, 83 Gold, 20, 25, 29, 30, 32, 37, 92, 111, 115,

127, 142, 167, 169, 170, 196, 208, 214 Gold Boat (Banama Bulau), 28, 137,

143, 172 Gold Mountain (Bukit Bulau), 17, 25,

27, 31, 66, 83, 92, 147, 152, 164, 165, 166

Gold-dust, 213 Gold-ornamented fingers, 165, 166 Gold ornaments, 26, 83 Gold-work, 127 Golden back, 182 Golden bell, 30, 185 Golden bendang-wood, 29 Golden blossoms, 127 Golden body, 91 Golden cage, 28, 31, 33, 169, 170 Golden chains, 192, 193, 194, 195, 196 Golden cloud-flowers, 127 Golden dagger, 28, 32, 33, 171 Golden fruit, 132 Golden head-dress, 32, 165, 168 Golden leaves, 28, 168 Golden mat, 211 Golden moon, 164 Golden river, 135 Golden ropes, 43, 45 Golden saliva, 27, 165 Golden sand, 147 Golden scales, 127 Golden skin, 29 Golden teeth, 173 Golden tooth-ornaments, 168, 179 Golden wood, 180 Gong, 20, 26, 33, 41, 42, 43, 48, SO, 62,

66, 71, 73, 83, 87, 109, 110, 114, 115,

222

116, 118, 127, 132, 135, 138, 139, 151, 178, 180, 182, 185, 186

Good dead, 142, 149, 153; see also Matei masak

Goods, 26 Gourd, 117 Grabowsky, F., 53 n. 33 Grandchild, 206 Grand-daughter, 106 Grandfather, 106, 206 Grandmother, 106 Grandson, 106 Grass, 122 Grave, 24, 141, 148 Gun, 82, 111, 115; see also Cannon

Hadat (law, custom, right behaviour), 8, 11, 19, 41, 74, 76, 78, 80, 81, 85, 90, 97, 98f£., 159

Hair, 22, 57 Hamer, C. den, 89 n. 55 Hampatong (carved figure, post), 64, 65,

121, 123, 138, 147 Handworterbuch des Islam, 74 Hantuen (witches), 20, 21, 34, 130; see

also Raja Hantuen, Witches Haramaung Batolang Buno, 28; see also

Raja Haramaung Batolang Buno Hardeland, A., 1, 2, 6, 8, 20 n. 22, 25--6,

31 n. 27, 45, 46, 53 n. 33, 54, 56, 57, 74, 80 n. 50, 88, 103 n. 58, 112, 129, 163, 178 n.6, 189 n. 9, 189 n. 10, 214 n. 1

Harvest, 50, 96 Hatala, 14 Hawk, 37, 76, 90, 92, 109, 143, 145, 146,

149, 151, 164, 165, 170, 197; see also Antang

Hawk of Heaven, 27 Head, 84 Head, treatment of, 108 Head-cloth, 104 Head-dress, 23, 28, 70, 71, 92, 135 (Fig.

11), 136 (Figs. 12, 13), 165, 168, 197; see also Golden head-dress

Headhunting, 63, 79, 83, 87, 90, 107, 118, 119, 123, 125, 140, 143, 145, 147, 149, 151

Headman (pambakal) , 103, 104, 105, 113, 143, 149

Healing, 30 Helat Nyelo ("between the years"), 81,

96

Hen, 29, 64, 68, 70, 100, 111, 151, 212 Herald (loang), 104, 111 Hermaphrodite, 53, 57 Heron, 203 Hill, 63, 191 Hinduism, 13 Hindus, 14, 214 Hindu-Javanese, 13 Homicide, 107; see also Murder Homosexuality, 58 Honour, 35, 36 Hornbill, 18, 23, 24 (Fig. 1), 28, 31, 32,

33, 34, 35, 41, 58, 59, 61, 68, 76, 77, 83 n. 52, 92, 93 (Figs . ..s, 9), 125, 128, 132, 133, 135, 136, 138, 139, 147, 155. 156, 157, 164, 169, 171, 173, 182, 184, 185, 187, 192, 193, 194, 197

Hornbill Boat, 23, 78, 137, 143, 156 Hornbill (bllngai) group, 78 Hostage, 107 House, 23, 25, 29, 32, 35, 37, 41, 43, 50,

62, 63, 67-73, 79, 86, 106, 110 n. 60, 123, 132, 179, 180, 203

House-building, 66 Human sacrifice, 49; see also Sacrifice Humanity, 63, 75 Humming-birds, 186, 188, 189, 190, 191,

192 Hundred, 115 Hupe, c., 55 Husband, 70

lhing (watersnake), 183 Ila-Ilai Langit (mythical fish), 27, 165 Immersion, 84, 86, 88 Impotence, 53, 57 Imprisonment, 106, 114 Incense, 124, 132 Incest, 99, 106, 118 India, 13 Indians, 65 Inherited property, see Pusaka Initiation, 34, 40, 81, 84, 86---91 Interment, 146 Inversion, 141 n. 67 Invocation, 37 Iron, 29, 104, 109, 115, 183, 185; see also

"Emerging iron", "Falling iron", "Sinking iron"

Iron-wood, 117, 184, 186, 187 Islam, 13, 14, 15 Island, 20, 29, 176, 177 Ivory, 28, 140, 169, 170, 171. 212, 213

223

I vory moss, 28 I vory tree, 28

Jalahan (group, class), 39 Jangga (lord of the moon), 204, 205, 208 J angkarang Matanandau (lord of the

sun), 205, 208, 213, 215 Jar, sacred, 24, 25, 26, 33, 42, 43, 50, 87,

108, 115, 127, 132, 138, 139, 166 n. 1, 182, 213

Jata, 15, 16, 18, 19, 21, 22, 23, 25, 26, 27, 31, 33, 34, 36, 58, 60, 66, 70, 73, 77, 78, 86, 88, 89, 97, 99, 102, 126, 128, 132, 133, 135, 156, 159, 160, 164, 166, 167, 168, 179, 180, 197

Java, 13, 70 n. 46 Jesus Christ, 14 Jewels, 20, 27, 28, 29, 30, 32, 33, 71, 92,

135, 142, 147, 165, 166, 167, 168, 171, 180, 182, 192, 193, 194, 195, 196, 208, 213

Jewel Boat, 28, 137, 143 Jewel Mountain (Bukit Hintan), 17, 25,

27, 31, 66, 83, 92, 147, 152, 164, 165 Jipen (slave), 43, 54; see also Slave Josselin de Jong, J. P. B. de, 7, 21 n. 23.

34, 86n. 53 Judge, 102, 103, 104, 113, 114 Juynboll, H. H., 89 n. 55

Kabalik (sacrificial slave), 141 n. 67 Kahayan R, 46, 107, 145 Kajangga Bulan, 215 Kalltnen (mankind, etc.), 60, 138 Kamanangan (counsel for defence), 105 Kameloh Bakowo Batu, 37 Kapuas R, 46 Karohei (beneficent medicines), 121-

123, 128 Katingan R, 57, 63, 107, 108, 143, 147 Kenyah (tribe), 89 Kepala adat, 41 King, 163, 198, 204, 206 Kinship, 99 Knife, 104 Kowo (room in which maiden is seclud-

ed),87-88 Kramers, J. H., 74n.47 Krom, N. J., 13 n. 19 Kruyt, A. c., 4 n. 3, 53 n. 34 Kuala Kapuas, 47 Kiihr, E. L. M., 87n. 54 KlIjang (tuber), 209, 210

Labeho (deep bottom in river), 16, 144, 146

Lahatala, 14 Lake, 146 Lalohan (gifts at mortuary feast), 138-

139, 156 Lampinak (cross), 26 Land,42 Lauk En (mythical fish-like creature),

21 Law, 19, 74, 79, 87; see also Hadat Lawsuit, 125, 126, 151, 157 Leaves, 28, 64, 122 Leeuw, G. van der, 4 n. 4, 5, 133 n. 64,

134 Left, 33, 67, 68, 71, 197 Lehmann, E., 4 n. 7 Leiden, 32 Leprosy, 62, 143 Lewu liau, village of the dead (q.v.) Liana, 92 Light, 120, 137, 141 Lightning, 20, 80, 132, 135, 164, 165, 166,

169 Lilang, 214 Lime, 115, 118 Liver, 21, 51, 62 Locher, G. W., 7 Logic, 9, 75 Luck, 121, 151 Lunok tree (Ficus religiosa), 132, 144,

180n.7 Lunok Jayang Tingang (tree, source of

Water of Life), 178 Lunok Tarong (tree), 193 Luther, M., 152 n. 72 Lying, 101

Magic, 64 n. 44, 100 Maharaja Buno, 29, 30, 34, 36, 37, 42, 45,

56, 58, 59, 133, 148, 181, 182, 183, 184, 185, 186, 188, 189, 192, 195, 196

Maharaja Sangen, 29, 30, 36, 59, 60, 181, 182, 183, 188, 189, 192, 195, 196

Maharaja Sangiang, 29, 30, 36, 37, 43, 45, 56, 58, 59, 133, 148, 181, 182, 183, 188, 189, 192, 194, 196

Mahatala, 14, IS, 16, 18, 19, 21, 22, 23, 25, 26, 27, 29, 31, 33, 34, 36, 41, 58, 60, 66, 70, 71, 73, 76, 78, 92, 97, 99, 102, 126, 128, 132, 133, 135, 137, 153, 156, 159, 160, 164, 166, 167 n. 2, 204

Mahatara, 6, 13

224

Majapahit, 214 Malay, 75 n. 48 Malays, 3, 20 n. 22, 102 Malinowski, B., 34 n. 29 Mallinckrodt, J., 25, 54, 55, 112, 113, 114,

163 Mallinckrodt-Djata, L., 163 Man, terms for, 76 Mangko Amat, 37, 84, 118, 119 Mangko Amat Sangen, 197 111 antir basara (president of assembly of

judges), 105, 106, 116 1I1anuah (calling by spirits of treasure),

79, 122 Mamtah (mythical river), 27, 167 Manyamei Limut Garing, 28,30, 173, 175,

176, 177, 178, 180, 181, 182, 184, 186, 187, 188, 190, 193, 194

Maps, 87 Marital residence, 82 Marriage, 29, 34, 41, 46, 51, 55, 56, 70,

81--85, 91, 116, 181 Masks, 65, 139 Mat, 41, 82, 83, 139, 211 1I1atei manta, premature, bad death (q.v.) 1I1atei masak, mature, good death (q.v.) Matrilocality, 70, 82 Matthes, B. F., 70 n. 46 Mauss, M., 34 n. 29 Measurements, 185 n. 8 Medicines, 41, 51, 52, 61, 62, 63, 64, 79,

107, 110, 118, 127, 167; see also Karohei, Penyang

Metals, 118; see also Brass, Copper, Gold, Iron, Silver

1I1iap pantan (sacred conflict), 58 Missions, 2 Mist, 79 Mockery of animals, 99 Moieties, 59, 138, 148, 156, 157 Mojopahit, 13 Money, 104, 114, 138 Monism, 18 Monkey, 63, 96, 207, 210 Monogamy, 85 Month, 121 Moon, 18, 19, 20, 27, 33, 34, 43, 59, 66,

77, 89, 90, 121, 122, 123, 135, 155, 164, 165, 166, 169, 170, 171, 173, 175, 176, 179, 180, 198, 200, 204, 205, 208, 210, 215; see also Jangga

Moon People, 43 Moral qualities, 80

Mortuary feast, 34, 53, 70, 94 n. 57, 99, 131, 142, 143, 145, 146, 147, 160; see also Tiwah

Moss, 28, 171, 173 Mother, 106, 185 Mountain, 16, 17, 20, 24, 29, 32, 60, 68

(Fig. 4), 70, 71, 83, 92,97,120,132,146, 163, 177, 182, 190, 191, 197; see also Engkan Tingang, Gold Mountain, J ewe! Mountain

Mourning usages, 90 Miinsterberger, W., 8 Murder, 43, 46, 52, 54, 119, 125 ~r uslims, 1, 3, 13, 103, 121, 122 Myth, 214 n. 1

Vaga (watersnake), 14, 26, 144, 183; sa also Water snake

Nails, 22 Nephew, 106, 116, 214, 215 Net, 86, 115; see also Fishing net Ngajll, 1 Ngaju, population of, 2 Niece, 106 Nieuwenhuis, A. \V., 89, 90 Night, 121, 137, 156 Numbers, sacred, 25; sec also One, Two,

Three, Four, Five, Six, Seven Nyaho, 102 Nyai Jaya, 37, 84, 118, 119 N yaro, 19, 99 Nyaring (evil spirits), 180, 181, 190, 194,

197

Oil, 121, 209 Oloh Bakumpai, 3, 14 Oloh Tumbang, 1 Omen, 79, 120, 121, 153 Omen-bird, 150, 151 One, 26, 139, 201, 202, 214 One-sided, 205 Ontong (profit, gain, fortune), 121;

see also Raja Ontong Orang patan (masters of the land), 45 Orang-utan, 206 Ordeal, 103 Order, 36, 39, 40, 41, 97, 100, 106, 118 Orientation, 66 Ornaments, 26, 83, 115 Ornamentation, 89, 96 Orphan, 128 Ot (tribe), 108

225

Ot Danum (tribe), 1, 22, 57, 89 Otto, R., 4 n. 8, 5-6

Paddle, 116 Pai lenge (slave), 43, 44, 46; see also

Slave Pali (tabu), 19, 75, 85, 106, 131, 132, 140,

204, 205, 213 Palisade, 147 Pa1l1bak (ossuary on ground), 146 Pall}'71ka (charm), 122 Pataho (sanctuary), 147, 148, 151 Patriliny, 87, 114 PaJol1g (umbrella), 68 Pederasty, 58 Prize belom (inferior group), 42 Penn:cnt, 25; see also Flag Penyal1g (beneficent medicines), 111,

121, 123-127, 128, 212 Pen}'allg-signal, 125-126 Perelaer, M. T. R., 57 Peres, 22, 25; see also Raja Peres Peres (Angoi), 22 Peteng lenge (imprisonment), 106 Petrifaction, 99 Pig, 29, 69, 100, 106, 110, 111, 116, 138,

151, 203 Pigs, wild, 96 Pig-trough, 116 Plaited (cane) manufactures, 126, 156,

169 Plaiting, 122 Plants, 37, 75, 90, 139, 147, 205 Plate, 82, 83, 104 Platform-burial, 146 Pledge, 114 Poison, 51 Pole, 43, 45, 135 Pole (dalldo), 109, 110 Potlatch, 34 Pregnancy, 88, 143, 204 Priest, priestess, 9, 37, 65, 82, 86, 100,

133, 140, 141, 148, 151, 156, 160; see also Balian (priestess), Basir (priest)

Primeval Waters, 14, 16, 18, 21, 24, 25, 27, 28, 29, 33, 36, 59, 65, 72 (Fig. 7), 73, 77, 78, 83, 86, 87, 88, 97, 132, 166, 173, 178 n. 6.

Primitive religion, 3-6 Promiscuity, 97 Prostitution, 53, 54, 55, 57, 58, 59, 156 Psychology, 9

Psychopomp, 14, 78, 145; see also Tempon Telon

Psychosis, 133 Puberty, 90 Pusaka (sacred heirlooms), 41, 42, 43,

50, 77, 87 Putir Kahukup Bungking Garing, 172,

175, 177, 179, 181, 190 Putir Selong Langit, 27, 165, 169 Putir Selong Tamanang, 16, 28, 31, 33 Pyramid, 24 Python, 206

Queen, 206

Race, 211 Rahasan (augury-poles), 149, 151 Rain, 26 Rainbow (lio), 25, 26 Raja (king), 19 Raja Rantuen, 20, 21, 129 Raja Raramaung Batolang Buno, 51, 53 Raja Ontong, 20, 21 Raja Pali, 19, 21, 99, 102 Raja Peres, 51, 52, 129, 130 Paja Puru (Raja Peres), 20, 21, 51, 129 Raja Sial, 20, 21, 129 Ramparan Buno (spear-rack), 36, 37,

123 Randah (low), 42 Ranying Mahatala Langit, 14, 18, 119,

120, 164, 165, 166, 167, 168, 171, 177, 180

Ranying Pahatara, 22 Rassers, W. R., 7, 142 n. 68 Ratu Besar, 36, 37, 84, 197 Ravens, 206, 207 Red, 25, 26, 43, 144, 145, 212, 214 Red People, 43 Residence, marital, 70 Resin, 82, 125 Respect, 35 Rcwar (slave), 43, 46; see also Slave Rheinische Mission, 2 n. 2, 47 Rice, 25, 28, 31, 53, 83, 110, 111, 114, 122,

125, 126, 127, 138, 144, 148, 149, 169, 177

Rice-strewing, 144, 148, 149 Richter, J., 4n.6 Right, 33, 68, 71, 82, 84 Rijksmuseum voor V olkenkunde, 32

226

Rika Bulau (spirit of the tajahan, q.v.), 149, 150

Rites de passage, 20, 81, 84 River, 27, 29, 60, 65, 70, 75, 79, 84, 86,

91, 106, 144, 146, 166; see also Golden River

River of the World, 142, 168, 196, 197, 204, 205, 213, 214

Rock,88 Roof,68 Roots, 26, 76, 127 Rowang Riwo (mythical creature), 165 l!-ta, 75 n. 48

Sacrifice, 23, 49, 65, 66, 76, 83, 84, 87, 88, 90, 97, 100, 106, 118, 119, 121, 124, 140, 141, 144, 151, 152

Sacrificial post, 65, 89, 137, 138, 140 Salilah, Johannes, 33 Saloan.q-fish, 207, 209 Salt, 110 Salugi (bamboo stick), 104 Samatuan-tree, 177 Samba R.. 107 Samhila Tiong, 145 Sanctuary, 153; see also Pataho Sand, 147, 209 Sandbank, 213 Sandong (elevated coffin, ossuary), 52,

146, 153, 160 Sanger (parent-in-law of one's child),

168 Sanggaran (post erected at tiwah,

mortuary feast), 23, 24 (Fig. 1) Sangiang (ancestral spirits), 10, 16, 31,

36, 37, 44, 57, 58, 70, 129, 133, 134, 136, 150, 152, 156, 157, 158, 160, 161, 163, 168

Sangiang river, 30, 36, 196 Sangkalemo (charm), 122 Sangko (brass vessel), 209 Sangkowai-bird, 93 (Figs. 8, 9) Sangsang (Ot Danum sangiang) , 57 Sansana (myths), 8-10 Sapundll (sacrificial post, q.v.) Sawang-shrub, 83, 111, 141 Sawang kabalik (shrub planted in body

of sacrificed slave), 141 n. 67 Scales, 33, 144 Scent, 144 Scharer, R., 7 n. 12, 11 n. 17, 103 n. 58,

140 n. 66

Schwaner, C. A. L. M., 45, 54, 57, 84 Sea, 33, 166, 178 Selong (agate), 31 Sentence, 106 Seven, 22, 26, 31, 36, 37, 49, 83, 106, 116,

121, 123, 134, 149, 180, 185, 198, 199, 200, 202, 205, 206, 214

Sexual intercourse, 57, 58, 59, 85, 97, 99, 106, 135, 156, 159

Sexual organs, 15, 25 Shadow, 121 Shaman, 5, 134 Shawl (sinjang), 77, 172, 198, 199 Shell, 24 Shield, 125 Shrine, see Tajahan Sial (evil spirit, misfortune), 129; see

also Raja Sial Siblings, 64 n. 44, 100 Silai, 40, 204--215 Silk, 77 Silver, 212 Simpei (woven band), 121 Sil1jang (shawl, q.v.) "Sinking iron", 185, 186, 195, 196; see

also "Falling iron" Sirih (betel), 121, 124; see also Betel Siva, 13 n. 18 Six, 139 Skull, 70, 83, 108, 109, 117, 119, 147 Sky, 83 Slave, 20, 39, 43-50, 65, 73, 76, 83, 84,

87, 104, 109, 116, 118, 137, 138, 140, 141, 143, 144; see also Jipen, Pai lenge, Rewar

Small-pox, 20, 62 Snake, 187; see also Ihing, Naga,

Python, Tambon, Water snake Social structure, 158 Soderblom, N., 3 Son, 106, 116 Soul, 44, 48, 57, 63, 64, 77, 1/5, 138, 148 Sowing, 25 Spear, 19, 20, 23, 26, 29, 32, 33, 41, 76,

77, 82, 83, 84, 91, 104, 107, 110, 114, 118, 125, 135, 138, 140, 145, 151, 156, 157, 161, 168, 184, 186, 187, 198, 199

Spear-point, 184 Spear-rack, 152; see also Ramparan

Buno Spider, 208 Spirits, 25, 32, 34, 37, 57, 62, 63, 73, 79,

89, 117, 129, 130, 132, 142, 150, 197,

227

215; see also Gana, Nyaring, Sangiang Spitting, 65 Sporting events, 158, 159 Squirrels, 30, 189, 190 Stars, 33, 90, 135 Stone, 22, 24, 37, 99, 121, 123, 147, 148,

160, 164, 178, 180, 186, 203, 213 Storm, 80, 99, 142, 144, 179 Streams, 197 Sun, 18, 19, 27, 33, 34, 41, 59, 66, 73, 77,

80, 82, 83, 89, 123, 155, 165, 166, 186, 208, 215; see also Jangkarang Mata­nandau

Sun People, 41 Sundermann, H., 8 Sunlight, 79 Sunrise, 132, 140, 141 Sunset, 132, 140, 141 S\vord, 41, 92, 104, 107, 111, 116, 140,

145, 207 Sword-sheath, 125 Sympathetic magic, 64 n. 44 Synergism, 160 Syphilis, 55 n. 40

Taboos, 90; see also Pali Tajahan (shrine), 147, 148, 149, 151 Tambon (Watersnake), 14, 18, 29, 35,

36; see also vVatersnake Tanta Olang Bulau, 37, 197 Tao, 75 n. 48 Tapang-tree, 210 Tatau (rich), 40 Tattooing, 89 Teeth,22 Teeth-blackening, 88 Teeth-filing, 87 Tempon Telon (psychopomp), 14, 61, 78,

143, 146 Theology, 160 Thread, 125 Three, 26, 31, 32, 60, 73, 106, 121, 134,

139, 149, 151, 181, 182, 185, 187, 188, 190, 193, 201, 202, 206, 213, 214

Threshold, 70 Thunder, 20, 36, 80, 132, 135, 166, 167,

169 Tiger, 20, 89, 123, 214 Tiger-teeth, 123, 124, 125 Tingang (hornbill, q.v.), 33 Tiwah (mortuary feast), 8, 23, 79, 80;

see also Mortuary feast

Tobacco, 170 Tooth, 212 Torture, 52, 140 Totem, 77, 157 Totemic emblems, 76, 104, 114, 157, 161 Totenritual der N gadju, 67 n. 45 Trade, 2, 87, 96, 121, 126 Transition, 70; see also Rites de passage Treasure, 63, 73, 79 Tree, 63, 65, 79, 85, 88, 99, 106, 117,

127, 142, 176, 203, 210; see also Erang Tingang, Fig tree, Lunok, Samatuan, Tapang

Tree of Life, 20, 25, 26, 28, 30, 31, 32, 33, 34, 39, 41, 47, 50, 51, 58, 59, 60, 66, 67-68, 69 (Fig. 4), 70, 72 (Fig. 7), 73, 76, 77, 78, 81, 83, 84, 85, 86, 89, 90, 91, 92, 96, 97, 100, 102, 107, 118, 127, 128, 132, 136, 137, 139, 140, 141, 158, 168, 170, 171, 172, 178

Tree-root, 121 Tree-trunk, 139 Tribal organisation, 39, 60, 65 Tripod, 36 Tukang tawur (priest), 148, 149, 150,

151, 152, 153 Tulah (incest), 106 Tumbang Lahang, 107, 143 Tuyang (cradle), 137, 161 Two, 31, 139, 149, 151, 198, 200, 202,

206, 213

Umbrella (payong), 68, 69, 70, 71, 82, 84

Uncle, 106, 214 Uncle, maternal, 105 Underworld, 8, 14, 15, 16, 17, 18, 21,

22, 24, 25, 27, 31, 32, 33, 34, 37, 43, 44, 47, 51, 52, 58, 59, 65, 66, 71, 73, 77, 78, 83 n. 52, 84, 86, 87, 88, 89, 92, 94, 102, 120, 123, 126, 131, 132, 133, 134, 137, 138, 144, 146, 147, 148, 149, 151, 155, 156, 157, 158

Ungkup (group, class), 39 Upon (chief balian) , 134 Upperworld, 8, 14, 15, 16, 18, 19, 20,

21, 22, 24, 25, 27, 30, 31, 32, 33, 34, 36, 37, 41, 42, 44, 50, 52, 56, 58, 59, 60, 61, 63, 65, 66, 67 (Fig. 3), 70, 71, 78, 83, 92, 94, 102, 117, 120, 123, 126, 131, 133, 134, 138, 143, 145, 146, 147, 148, 149, 151, 153, 155, 156, 157, 158, 160, 163, 169, 178, 204, 205, 214

228

Upriver, 19, 65, 66, 73, 92, 132, 141, 147, 189

UtllS (group, class), 39

Vagina, 135 Vedic religion, 75 n. 48 Venereal disease, 56 n. 40 Verandah, 69, 70, 73 Verdict, 106, 111, 114 Village, 60, 61, 62, 63, 64, 65, 66, 68,

106, 110 n. 60 Village of the dead, 67, 78, 83 n. 52,

91, 141, 143, 145, 146, 157, 160, 178 Virgin, 99

War, 79, 123, 126, 149, 150 War-dances, 87 War-dress, 125, 159 War-leader, 124, 125 Waris, 105 Water, 22, 24, 27, 36, 65, 99, 100, 115,

116, 117, 132, 135, 164, 166, 183; see also Primeval Waters, Water of Life

Water of Life, 28, 33, 83 n. 52, 86, 143, 165, 169, 170, 178, 212, 213

Watersnake, 14, 18, 20, 24 (Fig. 1), 25, 27, 32, 33, 35, 37, 43, 44, 58, 59, 60, 61, 62, 69, 71, 72 (Fig. 7), 73, 77, 83 n. 52, 86, 87, 88, 90, 92, 120, 127, 128, 132, 133, 135, 138, 143, 144, 146, 147, 153, 155, 156, 157, 163, 168, 175, 178 n. 6, 180, 182, 183, 185, 188, 193; see also Ihing, Naga, Tambon

Watersnake Boat, 23, 78, 137, 143, 156, 172

Watersnake (Tambon) group, 78 \Vatersnake People, 43 Wealth, 79, 90, 91, 99, 121, 127-128,

140, 165, 214 Weapon-rack, 36 Weapons, 26, 30, 71, 73, 87, 104, 111,

114, 118; see also Blowpipe, Dagger, Spear, Sword

Wedding, 73, 148 Well-being (kasanang, etc.), 126 \Vensinck, A.J., 74 n. 47 v,Test, 132 Whetstone, 83 White, 25, 41, 132, 164, 169, 170, 173,

182, 183, 186, 187, 188, 190, 191, 194, 212, 214

White People, 41 Widow, 99 Wife-giving group, 73 Wife-taking group, 73

53 in. 33 Wilken, G.A., 13 n. 18, 14 n. 20, 15 n. 21,

53 n. 33 Wind, 22, 179 Wind-spirit, 204 Wirz, P., 53 n. 33 Witches, 28, 50-53, 76, 129, 143; see

also Hantuen Witness, 105 Witschi, H., 2 n. 2 Woman, 70

229

\Voman, terms for, 77 Womb, 21, 51 Wood, 22, 28, 29, 121, 123, 124, 125,

148, 180; sec also Golden wood World Sea, 20

Yaws, 55 n. 40 Year, 122; see also Helat Nyelo Yellow, 25, 28, 144, 172, 173, 182, 189,

205

Zimmer, G., 39, 45

. " I

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Plate Il r, Illustration 1:

..

The Uppt'r\\,orld (drawing by Joh, Salilah),

I I

I I

I

Plate IV, Illustration 2: The Upper world (drawing by a priest on the Katingan).

•

Plate Y, lIlustration 3: Tht' Upperworlcl (drawing by a priest 011 the Kahayan).

Plate VI, Illustration 4: The Underworld (drawing hy joh. Salilah).

Plate VII, Illustration 5:

[lahitation of the supreme deities and supreme spirits (drawing by a prit'st on the Katingan).

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Plate 1 X, llIustration 7: Man's coffin.

Plate IX, Illustration 8: Head-dress of the f/POII balian.

Plate X, Illustration 9: The Tree of Life. (Representing the origin of children. Mahatala is enthroned

above; ancestral couple seated below.)

Plate X I. Illustration 10: Tree of Life as totality of the emhlems and goods of the supreme deities.

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Plate XIII, l11ustration 13:

Man in the Tree of Life, (Sacrificial \lo~t in thc Hijksmusl'ul1l

voor Volkenkundc, Lciden.)

Plalt' X [11, Illustration 14:

The Underworld, (Ot Danum sacred mat, Kahayan.)

Plate XIV, Illustration 15: "Dayak baptism." (Drawing hy A. W. Becker in the year 1858.)

Plate XIV, Illustration 16: Man-eating crocodile.

Plate XV, 1IIustration 17 : Ti!,\er ali(I man. (Sat'fificial pOht in the Museum fiir VOIkerkumle, Basel.)

Plate XVI, Illustration 18: Chest-tattoo of a Dayak from the Kahayan. (From Nieuwenhuis, Qller Duych

BOr/lco. vol. I. Plate 81.)

Plate X V II. Illustration 19: DYI.'-wntaillt·r (lil/hlllg kat/llle) in thl.' form of the \Vatersnakl.'; for blackening

the teeth.

Platt' XVII, llIustration 20: Coffin as union of Watl.'rsnakc and Hornhill.

Plate XVIII, Illustration 21:

Basir from Kuala Karmas.

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Plate XX r, 11Iustratioll 24: /.0/"//(11/ hoat.

Platt' X X I. rtlustratioll 25: 1.0/"hllll hoat.

Plate XXII, Illustration 26 : Pallta/! timpolIg (sacred enclosure of sacred cloths).

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Plate XXlll, lIltu,tration 27;

. \ nce,tor ma,k from the Katingan.

I'lat(' X X I I I, IIIu,tration 28:

Cofiin"

Plate XXIV, Illustration 29:

Salldoll.l! on the Katingan.

Plate X X J V, Illustration 30:

Tajaiwil of Tumbang Lahang.

Platl' XX \', lllu,tration 31 : Tajall<lll Oil thl' Katingan.

Plate XXV, Illustration 32: Dayak grave.

Plate XX V, lIIustratioll 33: ['aftlllO on the Katingan.

Platt' XXVI, IIIl1~trati(}1l 34:

Pafll/IO with h\1man skull.

MAP OF

SOUTH BORNEO (reproduced from the German edition)

-gebirge = mountains

50 km = approx. 31 miles

.. )