CHAPTER III

MANNER OF LIFE

Dyak village house—_Tanju_—_Ruai_—_Bilik_—_Sadau_—Human heads—Valuable jars—Paddy-planting—Men’s work—Women’s work—House-building—Boat-building—_Kadjangs_—Dyak tools—_Bliong_—_Duku_—Weaving—Plaiting mats and basket-making—Hunting—Traps—Fishing—Spoon-bait—Casting-net— _Tuba_-fishing—Crocodile-catching.

Among the Dyaks a whole village, consisting of some twenty or thirty families, or even more, live together under one roof. This village house is built on piles made of hard wood, which raise the floor from six to twelve feet above the ground. The ascent is made by a notched trunk or log, which serves as a ladder; one is fixed at each end of the house. The length of this house varies according to the number of families inhabiting it; but as the rooms occupied by the different families are built on the same plan and by a combination of labour, the whole presents a uniform and regular appearance.

The roof and outside walls are thatched with the leaves of the _nipa_ palm, which are first made into _attap_. These are made by doubling the leaves over a stick about six feet long, each leaf overlapping the other, and sewn down with split cane or reeds. These _attap_ are arranged in rows, each _attap_ overlapping the one beneath it, and thus forming a roof which keeps off the rain and sun, and lasts for three or four years.

The long Dyak village house is built in a straight line, and consists of a long uncovered veranda, which is called the _tanju_. The paddy is put on the _tanju_ to be dried by the sun before it is pounded to get rid of its husk and convert it into rice. Here also the clothes and a variety of other things are hung out to dry. The family whetstone and dye vat are kept under the eaves of the roof, and the men sharpen their tools and the women do their dyeing on the _tanju_. The flooring of this part of the house is generally made of _bilian_, or iron-wood, so as to stand exposure to the weather.

Next to the _tanju_ comes the covered veranda, or _ruai_. This also stretches the whole length of the house, and the floor is made of bamboo, or _nibong_ (a kind of palm), split into laths and tied down with rattan or cane.

This _ruai_, or public hall, is generally about twenty feet wide, and as it stretches the whole length of the house without any partition, it is a cool and pleasant place, and is much frequented by men and women for conversation and indoor pursuits. Here the women often do their work—the weaving of cloth or the plaiting of mats. Here, too, the men chop up the firewood, or even make boats, if not of too great a size. This long _ruai_ is a public place open to all comers, and used as a road by travellers, who climb up the ladder at one end, walk through the whole length of the house, and go down the ladder at the other end. The floor is carpeted with thick and heavy mats, made of cane interlaced with narrow strips of beaten bark. Over these are spread other mats of finer texture for visitors to sit upon.

The length of this covered veranda depends upon the number of families living in the house, and these range from three or four to forty or fifty.

Each family has its own portion of this _ruai_, and in each there is a small fireplace, which consists of a slab of stone, at which the men warm themselves, when they get up, as they usually do, in the chill of the early morning before the sun has risen.

Over this fireplace hangs the most valuable ornament in the eyes of the Dyak, the bunch of human heads. These are the heads obtained when on the warpath by various members of the family—dead and living—and are handed down from father to son as the most precious heirlooms—more precious, indeed, than the ancient jars which the Dyaks prize so highly.

The posts in this public covered veranda are often adorned with the horns of deer and the tusks of wild boars—trophies of the chase. The empty sheaths of swords are suspended on these horns or from wooden hooks, while the naked blades are placed in racks overhead.

On one side of this long public hall is a row of doors. Each of these leads into a separate room, or _bilik_, which is occupied by a family. The doors open outwards, and each is closed by means of a heavy weight secured to a thong fastened to the inside. If the room be unusually large, it may have two doors for the sake of convenience.

This room serves several purposes. It serves as a kitchen, and in one corner there is a fireplace where the food is cooked. This fireplace is set against the wall of the veranda, and resembles an open cupboard. The lowest shelf rests on the floor, and is boarded all round and filled with clay. This forms the fireplace, and is furnished with a few stones upon which the pots are set for cooking. The shelf immediately above the fireplace is set apart for smoking fish. The shelves above are filled with firewood, which is thoroughly dried by the smoke and ready for use. As the smoke from the wood fire is not conducted through the roof by any kind of chimney, it spreads itself through the loft, and blackens the beams and rafters of the roof.

This room also serves as a dining-room. When the food is cooked, mats are spread here, and the inmates squat on the floor to eat their meal. There is no furniture, the floor serving the double purpose of table and chairs.

This _bilik_ also serves as a bedroom. At night the mats for sleeping on are spread out here, and the mosquito-curtains hung up.

There is no window to let in the air and light, but a portion of the roof is so constructed that it can be raised a foot or two, and kept open by means of a stick.

Round the three sides of this room are ranged the treasured valuables of the Dyaks—old jars, some of which are of great value, and brass gongs, and guns. Their cups and plates are hung up in rows flat against the walls. The flooring is the same as that of the veranda, and is made of split palm or bamboo tied down with cane. The floor is swept after a fashion, the refuse falling through the flooring to the ground underneath. But the room is stuffy, and not such a pleasant place as the open veranda. The pigs and poultry occupy the waste space under the house.

From the _bilik_ there is a ladder which leads to an upper room, or loft (_sadau_), where they keep their tools and store their paddy. If the family be a large one, the young unmarried girls sleep in this loft, the boys and young men sleeping outside in the veranda.

Both men and women are industrious and hard-working. With regard to the paddy-planting on the hills, the work is divided between the men and women in the following manner. The men cut down the jungle where the paddy is to be planted. When the timber and shrubs have been burnt, the men and women plant the grain. The roots of the trees are left in the ground. The men walk in front, with a long heavy staff in the right hand of each, and make holes in the ground about a foot apart. The women walk behind them and throw a few grains of seed in each hole.

When the paddy has grown a little, the ground has to be carefully weeded; this work is done by the women. When the crop is ripe, both men and women do the reaping. They walk between the rows of standing grain, and with a sharp, oddly-shaped little knife they cut off the heads one by one, and place them in their baskets, which are tied in front of them. The carrying home of the paddy thus reaped is mostly done by the men, who can carry very heavy loads on their backs, though the women help in this to some extent. The next thing is to separate the grain from the little tiny stems to which it is still attached. This is done by the men. The grain is put on a large square sieve of rattan fixed between four posts in the veranda of the Dyak house, and the men tread on it and press it through the sieve. The paddy that falls through is taken and stored in the loft in large round bins made of bark.

When rice is wanted for food, the paddy is dried, and then pounded by the women in wooden mortars, with pestles five feet long. As a rule two or three women each use their pestles at one mortar, which is cut out of the trunk of a tree. I have seen as many as six girls using their pestles in quick succession at one mortar. In this way the grain is freed from husk, and is made ready for food.

Each family farms its own piece of land. Much of such work as cutting down the jungle and planting is done by a combination of labour, several families agreeing to work for each other in turn. By this means all the planting on the land belonging to a particular family is done in one day, and all the grain ripens at the same time.

When the Dyaks wish to abandon an old habitation in favour of a new one, a general meeting of the inhabitants is held to consider the matter, and the desirability of building a new house is fully discussed. Sometimes it happens that some families do not agree with the wishes of the majority, and these families split off and join another house. If a move be decided on, a few experienced men are deputed to choose a site, and to report on its adaptability. There are several matters to be taken into account. The site must be for preference on rising ground, and be near a good supply of water. There must also be some jungle near, where the inmates can get their firewood, and there must be large tracts of land not far away where they can plant their paddy.

When the new house has to be built on the low-lying, marshy ground in the lower reaches of the river, the choice is not difficult. All that is necessary is to choose a part of the river where the current is not very strong. But in the hill country it is not easy to find a site where the ground is fairly level, and can accommodate a large house of thirty or forty families.

Before building on the chosen site the omen birds are consulted. If the omens be favourable, all the men and lads turn out immediately with axes and choppers to cut down the trees of the jungle, which are then left to dry. Another meeting is then held to decide who is to be the _tuai_, or headman, of the new house, and to settle the size and the sequence of the rooms. The next move is to appoint a time for all the people to meet at the site of the new village. The ground is then cleared. All the timber is carried off, as it is considered unfortunate to burn it. The ground is measured out for the different rooms belonging to the different families, and pegs are put in where the posts have to stand. A piece of bamboo is then stuck in the ground, filled with water and covered with leaves. A spear and a shield are placed beside it, and the whole is surrounded by a wooden rail. The rail is to prevent the bamboo from being upset by wild animals, and the weapons are to warn strangers not to touch it. A few people remain to keep watch, and to make a great deal of noise with brass gongs and drums to frighten away the evil spirits. If in the early morning they find there is much evaporation, the place is considered unhealthy, and is abandoned. If all be well, the building of the house is begun. Each family must kill a fowl or a pig before the holes for the posts can be dug, and the blood must be smeared on the sharpened ends and sprinkled on the posts to propitiate Pulang Gana, the tutelary deity of the earth. They begin by making the holes for the headman’s quarters, and then work simultaneously to left and right of it. The posts, of which there are a great number, are about twelve inches or less in diameter, and are of bilian or other hard wood so as not to rot in the earth. A hole four feet deep is made to receive each post. They must be planted carefully and firmly, for if one were to give way subsequently it would be regarded as foreboding evil, and the house would have to be abandoned and a new house built.

All the men combine to labour collectively until the skeleton of the house is complete, and then every family turns its attention to its own apartments. During the building of the house, there is a great deal of striking of gongs and other noisy instruments to prevent any birds of ill omen being heard. I have sometimes argued with the Dyaks that if the warnings of the birds are to be trusted, then why make so much noise to prevent hearing them? The Dyak’s reply to this was that as long as they did not hear the warning, the spirits would not be displeased at their not regarding it; so to spare themselves the trouble of choosing another site and building another house, they make so much noise as to drown the cries of any birds.

When the building is sufficiently advanced to receive the inmates, they pack up their possessions and convey them to the house, halting on the way till they have heard some favourable omen, after which they proceed joyfully. Their belongings must not be moved into the house before themselves, but must be taken with them when they move into the new house.

House-building is considered the work of the men, and another important work the men have to do is the making of boats. These are of all sizes, from the dug-out canoe twelve feet long to the long war-boat eighty to ninety feet in length.

The ordinary boats of the Dyaks are cut out of a single log. Some of my schoolboys, under the guidance of the native schoolmaster, once made a small canoe for their own use, so I saw the whole process. A tree having a round straight stem was felled, and the desired length of trunk cut off. The outside was then shaped with the adze to take the desired form of a canoe. Then the inside was hollowed out. The next thing to do was to widen the inside of this canoe. This was done by filling the boat with water and making a fire under it, and by fastening weights to each side. When the shell had been sufficiently opened out, thwarts were placed inside, about two feet from each other, to prevent the wood shrinking when the wood dried. The stem and stern of the canoe are alike, both being pointed and curved, and rising out of the water. The only tool used for the making of a boat of this kind is the Dyak axe or adze (_bliong_).

This is the usual type of Dyak boat, and the method of making a smaller or larger canoe is exactly the same. Even a war-boat, ninety feet long, is made from the trunk of one tree. In the longer boats planks or gunwales are stitched on the sides, and the seams are caulked so as to render the boat watertight. These boats are covered with awnings called _kadjangs_, which make a very good covering, as they are at once watertight, very light, easily adjusted, and so flexible that if necessary each section can be rolled up and stored in the bottom of the boat. These _kadjangs_ are made of the young leaves of the _nipa_ palm. The leaves are sewn together with split cane, each alternate leaf overlapping its neighbour on either side, until a piece about six and a half feet square is made. This section is made to bend in the middle crosswise, so that it can be doubled and rolled up, or partly opened, and made to serve as a roof. Sometimes _kadjangs_ are made from the leaves of the Pandanus palm.

To propel these boats the Dyaks use paddles about three feet or more in length. The paddle used by the steersman is larger than those used by the others, and the women use much smaller paddles than the men. These dug-out boats draw very little water, and are easily handled, and may be propelled at a good pace.

In shallow streams and in the rapids up-river, the Dyaks use small canoes, which they propel with poles, standing up in the boat to do so.

The principal tools the Dyaks have for their work are the _duku_ and _bliong_. The _duku_ is a short, thick sword, or, rather, chopping-knife, about two feet in length. The blade is either curved like a Turkish scimitar, or else quite straight. The handle is beautifully carved, and is made of hard wood or of horn. The _duku_ is used in war as well as for more peaceful purposes. In the jungle it is indispensable, as without it the Dyak would not be able to go through the thick undergrowth which he is often obliged to penetrate. It is, moreover, used for all purposes where a knife or chisel is used, and is a warrior’s blade as well as a woodman’s hatchet.

The _bliong_ is the axe the Dyaks use, and is a most excellent tool. They forge it of European steel, which they procure in bars. In shape it is like a small spade, about two and a half inches wide, with a square shank. This is set in a thin handle of hard wood, at the end of which there is a woven pocket of cane to receive it. The lower end of this handle has a piece of light wood fixed to it to form a firm grip for the hand. The _bliong_ can be fixed in the handle at any angle, and is therefore used as an axe or adze. With it the natives make their boats, and cut planks and do much of their carpentering work. The Dyak can cut down a great forest tree with a _bliong_ in a very short time.

While the work of the men is to build houses and to make boats, the work of the women is to weave cloth and make mats.

The cloth which the women weave is of two kinds, striped and figured. The former is made by employing successively threads of different colours in stretching the web. This is simple enough. The other pattern is produced by a more elaborate process. Undyed white thread is used, and the web stretched. The woman sketches on this the pattern which she wishes to appear on the cloth, and carefully notes the different colours for the different parts. If, for example, she wishes the pattern to be of three colours—blue, red, and white—she takes up the threads of the web in little rolls of about twenty threads, and carefully wraps a quantity of vegetable fibre tightly round those parts which are intended to be red or white, leaving exposed those parts which are intended to be blue. After she has in this manner treated the whole web, she immerses it in a blue dye made from indigo, which the Dyaks plant themselves. The dye takes hold of the exposed portions of the threads, but is prevented by the vegetable fibre from colouring the other parts. Thus the blue portion of the pattern is dyed. After it has been dried, the vegetable fibre is cut off, and the blue parts tied up, and only the portion to be dyed red exposed, and the web put into a red dye. In this way the red part of the pattern is obtained. By a similar method all the colours needed are produced. The weft is of one colour, generally light brown.

Dyak weaving is a very slow process. The woman sits on the floor, and the threads of the weft are put through one by one. The cloth they make is particularly strong and serviceable. The women seem to blend the colours they use in a pleasing manner, though there is a great sameness in the designs.

Mats are made either with split cane or from the outer bark of reeds. The women are very clever at plaiting, and some of their mats have beautiful designs.

They also make baskets of different sizes and shapes, some of which have coloured designs worked into them.

Hunting is with the Dyaks an occasional pursuit. They live upon a vegetable rather than upon an animal diet. But in a Dyak house there are generally to be found one or two men who go out hunting for wild pig or deer on any days when they are free from their usual farm work. The Dyak dogs are small and tawny in colour, and sagacious and clever in the jungle.

Native hunting with good dogs is easy work. The master loiters about, and the dogs beat the jungle for themselves. When they have found a scent, they give tongue, and soon run the animal to bay. The master knows from the peculiar bark of the dogs if they are keeping some animal at bay, and follows them and spears the game. The boars are fierce and dangerous when wounded, and turn furiously on the hunter, who often has to climb a tree to escape from their tusks. The dogs are very useful, and by attacking the hind legs of the animal keep making it turn round.

Deer are more easily run down than pigs, because they have not the strength to go any great distance, especially in the hot weather.

A favourite way of catching deer is to send a man to follow the spoor of a deer, and to find out where it lies to rest during the heat of the day. Then large nets made of fine cane are hung around, and the deer is driven into these by a large number of men, women, and boys making a noise. When the deer is caught in the net, he is soon killed.

A variety of traps are made by the Dyaks to catch birds and wild animals. One of these traps (_peti_) set for killing wild pig is a dangerous contrivance by which many Dyaks have lost their lives. It consists of a spring formed by a stick being tied to the end of a post and pulled apart from it. The end of this stick is armed with a sharp bamboo spear. I have known of several men being killed by this trap, and in Sarawak this particular trap is forbidden by the Government to be set.

The Sea Dyaks are very expert with the rod and line, and with them fishing is a favourite occupation. They begin fishing at an early age. For bait they use worms or certain berries. Their hooks are made of brass wire.

Another method of fishing is by wooden floats (_pelampong_), generally cut in the form of a duck. Each has a baited hook fastened to it, and is set swimming down the stream. The owner of these floats drifts slowly in his canoe after them, watching, till the peculiar motions of any of these ducks shows that a fish has been hooked.

The _achar_ is a spoon-bait. A piece of mother-of-pearl shell or some white metal is cut in the form of a triangle. At the apex the line is attached, and at the base are fastened two or three hooks by a couple of inches of line. This appliance is generally used with a rod from the bows, and another man in the stern paddles the boat along.

The Dyaks also have many varieties of fish-traps, which they set in the streams and rivers. Most of these are made of split bamboo.

They also have nets of various kinds; the most popular is the _jala_, or circular casting-net, loaded with leaden or iron weights in the circumference, and with a spread sometimes of twenty feet. Great skill is shown by the Dyak in throwing this net over a shoal of fish which he has sighted. He casts the net in such a manner that all the outer edge touches the water almost simultaneously. The weights cause it to sink and close together, encompassing the fish, and the net is drawn up by a rope attached to its centre, the other end of which is tied to the fisherman’s left wrist. The thrower of this net often stands on the bow of a small canoe, and shows great skill in balancing himself. The _jala_ is used both in fresh and salt water, and can be thrown either from the bank of a river or by a man wading into the sea.

But the most favourite mode of fishing among the Dyaks is with the _tuba_ root (_Cocculus indicus_). Sometimes this is done on a small scale in some little stream. Sometimes, however, the people of several Dyak houses arrange to have a _tuba_-fishing. The men, women, and children of these houses, accompanied by their friends, go to some river which has been previously decided upon. A fence made by planting stakes closely together is erected from bank to bank. In the middle of this there is an opening leading into a square enclosure made in the same fashion, into which the fish enter when trying to escape from the _tuba_ into fresh water. The canoes then proceed several hours’ journey up the river, until they get to some place decided on beforehand. Here they stop for the night in small booths erected on the banks of the river. The small boats are cleared of everything in them so as to be ready for use the next day.

All the people bring with them fishing-spears and hand-nets. The spears are of various kinds—some have only one barbed point, while others have two or three. The shaft of the spear is made of a straight piece of bamboo about six feet long. The spear is so made that, when a fish is speared the head of the weapon comes out of the socket in the bamboo; but as it is tied on to the shaft, it is impossible for the fish to escape. Even when the fisherman throws his spear at the fish, there is little chance of the fish escaping, because the bamboo bears it to the surface, and it is easy for the men to pick up the bamboo shaft and thus secure the fish.

Most of the people bring with them some _tuba_ root, made up into small close bundles, the thickness of a man’s wrist, and about six inches long. Early the next morning some of the canoes are filled with water, and the root is beaten and dipped into it. For an hour or so fifty or more clubs beat a lively tattoo on the root bundles, as they are held to the sides of the boats. The _tuba_ is dipped into the water in the boat, and wrung out from time to time. This gives the water a white, frothy appearance like soap-suds. The Dyaks, armed with fish-spears and hand-nets, wait in readiness in their canoes. At a given signal the poisoned liquid is baled out into the stream, and the canoes, after a short pause, begin to drift slowly down the current. The fish are stupefied by the _tuba_, and as they rise struggling to the surface, are speared by the Dyaks. The large fish are thus secured amid much excitement, several canoes sometimes making for the same spot where a large fish is seen. The women and children join in the sport, and scoop up the smaller fish with hand-nets. The _tuba_ does not affect the flesh of the fish, which can be cooked and eaten.

This form of fishing, when carried out on a large scale, is always a great event among the Dyaks, because besides the large amount of fish secured on these occasions, there is always a great deal of fun and excitement, and it is looked upon as a pleasant sort of picnic.

For superstitious reasons the Dyaks do not interfere with the crocodile until he has shown some sign of his man-eating propensity. If the crocodile will live at peace with him, the Dyak has no wish to start a quarrel. If, however, the crocodile breaks the truce and kills someone, then the Dyaks set to work to find the culprit, and keep on catching and killing crocodiles until they find him. The Dyaks generally wear brass ornaments, and by cutting open a dead crocodile they can easily find out if he is the creature they wish to punish. Sometimes as many as ten crocodiles are killed before they manage to destroy the animal they want.

There are some men whose business it is to catch crocodiles, and who earn their living by that means; and whenever a human being has fallen a victim to one of these brutes, a professional crocodile catcher is asked to help to destroy the murderer. The majority of natives will not interfere with the reptiles, or take any part in their capture, probably fearing that if they did anything of the kind, they themselves may some time or other suffer for it by being attacked by a crocodile.

The ordinary way of catching a crocodile is as follows. A piece of hard wood about an inch in diameter and about ten inches long, is sharpened to a point at each end. A length of plaited bark of the _baru_ tree, about eight feet long, is tied to a shallow notch in the middle of this piece of wood, and a single cane or rattan, forty or fifty feet long, is tied to the end of the bark rope, and forms a long line. The most irresistible bait is the carcase of a monkey, though often the body of a dog or a snake is used. The more overpowering the stench, the greater is the probability of its being taken, as the crocodile will only swallow putrifying flesh. When a crocodile has fresh meat, he carries it away and hides it in some safe place until it decomposes. This bait is securely lashed to the wooden bar, and one of the pointed ends is tied back with a few turns of cotton to the bark rope, bringing the bar and rope into the same straight line.

The next thing is to suspend the bait from the bough of a tree overhanging the part of the river known to be the haunt of the animals. The bait is hung a few feet above the high-water level, and the rattan line is left lying on the ground, and the end of the rattan is planted in the soil.

Several similar lines are set in different parts of the river, and there left for days, until one of the baits is taken by a crocodile. Attracted either by the smell or sight of the bait, some animal raises itself from the water and snaps at the hanging bundle, the slack line offering no resistance until the bait has been swallowed and the brute begins to make off. Then the planted end of the line holds sufficiently to snap the slight thread binding the pointed stick to the bark rope. The stick thus returns to its original position, at right angles to the line, and becomes jammed across the crocodile’s stomach, the two sharpened points fixing themselves into the flesh.

Next morning the trappers search for the missing traps, and seldom fail to find the coils of floating _rotan_, or cane, on the surface of some deep pool at no great distance from the place where they were set. A firm but gentle pull soon brings the crocodile to the surface, and if he be a big one, he is brought ashore, though smaller specimens are put directly into the boat, and made fast there.

Sometimes the cotton holding the bar to the line fails to snap. In that case the crocodile, becoming suspicious of the long line attached to what he has swallowed, manages to disgorge the bait and unopened hook in the jungle, where it is sometimes found. But should the cotton snap and the bar fix itself in the animal’s inside, nothing can save the brute.

The formidable teeth of the crocodile are not able to bite through the rope attached to the bait, because the _baru_ fibres of which the rope is made get between his pointed teeth, and this bark rope holds no matter how much the fibres get separated.

Professional crocodile catchers are supposed to possess some wonderful power over the animals which enables them to land them and handle them without trouble. I have seen a man land a large crocodile on the bank by simply pulling gently at the line. But this is not surprising, as from the crocodile’s point of view there is nothing else to do but follow, when every pull, however gentle, causes considerable pain.

The rest of the proceeding is more remarkable. The animal is addressed in eulogistic language and beguiled, so the natives say, into offering no resistance. He is called a “rajah amongst animals,” and he is told that he has come on a friendly visit, and must behave accordingly. First the trapper ties up its jaws—not a very difficult thing to do. The next thing he does appears to me not very safe. Still speaking as before in high-flown language, he tells the crocodile that he has brought rings for his fingers, and he binds the hind-legs fast behind the beast’s back, so taking away from him his grip on the ground, and consequently his ability to use his tail. When one remembers what a sudden swing of the muscular tail means, one cannot help admiring the man who coolly approaches a large crocodile for the purpose of tying his hind-legs. Finally the fore-legs are tied in the same way over the animal’s back. A stout pole is passed under the bound legs, and the animal is carried away. He is taken to the nearest Government station, the reward is claimed, and he is afterwards cut open, and the contents of his stomach examined.

Though the animal is spoken to in such flattering terms before he is secured, the moment his arms and legs are bound across his back and he is powerless for evil, they howl at him and deride him for his stupidity.

The professional crocodile catchers are generally Malays, who are sent for whenever their services are required. But there are Dyaks who have given up their old superstitious dread of the animal, and are expert crocodile catchers.