THE ARRU ISLANDS.
Daai Island.--Singular Change in the Colour of the Sea.--Festivities
on Board.--The Arru Islands.--Description of these remarkable
Regions.--Customs of the Arafuras.--Total Absence of Religion.--Proofs
of the Mildness of their Form of Government.--Singular Treatment of
their Dead.
We ran along the coast of Baba under small sail, with the wind
east-south-east, having squalls occasionally coming off the land. On
rounding the point, we opened a high peak on the east side of the
island. At noon we passed to the westward of Daai, a high island,
slightly wooded, extending nearly east and west about four miles, on
the north side of which there is a small inlet affording good anchorage
for small vessels. The inhabitants, about one hundred in number,
are very wild and evil-disposed, and are under subjection to the
Orang-kaya of the west coast of Baba, to whom they deliver the produce
of their industry, chiefly live stock, at fixed prices.
On the forenoon of the 13th we passed Serua, an island thinly
populated, and not very accessible for vessels. The people, who are
heathens, and independent of the other islanders, visit Banda every
year at the change of the monsoons, to dispose of their hogs and goats.
We now had the breeze unusually strong, with a high sea, and a current
setting to the north-west. For two nights since the waters of the sea
had had a curious white appearance, which at first excited little
notice, but on the night of the 13th, as the breeze freshened from
the east-south-east, this peculiar appearance increased until the sea
possessed the colour of milk. This phenomenon was accompanied by thick
drizzling rain, so that by ten o'clock P.M. nothing was visible but
the dismal brightness of the waters around us. On board the brig the
atmosphere was so dark, that we could not distinguish each other at
a distance of three paces, and never having seen a like phenomenon,
we were not a little surprised. The wind continued to blow strongly
until two o'clock A.M., when the atmosphere began to clear up, so
that at length we began to recognize one another's countenances. The
strange appearance of the water continued until the break of day, and
even afterwards it continued white and troubled. During the night, and
also on the subsequent day, I took up some of the water in a clean
glass, that I might examine it with a microscope; but I found it to
be entirely free from dirt or animalculæ, though it still retained a
clear, sparkling whiteness. On several subsequent occasions, especially
during the night, we remarked a similar appearance, but not to so great
an extent as on the one above-mentioned; I am therefore led to suppose
that the strength of the wind materially contributed to it. The pilots,
who had been acquainted with these seas for several years, informed me
that they had never previously witnessed this appearance to so great
an extent as at present, which may, perhaps, be owing to their never
performing their voyages when the monsoon is blowing its full strength.
They were, indeed, as much alarmed as astonished at seeing us beat the
brig to windward; but I must here remark, that the _Dourga_ was a very
fast and weatherly sea-boat.
In consequence of the current, which usually sets with the wind, and
runs with great strength about the parallel of Banda, we were driven
so far to leeward, that we were forced to pass to the northward of
the Matabella Islands; after leaving which we were enabled to make
much better way, but still found it a matter of difficulty to work up
against the monsoon.
It was my intention to run as close as possible along the coast of New
Guinea, but I was unable to effect my object. On the 22nd we made Pulo
Adi, a low and thinly peopled island, lying to the north of the Great
Ki, near to the mainland of New Guinea.
On the 24th of August we celebrated the anniversary of our beloved
King's birthday. The distance which separates them from their
fatherland, renders this holiday doubly interesting to all true hearted
Netherlanders, being not only a tribute of love to their King, but
also a renewal of dear associations connected with their homes. At
the rising of the sun, a salute from our guns announced the arrival
of this national holiday. The masts were adorned with flags, and all
the seamen, clad in their best array, attended divine service, after
which a grand parade was performed, enlivened by the old national hymn,
"_Wilhelmus van Nas sauwen_," the remainder of the day being spent in
amusements. The weather favoured the celebration of the feast, and
space was made upon the deck for games and dances,[23] as I willingly
allowed my brave crew to enjoy themselves to the fullest extent,
placing full confidence in them and their officers. I cannot refrain
from here making honourable mention of Lieutenant Brennwald, who, on
these and all other occasions, fully responded to the confidence I
reposed in his circumspection, calmness and seamanship. The anniversary
was spent by the seamen, in this far distant region of the globe, with
very lively, and indeed with boisterous joy; but the day closed without
any one having committed the least excess.
On the 26th we arrived off the Arru Islands. The westernmost islands of
this group, (Wama, Wokan, Maykor, and Wadia,) are inhabited, the three
first by Christians, and the latter by Mohammedans, the eastern isles
being occupied by Arafuras, who live under the control of the others.
Since our departure from the Matabella Islands, we had experienced a
set of current to the westward of twenty-four miles, which would render
it impossible for an inferior sailing vessel to beat up to the Arru
Islands during the east monsoon. Under the guidance of our pilot, but
with the precaution of having our boats a-head, we ran along the west
coasts of Wadia and Wokan; and on the 27th came to an anchor off Wokan,
about cannon-shot from the shore, opposite the village of Wanla. The
chiefs of the people came on board to welcome us, as well as those of
the neighbouring islands, all of whom evinced the liveliest joy at our
arrival.
Were I to describe the different islands as I visited them, I should be
betrayed into unnecessary length, as the islands so much resemble one
another; I will, therefore, by way of shortening the narrative, enter
at once into the description of the Arru Islands generally, omitting
those particulars connected with channels, currents, &c. which would be
of use only to the navigator.
In the time of the old East India Company, the Arru Islands were
garrisoned by a party of Dutch soldiers; and on Wokan there was then
a fine fort. While Amboyna and Banda engrossed the entire trade of
these islands, the inhabitants of the two settlements were in a state
of great prosperity, but now the Arrus are visited yearly by about
thirty paduakans of from fifty to one hundred and twenty tons burthen
(twenty-five to sixty lasten), from Macassar, Boni, and other places,
from whom the natives obtain goods by barter, and at so cheap a rate,
that the traders of Amboyna and Banda are unable to compete with them.
The Arru Islands, when viewed from a distance, appear low, but small
green elevations occasionally show themselves among the limestone
rocks. These islands, in all probability, owe their origin to a
small archipelago of limestone rocks, between which the _polypes_,
uninterrupted in their labour by heavy seas, have built up their coral
branches to the surface of the water, during the prevalence of the
westerly monsoon; and drying during other monsoons, owing to the tides
being much lower, their habitations have formed a coral bank or reef.
Some of the masses of plants, which are always floating about these
seas, may have lodged on the reef and taken root, in which case the
decayed vegetable matter, arising from their fallen leaves, together
with sea-weed and other rubbish which may be washed upon them, would
soon form a low morassy soil. The islands are separated from each other
by channels of salt water. The centre of these is called _Sunghy_
Kobi-Wato, the northernmost Sunghy Maba-Wato, and the southernmost
Sunghy Maykor-Wato.
Little or no information can be gathered from the charts, concerning
the position, the number or the names of the Arru Islands. Valentyn
laid them down very incorrectly, and was uncertain how far they
extended to the eastward.
The Arafuras, who are the aborigines of the islands, form a numerous
body of people. They are not, as is generally supposed, entirely
uncivilized, since they live in villages, containing ten or twelve
houses each, under the control of their elders. Their food consists
chiefly of fish and hogs, which they shoot with iron-pointed arrows.
They also grow excellent vegetables, Indian corn, _labu_ (a sort of
pumpkin, resembling the turnip in flavour), sugar-cane, together with
a little red and white rice. Their clothing is not more costly than
their food. The men wear a strip of white, blue or coloured calico
round the waist, one end being brought between the legs, and fastened
on one side with a knot; and adorn themselves with armlets made from
white shells, with small pieces of brass wire in four or five holes,
pierced above one another in the ears, and with beads around the neck.
Their hair is usually black, and strongly curled. As I have remarked
elsewhere, they wash it with ash or lime-water, which imparts to it a
lightish colour and causes it to appear rough, both these peculiarities
being considered very tasteful by the Arafuras, and also by the Papuas
(the inhabitants of the coasts of New Guinea.) Some of these, who
have very long hair, twist it up into a knot at the back of the head,
confining it by means of a bamboo comb. Nearly all their head-dresses
are adorned by some strings of coral beads extending from both ears,
and meeting over their forehead. They always carry a chopping knife
thrust through their waist-cloth.
The women wear a chain girdle, made of thick brass wire, round the
waist, the ends fastened by a hook, from which a small piece of cloth,
generally of Macassar _sarong_ stuff, hangs down in front, a square
piece of fine matting depending in like manner from behind; these
forming their sole covering. The numerous strings of coral beads, which
they wear round the neck, hang down upon the breast, and are triced
up to each ear, which has by no means an ungraceful appearance. The
entire lobe of the ear is pierced with numerous holes, through which
are drawn pieces of copper and tin, and sometimes a species of marine
plant, this last being also often used as armlets. Under the knee and
above the elbow they wear bands of fine plaited cane, through which
they often draw the leaves of a certain plant. The hair of the women is
very long and fine, and in general but slightly curled. They plait it
in different sections, and twist the whole up into a knot on the top of
the head. Their colour is black or transparent brown (_doorschijnend
bruin_.)
Among the Arafuras the greater portion of the labour is performed by
the women; they carry water, cut wood, cure trepang, catch the crabs
and shell fish, and prepare the meals, carrying their young children at
their back while pursuing their avocations.
Although I can hardly coincide with the opinion entertained by one of
my officers, who had visited these islands in 1824 with M. Bik, that
the Arafuras had no religion whatsoever, I will here insert some of the
observations he made, as contributing greatly to give a knowledge of
these people. The facts he relates are not to be doubted.
"Although," says he, "I found in a house at Old Affara (a village on
Vorkay, one of the southernmost of the Arrus) an image rudely formed
of wood, together with a post on which different figures, such as
snakes, lizards, crocodiles and human forms were carved, and which the
owner stated to be intended for preserving the house from evil spirits
(_Swangi_), yet it is evident that the Arafuras of Vorkay possess no
religion whatsoever. There are no sacred groves or similar places on
the island. They certainly hold a feast at the time in which they have
perceived that the Christians of Wama hold one also, namely, at the
commencement of the year, when they, in imitation of the Christians,
celebrate the Advent of the new year, by arraying themselves in their
best clothes, and drinking a considerable quantity of arrack.
"Of the immortality of the soul they have not the least conception.
To all my enquiries on this subject they answered, 'No Arafura has
ever returned to us after death, therefore we know nothing of a future
state, and this is the first time we have heard of it.' Their idea was,
_Mati, Mati sudah_, (When you are dead there is an end of you.) Neither
have they any notion of the creation of the world. They only answered,
'None of us are aware of this; we have never heard any thing about it,
and therefore do not know who has done it all.'
"To convince myself more fully respecting their want of knowledge of a
Supreme Being, I demanded of them on whom they called for help in their
need, when, far from their homes, engaged in the trepang fishery, their
vessels were overtaken by violent tempests, and no human power could
save them, their wives and children from destruction. The eldest among
them, after having consulted the others, answered that they knew not on
whom they could call for assistance, but begged me, if I knew, to be so
good as to inform them.
"I was at length tired of asking questions, and did my best to give
them a notion of the creation of the world, and of a future state. I
remarked to them how wonderful it was that a small grain of seed sprang
up into a spreading tree; that the different sorts never mixed; that
every thing which surrounded us was in a constantly progressive state
of creation and decay; and that all these things could never have
taken place but for the superintendence of an allwise Providence. The
Arafuras nodded their heads to show that my words appeared to them to
have much truth in them.
"At length one of them, who had listened with particular attention,
demanded of me where this all-ruling Being took up its abode. I
answered, that the Deity was present everywhere, not only among us, but
in every plant that, through his goodness and power, he has furnished
us for our food. This idea was too abtruse for the Arafuras; for one of
them answered--'Then this God is certainly in your arrack, for I never
feel happier than when I have drunk plenty of it.'"
It is certainly worthy of remark, that these simple Arafuras, without
hope of reward, or fear of punishment after death, live in such peace
and brotherly love with one another; and that they recognize the right
of property, in the fullest sense of the word, without there being any
authority among them than the decisions of their elders, according to
the customs of their forefathers, which are held in the highest regard.
During my stay among them, I never perceived the least discord, either
among themselves or with their neighbours in the adjacent villages,
which, one would suppose, might naturally take place from the clashing
of their interests in the trepang fishery, or from their appetite
for strong drink. This last is the chief, if not the sole, vice which
exists among them.
No Arafura can take unto himself a wife until he has delivered the
marriage present, which consists of elephant's teeth, brass gongs,
cloth, &c., which is not usually all paid at once, but by instalments
during several years. A father, who has many daughters, becomes a rich
man by the presents which he receives for each on their marriage. If
a young man wishes to marry, and is possessed of nothing, it often
occurs that he makes a voyage of a year's duration among the other
islands, and making known his purpose demands contributions from those
he visits, to enable him to make up the instalment of goods which it
is necessary to place in the hands of the parents. The ceremony of
betrothing is celebrated by a feast, at which arrack forms a very
necessary adjunct.
It is not lawful for a man to enter the house of a neighbour during his
absence, and if any one offends in this particular he is obliged to pay
a piece of cloth, or some other goods, to the owner of the house. The
sentence is passed by the elders, who openly call upon the offender
to pay the fine, which makes him so ashamed, that he either does so
immediately or leaves the village. This fine is called "_Pakul Dende_"
by the natives. Should any one even touch the wife of another, he must
make a large atonement for the offence. The Macassar traders informed
me, that they were always obliged to watch their people narrowly, to
keep them from approaching too near to the married women, as the least
touch would render them liable to a fine, and unless this was paid the
Arafuras would not be satisfied.
They pride themselves much in the possession of a number of elephants'
tusks, and brass gongs; the value of the first being determined
according to their length, and of the latter by their weight and
circumference. They formerly obtained these articles from the Banda
traders, who themselves procured them from Batavia; but now they are
brought by the Macassars from Batavia, Malacca and Singapore.[24]
These articles do not form for them a necessary article of life, but
are put to a more worthy use, which one would scarcely expect to find
among such uncivilized people. They have a very excusable ambition to
gain the name of rich men, by paying the debts of their poorer fellow
villagers. The officer, whom I quoted above, related to me a very
striking instance of this. At Affara he was present at the election of
the village chiefs, two individuals aspiring to the station of Orang
Tua. The people chose the elder of the two, which greatly afflicted
the other, but he soon afterwards expressed himself satisfied with
the choice the people had made, and said to M. Bik, who had been sent
there on a commission, "What reason have I to grieve; whether I am
Orang Tua or not, I still have it in my power to assist my fellow
villagers." Several old men agreed to this, apparently to comfort him.
Thus the only use they make of their riches is to employ it in settling
differences, and as this is essentially necessary in an Orang Tua, none
but wealthy villagers can aspire to the office.
The following occurrence gives a remarkable proof of the mildness
of their laws. An Arafura, who had gone out fishing, intending to
be absent eight days, did not return, and his wife, who had no
more provisions at home than would last for this period, requested
assistance from her neighbour. Hence arose a mutual friendship, which,
however, at first only shewed itself in little attentions, the man
drawing water, cutting wood, and providing fish for his fair neighbour,
who could not avoid feeling grateful for the kindness; and no one will
be surprised at their friendship at length ripening into love, when,
conscious of their guilt, they took flight to one of the neighbouring
islands. The husband, who had been detained by contrary winds, returned
at the end of two months, and demanded his wife of her brothers, who
were therefore necessitated to go in search of her, when the guilty
couple were soon discovered and brought back to their village. The
injured husband demanded an enormous fine from the seducer of his wife,
which the latter refused to pay, stating that during his entire life
he should not be able to collect a sufficient quantity of trepang to
make up the sum. An appeal was therefore made to the elders, and on
the woman being questioned, she frankly stated the kindness of her
neighbour in supplying her wants had called forth her gratitude, and
this ripened into love--she had made the first advances. The elders
considered this mode of proceeding on the part of the wife rather
strange, and taking it into consideration that it was very difficult
for any one to withstand a declaration of love from a young woman, they
lost sight of the severe laws respecting the conduct of men towards
married women, and determined that the offender should only pay a small
fine, and advised the husband never again to leave his wife at home
without provisions. The lady returned home with her husband, who was
wise enough never to mention the subject, following up the old proverb--
"Men moet geene aude
Koeijen uit de sloot halen."
Among the Arafuras the treatment of their dead betrays, in the greatest
degree, their uncivilized condition, and the uncertainty which exists
among them as to their future state.[25] When a man dies all his
relations assemble and destroy all the goods he may have collected
during his life, even the gongs are broken to pieces and thrown
away. In their villages I met with several heaps of porcelain plates
and basins,[26] the property of deceased individuals, the survivors
entertaining an idea that they have no right to make use of them.
After death the body is laid out on a small mat, and supported against
a ladder until the relatives of the deceased assemble, which seldom
takes place until four days have elapsed; and as decomposition will
have commenced before this, the parts where moisture has appeared are
covered with lime. Fruitless endeavours to stop the progress of decay!
In the meantime damar or resin is continually burnt in the house, while
the guests who have already assembled regale themselves with quantities
of arrack, and of a spirit they themselves prepare from the juice of a
fruit, amid violent raving, the discord being increased by the beating
of gongs and the howling and lamentation of the women. Food is offered
to the deceased, and when they find that he does not partake of it, the
mouth is filled with eatables, siri and arrack, until it runs down the
body, and spreads over the floor.
When the friends and relatives are all collected the body is placed
upon a bier, on which had been laid numerous pieces of cloth, the
quantity being according to the ability of the deceased; and under
the bier are placed large dishes of China porcelain, to catch any
moisture that may fall from the body. The dishes which have been put
to this purpose are afterwards much prized, and it is for this reason
that dishes of an enormous size are so much prized by the Arafuras. A
portion of the moisture that has exuded, is mixed with arrack and drunk
by the guests, who think that they thus show the true affection they
bore to the deceased. During two or three days the house of the dead is
constantly full of drunken and raving guests.
The body is then brought out before the house, and supported against a
post, when attempts are again made to induce it to eat. Lighted segars,
arrack, rice, fruit, &c., are again stuffed into its mouth, and the
by-standers, striking up a song, demand whether the sight of all his
friends and fellow villagers will not induce the deceased to awaken?
At length, when they find all these endeavours to be fruitless, they
place the body on a bier adorned with flags, and carry it out into the
forest, where it is fixed upon the top of four posts. A tree, usually
the _Pavetta Indica_, is then planted near it; and it is remarkable
that at this last ceremony none but women, entirely naked, are present.
This last ceremony is called by the Arafuras "_Sudah Buang_,"[27] by
which they mean that the body is now cast away, and can listen to them
no longer. The entire ceremony proves, that the Arafuras are deprived
of that consolation afforded by our religion; and that they only give
expression to the grief they naturally feel at parting from one to whom
they have been attached.
The children, almost from their birth, are fed with boiled labu or
pumpkin, which renders it easy to wean them at a very early period.
On the birth of a child, a cocoa-nut, with some fish, rice and sago
are hung up under the house, and permitted to drop off when they have
decayed. They informed me that this was intended to prevent the child
from ever being in want of anything during his after life.
Those who know how to read the human heart will, perhaps, find in
the character of these remote and untutored people many points of
interest; and I therefore trust that my reader will pardon this little
digression. I will now proceed with a further description of the Arru
Islands.
FOOTNOTES:
[Footnote 23: On all festive occasions, the starboard side of the deck
was given up to the European seamen, while the Javanese occupied the
larboard side, each amusing themselves according to their own fashion.
As I had music for both parties, the gaieties on board often attracted
spectators from the shore, when we were laying in harbour.]
[Footnote 24: No better proof can be given of the richness of the
Arru Islands, than the fact of the natives being enabled to purchase
so costly an article as ivory, which is always in great demand at
Singapore for the European market. It is at the latter place chiefly
that the Bughis and Macassar traders obtain the tusks, which are
brought thither from Siam and Cochin China. The brass gongs are the
manufacture of China.]
[Footnote 25: How much it is to be wished that these people, who
are simple, not incredulous, should be converted to Christianity!
The Mohammedans, who always have priests in these parts, make many
proselytes. Yet religion is the chief bond by which the natives of
India are attached to us.]
[Footnote 26: These articles, which are the manufacture of China, are
brought hither from Singapore by the Bughis traders.--_Ed._]
[Footnote 27: This term, together with those previously given as in use
among the Arafuras, are all pure Malay, whence we may conclude that
that language, if not their own, is at least familiar to them.--_Ed._]