Man, Past and Present by Agustus Henry Keane, A. Hingston Quiggin, Alfred Court Haddon (best young adult book series .txt) 📖

Malayans semi-civilised; the industrial arts--weaving, dyeing, pottery, metal-work, also trade, navigation, house and boat-building--well developed; architecture formerly flourishing in Java under Hindu influences; letters widespread even amongst some of the rude Malayans, but literature and science rudimentary; rich oral folklore.

#Malayans (Proto-Malays)#: Lampongs, Rejangs, Battas, Achinese, and Palembangs in Sumatra; Sundanese, Javanese proper, and Madurese in Java; Dayaks in Borneo; Balinese; Sassaks (Lombok); Bugis and Mangkassaras in Celebes; Tagalogs, Visayas, Bicols, Ilocanos and Pangasinanes in Philippines; Aborigines of Formosa; Nicobar Islanders; Hovas, Betsimisarakas, and Sakalavas in Madagascar.

#Malays Proper# (Historical Malays): Menangkabau (Sumatra); Malay Peninsula; Pinang, Singapore, Lingga, Bangka; Borneo Coastlands; Tidor, Ternate; Amboina; Parts of the Sulu Archipelago.

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In the Oceanic domain, which for ethnical purposes begins at the neck of the Malay Peninsula, the Mongol peoples range from Madagascar eastwards to Formosa and Micronesia, but are found in compact masses chiefly on the mainland, in the Sunda Islands (Sumatra, Java, Bali, Lombok, Borneo, Celebes) and in the Philippines. Even here they have mingled in many places with other populations, forming fresh ethnical groups, in which the Mongol element is not always conspicuous. Such fusions have taken place with the Negrito aborigines in the Malay Peninsula and the Philippines; with Papuans in Micronesia, Flores, and other islands east of Lombok; with dolichocephalic Indonesians in Sumatra, Borneo, Celebes, Halmahera (Jilolo), parts of the Philippines[492], and perhaps also Timor and Ceram; and with African negroes (Bantu) in Madagascar. To unravel some of these racial entanglements is one of the most difficult tasks in anthropology, and in the absence of detailed information cannot yet be everywhere attempted with any prospect of success.

The problem has been greatly, though perhaps inevitably complicated by the indiscriminate extension of the term "Malay" to all these and even to other mixed Oceanic populations farther east, as, for instance, in the expression "Malayo-Polynesian," applied by many writers not only in a linguistic, but also in an ethnical sense, to most of the insular peoples from Madagascar to Easter Island, and from Hawaii to New Zealand. It is now of course too late to hope to remedy this misuse of terms by proposing a fresh nomenclature. But much of the consequent confusion will be avoided by restricting Malayo-Polynesian[493] altogether to linguistic matters, and carefully distinguishing between Indonesian, the pre-Malay dolichocephalic element in Oceania[494], Malayan or Proto-Malayan, collective name of all the Oceanic Mongols, who are brachycephals, and Malay, a particular branch of the Malayan family, as fully explained in Ethnology, pp. 326-30[495].

The essential point to remember is that the true Malays--who call themselves Orang-Malayu, speak the standard but quite modern Malay language, and are all Muhammadans--are a historical people who appear on the scene in relatively recent times, ages after the insular world had been occupied by the Mongol peoples to whom their name has been extended, but who never call themselves Malays. The Orang-Malayu, who have acquired such an astonishing predominance in the Eastern Archipelago, were originally an obscure tribe who rose to power in the Menangkabau district, Sumatra, not before the twelfth century, and whose migrations date only from about the year 1160 A.D. At this time, according to the native records[496], was founded the first foreign settlement, Singapore, a pure Sanskrit name meaning the "Lion City," from which it might be inferred that these first settlers were not Muhammadans, as is commonly assumed, but Brahmans or Buddhists, both these forms of Hinduism having been propagated throughout Sumatra and the other Sunda Islands centuries before this time. It is also noteworthy that the early settlers on the mainland are stated to have been pagans, or to have professed some corrupt form of Hindu idolatry, till their conversion to Islam by the renowned Sultan Mahmud Shah about the middle of the thirteenth century. It is therefore probable enough that the earlier movements were carried out under Hindu influences, and may have begun long before the historical date 1160. Menangkabau, however, was the first Mussulman State that acquired political supremacy in Sumatra, and this district thus became the chief centre for the later diffusion of the cultured Malays, their language, usages, and religion, throughout the Peninsula and the Archipelago. Here they are now found in compact masses chiefly in south Sumatra (Menangkabau, Palembang, the Lampongs); in all the insular groups between Sumatra and Borneo; in the Malay Peninsula as far north as the Kra Isthmus, here intermingling with the Siamese as "Sam-Sams," partly Buddhists, partly Muhammadans; round the coast of Borneo and about the estuaries of that island; in Tidor, Ternate, and the adjacent coast of Jilolo; in the Banda, Sula, and Sulu groups; in Batavia, Singapore, and all the other large seaports of the Archipelago. In all these lands beyond Sumatra the Orang-Malayu are thus seen to be comparatively recent arrivals[497], and in fact intruders on the other Malayan populations, with whom they collectively constitute the Oceanic branch of the Mongol division. Their diffusion was everywhere brought about much in the same way as in Ternate, where A. R. Wallace tells us that the ruling people "are an intrusive Malay race somewhat allied to the Macassar people, who settled in the country at a very early epoch, drove out the indigenes, who were no doubt the same as those of the adjacent island of Gilolo, and established a monarchy. They perhaps obtained many of their wives from the natives, which will account for the extraordinary language they speak--in some respects closely allied to that of the natives of Gilolo, while it contains much that points to a Malayan [Malay] origin. To most of these people the Malay language is quite unintelligible[498]."

The Malayan populations, as distinguished from the Malays proper, form socially two very distinct classes--the Orang Benua, "Men of the Soil," rude aborigines, numerous especially in the interior of the Malay Peninsula, Borneo, Celebes, Jilolo, Timor, Ceram, the Philippines, Formosa, and Madagascar; and the cultured peoples, formerly Hindus but now mostly Muhammadans, who have long been constituted in large communities and nationalities with historical records, and flourishing arts and industries. They speak cultivated languages of the Austronesian family, generally much better preserved and of richer grammatical structure than the simplified modern speech of the Orang-Malayu. Such are the Achinese, Rejangs, and Passumahs of Sumatra; the Bugis, Mangkassaras and some Minahasans of Celebes[499]; the Tagalogs and Visayas of the Philippines; the Sassaks and Balinese of Lombok and Bali (most of these still Hindus); the Madurese and Javanese proper of Java; and the Hovas of Madagascar. To call any of these "Malays[500]," is like calling the Italians "French," or the Germans "English," because of their respective Romance and Teutonic connections.

Preeminent in many respects amongst all the Malayan peoples are the Javanese--Sundanese in the west, Javanese proper in the centre, Madurese in the east--who were a highly civilised nation while the Sumatran Malays were still savages, perhaps head-hunters and cannibals like the neighbouring Battas. Although now almost exclusively Muhammadans, they had already adopted some form of Hinduism probably over 2000 years ago, and under the guidance of their Indian teachers had rapidly developed a very advanced state of culture. "Under a completely organised although despotic government, the arts of peace and war were brought to considerable perfection, and the natives of Java became famous throughout the East as accomplished musicians and workers in gold, iron and copper, none of which metals were found in the island itself. They possessed a regular calendar with astronomical eras, and a metrical literature, in which, however, history was inextricably blended with romance. Bronze and stone inscriptions in the Kavi, or old Javanese language, still survive from the eleventh or twelfth century, and to the same dates may be referred the vast ruins of Brambanam and the stupendous temple of Boro-budor in the centre of the island. There are few statues of Hindu divinities in this temple, but many are found in its immediate vicinity, and from the various archaeological objects collected in the district it is evident that both the Buddhist and Brahmanical forms of Hinduism were introduced at an early date.

"But all came to an end by the overthrow of the chief Hindu power in 1478, after which event Islam spread rapidly over the whole of Java and Madura. Brahmanism, however, still holds its ground in Bali and Lombok, the last strongholds of Hinduism in the Eastern Archipelago[501]."

On the obscure religious and social relations in these Lesser Sundanese Islands much light has been thrown by Capt. W. Cool, an English translation of whose work With the Dutch in the East was issued by E. J. Taylor in 1897. Here it is shown how Hinduism, formerly dominant throughout a great part of Malaysia, gradually yielded in some places to a revival of the never extinct primitive nature-worship, in others to the spread of Islam, which in Bali alone failed to gain a footing. In this island a curious mingling of Buddhist and Brahmanical forms with the primordial heathendom not only persisted, but was strong enough to acquire the political ascendancy over the Mussulman Sassaks of the neighbouring island of Lombok. Thus while Islam reigns exclusively in Java--formerly the chief domain of Hinduism in the Archipelago--Bali, Lombok, and even Sumbawa, present the strange spectacle of large communities professing every form of belief, from the grossest heathendom to pure monotheism.

As I have elsewhere pointed out[502], it is the same with the cultures and general social conditions, which show an almost unbroken transition from the savagery of Sumbawa to the relative degrees of refinement reached by the natives of Lombok and especially of Bali. Here, however, owing to the unfavourable political relations, a retrograde movement is perceptible in the crumbling temples, grass-grown highways, and neglected homesteads. But it is everywhere evident enough that "just as Hinduism has only touched the outer surface of their religion, it has failed to penetrate into their social institutions, which, like their gods, originate from the time when Polynesian heathendom was all powerful[503]."

A striking illustration of the vitality of the early beliefs is presented by the local traditions, which relate how these foreign gods installed themselves in the Lesser Sundanese Islands after their expulsion from Java by the Muhammadans in the fifteenth century. Being greatly incensed at the introduction of the Koran, and also anxious to avoid contact with the "foreign devils," the Hindu deities moved eastwards with the intention of setting up their throne in Bali. But Bali already possessed its own gods, the wicked Rakshasas, who fiercely resented the intrusion, but in the struggle that ensued were annihilated, all but the still reigning Mraya Dewana. Then the new thrones had to be erected on heights, as in Java; but at that time there were no mountains in Bali, which was a very flat country. So the difficulty was overcome by bodily transferring the four hills at the eastern extremity of Java to the neighbouring island. Gunong Agong, highest of the four, was set down in the east, and became the Olympus of Bali, while the other three were planted in the west, south, and north, and assigned to the different gods according to their respective ranks. Thus were at once explained the local theogony and the present physical features of the island.

Despite their generally quiet, taciturn demeanour, all these Sundanese peoples are just as liable as the Orang-Malayu himself, to those sudden outbursts of demoniacal frenzy and homicidal mania called by them m[)e]ng-amok, and by us "running amok." Indeed A. R. Wallace tells us that such wild outbreaks occur more frequently (about one or two every month) amongst the civilised Mangkassaras and Bugis of south Celebes than elsewhere in the Archipelago. "It is the national and therefore the honourable mode of committing suicide among the natives of Celebes, and is the fashionable way of escaping from their difficulties. A Roman fell upon his sword, a Japanese rips up his stomach, and an Englishman blows out his brains with a pistol. The Bugis mode has many advantages to one suicidically inclined. A man thinks himself wronged by society--he is in debt