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Updated: June 6, 2025
These are supposed to reveal to the Dyaks the will of the great god Singalang Burong. These birds are beautiful in plumage, but, like most tropical birds, they have little song, and their calls are shrill and piercing. They are supposed to be the seven sons-in-law of Singalang Burong, and the legend which tells of how the Dyaks came to know them and to listen to their cries is given in Chap.
The Dyaks do not worship idols, but they believe in certain gods and spirits, who are supposed to rule over different departments of life, and to these deities they make offerings and sing incantations at certain times. The following are the more important gods among the Dyaks. Singalang Burong takes the highest position in honour and dignity, and is the ruler of the spirit-world.
All the people in this house, when at home, are in the form of human beings, but they are able to transform themselves into birds. My father, Singalang Burong, is the head of this house. I am the youngest of eight sisters. We have no brothers alive; our only brother died not long ago, and we are still in mourning for him, and that is the reason why my sisters did not come out to greet you."
Now, though Siu knew it not, this was the house of the great Singalang Burong, the ruler of the spirit-world. He was able to change himself and his followers into any form. When going forth on an expedition against the enemy, he would transform himself and his followers into birds, so that they might travel more quickly.
The Ibans read omens not only from the birds mentioned above as the son-in-law of Singalang Burong, but also from some other animals. An excellent account of the part played by omens in the life of the Ibans has been given by Archdeacon Perham in the paper referred to above, and we have nothing further to add to that account.
As the omens of birds are observed and obeyed by the Dyaks, and the omen birds are looked upon as messengers of the great god Singalang Burong, when a bird of ill omen comes into a Dyak house, a feast is held, and offerings are made to the gods and spirits.
Singalang Burong was seated in his chair of state, and received them most kindly. He explained to Siu who he was, and the worship due to him, and they learnt also about the observance of omens, both good and bad. "I am the ruler of the spirit-world," said Singalang Burong, "and have power to make men successful in all they undertake.
They were shown the different methods of catching fish, and learnt to make the different kinds of fish-trap used by Dyaks of the present day, and they remained in Singalang Burong's house that whole year for the purpose of acquiring a complete and practical knowledge of the different stages of paddy growing. When the year was ended, Seragunting's mother took him and Siu to see her father.
The special characteristics and religious aspects of these different feasts must now be noticed. Feasts connected with Head-taking. All these are given in honour of Singalang Burong, who is the ruler of the spirit-world, and the god of war. These feasts are not held as frequently as those connected with farming, but when any of them take place, a great deal is made of the event.
Archdeacon Perham has given an account of the Petara of these people, showing how it is a conception of one god having very many manifestations and functions, each special function being conceived vaguely as an anthropomorphic deity. He has described also the mythical warrior-hero and demi-god Klieng, and the god of war, Singalang Burong.
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