'.

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THE ACHEHNESE

TVANKU MUHAMAT nAWoT. I'RKTENDEK TO THE Sl'I.TANATE 1878SUnUlTTEU TO THE DUTCH GOVERNMENT JANl'AKY I903.

-1902.

THE ACHEHXESE
J

BY

4/

Dr

d SNOUCK HURGRONJE
Adviser for Native Affairs, Netherlands India,

TRANSLATED
BY

the late A.

W.

O'SULLIVAN

S.

Assistant Colonial Secretary

Straits Settlements,

WITH AN INDEX
BY

R.

J.

WILKINSON

Inspector of Schools, Federated Malay States,

VOL.

Late E.

J.

LEYDEN,

I.

BRILL
1906.

V.

E. J

Urill,

y,

iiublishcm and iirinters, Leyden.

x'.

INTRODUCTION.

In

July,

1891,

proceeded to Acheh

in

pursuance of instructions

from the Netherlands-India Government to make a special study of the

element

religious

residence

Arabia (1884

in

Mecca

at

Dutch

their

was required

soil

Acheh

In

my

in a position

especially

knowledge of the influence of

intimate

some time spent

from literature and from

country and

had been

fanaticism upon the obstinate resistance of the Achehnese

rule

own

85)
an

obtain

to

Mohammedan
to

the political conditions of that country. During a

in

to

my

Achehnese on

direct relations with

in

round

knowledge gained by me

off the

experience

in the

sacred city of the Arabs.

soon saw that the available data regarding the language,

people

what was wanted, so

far short of

fell

my

enquiry beyonds the limits of

extended

commission. In order to get at

the very foundations of a knowledge of the influence of Islam upon the

political,

and domestic

social

local conditions allowed

my

of

research.

liminary

me) that

February,

In

so,

in

1893

94,

1892,

O'Sullivan, early

of translating the

book and requested me

of

my

to

be needed,

it

was

in

that

country

was

and
in

in

many

begun

respects from

to write
its

my

is

now

me

of his project

in the text

which might

spending a great deal of

an incomparably better position

I

book

actual form.

to investigate that old pirate-state than

Certainly had

which

just the very time that the real conquest

Acheh was being commenced

time

treatise

materials at

to look through his version

and give him the benefit of any amendments

seem

my

form of an English translation.

1899, informed

in

(so far as

range as the subject

worked up

appeared the

in the

took

had got together enough pre-

book;

first

being again oftered to the public

Mr.

in its entire

life

matter for compiling a

Batavia; and

When

of the Achehnese,

life

had been

in

Still,

1899,

it

as the

in

1891 and 1892.

would have differed

book was

definitely

INTRODUCTION.

VI

religious

people

of the

life

rc-\vriting

for

jiistilicatioii

reasons for not doing so.

serious

the

was no

there

out,

that

in all particulars

Volume, there was only the

First

than one written

less useful

the account

1899, since

in

could so deal with the general political situation as to lay

latter

more

dealt with

the more abundant data which were

the

in

chapter which would be

fn-st

had given. Besides,

and there were some

The Second Volume had

afterwards forthcoming had only confirmed

that

it

clearly before the reader the alteration in the state of affairs since

Much

89 1.

had then been important, had come to

of what

significance,

practical

to

influences

Any

bear.

new

and persons had brought

factors

thread of connection which ran through the component

Moreover the

work.

changed, while

of affairs

state

1899 the

in

their

1891

in

92

the

that

long

remained un-

so

rapid that the

march of events was

wrapped up
do

in

to

get

the other in Netherlands India

would already

duties,

official

and the author were separated

translator

Settlements,

Straits

could

my

Last

the undertaking might have been seriously delayed owing to the

all,

fact

the

less,

portions of

situation might almost be said to be changing from day to day.

of

its

one writing a new introductory chapter with

eye on the altered situation would have broken, more or

his

lose

find

through their self-appointed

English edition would have to be printed

in

as

it

one

much

as they

especially

task,

the

in

and that both,

as the

ICurope.

All these considerations led up to the decision that the text should

be

substantially unaltered, and that only occasionally would

left

improvements and

put

brackets after

in

introductory

article

events in

recent

explanations

fuller

be included

to the text regarding individuals

additions

as

Acheh

of their

significance.

destined

for

readers

had constructed

the

for

names

much
as

This

would
last

outside

referred

should

in

mentioned
to,

be said

that isolated
it,

should be

regarding the course of

reader

some

idea

specially needful in an edition

Holland as well as

themselves a legend

though completely refuted by Dutch

it,

in

and, linalh-, that in an

suffice to give the

seemed

some

in

of the

it,

since foreigners

Acheh War which,

writings, continues

still,

outside

Holland, to be accepted as history. Speaking generally, the most absurd

errors

arc

concern

accepted

the

savants take
edition

in

Europe

minor states;

for

even

in

the truth

regarding

events that

Germany, the land of

learning,

each other more seriously to task over an error

of a Pushtu text or

in

in

an

an essay on the ethnography of Corea

INTRODUCTION.
than over a

of injustices

tissue

to

VII

neighbours and

their

kin

in

the

Netherlands.

Holland

war against Acheh

without

years

Shaking

their

frontiers of

for

has been engaged in

which has extended to about thirty

period

having led to the subjugation of that native kingdom.

heads solemnly over

Holland see

it,

worthy

in this

do not devote any long investigation

land's

European legend

runs the

so

inability

many

learned people outside the

fable

to

a definite indication of Hol-

govern her colonies, whether

to

which naturally they

be due to faulty

this

whom

policy or to ignorance or to faithlessness on the part of those to

Acheh has been

the task of the subjugation of

Now

there

than the

foreigners

no

certainly

is

Dutch; and no Dutchman

conduct of Achehnese

affairs

stration can be considered to

it

sesses, the difiiculties

And

from

learn

how

in the

the admini-

have been either adequate or suitable

would have taken a long

Holland has spent no thirty years

for

path of conquest were very,

in the

with far more wisdom and power than

to

deny that

will

often hard to see

is

what was needed. But the obstacles

very great

confided.

more disposed

nation

in

little

Holland pos-

overcome.

spell of time to

the effort; her error rather

has been that she has continually suspended the action she has begun

and that she has indulged

most serious trouble of

all

in

long periods of quiescence,

while the

has lain in the fact that the strings of policy

were pulled by ignorant majorities

in the

Mother-country,

who

did not

discover the best path from the outset but learnt through a period of
disaster

and discredit the course that they should pursue.

the only colony-governing country that has

now and

Is

Holland

then had cause to

sufter from twinges of that complaint, or that has failed to immediately

lay hands on the

enterprise

destiny to put through an arduous

Acheh was
least to

man appointed by

to

be brought into the comity of civilized states or at

be rendered innoxious to

centuries she

is

it.

From Mohammedanism

reputed to have accepted) she really only learnt a large

number of dogmas

relating to hatred of the infidel without

mitigating concomitants; so that the Achehnese

of piracy

and man-hunting

Mohammedan
justified

to

in

(which for

countries

and

at

the

islands,

in

their

a regular business

expense of the neighbouring non-

and considered that they were

any act of treachery or violence

American) traders who came

made

any of

to

European (and

latterly

search of pepper, the staple product

INTRODUCTION.

VIII

of

country.

the

murder on board ships

Complaints of robbery and

trading in Achehnese parts thus grew to be chronic.

had never been any

there

was

practically

for .some centuries

back

up into countless miniature

split

Of central authority
and the country

under chiefs

states

whose power depended on personal energy and who were generally in

a state of warfare with their neighbours unless in peace and alliance

them

with

for

the

perpetration

joint

of their

national offences.

The

foreigner, who had dealings with the Achehnese, as soon as he found

himself

great

some authority

for

of the

and over

State

their

could find no security for

control over the

its

dependents

power of the Achehnese princes was

the

might

that

situation since the seven-

the Sultanate of Acheh lost

Century when
chiefs

vainly

Such indeed has been the

redress his wrongs.

teenth

sought

difficulties,

in

at

its

but even

when

height the foreigner

or property in the country.

life

The arrangements which the British ICast India Company made with
Acheh at the close of the XVIIIi'' and the beginning of the XL\tli
Century

for the establishment of friendly relations,

most insulting way; we can

the

referring

Raffles

to

recent
in

1819,

in

1786 Warren

upon

this point

^).

Hastings received from the then Sultan of Acheh

FRANCIS Light pointed out

Bengal that a settlement

at I'ulau

description

against

an

enemy

Pinang possessed greater advantages

there.

and

necessary".

Or

good road but no place

The country

treacherous.

of safety and advantage, a force

1)

is

is

fertile

beyond

and very populous. The inhabitants rigid and superstitious

Mohaiiiiiicdans, sullen, fickle

be

same

to the Governor-General of

than one on the Achehnese coast: "Achcen

of security

by

which long extracts have been quoted from the

a discourteous letter in reply to an expression of goodwill. In that

year, Captain

in

upon the treaty made with Acheh') by

essay

archives of the India Office

In

satisfy ourselves

were overridden

In

the

rather with "Johor

same
Allum

spirit

as

sitfficient

to

To form a settlement there

subdue all the chiefs would

wrote jAMES PRICE to the cliairman

king of Acheen", concerning

whom

the

Chairman of

Company wrote to Bengal on the 4''' August 1824: "that chief., so far as we can collect
from your correspondence.^ not having possessed an eslahlished authority in the country which
the

he assumed to represent.^ has never been in a situation to maintain the relations into which
he entered".
P. II. van der Kemp in Bijdragen van hct Koninhlijk lustituut voor de
Land- en Volkenkunde van Nederlandsch Indie., vol. LI, pp. 159 240 (the Hague,
1900). In the English documents qnoted there are many writer's or printer's errors.

2)

Essay of

Taal-.,

INTRODUCTION.

Company

of the

London

in

confusion

have ever

ivhicli

European nation who has attempted

F-ULLERTON wrote

R.

and at

length driven out every

And

to settle there'\

"With respect

European influence over Acheen,

1825 Governor

in

future establishment of

the

to

may be

it

Acheen

to the Port of

from that oppression, luar and

free

distressed

')

Penang

"I prefer

more healthy and entirely

as being

IX

observed that such an

arrangement on our part was long considered a desirable object, but

been

has

it

found

impracticable

utterly

employing a

zuithout

large

military force to overawe the inhabitants".

As

one power which was settled

the

other

the

territories

the

in

in

under

island

Sumatra and had brought

suzerainty

its

or

control,

Holland, during the second decennial period of the XlX'h Century, was

compelled to take measures to ensure the safety of foreign trade

Acheh. In

1824, the

Dutch Government, with great lack of

entered into a treaty with Great Britain, under which

treacherous

among

and

of trade

security

Acheh

shipping in

population,

its

fanatical

and

degree unknown

to

foresight,

guaranteed the

it

with

turbulent and warlike

in

the other races of the Archipelago, as well as hopelessly divided

against

itself,

and made the further stipulation (which rendered

undertaking impossible to carry out) that

it

its

would respect the inde-

pendence of the country.

No wonder

then that in the following half-century the complaints of

wrongs of every

sort suffered at the

hands of the Achehnese by Euro-

pean and American traders became more and more

these

new

ultimately led up in 187 1 to a

which Holland was

left

plentiful,

and that

treaty with England, under

with more freedom of action

in

the control of

Acheh.

The

and shipping
all

British experience of 1786

in

Acheh

the chiefs" and

long struggle,

to

be

"to

it

would

that to effect the security of trade

be absolutely necessary "to subdue

overawe the inhabitants"

acquired by the Dutch as well.

was now,

after a

People flattered

themselves quite seriously with the hope that a treaty with the Sultan

Acheh

of

despatch

wanted

of

forced
a

small

out

of him,

force,

need be, by menaces and by the

they did not trouble their minds

internal condition of the country.

l)

if

would succeed

Obviously

this is

Even

in

in

doing

all

that

was

the least degree with the

after the

war had actually begun

the correct reading, and not "however".

INTRODUCTION.
1873 they continued to entertain the vain hope that a treaty of this

in

be the basis of a solution of our Achchncse

might

sort

After the abolition

Netherlands India Government came

the

Sultan,

authority and the death of the last

royal

of the

difficulties.

forward as his suc-

cessor and claimed the allegiance of the chiefs of the dependent king-

Many

doms.

Achehnese coast-dependencies formally gave

order to protect their

in

number who withheld

the
in

of

chiefs

their submission

their allegiance

commerce from

was greater; and many

in

but

injury,

chiefs

the interior did not consider themselves bound by the promises of

the raja of the coast. Furthermore the state of war

from our

chapter

first

puted authority

in

military

leaders,

religious

added

Acheh

many

to the

a countless

country

former

could

be forced

in

to submit,

who already

dis-

others: adventurers,

by taking up

certain strong

and

the dependencies) the rest of the

and that by the submission

of the principal Chiefs the other

certain

learnt

.Sultan's residence as its centre

important harbours

others being

may be

as

of every type. For years the Dutch

chiefs

having the

(one

chiefs

number of

authorities remained under the illusion that

positions

headmen and

of

the rest of the

people would be brought under Dutch authority.

At
1

under the governorship of (ieneral van der Ileyden (1877

last

they

881)

learnt

a defensive policy in no

by experience that while

way advanced Dutch dominion, a vigorous offensive would make the

enemy come to his .senses. All Great-Acheh was conquered in this way.
The coast-dependencies which,
supplied
real

the

lurviis

importance

rcniiii,

than

the

in

were densely populated and

parts,

mone\', to the war-party, were of greater

mother-state

from

which

the

colonies

pepperplanters had spread out. This fact the politicians forgot

1881

when

of
in

they thought that now that the war seemed virtually at an end

they could
purely

civil

fall

back upon a more defensive attitude and introduce a

government. The years

1881

to

1884 were necessary to

enable them to see that the establishment of widely extended military

posts

in

Great-Acheh and the introduction of a

could never lead to the breaking

down

.settled

administration

of the opposition in the depen-

dencies; and that, on the contrary, so long as one did not oneself take
the offensive against the Coast-states, the military posts in Great-Acheh

would

be

the

target

of

continual

attacks

to the decision

alas,

Achehnese.

The

the Netherlands

came

by the

Government and the House of Representatives

an erroneous decision,

in

that the expenditure

INTRODUCTION.
on Great-Acheh must be

XI

curtailed, that the resistance in the Coast-states

by naval coercion alone, and finally that develop-

must be overcome

ments must be awaited and that time would reconcile the Achehnese
to their Over-lords. In

1884 this "concentration-scheme" was taken up

and a beginning was made by the construction of a "concentrated line"

of forts

who inaugurated

opinion exists that the statesman

being entirely unversed in Achehnese

besides

and only sought

sceptical

burden of the Achehnese

I

am

about the old seat of the Sultanate.

stretching

widespread

this so-called

affairs,

scheme,

was cynical and

some temporary way of shelving the

for

and that Parliament followed him.

question,

not in a position to controvert this

belief.

Certainly no one ever

in Achch than the inventor

The Achehnese were free, at whatever time and in
whatever way suited them best and without heavy expenditure or loss,

rendered a greater service to the War-party

of "concentration".

and the

to harrass the line

coast-stations, as often as they pleased; the

troops within the line were as

little

able to prevent

them

were

as they

punish them when the thing was done. In the presence of a quite

to

enemy

harmless

within the country, the religious party and the ener-

getic adventurers

had a most desirable opportunity of establishing war-

chests and, with them, imperia in iinperio. There was no reason what-

ever

why

most enjoyable

this

should ever

come

to an end.

headmen

including the

in

state of affairs

Moreover

all

Acheh and

its

dependencies,

nominal subjection to the Dutch Government,

remained under the influence of the Government's foes; and these

everywhere derived more

Dutch

forts

in

Achehnese

for the

latter

than injury from the presence of the

profit

the country.

Coercive measures dealing with Achehnese trade and shipping failed

be effective not only because they were not pushed on with

to

cient energy, but

still

more because

nese to supply himself with his

the

aid

scheme"

of foreign
left

No wonder

him)

trade,
in

own

always possible

is

for

suffi-

an Acheh-

limited requirements even without

so long as he

is

left

(as

the "concentration

undisturbed possession of the whole land.

then that no one with any knowledge of local conditions

expected any good from

offered

it

either

too

jugation of Acheh,

only desired so

much
it

"scheme".

this

or too

offered

little

much conquest

over the village of the old

little.

as

If

help,

child could grasp that

one hoped to

in

fact

none

effect the sub-

at all;

would permit of the Dutch

Sultans,

it

if

one

flag flying

then the tenure of a verv small

INTRODUCTION.

XII

area would have sufficed, and one might have been spared the trouble

and expense incurred

a

the holding of the "line" which necessitated

in

considerable military force to do a work of the Danaides under the

continuous harassing of the Achchnese.

From

the

commencement

every

too,

whose duty

one

supervise the working of this "scheme" found

more or
pressed

less

such

than

it

was to

necessary to do either

it

Acheh themselves exsometimes by recommen-

implied; the Governors of

it

opinions sometimes by action

We

need not trouble the reader with the dozens of different

schemes proposed by officials or unofficial. It may however be borne
in mind that firstly the trial of a purely civil government (based on
dation.

the

theory that Acheh had been sufficiently subdued), and afterwards

the

"concentration"

home from

intended to save statesmen at

(really

troubling their heads about these questions, but nominally based upon

Acheh would

the theory that

ultimately submit of

its

own

out fifteen years from the tale of the legendary thirty

by

accord) take

first

referred to

us.

The last three years of the "concentration" time have earned an

unhappy notoriety under the name of the "Uma"-period. This adventurer, whose character is depicted in our first volume, came from the
Meulaboh country
worthiness

and

in

he was a typical Achehnese

his slavery to

from most Achehnese headmen

his relations with all sorts

commanding

sari's

sorts

him

of great

in his

complete untrust-

opium and gambling, but he

differed

energy and consummate tact

his

in

in

and conditions of men. As he had acquired

influence over the

West

Acheh by cunning

anil

coast and in one of the three

intrigue

and by violence of

all

and the "concentration" theory debarred any idea of depriving

of his ill-gotten authority

he was a troublesome

enemy

to the

Dutch Government and he could become by prudent policy on the part

of those in authority, a useful ally of that Government. It is true that
had many crimes standing to

he

been guilty of double-dealing

laid

to the charge of

all

his debit

in

allies,

and had more than once

but these are offences which can be

"friendly"

Uma's case the proportions

case of other treacherous

Achchnese

chiefs,

and although

both respects were greater than

this

was only due to the

in

in

the

fact that the

others were less subtle and energetic than he.

Thus

in

1893

repeatedly asked

when Uma, intending

to

advance

his

own

interests

for the forgiveness of his past ofTences, the

had

acceptance

INTRODUCTION.

XIII

of his submission could not be censured from the point of view of the

scheme. With a

concentration
private

with those of peace and order throughout the

interests

For even

would

if

have been as

still

far

pursue

But inexcusable

native

warnings,

have

persisted

Uma

assisted,

and

Acheh

by generous
for

partizan

the Dutch power was

after

esta-

dealt out, as his own, plentiful subsidies to

War-party and

the

maximum

the

opponents.

all

and, under the guise of fighting against the foes

Dutch regime, he
in

own enemies

his

war raged even

civil

of the

acquire

Uma

strengthening

in

overcame

in

friends

Uma's submission, have

after

Dutch weapons and Dutch money.

blished

his

to

was that a Governor absolutely unacquainted

immediately

confidence to this adventurer and, in defiance of

should

subsidies of

struggles

and would have had

one's knowledge of the proper course

it

should,

affairs

entire

his

Thus

as before

mind, one

his

matters concerning the condition of the districts under his

in

influence.

given

advanced

terri-

and nothing to

to gain

more had changed

the fickle chief once

some chance of increasing

with

much

he ruled, there would have been

tories
lose.

prudent endeavour to reconcile Uma's

Of course

of

not go

could

Uma

by

all

means

power

in his

to

both over the Dutch and their

influence

this

ceased to be possible for

tried

on

for

to continue to

long;

soon as

as

combine the

it

satisfaction

of the wishes of the War-party with the appearance of advancing the

interests of the

much doubt on which

not
first

Uma

side

would

elect to be.

and there was

From

the very

he set himself to winning substantial gains for the War-party and

nominal

advantages

the

for

Dutch,

which

seriously taken had no real value whatever.

than the original

way

the

Government, the barrel would burst

concentrated"

Acheh

in

advantages however

"line" of greater extent

could effect nothing whatever in

an insurrection that had

of terminating

granaries outside Great

line,

last

its

centres and

its

the dependencies. Yet this extension

Uma, appointed a comand considered by the Governor

of the line was the only apparent gain which

mander of
as

friendly

Achehnese

trusty councillor,

due to

forces

brought to

his

and continued to depend on

protector;

and

this

gain

was

the slender thread of his

good-will.

Uma

come to remove
the scales from the eyes of the blindly-trusting General Deykerhoff.
He had then sufficient money and arms to play a leading part among
In

March,

1896,

thought

that

the time had

XIV

INTRODUCTION.
War-party, and the claims

the

upon him

his friend

wliicli

DeykeRHOKK

pressed

bei^an to be tjurdensomc.

His secret opposition to Dutch rule thus changed to open hostility,

but since the real purport of his actions had long been as obvious as

we cannot speak

day,

the

except

highly specialized sense

in a

of Uma's "defection".

Uma

The
a

healthy

influence

opened

termination

however melancholy

episode,

in itself,

indirectly exercised

upon the management of Achehnese

all

affairs.

eyes to the need of vigorous action

Its

one did

if

1896, the

not wish to abandon altogether the subjugation of Acheh. In

war against the Achehnese, which had been allowed to be suspended

188

since

resultant

real

Van Heutsz

Governor

since

any

witliout

make

war

any

tlian

He had

nature more warlike and from of old more devoted

superfluity

knowledge of the

at

no

high

the

time

this

far

and munitions; he possessed a better

of European troops and the difficulties that

and

estimate

was by

of the Dutch invasion of Acheh.

outset

of arms

tactics

they had to overcome;

formed

every-

the necessary end, once and

race in the neighbouring islands,

equipped than

better

affairs

all

of this insurrection.

all,

The enemy, by
to

Above

was resumed.

1898 took the direction of

in

thing has been methodically done to

for

gain,

lie

during the concentration-time,

had,

of his foe's intelligence.

Thus then

his self-

confidence stood higher than ever.

Wlienever the Dutch troops encountered the Achehnese

the

field

die

was soon cast; these

of unity and organization

force
in

for

guerilla

On

long.

keep

the other

liantl

less avail

populated
times

in

could not

in

the open

owing

to lack

the field anything like a military

the

Achehnese have an advantage

warfare which makes their subjugation a gigantic task and

through which the combatant

even

latter

districts

swamps

numbers

at

their foe's disposal are

of

than his superior strategy and organization. Between the

in

the

Achehnese

sometimes jungles and some-

finds

which he can conceal himself; from the central high-

lands of North Sumatra where the Gayos and Alassers

live, a

huge ring

of forest separates him. In ordinary times he makes clearings for pepper

and

rice fields in the jungle; in

time of need such clearings ofter them-

selves as excellent hiding-places over which bands can scatter themselves.

For gampong-dwellers who do not wish

of their habitations

is

thereby rendered

to submit, the

less

abandonment

distressing; they settle in

INTRODUCTION.
up new clearings

the ladangs or open

in

XV

the jungle,

for preference,

out-of-the-way corners.

in

Thus then the gampongs of Acheh and

and the

depopulated,

partly

illimitable

dependencies became

its

virgin

became dotted,

forest

here and there, with temporary clearings used as the settlements some-

communities, sometimes of petty bands,

times of large
as

far

good as inaccessible

gampongs

the

section

so

common

from any

possible

in

that

situated as

path, very difficult to trace

as
in

apparent submission really sided with the expelled

the ladang-dwellers always found

a cordial reception

awaiting them in the gampongs, while the gampong-dwellers,

had anything

and

The people remaining

for large military forces.

to their discredit,

when they

knew where they could safely retire to.

safe hiding-places when they wished

Furthermore bands could count on

among

the Gayos and Alassers,

Achehnese bands had

to

Mohammedan

subjects of Acheh.

gather together and act for short periods

only wherever through enquiries or the reports of their spies, they had
reason

believe

to

advantage
large
in

or

scale,

they stood a good chance of winning some

that

They were

another.

for

rarely

exposed to attack on any

almost inaccessible country that they understood

the

every detail helped them as an ally and enabled them to break up

into

small

parties

or

even singly to betake themselves to their tem-

porary places of refuge whenever necessary. The question of provisions

troubled

them but

little

they found on the spot pretty nearly every-

thing necessary to satisfy their modest requirements. For serious attacks

they

made

use of fanatics who,

teachers that any one

to heaven, eagerly
to

who

went

fell

jn a

fortified

by the assurance of

war against

infidels

their

would go straight

and of assassins who pretended

to their death,

be friendly so as to help the cause by gaining admission to some

camp and

there plunging into slaughter.

Is it

wonderful then that

a man, shrugging his shoulders, asked himself

and believed that the troops,

how

all this

to accomplish their task,

many

was to end,

would have to

be not only brave and resourceful but ubiquitous?

whom we

Truly Francis Light and James Price,

quoted,

had

grasped

necessary "to subdue

Only
native

the situation
all

the chiefs",

as guerillas against guerillas,

troops

in

officers

of like

most

and

literal

their

first-rate

quality,

have already
sense.

name was

by using the most

under the leadership of

non-commissioned

its

lightly

European

It

legion!

equipped

officers

and by operating

was

in

with
small

XVI

INTRODUCTION.

detachments, could any real results be arrived

Van Heutsz made

General

traitor

guerilla

at.

progress

In less than six years

now even

that

Uma

chiefs

and numbers of adventurers,

perished;

the

chiefs

and thousands of refugees came back

under the authority of Government. The

now censured by
versally

who

1878 as a

in

all

mark except

of

chiefs

said in this

book

in

confirms

number of

a limited

respected religious leaders. This exception

the closing years of the war

gampongs

to their

continuance of the revolt

whole attitude of the teungkus (men learned

and

in

uni-

fact the

the scriptures) during

in

1892 regarding the significance of the religious factor

every one has accepted

as a truth that he

it

but for the

it,

two years

last

acknowledged from the

first.

one casts a glance over the map so as to form some idea of the

extent and desolate character of the country in which, by day and

more by

had to be continually carried on;

night, operations

that several military e.vpeditions lasting weeks,

if

down

the

enemy; that from 1898 the

houses and settlements should be spared

well

as

in

the

case

rule
in

who submitted

of those

receiving

them back

understand what an
in

into favour
effort

one knows

in

order to

was enforced that

all

the case of enemies as

that one should always

behave with the greatest indulgence towards hereditary

even repeated evidence of treachery formed no

still

and months

yes,

were necessary towards the central highlands of the Gayos

track

is

anew the accuracy of what was

the war; at that time no one believed

If

members

of dependent states, the

had been proclaimed Pretender'Sultan, submitted almost without

exception

in

leaders and

fanatical

of the Sultan's family, and finally their head himself

child

the most

must admit that we have come to the beginning of the end.

sceptical

The

such

chiefs,

and that

sufficient reason for not

when they repented;

one then can

must have been made to attain the position

which matters stand today.

Truly, although this guerilla warfare gave no place to feats of arms

generally
local

called

famous, the

knowledge necessary

courage, the devotion, the foresight and

to

enable officers with their small detach-

ments of troops to march tens of miles a

often

pathless,

through

forest,

da)'

over very hilly ground,

swamp, and riverbed,

to

reach some

hidden destination, were greater than one can picture from the plain
military reports; and the hardships and privations which they

and

their

subordinates had to patiently undergo would have caused any less sober
nation than the Dutch to blow their

own trumpet very

loudly.

INTRODUCTION.

XVII

The whole former kingdom of Acheh with the dependencies connected

with it is now subject to Dutch rule all the districts are administered
;

by hereditary
Servants and

officials,

down and reducing

irreconcilable

under the constant supervision of Dutch

chiefs

to

to

efforts

impotence the

last

is

engaged

in

hunting

elements of disorder

and the incorrigible plunderers

fanatics

the

own

in their

reciprocal dissensions of the Achehnese,

The very

selected hiding-places.
their

and the military force

Civil

impede the subjection of

their

opponents among their

fellow-countrymen, make this work laborious and slow, but no one has

any doubt about the ultimate

issue,

and even the surviving bands no

longer delude themselves with the hope of baffling the Dutch for long.

This commentary on the above-debated events of the

docs

not

the

history;

But just as

in

treatment of history

lies

of the

life

past,

my

work.

period

so

stage at

political

my

work.

now

it

Acheh

This further

separating the

in

it

was necessary now and

order to explain the present

seems desirable not to leave the reader unac-

with the important

quainted

outside the scope of

Achehnese

again to recall certain historical events

by the

few years

1892, for a proper comprehension of the political, domestic,

and religious

social

last

aim at giving the reader an extract of Acheh's most recent

changes which have taken place on the

since the appearance of the

thought occurs to

me

as

two editions of the work

Dutch edition of

its

has,

writer: that the

in

all

material

details, placed the seal of truth upon the diagnosis of the disease

by me
that

the

in their

when many doubted me, while other doctors thought

complaint was beyond healing. Now no one any longer doubts
dogmas of Islam on the subject of religious war, so fanatical

in

that the

made

1892,

terms, supplied the principal stimulus to this obstinate rebellion

that the teungkiis, or religious leaders,

came more and more during the

war to be masters of the country and terrorized the hereditary chiefs

as well as the populace wherever these last were disposed to peace
that

only a forcible subjugation followed by orderly control over the

administration could bring about peace; that the Dutch Government in

Acheh could

effect

nothing by pressure from outside; that the control

of the country through controlling

its

harbours was impracticable

Tuanku Muhamat Dawot who had been made Sultan as

however much he enjoyed the homage mingled with fear that

that

and

a child,

natives

are apt to give to the descendants of their tyrants, was a nonentity in

a political sense

and was

in

a position neither to

do the Dutch much

INTRODUCTION.

XVIII

harm nor

to give

them any

serious assistance in the pacification of the

country.

was precisely during the most important years of the Acheh

It

the work of translation was going on, with

that

When

a slow pace.

when

the

extent of some

War

pauses and at

the book was at last completed in manuscript, and

volume had been printed

first

many

in

full

and the second

to the

August 1903, carried

by a most sudden death. Shortly before his death it had been

off

pages, Mr.

O'SULLIVAN was,

in

arranged between us that he should compile an alphabetical index rerum

which would take the place of the

of the

as

Besides

of

list

lists

of contents of chapters as well

Achehnese words attached

to

the

original edition.

Mr. O'Sui.I.IVAN planned a translator's preface to follow

this,

mine. This last feature must

now be

lost to the reader; the

compilation

of the inde.x as well as the translation of this introduction was kindly

undertaken by Mr. Wll.KlNSUN who was intimately acquainted with

Mr. O'Sulijvan's project.
Besides the above-mentioned differences the English translation differs

from the original edition

appended some
especially
text

with

notes,

the following respects. Mr.

in

marked

as

coming from the

phenomena cognate

the aspect of the

also met with in the Malay

maps which accompanied the Dutch

whenever they are

geographical
entirly

re-cast,

O'SULLIVAN has

translator

and dealing

to those in the

Peninsula.

The two

have been

edition

which traversed the country during

as the expeditions

the last years of the war were extremely useful for topographical purposes.

The

portions

still

unsurveyed we are able to

in

fill

by means

of outline-sketches and reliable data from native sources. All that could

be gathered from

the above-mentioned sources of information up to

all

1903 has been embodied

topographical

bureau

at

in

our two maps which were prepared in the

the

by

and many are inserted

first

edition,

the

photographic plates which

some have been omitted, others replaced

illustrated

better,

Of

Batavia.

for the

first

Achehnese language, of which a summary or

the course of descriptions
in

Vol.

I,

(e. g.

and regarding the

Some

texts in the

translation appeared in

regarding the conclusion of a marriage

sadati-^-Axnc?, in Vol. II),

the Dutch text as appendices to the

now

time.

first

edition

were given

in

these appendices are

omitted. Finally the spelling of Achehnese words has been some-

what modified

to suit English eyes

The Achehnese language

and

of which

ears.

the

consonants as well as the

INTRODUCTION.
vowels present great

and of which a correct

foreigners

to

difficulties

XIX

grasp and imitation can only be acquired by Non-Achehnese after great

labour,

Achehnese themselves

written by the

is

This character

Arabic character.

in the

inadequate for representing the consonants and wholly

is

incapable of representing the vowels of the Achehnese. Thus

about that the Achehnese adhere

in it

or e; s

modified

lost or

thus for instance they write an r at the end of syllables

but do not sound

as

comes

it

which represented

spelling

bygone age when many sounds now

their language in a

occurred

the

to

they write

it;

changed

is

end of syllables but sound

at the

the same position to

in

li

or

For

ih.

all

it

these

reasons one can hardly read Achehnese as written by Achehnese without

having previously mastered the colloquial.

There can thus be no question of

We

must

The system drawn up by me

and

transliterating the native tongue.

Achehnese according to phonetic systems of

treat

for the

purpose

now

is

spelling.

generally followed

here employed with the necessary modifications for English use.

is

Here follow some remarks on the phonetic value of the

letters used,

though they can only serve to give the reader a rough idea of the
true sound.

The

'

European

among

words

in

like aneii

It

that

is

initial

vowel

breath after a sudden opening of the

occurs in

such

English between

two vowels

it

all

although

occurs

it

words begin that are

arises out of the rush of

When

larynx.

in be 'out,

(e. g.

this

consonant

too 'old

when

words are uttered without the use of the connecting semi-vowels

y and

%v),

it

writing just as

no diphthongs)

write

where
it

is

this

it

as

final,
'

occurs as a

and
final,

initial.

some words

in

is

it

usually

altogether omitted in

Achehnese (which knows

In

consonant plays too great a part to be omitted

and

in the

unwritten as an

it

"hiatus",

omitted as an

occurs

frequently

also

guages as a

the

called

is

interjections

it

neglect

usually

consonant with which

with an

written

incorrectly

seuot, stands for a consonant which

systems

orthographical

us.

bd

is

in

this as well as in

many

other native lan-

sometimes a weakened form of

k,

t,

etc.

We

middle and at the end of a word but we leave

concession

initial; this latter

.to

it

European orthographical

methods can cause no confusion.

peculiar nasal variant of

'

we

the vowel following this symbol

The

letters d,

t,

is

write as

the reader must infer that

pronounced very

nasally.

and n are uttered (more delicately than

in

English)

XX

INTRODUCTION.

by a

short blow with the tip of the tongue against the base of the teeth.

j and

sounded as distinctly as

is

it

beginning as well as

ng

sounded as

is

by

also very distinctly

however

The

it.

in

has also

//

full

the

sound

pha, kaphe, dhbe, that,

it

Ihec,

is

;;/,

also used as an initial, e.g. in ngeu.

pronounced very

nasally.

usually stands for the single sound which in French

gn,

its

sounded

iiutcli

in uphold, red-heat, out-house, etc., at the

bring but

represented

is

in oigiion.

e. g.,

r in the predominant dialect

that this letter dwindles

by

is

the middle of words.

in
in

This consonant, as also the

tiy

it

occurs after another consonant;

it

English but are

in

syllable, e. g. in boh, sa/i, sahbat,

European ear may miss

untrained

when

well-known aspirate, but

end of a

the

letters

way.

in a drier

the

is

Ii

gun.

in

approach the sound of those

cJi

enunciated

at

approximately the iMiglish

is

away

is

sounded as a very

soft guttural, so

end of a word and

at the

not

is

marked

us in our system.

sounds

J-

the

English

way by

the

pressure

palatal

like

think; but

in

tli

uttered

is

it

in

a very

of the front part of the tongue against

the roof of the mouth. Untrained ears often confuse this sound with

The remaining consonants need no

a

is

sounded as

and soon;

ay

e as

in

in

French;

as ca in sea

say or ai in sail;

this

vowel often occurs

in

and

beat; u as oo in too

the French perc or

i as in

closed syllables) as in set; o as in boat, liome;

but

t.

explanation.

b as

open syllables and

the French sort

in
is

(in

then pronounced

very long.
eu

is

a vowel very difficult for

reproduced

it

but one should

try

pushing the

forward

lips

corners of the

European organs of speech

to exactly

approaches closest to the French eu and the German

mouth

to

is

utter
in

it

6,

with firmly closed teeth and without

the least, so that the distance between the

rather increased than decreased.

The back

the tongue must be pressed against the palate and between these

one should force out the breath steadily with the

least possible

of

two

opening

of the glottis. Unaccented, this vowel resembles the indeterminate vowel

in the

is

French
a

longation
in

je,

le,

se.

very slightly marked vowel which only appears

of others,

which the

soft

e. g.,

of

i,

e,

u,

connecting semi-vowel

and eu
_;-

is

(thus

heard

ie,

in

e'e,

in the
u'e,

be,

proeu'e,

the case of the

INTRODUCTION.
two and the

first

and

three)

sounds then

like the final

in

vowel-sound

is

almost as furtive;

c]

it

the case of the last

in

the French atnie

only appears after other vowels

and separates them from a

final

i,

e,

is

only the corrupted sound of an original

e

connecting scnii-vowel

the Dutch harmonieen.

or in
i

it

soft

XXI

is

French

e. g.

//,

(all

aloih, baga'ili.

except

The

ik

j-.

the protracted and accented pronunciation of the vowel in the

jc,

le,

se

in

Achehnesc verses make

it

rhyme with

o.

TABLE OF CONTENTS.

VOLUME
Introduction.

Chapter

Pp.

xxi.
of the people, forms of government and

Distribution

I.

administration of justice ; Pp.

(i)

food,

Introduction;

p.

i.

193.

Elements of population

(2)

of the people; clans and tribes; p. 44.

58. (6)

p.

uleebalangships and

Acheh

of

120.

p.

their

constitution;

Rivals

(9)

p.

88.

navigation
(i)

and

(5)

The Achehno-Mohammedan
times

p. 245. (4)

(1)

The Rajas

(8)

and wife;

life;

p.

p.

tvater

202.

p.

(3)

190.

civil

life

and

Pp. 295

lazv;

polygamy and concubinage;

356. (4) Divorce; p.

years of childhood;
children; p. 401.

(7)

or Season

Rights on land and water;

p. 275. (6)

p.

371.

(6)

367. (5)

The

p.

418.

(3)

p.

285.

Early days

financial relations of

husband

Pregnancy and birth; early

parents

(9)

p. 258.

439.

as

bringers-up of their

Sicknesses; their origin and cure; p. 408.

and the disposal of the dead;

294.

194. (2) Feasts

p.

The

Pp. 194

Agriculture, tenths and sugar-cane planting;

Domestic

III.

and

Proposal, betrothal and marriage contract; p. 329.

of married

The

(Sultans)

Appendix;

151.

divisions of time

and seasons;

Navigation and fisheries;

Chapter

p.

fishery. Laivs relating to land

appointed

Calendar;

p. 80. (7)

Achehnese Calendars, festivals and seasons. Agriculture,

II.

and

government

of the traditional authorities; political

adventurers and representatives of religion;

Chapter

its

administration;

its

Dress,

(3)

Distribution

(4)

The Gampong,

(5)

The mukim and

16.

p.

dwellings, household equipment; p. 25.

luxuries,

and adats;

I.

(8)

Death

Distribution of Effects; p. 434.

CORRIGENDA.
Vol.

19,

line 21

I,

p.

76, line

iireu'engdagang, read: ureiO^ng dagang.

18: statescraft, read:

statecraft.

[2: negligable, read: negligible.

145, line

152, line 23: heriditary, read: hereditary.

[60, line 25

strategein, read

stratagem.

read: rigorously.

161, line 25: rigouroHslv,

162, line 33: strategein, read: stratagem.

163, line

g: mustache, read: moustache.

170, line

g: irresistable, read: irresistible.

177,

185, note

I:

go, line

16:

line

[4: negligable, read: negligible.

(^foc/

,,191, line 10:

.f

/(;)0/,

read:

igoj.

ci'/fc/

Sultan, read: as Sultan.

4: from below: Mahnut, reatl

line

in

from below

Abu Bahr, read

line

note 4: Qadir iyyali, read: Qadiriyyah.

Abn Bakr

Merey, read: mercy.

ig2, line

11

ig7, line

17:

Ihalathiyyah, read:

10:

mohammedons, read: mohammedans.

219, line 24: Abdarrltaman, read:

Thalathiyyah.

Abdarrahman.

17: toosed, read: tossed.

272, line

272, note

273, line

2: sinaleh, read: sinaleh.

I

manchari, read

samoc, read

280, note

297, note

Maliiniit.

Ach, read: in Achehnese.

205, line

304,

line

note:

330>

1)

33'. l'"c

line

3,

3: menstruction, read: inenstriiatiflu.

geurcHpok, read

geiireupoh.

manchari.

sramoe.

prefer, YQa.A: prefer.

15: unmaried, read: unmarried.

Vol.

I,

]).

nun

338, note
37"^'

note

386, line

405, note

line

409,

420, note

4: oiuu
3

ORKIOENDA.
,

al-aili,

read:

read

aiiiii'.

ai-taili.

read: Iciimpe.

7:

3: uiidiko, read: andiko.

and notes 4 and

14
2

leuiHpl'i-,

scissou, read

balfihin. read

scissor.

bahtciu.

CHAPTER

I.

GOVERNMENT

DISTRIBUTION OF THE PEOPLE, FORMS OF

AND ADMINISTRATION OF

The

kingdom

limits of the

Achchnese themselves

more

far

to the

I.

JUSTICE.

Introduction.
of

Acheh

')

Sumatra are placed by the

in

Teumicng (Tamiang) on the East Coast, but

at

South on the Western Coast,

viz. at

Baros or whatever

other point they regard as marking the boundary between the territory

Menangkabau and

of the princes of

more

however,

restricted,

proper, or as

we

the

is

wont

are

territory

term

to

that of the Sultans of Acheh. Far

it,

they describe as "Acheh"

"Great Acheh".

This kernel of the kingdom, which has supplied the outlying

with a considerable
striven

to

exercise

portion

more or

of their
less

inhabitants,

districts

and has constantly

dominion over them,

is

according to

the Achehnese idea bounded by a line extending from Kluang on the

West, to Krucng Raya on the North Coast, and passing through Reuengreueng, Pancha and Janthoe

').

Some examples of the etymological lore of the Achehnese in respect to the name of
own country may be found in Van Langen's Dc furichting van hct Aljihsche Stuals-

1)

their

bestvur onder het Sultanaat in the Bijdragen van hct Kon. Inst, voor dc

Volkcnkundc van Ncderlandsch-Indlc for the year

explanations

of

the

name

vogue, but

in

not

1888,

p.

a single one

386.
is

Taat-^ Land- en

There are various other

reliable.

We

find in .\cheh

but one more repetition of the phenomenon, that the names of countries, races and peoples
present

insoluble

riddles

which
of

unknown

origin,

These three places

(vulg.

and

of

We
is

etymologist, while those of villages and hamlets are as a

must thus

rest content

with knowing that the word Acheh,

applied as the designation both of the whole country and

chief town, and also of the entire population.

its

2)

is

the

to

rule fairly easy of analysis.

in

Pedir).

We

find

the above c[Uoted

lie

on the footpaths uniting

somewhat
brochure of Van I.angeu

the

boundaries

Acheh with
marked

differently
p.

the territory of Pidic

in

the ordinary

3S2.
I

maps

p,oundaiies of

The form
pare

that

to

the true Achch, the Achchncse

of this,

winnowing-basket

of a

jeu'kk (winnowing hasket).

(jcu'ec),

as

com-

delight to

may

be seen

in

tlie

the achehnese compare the form

OV TRUE ACIIEH TO THIS.

illustration

').

suggests to

The dcbouchcmcnt of the Achch river {/ciia/a

their fancy the somewhat sharply pointed mouth

winnower, whence

Achcli)

of the

unclean particles adhering to the husked rice arc

all

shaken out.
Proceeding down
kims')

on

the

intervening space

1)

These

l).asl<ets

stream,

are

wc have

and that of the

left

up to the broad

made

the

territory

belt of outl)-ing

of a

district

for

administrative

purposes.

In

almost exactly to the English word "parish". (Tni/;s/ii/oi').

its

XXV

Mu-

on the right, the

country being oc-

of strips of the bark of a small tree called

For the derivation and meaning of the word mukhii see

vince Wellesley the English Government has adopted the word
2)

subdivisions

of the

XXVI Mukims

/'//;'

plaited together.

Penang and Pro-

6.

In

to

designate the minor

stricter sense

it

corresponds

of

these

stand

(Mai.

sagi)

with

i.

the

three

mukims

angles

the

into

itself

congeries of

or

lan-

are called

the three angles of Acheh, and

e.

who

chieftains

or

head of these three

the

at

tiga

uleebalangs

three

comparison

more deeply engrafted

still

confederations

three

sagb'e

Ihi'e

the

has

triangle

guage;
the

by the XXII Mukims.

cupied

stand

or

supposed

are

to

are called panglima sagb'e,

districts,

or heads of sagi or angles.

The

history of this 'triangular

which constituted

islands

its

kingdom" and of the

and

coast-states

dependencies remains yet to be written.

European sources of information, such

as accounts of travels

and extracts

from old archives, can only furnish us with very fragmentary materials
yet

we should have

to these that

is

it

to look for the basis of such a

work. Malayan chronicles and the native oral tradition, though furnishing

much

with

us

and

writers

dressed

tales

regards the

methods of thought of the

cannot be relied on as the groundwork of

but collections of fabulous genealogies, legends and

are

up

as

coevals,

their

They

history.

of interest

to

the author's fancy, which must be subjected

suit

to a careful process of filtration before they can be brought into unison

with more solid materials.

Our present purpose

present

has ever

not

it

to describe

its

further

for

pp. 60
in

As

ct

how

of great service to us in this enquiry

seq.,

information

we

regards history, then,

what our discussion of existing

and

the Achehnese live and

that, for the reasons just stated, this history is to a great

extent wrapped in obscurity.

to

how

roots in the past, a retrospective glance over the

Acheh might be

earlier history of

were

is

what they think and what they believe. As the

they are governed,

refer

limit ourselves

institutions brings to light en passant

our

readers

to

Prof.

Veth's

Atcli'tn

where the principal

historical traditions are set forth

we propose

to give a review of the distribu-

detail.

the present chapter

In
tion

of population,

they

existed

government and administration of

the

before

the

Achehnese

war

introduced

an

justice

as

element

of

confusion.

As

a matter of fact,

however, the disorder thus created has

main features untouched

public

institutions

left

the

and anyone who has some knowledge of the

of other

kindred

nations

will

if

ho follow our de-

scription be brought to the conclusion that these institutions in

Acheh

are in a large measure genuinely indigenous and of very great antiquit)-.

History of

Our purpose

Signiticance

cssay

'"'^

docu-'"
mentsrc- tanate

script

He

').

from that aimed at by

difl'ers

takes

as

II.

Van Langcii

Acheh under

in

the Sul-

one or two

of information

chief sources

his

K. F.

I\Ir.

on the system of government

specting the
institutions

country

documents, known

manuscript

They

Sultans IMeukuta

who

alam,

Alam

force

chronicles.

The

the

name

of sarakata.

and are ascribed

of law

or Iskantlar Mtida(i6o7

reigned for a period of one

Achehnese

to the

Acheh under

in

having the

decrees

contain

1636)

to

and to Shamsul-

month only (1726

27) according
and completed

writer has illustrated

the contents of these documents from the oral tradition of the Achehnese.

To

assign

value

true

their

to these

documents we must allow our-

selves a slight digression.

It

abundantly clear from

is

the .sources of Achehnese history, be

all

they native or P'uropean, that there has never been an opportunity

Acheh

administration of justice. In vain do

or

history

order and

for

of those

reigns

repose.

It

is

who shed

princes

Mukamal (1540

(1607

36)

'),

Examined
in

we seek

any period of her

not to be found even during the

^),

and

prosperity

known

also as

.Sidi

lustre

Mukamil

Eseukanda (Iskandar) Muda or Meukuta Alam

67),

not to mention their successors.

closely,

show of ro)al grandeur

this

some enlargements of

(which are the seats of civilization and wealth

no serious

is

found to consist

territory, increase af authority over the ports

in all

and consequent increase of revenue, which gave

at court, but

in

the greatest

over the land, such as Alaudin al-Qahar

or

in

and normal development of forms of government

for a regulated

Malayan countries)

rise to greater

splendour

towards the establishment of solid

effort

insti-

tutions such as survive the overthrow of dynasties.

The only
have

i)

just

referred

are precisely these very edicts which

religious,
to.

Of

contents

the

of these

Printed in the Hijciragen van het Kon. Instiluut voor

the

shall

or

political

social,

at

attempts at centralization of authority, or reformation whether

H.ague for

call

it

the

year

the

Aljehsch

1888 pp. 381

et

and

Staatsbcsttiiir^

ile

we

by no means ample

Taal-. Land- en Volkcnhundc

seq. In referring to this essay in future

give the pages of the aliove

number

we

of the

"Bijdragen".
2) In
3)

Achehnese Alaidin Kha.

The year 1636

is

confirmed

the pandit Raniri in his treatise

as

the

(jl^.li'j

Heg. on the margin of the edition of

1637 while Iskandar Thani was king.

correct

Cj|^.r*-^'

li^ill

dale of the death of Meul<uta

v_JiJi3*

_b') for

he

*-iAj

says

Alam by

(printed at Mckl<a in 131

that he

came

to

Acheh

in

fragments

political

may be

it

said that hardly a single

one of the inno-

from document into actuality, but

they comprise has passed

vations

simply that the state of things they reveal as already

continued
It

not

is

difficult

to distinguish in these edicts the old

from

conditions

established

in

being has

existence.

its

and already

new ones which they purport

the

to

introduce.

The

principal features of this old status were the great independence

of the numerous chiefs and the all-prevailing influence of traditional custom.

The new elements may be

Attempts

i".

to

allotting

an

at

classified as follows

extension

the

of

cession

of the

other chieftains of the land

rest

treated

in

is

authority of the

Sultan by

him, the king of the port, a certain control over the suc-

these

edicts

as

a matter which the

over the disputes of
for

inviolable

these chiefs with one another, or those between the subjects of different

and

chiefs,

moderate

make

to

over

the

interests

of

strangers.

efforts at centralization of authority,

In

having

word, some very

it

for their object

the Sultan priniiis inter pares; the establishment of a kind of

meant

of fealty,

indication

to

serve as an open and visible reminder

of the existence of such a relation between Sultan and chiefs.

2".

Certain

Muhammedan
3".

rules

intended

to

bring about a stricter observance of

law.

Regulations dealing with trade (then confined to the capital) the

shares of certain officials established

from

trade

this

the capital in the profits drawn

in

by the king of the

port,

court ceremonial, the

the

celebration of great religious festivals etc.

my

Acheh I obtained copies of a number of other

sarakatas not included among those published by Van Langen. They
were as a rule lengthy documents and most of them bore dates.
The following are examples: one of Meukuta Alam or Eseukanda (IsDuring

residence in

Wuda, dated 1607, revived by the princess Sapiatodin

in

1645, intended

kandar) to regulate the court ceremonial and solemnities at festivals

(very

rich

in

details)

two of Meukuta Alam

Muda, dated respectively 1635 and

(in

Achehnese Jemnaloj) dated

second

1640

16S9,

prince of the latest dynasty,

= Eseukanda

{sic);

revived

by Alaedin Juhan, the

Mahmut
Amat Shah Juhan
and Badrudin Asem (Hashim), all

in

1752; one of Alaedin

dated 1766; and certain undated edicts of Sapiatodin,

(the

first

prince of the latest dynasty)

(Iskandar)

one of Jamalul-AIam

commercial

with

dealing

and

nationalities

port

iuu\

we even

distribution of taxes. In these

These

documents are

identical

as

regulations

different kinds of merchandise,

in

affecting

different

and the collection and

find detailed customs-tariffs

').

and intention with those

spirit

by Van l.angen; but they contain much more information

published

regards the ceremonial of court and festival and the collection and

as

disposal of taxes on imports, anti are occasionally at variance with the

latter as regards details.

What

new elements

has been the practical development of the three

introduced by these edicts?

The

rules

under heading

noticed

above are those

3"

have

wliich

we may say that they

exercised, during the reign of their promulgator at least, some degree
of authority over life and trade in the seaport town. To assert more
than this is to go outside the bounds of probability and to come into
had most significance

to the death or downfall

themselves,

rulers

capital to

promote

of the rulers, the unstable character of these

endeavours of chiefs and

the

own

their

machinery of government
right",

all

of

history

these

unimpeachable data. Perpetual dynastic struggles leading

with

conflict

Of

in actual practice.

this

based

on

other

affecting

the

even

capital

than

principles

and much more serves to establish the

Acheh no period can be pointed out

regulations

officials

in the

authority and profit, the want of a proper

in

fact

"might

is

that in the

which even these

have passed current as the living law

of the land.

The

religious

elements mentioned under heading

2"

were certainly

not introduced into the edicts through the zeal of the princes of Acheh,

any more than the proclamations of appointments of Achehnesc

(as

drawn

their

of

entirely

appointed

tlie

prestige
serious

i)

at the Court

almost

How

vastly

and

little

down

religious

chiefs

to the present time) can be said to

themselves.

application

owe

contents to the piety of the princes or

by such concessions

strict

chiefs

of the

reliance can be placed on

A
to

Moslim prince augments

the law

latter

Achehnesc data

would greatly

in

his

of his creed, albeit a

curtail

his

respect to the origin of such

may be deduced from the mention of the tomb of Teungku Anjong in the
so-called laws of Meukuta Alam (Van Langcn, Atjehsih Slaalshcstuitr p. 442). Teungku
Anjong (t 1782 A. D.) was not even born in the reign of Meukuta Alam (f 1636 A. 1).).
The general tendency is to refer all that has become customary law to the Sultans in
general ("</(/<;/ p'oleu nwiirtiiliom'^)^ and to Meukuta .Mam in particular.
written

laws,

power and impede

actions. Besides (and this

his

supporters

the

factor)

of the

sacred

law have

inconsiderable influence over the people, so that

for the princes

This

follow

and

own

their

devices

wont outwardly

are

might be dangerous

and requirements

').

actual administration of government,

the

in

show

to

possible honour to the upholders of

all

verbally that

declare

to

religion,

it

chiefs to disregard their wishes

most important

such countries no

understood by these potentates, most of whom, while they

fully

is

is

in

they set the highest value on their

wisdom, and now and then, merely as a matter of form,

to grant

them

access to their councils.

Such has been the system of the Achehnese sovereigns. Ulamas and

more or

other

persons enjoyed considerable distinction in

sacred

less

country and at their court. They used even to "give orders" for

their

the compiling of manuals of theology and law, which in plain language

meant that they made a money payment

They would even

themselves occasionally to be persuaded by

allow

some person of unusual

influence to undertake a persecution of heretics,

which

however generally

edicts,

which are almost

have

they

affairs,

proved

quite

devoted to

all

a fashion of their

in

to the writer of such a book.

In

abortive.

their

legislative

questions of trade and court

own rendered unto God

the

things that are God's, and so far as these ordinances confine themselves
to

what we should

to

doubt the good intentions of the

weakness was apparent from their

enough
the

remember the

to

life

law-gi\-ers.

irreligious

hereafter,

life,

when

of mosques, the apportioning of

building

we have no reason
Though their fleshly

a purely religious sphere,

call

was

their spirit

the question

money

willing

came up of

for religious pur-

poses, the dispensing of admonitions or even the threatening of punish-

ment

for

neglect

of religious duties. But of any effort to introduce a

system of government and administration of justice

the

Mohammedan

edicts.

law

They render

institutions

ordained

we can gather nothing from

in

of

purely

Allah,

1)

That

this

is

particularly

2) It

of

is

almost

tittle

well

every

makes him

true

everywhere

are

received in thcor)' as they are ill-observed

discuss the part played in

in

practice

life

as

when we come

to

by the mystics, ulamas and sayyids.

known that a man can remain a faithful Moslim in spite of

commandment of the law, whereas doubt or disbelief in one
a kafir (infidel).

to the

sincerely

-).

of Acheh will be more clearly seen

Achehnese

harmony with

manner due homage

formal

which

in

the language of the

transgression
single jot or

more exclusively formal

Still

deeds of appointment. One mit^ht almost assert that

chiefs in the royal

the

the form of these documents must

Acheh who sanctioned

of

raja

have charged

the admonitions dispensed to the

are

ulamas with the acceptable task of drawing them up.

his

Thus Acheh had sovereigns who were lauded

by ulamas and other pious persons who basked

death,

their

after

who

sun of their good deeds and

the

to the skies, especially

actually

devout wishes realized; yet religion had

little

tion of her political system, less even than

saw some of

their

influence on the forma-

might be assumed from the

letter of isolated edicts of the port-kings.

dead

no proof to show that not one of these cautious

requires

It

at centralization of authority mentioned above under head

efforts

seriously

i",

enough meant though they were, was eventually crowned with

success.

most powerful sultans dared not go further than to claim a certain

The
court

of arbitration.

petty

rulers

may

It

in

disposition and fully taken

Achehnese

over the

it

own immediate

chiefs,

own

their favour so as not to lose their

Besides this

it

were a supreme

it

once be concluded how

at

to maintain their authority in their

lording

as

far the rest of

of both sexes progressed in this direction,

they were

indolent as

themselves

constituting

interference,

of

right

the

in

own

weak and

up with anxiety
-So

far

Irom

they were compelled

to

seek

circle.

position as kings of the ports.

must be considered that though the Achehnese sovereigns

might have gained some increase of prestige from the establishment of

their authority in the interior,
to
it

them

induce

be repeated,

to

make

still

this

was not of

great sacrifices to win

sufficient

it.

It

is

importance

the ports, let

constitute the wealth and strength of states such

that

as these.

Where

port-king

possesses the

means and the energy

to

extend

what he has already got, he prefers to stretch his covetous hand towards
other ports, and tries to divert their trade to himself or to render them

This he finds

tributary.

desert and

inhospitable

much

better than meddling with the districts,

both in a spiritual and material sense, which

hide the sources of his kiialas or river-mouths.

Nor do
dominion

these
in

rulers

endeavour to ensure the permanence of

other ports which they have subdued by taking as

its

their

basis

the introduction of an orderly form of government. The conquerors are

content with the recognition of their supremacy and the payment of dues.

Thus

it

is

very

easy to show

how

the rajas of

Acheh during

the

ports

compass

wide

witliin

of

prosperity

of

period

short-lived

tlicir

kingdom, kept the trading

subjugation

in

with

their

fleets,

but

never got any further in the control of the interior than the issue of
a few edicts on paper.

We

must not then allow ourselves to be misled by these

valuable

they are as sources of information as to the

as

The danger

the kings of Acheh.

In the

greatness

those

very

sarakatas.

of his

"adat

is

firmly

adat

respecting

them

because

this,

never seen copies

that

all

he reveres as the sacred

that

any

or at

and

royalties",

of a

him

generally regarded as the authors of the

are

believes

Meukuta Alain

is

that recalls to

all

connected with the names of

closely

is

country (albeit not mentioned

')

defunct

of

country

who

princes

He

institutions of his

edicts)

have

are almost entirely unacquainted with their contents.

The ordinary Achehnese does

the

as to the

with some pride to these docu-

refer

will

when questioned

himself,

notwithstanding that most Achehnese

them and

of

history of

of such error presents itself in two ways.

Achehnese

country,

of his

institutions

ments,

place, the

first

edicts,

he

is

rate adat pbteu vieurcuhom,

convinced

contained

certainty

a single one of the

in

in

that

information

some one

or other of

the sarakatas.

The Achehnese
a

chiefs

have a secondary aim when they

emphasis to these edicts as the laws of Acheh. All that

certain

contained therein respecting court ceremonial,

regard

refer with

with

complete indifference

festivals, religion etc.,

but every one of them

skilful

is

is

they
in

making quotations from the adats of the old sovereigns handed down
writing or by

in
Ills

territory,

or

what he enjoys

word of mouth, which may go

The European who comes

is

unchangeable

knowledge

contact

into

of

with religious veneration. Yet

historical

to

be

l)

the

Adat

is

conscious

an

Arabic

power.

greater than

only superficially with the

it

their

lives,

much

does not require

convinced that such

reverence

word adopted

"usage", "customary law" as opposed to

for

in

all

most

Imkum

that

among them

is

an

surrounded on every side

subsist just as little in the native world as in our

them

liis

time.

too apt to think that the adat

factor

that

much

Ids privileges should in reality be

at the present

native community,

almost

show

to

is

philosophic or

invariable

elements

own, although among

regarded

Malayan languages.

It

as

old

and

means "custom",

or "religious law". (Tr.anslator).

lO
traditional

changeablcncss

the

to

stronger than

is

societies. In contrast

adat presents

the

individual,

the

of

own modern

our

in

itself as

something abiding and incontrovertible, with which that individual

meddle; yet the adat changes

not

every successive generation,

moment. Even
this well

revered
precisely

own

esteemed,

formerly so

or

What

').

is
is,

units.

it

is

for continual

given
in

Hut

the real and

fact,

unimpeachable witnesses was

to

which

that

individual

its

opportunity

that

which according

that

adat,

purposes.

by

disputes as to the contents of the adat

genuine

above the ordinary, know

is

surely changing institutions of their society arc thus

connection

this

in

never remains stationary for a

it

and unchangeable

fixed

as

to further their

it

The slowly but

nay,

other worldly things with

all

whose intelligence

natives,

and use

like

may

majority follow in practice

the

the present day, or that which man)-, by an interpretation opposed

at

and permitted?

to that of the majorit)', hoUl tn be lawful

Most questions of importance give

answer

the

interest of

is,

may

as

country,

the

Achehnese

it

to

impossible

is

and

it.

some knowledge of the

to arrive at

the

to this three-fold query,

be readily supposed, prompted by the personal

him who frames

Our object being

rise

edicts

us

for

of the

accept the

to

institutions of

reference of the

of olden times, which are ab-

kings

mysteries to most of them, whilst others construe them to suit

solute

themselves.

Even apart from

the European

is

the

exposed

signification

danger of accepting such reference as gospel,

to a further risk,

of such

edicts.

namely of misunderstanding

Accustomed

the

true

law

should be suitably drawn in writing, he

coming on the track of

servance

of these

l)eriod order

of this

can

laws,

that there

little

we do not

the case as far as

or no actual ob-

Acheh

concerned.

is

sutticiently retlect that in countries of the

arc those whicli are not

Cf.

now

and unity preceded the present misrule. The very contrary

standard of civilization reached

i)

is

he rushes to the conclusion that at an earlier

be proved to be

a general rule

lazus

apt to be overjoyed at

is

collection of written ordinances, especially

So when he perceives

states.

As

all

place characterized by such hopeless confusion as the Achehnese

in

to the idea that

by the Malayan
set

races, the

most important

dotvn in zvriting, but find their ex-

the remarks on the adat of the rulers of

Mekka

in

my

JA-H'a, Vol.

I.

p.

Iioetseq-

sometimes

prcssion,

above

the

in

all

life

which appeal to the

all.

Acheh

of

occurrences of daily

actual

comprehension of
Speaking

proverbs and familiar sayings, but always and

in

there

only,

found

be

will

described hereafter

man to wife and

Acheh observes and every village

laws which control the relation of chief to subject, of

headman has
written

single

which everyone

laws

children,

in

and yet of

his fingers' ends;

at

document

testifies

Achehnese judge bears witness

Such has been the case

all

these living laws no

though every single sentence of an

'j,

to their existence.

over the East Indian Archipelago.

all

Who-

ever would introduce by force an alteration in existing legal institutions

found

necessary to reduce his innovation to writing, but those

it

were content

leave things as they were, seldom resorted to codifi-

to

Whether changes such

cation of the customary law.

disappear after a brief show

or

witness

the

is

it

who

of

life,

as these are abiding

writing remains as their

the

of the people alone that testifies of institutions

life

which have withstood the attack of external change and modify them-

by almost imperceptible

selves intrinsically

One might even

been

has

Malay

purposely resorted

states) this

in writing is a

into

fall

decay

token that the institutions

Collections of documents

^).

of this sort ofier to the conscientious enquirer a string of

impossible
actual daily

In

i)

entire

iiieiiioianiiiim

birth, the

its

above perhaps renders

said

Mr.

by

T.

II.

dcr

A'indcren^''., liatavia

Achehnese have never

felt

its

"Laws", "code of laws" {Translator^.

The

case

decrees

Kanun

it

superfluous to add that

contrast with the '^Ordinance of the 141/1 March iSSi wilh respect to the
of justice among the native population of Great Acheh with an explanatory

3)

desire
in

a small part.

2)

the

conundrums

be thoroughly conversant with the

of native society, of the traditions of which such legal

life

maxims form but

What we have

atliiiinlslralion

he

unless

of solution,

law-

to (as in the luidang-undang'^) of certain

embodiment

question are beginning to

in

degrees.

where codification of the customary

assert that

somewhat

of course

is

of sovereigns in

regard

different

to

1881.

As

this urilinance perished at

effects.

with regard to certain codes

a limited

number

de.ilini;

of subjects, such as the

with

Ilukum

and others. These are expressive not of decay, but of a temporary

and reform. Of these the same holds true as of the Adat Meukuta Alam

of Malacca
for

.\cheh;

order
the

real

and not committed

living
to

adats

writing;

had a very brief existence

in

are

while

therein

for

the

most part silently taken for granted

new matter which

the books contain must have

view of the constant changes of government. They principally
the

consist, as a rule, of regulations regarding the court of the sultan

and maritime commerce.

12
off the right track in seeking for

we should be wandering altogether

laws and

the

foreign

(e.

Arabic)

g.

on

influence

the country,

in

the

such as

Such works are

origin.

compiled and studied

liniitetl

of countries

institutions

of

life

is

lawbooks of

in

true,

translated,

but their contents have only a

people

its

Acheh
it

').

It

owing

is

to a miscon-

ception of this very obvious truth that the entirely superficial enquiry
of Mr.

Kinderen

der

his secretary Mr. L. W. C. Van den Berg)

may be seen from his "explanatory memoranTo any one who has made himself acquainted

(or

has proved abortive, as

dum"
with

the
1/

pj).

referred

just

and

political
1

to.

"Nor indeed

untrue:

Achehnese,

of the

life

memorandum

of his

social

sound

will

having

case

of person

The

native chiefs

when questioned

as to

rules for the ceremonial in the Kraton, the distinctive appella-

certain

from what

understood the

of course institutions of a wholly different

all

was intended by the

and confused the material with

question

of the

ilrift

Apparently they mis-

en([uirer.

formal and administrative law. Only one of them, who,

remarked was no Achehnese by

lutely

denied

it

may

be

but of Afghan descent, abso-

birth,

of any

existence

the

Mohammedan

the

the

and inheritance which we meet with among the Malays on

tions of various chiefs etc.,

the

is

popular customs, either gave evasive answers, or quoted as such

such

sort

would indicate a customary

characteristic institutions regarding the law

west coast of Sumatra.

the

as audacious as they are

existence in the consciousness of the people, as

its

example with the

for

remarks on

there any trace of ancient popular customs in

is

conflict with Islam, at least in the sense that

law

his

institutions

legal

conflicting with

law

i) The tiulh of this is also entirely overlooked in Mr. I,. W. C. Van den Berg's essay
on the "Divergences from the Mohammedan law as to family and inheritance in Java and
MadurcC in the Bijdragcn van hct Koninkl. Institiiut voor de Taal-^ Land- en Volkcnkunde
van Ncderlandsch-Indie for 1892 p. 454 seq. Throughout this essay he employs as data

for

determining

the

ancient

of Java, regulations which appear in various law-

institutions

books compiled under Hindu influence. To appreciate the folly of such a method we have
only to imagine for a moment that the present civilization of the Javanese was by a
exchanged

revolution

been

firmly

for

established

where, complete codes of

or

with

Javanese

application
l!erg

could

of

notes.

one

We

present

to

different.

find

Mohammedan

Mohammedan

then

totally

we should

should

in

law,

thus

Java,

some

Then
not
in

when

the

new

order of things had

merely here and there, but every-

Arabic, others translated into Javanese

have much stronger evidence of a theoretical

law than

we now

our view

a Javanese code of law

find

than has ever been enforced in any Moslim country!

Hindu law. Mr. Van den

more strictly Mohammedan

as regards

13

"We

find

ordinances

attributed

monial.

have applied

himself to

these subjects. His code,

No one

The Achehnese
vious

the

to

of Mr.

visit

regarded

system of rules on

a
is

it,

called

Makota Alam

more naive manner the want

')

nothing

particular will have

in

Within a few years pre-

else.

Kinderen to Acheh, they had

der

their

of a

of

his enquiry.

and their chiefs

general

in

come under the control

new masters with

time

first

in

Mohammedans and

themselves

with

particular appears to

in

existence

so term

which he brought to bear on

intelligence

dealing

all

of this are rare."

have recorded

could

1636)

into

we may

Adat Kanun, but copies

or

(1607

calling
if

rulers,

export duties, administration and cere-

Muda

Iskandar

Sultan

Achehnese

various

to

import and

navigation,

trade,

undang-undang or collections of such public

existence

in

for the

non-Mohammedan power, and

distrust,

the

all

more

rumour

as a

had gone abroad that the "Gompeuni"^) was everywhere endeavouring

introduce

to

from

own

their

religion.

answer",

evasive

laws and to draw the

Christian

its

No wonder

imparted

or

little

then

that

pertinent

Mohammedans away
the

"gave an

chiefs

information

in

reply to

the foolish query of Mr. der Kinderen and his friends (who had never

come

with the people) as to whether there were ancient

contact

into

customs prevalent
posing

it

Acheh

in

way

the easiest

catechism to some

any
to

The

chiefs

to

rise

him who asked

conduct an enquiry

choose to

and then
retail to

to

meaning of the
It

is

address

it.

undoubsort

of

to accept as of solid worth

you

in

reply, but to

do so

is

ignorant

were naturally afraid that an affirmative answer might

all

Besides,

was

institutions

This

law of Islam. Sup-

with a serious subject.

Islam".

1)

to

individuals,

may

they

follies

trifle

give

the

to be true that they "did not understand the

question", the blame for this rests on

tedly

with

conflicting

to

as

is

kinds of

"in conflict with the

law of

they would be very slow to admit that any of their

in

conflict with Islam,

whether such

incorrect.

ordinances are thus

new enactments

He was

known

is

rule quite

the case or not, being neither jurists

called Meukuta
Meukuta Alam.

himself

as Ailat

and indeed are as a

.-Mam

after

his

death, and his

Company. This appellation is taken from the Dutch E. India Company and has t.ikcn
root in the native mind that it is still used to designate the Government even after
the "Company" proper has ceased to exist. Similarly in the Straits Settlements "Komp.ini"
( the East India Company) has survived the decease of that trading association and is
2)

such

still

univers,ally

used to denote the Hritish Government. (^Translator).

14

nor

Tliey

theologians.

arc

(custom law) and huk'nm

by

by the Moslim law-books

whenever the hukom
a

way

'),

country not

that

that adat

doctrine

the

in

should take their places side

law)

(religious

good Mohammedan

side in a

up

trained

all

they should

the sense inculcated

in

back on the adat

fall

to

do so

is

governed by adat and

only a small

is

silent or directs

by hukom. They

part

but

the

books,

sacred

or

kitabs

in

are well aware that the ulamas

often complain of the excessive influence of the adat and of

with

such

them

that a very great portion of their lives

but they

-)

conflict

its

do not forget that they

have themselves cause to complain of the ambition of these ulamas.

They account

this conflict

for

by the natural passion

all

men

for

feel

extending their authority, a passion they believe would be reduced to

men

They
see herein no conflict between Mohammedan and non-Mohammedan
elements, but between Moslim rulers who "maintain the adat" according to the will of God, and Moslim pandits who "expound the hukom",
a

minimum

or altogether extinguished

if all

tried to

be

just.

both of which parties, however, sometimes overstep their proper

They have no touchstone

with Islam and

accordance

they regard

tions

of the kufir

those

as

Mohammedan, and

existence

conflicts therewith. All their institu-

of a

Mohammedan

the

with

exist
life

Islam"

consciousness

of facile methods

and

same,

the

all

of Achch,

white.

We

but

found "no trace of popular

his friends

or

of "a customary law

people",

of the

disappointment of an angler who

social

people and thus also

in

They

in

these they wish to guard against the encroachments

conflict

in

is

what

That Mr. Der Kinderen and

customs

limits.

between what

to distinguish exactly

tries to

all

dogmatic

at

them only

after

political

and

and champions

jurists

down

they are nowhere to be found set

arrive

as the

natural

as

its

catch salmon in a wash-tub.

they control the

these adats,

pace

is

having

painstaking

and

in

black

scientific

research and not through the putting of questions which the ciuestioiied

"apparently do not understand".

To be

explicit

and avoid

Mr. Der Kinderen

1)

And

as

the

in

Afghan

(1)

3) Infidel.

misunderstanding,

a later part of his

specialist

case in regard to Aeheh.

2) Religious pandits.

all

Tiaiis/a/oi).

consulted

we should add

memorandum

(pp.

that

lo et seq.)

by Mr. Der Kinderen asserted

Id

lie

the

15

though

states the case as

had

originally

existed

adats

Acheh

in

Mohammedan

law

an earlier epoch, while the few

later

in

"The Achehnese

and corruption.

whom we

"with

at

observance of

had crept

therewith

conflicting

of anarchy
say,

this faithful

on

during

the period

he goes on

chiefs",

to

conferred, unanimously desired the maintenance

of Islam and nothing more".

We

shall

see

later

detail,

that

this

comparison between an orderly past resting on the

of the

basis

when we come

on,

Mohammedan

to

examine the question

law and a disorderly present,

is

in

entirely

chimerical and rests on false or inexactly stated data. These premisses

for instance are

many works on Mohammedan

general ignorance now prevails

that in earlier times

false,

law were composed by Achehnese, that

wholly unlettered Teuku Malikon

as to the contents of these or that the

Ade was supreme judge

the
in

chiefs
fact

medan

We

in

wrongly explained

is

it

is

Moham-

countries.

postpone

describe,

present

the

for

Let us now

Mohammedan
exhibit

law

an ignorance which they share with the rulers of most

vagances.

to

regard

kingdom of Acheh. The ignorance of

of the

Mohammedan

to

fix

our

the

closer

refutation

on the

attention

fact

of the Achehnese, which

institutions

we

of these extra- Nature of the

that

are

the

non-

Acheh.

and

themselves

which taken together form a well-rounded whole,

to

the

scientific

observer

after

comparison

with

those of other kindred peoples, as really indigenous and wholly suitable

to

the

state

of civilization

in

which the Achehnese have moved as

we have known them. In vain sliall we seek for any period in

Acheh in which we should be justified in surmising the
existence of a different state of things. All that we know further of
that history makes it patent that neither the efforts of the ulamas to
long as

the history of

extend the influence of the

Mohammedan

law, nor the edicts of certain

princes whose authority over the interior was very limited and of sliort
duration, were able to e.xercise

more than

a partial or passing influence

on the genuinely national and really living unwritten laws.

Acheh in which "the Mohammedan law prevailed"

Mr. Der Kinderen's memorandum), or in which the Adat

The golden age

(see p.

6 of

of

Meukuta Alain may be regarded

dom, belongs
with

the

pjji[,jj,^l"jjj_

now about (''"'""*

as the fundamental law of the king-

to the realms of legend. If

institutions

of

we wish

Acheh we must,

in

to

become acquainted

default

of any written

sources of information, devote ourselves to the study of their political

of

i6

and

systems and family

judicial

we can

In these

of one

by

exercised

some

easily discover

two powerful

or

traces of the centralizing activity

important measure of influence

an

princes,

and a

Islam

as they subsist at the present time.

life

more important

still

basis

of indigenous

adat law.
It

must be borne

mind that even the most primitive

in

them

laws that govern

the

view

becomes easy

it

never remain stationary.

and there

to trace here

societies

Keeping

efforts after

and

this in

change, and

elsewhere again institutions which have already passed into disuse and

owe

their

force of

as

continued

existence

conservatism. This makes us careful in forming judgments

human

the antiquity of any given institution taken

to

not fully acquainted with the factors which

exercised a modifying influence.
the

form simply to the

rudimentary

in

Still

we

may

by

as

itself,

we

earlier times

in

arc

have

arc able with one glance over

whole existing customary law of Achch to assert without fear of

error that the institutions of that country do not date from yesterday

but that,

(disregarding alterations

in

they have

details),

in

all

main

essentials existed for centuries past.

2.

In

Elements of Population.

y\cheh we have to deal, not with an originally powerful monarchy

which gradually

split

up into small

states barely held together

parcels, but with a

by the community of

and the nominal supremacy of the port-king.

in

fore,

describing

below; and as
the

lower

Origin of the

Achchncse.

have

political

that country

in

fabric

all

who

at

inhabit

of

little

origin of their citizens

We

must obviously there-

of Acheh, work upwards from

authority of the higher classes over

we must
Great Acheh ').

exceedingly limited,

is

to the people

We

the

number

first

devote our attention

our disposal no single historical datum from which we

^^^^

deducc any

We

can only allege on various grounds that

likely

conclusion

as to the origin of the

it

Achehnesc.

must have been of a

very mixed description.

We

find in Van I.angen's Atjehsch Slaatsbcstuur pp. 384

389 some of the native
and conjectures respecting the origin of the nation. The writer's efforts to reduce
these data to one conip.aet whole, seem not justifialile in view of the small reliance that
l)

traditions

can be jilaced in them.

17

comparison of the Achehnese language (which exhibits noteworthy

points of difference from the kindred tongues of neighbouring peoples),

with

Cham and Bahnar

of

those

portant results, but

may

we must

has at the very outset given im-

^)

from deciding what

for the present refrain

be deduced therefrom as regards the kinsiiip

or historical con-

nection between the peoples.

Of

the information supplied

we

descent,

as to their

may be

classed as

only such

here

furnish

by the Achehnese themselves

as

particulars

popular tradition. Outside the limits of this tradition every Achehnese

who

chief and ulama

takes any interest in the question has his

jectures, partly in conflict with the traditions

To

sphere

the

gathered from the Achehnese as to the Hindu element

It

past

is

doubt that Hinduism exercised

all

though

there

but

is

of such

trace

little

present popular traditions and institutions.

that can be Achehnese

all

in their origin.

for a considerable

and

or indirect influence on the language

direct

con-

and partly grafted on to them.

conjectures belongs almost

of these

own

civilization of

influence

Even

in

time a

Acheh,

remaining

Mohammedan

in

her

times

there are numerous indications of contact with the inhabitants of India;

Indian

the

more than probable that Acheh,

indeed

is

it

only

Mohammedan

also

heathen

trade
first

in

to

Chetties

no

to

the

point of view.

with

Hindu

For

all

-)

and other Hindus, have carried on

present time, and there has been from

opposition

serious

country of such kajirs,

the

in

Klings and people from Madras and Malabar, but

Klings,

Acheh down
last

1)

they were from

that, the question as to

civilization

enveloped

Hindu blood

permanent establishment

to the

harmless as

')

in

in

a political

what Hindus or people

they were, who exercised a special influence

Acheh, or what the period was when

remains

like other countries of

was mohammedanized from Hindostan. Not

Archipelago,

doubt.

Still

less

this influence
is

it

certain

made
in

itself felt,

what degree

flows in the veins of the Achehnese.

See '^Bijdragc tot de kennls der verhoudlng van het

by G. K. Niemann

in

the Bijdragen

7'aii

Tjam

tot de taleii

hct fCon. Inst, voor de

Taal-.^

van

Iiidonesie"

Land- en Volken-

for 1891 at the Hague p. 27 et seq., and the Bibliographisame place p. 339 et seq.
2) The money-lending caste of Southern India. (^Translator).
3) Compare again the treatise of G. K. Niemann quoted above, p. 44. The theory of
van Langen cited by him, according to which the kawom of the Imeum peiiet is of Hindu

kunde van Nedcrlandsch Indie

sche Bijdragen at the

origin, does not rest

on popular

of certain of the Achehnese.

tradition, but

must be ranked among the learned conjectures

<=o"es.

i8

How

sometimes

conjectures

these

and

originate

gain

credit

in

Acheh may be illustrated by an experience of my own in that country.

The well-known Teungku Kutakarang, an ulama and leader in war [died
November 1895] upholds, among other still more extraordinary notions,
view that the Achehnese are composed of elements derived from

the

three peoples, the Arabs, the Persians and the Turks. Both in conversation

and

his

in

pamphlets against the "Gompeuni" he constantly

fanatical

refers to this theory.

Though he
who look up

him

to

good foundation

as

for

While

hesitation.

no grounds

absolutely

lias

was making special

scholar

and accept

it,

was engaged

based on historic

great

think that he must have a

ethnological theories without

his

Achehnese writings and

in collecting

one or two epic poems

efforts to secure copies of

facts,

should not find what

absurd idea, those

this

for

Achehnese chief suggested

an

wanted

in

He

these.

me

to

that

declared himself ready to

write

me

clear

account of the origin of the Achehnese from Arab, Persian and

out a short abstract of the history of

Turkish elements! "Of

poems you seek

The

that

is

of

manifestly
it

into

"you

no mention

will find

in

the

for".

only fact that

Hindus,

this", said he,

Acheh containing

popular wisdom

can

inhabitants of the

the

Hindu

origin, since

point

to

regards

as

highlands of the

the

interior are

they wear their hair long and twist

a top-knot {sanggoy) on the back of the head in the Hindu

fashion.
Mante.

There are other

stories in circulation

these are equally undependable.

but

heard

of

said

the

existence

of these

probable

from

always seem to

tailed

Uyaks reputed

my

people,

to

informant

what one heard

live

about the Mante or Mantras

They remind me

of

them

exist

remarked,

of what
in

Borneo

the

appeared quite

over Borneo,

all

'),

once

but they

one day further inland from the point reached by

the traveller.

These Mantes are supposed

their

bodies thickly covered

the mountains of the

only by hearsay.

XXH

One

Sec also

go naked and

and

with hair,

Mukims; but

all

here and there will

father's time a pair of Mantes,

l)

to

man and

Van Langen's Aljehsch Slaatsbesluur

to

have the whole of

believed

to inhabit

our informants

know them

you that

his grand-

are

tell

wife,

pp. 384

in

were brought captive to

85.

'9

of

spite

These wild denizens of the woods, however,

of Achcli.

Sultan

tlie

refused either to speak or eat and finally starved

efforts,

all

in

themselves to death.

Achehnese writings and

In

highlanders,

civilized

of

used

also

is

and

are

life,

compared with the Mante.

lowlands as a nickname

the

in

of everyday

speech

the

in

awkward people

rough clownish and

The word

also

the less

for

applied in the same sense to the people

is

mixed descent on the West Coast.

Another

contemptuous

appellation

of

West Coast people

the

ancu' jamee (descendants of strangers or guests), or aneu

from

of Rawa),

province

the

which

to

added

latter

That these

Raiva, (people

contributed

quota to the composition of the Achehnese race

as

Acheh and on

Great

in

their

doubted as that the multitude of Klings

little

mcnts.

tailed or tail-less strangers

is

').

Malay and
Kling ele-

nickname the epithet

"tailed" {meuikit)

also

is

is

dagang-)

(A7t'^, ureiii'iig

the East Coast have brought more half-caste

now commands recognition as such. There

have been within the memory of man a large number of Klings in the
highlands of Great Acheh (XXII Mukims) living entirely as Achehnese
into the world than

progeny

and engaged

in agriculture.

There were even gampongs, such as

Lam

Alieng, the entire population of which consisted of such hybrid Klings.

Great-Acheh the word /ireui^ngdagangz= stranger

In

is

employed with-

out any further addition to indicate a Kling.

The

contributed

shares

by

all

these

foreign elements

and

also the

Arabs, Egyptians and Javanese are rightly regarded as having a merely

Achehnese

incidental influence on the

towns of tributary
it

is

precisely

All the holy

the

race. In the capital

and the coast

states, they form an item of greater importance, for

most

influential families that are of foreign origin.

men and most

of the noted scholars of the law in

Acheh

were foreigners. So too with many great traders, shahbandars, writers

and the trusted agents of princes and

chiefs;

nay, the very line of

kings which has ruled with some interruptions since 1723

is

according

to tradition of Bugis origin.

Slaves are a factor of importance in the development of the Acheh- Nias

nese

1)

race.

There

is

Most of these

play on the

slaves

come from Nias

common meaning

of the word riiva

nese kite.
2) Mai.

(Nieh),

"orang dagang", a stranger, foreigner. {Tiaiis/alor).

the

whence they

tail

of an Acheh-

slaves,

20

kidnapped

were

up

luiiulrcds

in

to

few years ago,

and are

still

surreptitiously purchased in smaller numbers.

It

worthy of note that the story current

is

origin of the Niasese resembles that

as

Kalangs

the

to

Bantcn, but

in

who

princess

The same

').

suffered

as to the

in
it

a
is

modified form

is

popular

there applied to the Dutch.

from a horrible skin-disease was

On

a dog to bear her company.

for this

peundang root

of the

many pcundang

*).

not clearly stated what the circumstances were which induced

is

her to marry her dog

are informed that from this wedlock

we

but

he grew up he wished to marry; but Nias was

His mother gave him a ring to guide him

uninhabited.
bride

^)

When

a son was born.

that island she found

and gradually became acquainted with the curative properties

plants,

for

Acheh

banished to Nii'h (Achehnese pronunciation of Nias), with only

cause

It

story

the absence of Kalangs

in

in

which prevails among the Javanese

the

woman

first

met whom

he

in

his search

the ring fitted was to be

his destined wife.

He wandered throughout the whole island without meeting

woman finally he found his mother again and the ring fitted
;

they wedded and

from

incestuous union

this

is

a single

her

So

descended the whole

population of Nias.
In

legend

this

there

Both have

most unclean of
wilderness

See

in the

is

Veth's

Bagelen

elsewhere

also

the

common
in

the dog and the incestuous mar-

addition to this as their ancestress the

The

princess

who

lived in the

Kalang legend the offspring of a wild sow, which

a miraculous

in

manner

*).

III, p. 580 ct seq.; a version of the story of which I made notes

somewhat from that of Prof. Veth's authorities. Wc find the same story
more or less modified form; see for instance the Tijdschrift van hct

in

The Achehnese

3) In

of the origin of the Niasese

Java,

differs

Bataviaasch Genootschap
2)

vileness

animals, the swine.

all

became her mother

1)

in

Kalangs have

riage, but the

in

the

wanting one feature which characterizes the Javanese myth of

is

Kalangs.

the

typifying

vol.

XXIV

pp. 257

and 421

et seq.

derive from Nias their knowledge of the highly prized peuiidaiig treatment.

Javanese story the princess drops her shuttle while weaving and being disin-

clined to rise, she swears an unlucky oath, that whoever should pick up her trofong should

wed

her.

The dog hastened

4) Ratu
in

Baka

corticem

urina solum,
fcta

rex,

nucis

ut

to fetch the shuttle

aiunt,

coconensis

sed etiam semen

facta est et filiara peperit.

and thus became her husband.

quondam venando
minxit,
virile

quo

facto

fatigatus,

dum

corticem in

in vasculo manebat,

quietis causS consistebat,

terram deposuit.

quod cum

Nee tamen

forte sus fera bibisset

Thus although no swine appears

ing

part

are

the

in the

genealogical legend as form-

family tree of the Niasese, the story goes that they

of the

descendants of dogs and swine, and there

a doggerel verse

is

in ridicule of the Niasese or persons of mixed Nias descent which runs

as follows;

"Nii'h kiimudee

bengkudu

fruits

iirbe bee buy,

smells

'),

malum

bee asee"

pig in

like

e.

i.

"Niasese, that eats

daytime and

the

dog

like a

at night".

may be added the

fact that kui'ab or ringworm is still very prevalent among the Niasese),
the Achehnese set a high value on these people as slaves. They describe them as tractable, obedient, zealous and trustworthy. The women
In spite of

these sayings and stories (to which

all

their

beauty than those of the dominant

race,

and many of the boys who

as sadati (dancers) or otherwise are

made

to minister to the unnatural lusts of the

more highly prized

are

for

Achehnese are of Niasese

origin.

Later on when we come to describe the family

we

see

shall

female

his

It

medan

countries,

methods

same there

is

practice

very limited

and where
to

is

such

becomes the

avert or

in

is

masters with

recourse

of children

born

had

is

nullify its natural consequences.

proportion

certain

by

admitted

freely

comparison with other Moham-

does take place,

it

by

father of children

for this reason that the intercourse of

is

female slaves

various

willingly

although

slaves,

Moslim law.
their

of the Achehnese,

he lays great stress on descent from the mother's

that

Thus no Achehnese

side.

life

to

All the

of such

con-

cubinage.

There

are,

however, other channels through which

way into
uncommonly occurs

has found
not

particular

its

the

in

at

l)

woman

These

of the Achehnese.

man who makes

fruits

one of

For instance

a long stay

his friends or patrons.

his

own home,

setting

at

defiance

a
It

the

hatred of his next of kin for the sake of the beauty

are

eaten

by

the Achehnese after being

made

into rujaq (chinichali) or

with aren-juice and sugar. The Niasese are fond of them in the raw

saying

is

'^NUh kumiid'cc
is

it

he has chosen.

boiled

race that

in

times that an Achehnese makes such a marriage at

neighbourhood of

reproaches and
of the

that

veins

place, marries the slave of

even happens
or

the

blood

Niasese

bic'

ashamed of nothing".

hann malce"

i.

e.

state.

Another

"Niasese, lover of the bfingkudu-fruit,

According
slaves

IMoslim law children born of such unions arc the

the

to

owner of the mother,

of the

freedom

slavery

or

course.

The Achehnese

but

their

gold",

origin

generation

two

or

the

later

one of

is

matter of

as a

on the other hand, treats them as free;

by the name aueu'

indicated

is

the question

mother

the

follow

children
adat,

and thus not

of proprietorship),

c.

i.

the

when

for

name

at

ancn" inciuli

iiicuih

once

("children of

lost sight of.

dropped, and their

is

descendants become Achehnese.

born of marriages between slaves

Children
master)
slaves

themselves slaves

are

free in later

Such

life.

Acheh

in

many owners

free Niasese d<i not

women;

intermarry with Achehnese

but

(generally of the

except

ration they too are

Achehnese, though with a

Those who can only keep one or two male

unmarried

remain
they

find

will

whole

their

life

opportunities

frequent

may

in the third

slight

Nias

taint.

supposition

intercourse with

of

take

gene-

slaves generally let these

the

long,

set their

in rare cases

their children, however,

wives of mixed Achehnese and Niasese descent, and

same

being that

own

their

countrywomen.

The Achehnese

work. This

regular

for

ground

There

').

their

work done

them

for

usually

them by the

for

in

little

guardian Raja Ibrahim

^),

employed Niasese

Before

1)

58 of between Raja

is

war

the

2) .See
little

this

importation

when most of

Van Langen's
blood was

all

Thus

it is

said

operations against the enemy.

number of

Male Bataks

seems

the padi fields

to

^)

slaves of other races

(but very seldom females)

have been very limited: but

had long

Atjehsch Staatsbestutir p. 397.

spilt.

itself.

Suloyman (Suleman)

the supporters of the latter in particular

to carry out

inconsiderable.

increased greatly

and

Not only did they employ

wars that divided the country against

war of 1854

Acheh

in

days gone by they used to get

Niasese.

In comparison with the Niasese, the

Bataks.

little fitted

the reason they give for the occasional im-

no doubt that

is

that during the civil

his

confession indolent and

ordinary tillage and for pepper cultivation, but also as soldiers in

the endless

and

is

own

into a country possessing vast tracts of uncultivated

of rice

portation

arc on their

it

of course

lain untilled.

The war was

of small importance

very correct estimate of the weight to be attached to civil

wars in Acheh will be found in the "-Aljeh en de Atjehers" of J. A. Kruyt (p. 144).
Singkel and Trumon. The Achehnese distinguish the
3) Most of these are imported from
Bala''

Kar'ee

(=

nickname of

k'arau')

evil

as

import

being the wildest and most vicious. Hence they apply

to all Bata's,

ythc Bata" Maloylieng (Mandailing).

including the

/>'/'

Pa^pa\ the

Jiala'

this as

Tuba and

23

kept as slaves, but the character given them

occasionally

are

bad as that of the Niasese

and revengeful. Every Achehncse can furnish

lazy

willing,

examples of

this either

from others

his masters children to death,

treacherously murdered his master

made

and so on

himself scarce after putting

').

persons of position have permitted themselves the luxury Other

importing Chinese female slaves from the

of

concubines

more common

Still

^).

Mekka by
known by
binage

with

female

of such

slaves

above,

from the

that

to

the

Hajj.

name

origin

is

^)

(Abys-

their birth.

Concu-

of Abeiisi

extremely rare

or with Niasese slaves.

code.

To

these

is

is

con*).

be added the
for all

Even

in

who

Arabia

the prescribed period of abstention in regard to purchased female slaves

seldom

is

ignorant

that

upon
In

violation,

its

''),

but

in

Acheh no

disgrace whatever

and most of the transgressors are absolutely

they are sinning against that very law which they look

as sanctioning kidnapping.

highlands far fewer slaves are kept than in the lowlands, as

the

the

in

never observed

or

to

former there

is

less to

be found of

all

that tends to

make

life

easy or pleasant.

i)

the

Very few Bataks

character

here

find their

way

given of them.

to the Straits Settlements

but those

who do

bear out

have seen two very bad cases of amok by Hataks

in

I'enang, apparently originating from quite trilling and inadequate motives (^Traiisla/or).
2)
in

As

to

the

slave

trade in the Straits see

my

article

on "SklavenhanJel in Singapore"

the Zcilschrift dcr deutschen morgenldndischen Gesellsckaft^ 189I1 P- 395 et seq.

3) The word "Habshi" is similarly used in Malaya to designate all .African negroes

Translator).

4) There still lives at Ulee Lheue

property of Habib Abdurrahman, who
cases are, however, rare.
5)

See

my Mekka

vol.

11,

p.

135.

(Olehleh)
also

imported

freed

^'

they are
It

not wanting in

may

acquire slaves at once to violate their female captives.

attaches

ele-

These Africans are

have such Abcusis as household servants

Mohammedan

""^

as

home from

to see slaves brought

Achehnese slave-law

the

Settlements

everywhere thought natural and permissible

is

it

Straits

what may be the land of

among themselves

noticed

departures
fact

of

mark of distinction

As we

it

the Achehnese under the generic

allowed to marry
sidered a

is

who have performed

those

irrespectively

sinians)

plentiful

chastisement, and another after having been

trifling

treated with the utmost kindness has

Some few

as

from his own experience or what he has heard

how one Batak has

through anger at a

is

good. The Bataks are spoken of as un-

is

Circassian

slave,

formerly the

Hindus as slaves into Acheh. Such

.Achehncse
'^

^^'^' ^^^'

24

What

has been

said

suffices

historic times contributed to

Apart from

we must accept

this

conjectures regarding
liiyhlandcis
and lowlanders,

pcopic of

Tlic

another,

tions,

tlic

may

as

language,

its

remoter origin would at

be imagined,

when compared with

{iireucng baroli)

maining

sagis,

local peculiarities of

Most of these

etc.

from one

local distinc-

We

should however note the differences

by which must be

{tireji'eng tiinbng),

who

inhabit

especially

XXII Mukims, and

the

greater

the low-

of the two re-

part

including the capital.

as the itrcii'eng timb?tg, as for instance the iireueng Bu'eng

inhabiting the VII

As

be premature.

differ

portions of these last two sagis have almost the same language

and customs

Banda and

Acheh

numerous

in

understood the people of the Sagi of the

landers

in

the agreement in essential features are too

be noticed here.

between the highlanders

Some

this point

various divisions of (jreat

well

which have

races

that people as an established unity, and

manners, superstition, dress

insignificant to

the

indicate

to

ennoble or degrade the people of Acheh.

Mukims Bueng

')

in

the Sagi of the

XXVI

Mukims.

and manners the lowlanders have followed the

regards language

The Dalam

people of the capital

-).

we

Kraton,

or residence of the Sultan, which

and which is also known as Kuta Raja

name which we improperly apply to the whole
capital) formed before our war with Acheh the nucleus of a number
of fine and prosperous gampongs. The centre of these with its mosque
and market-place was called Banda Acheh
e. the capital or trading
term

incorrectly

or "the king's fort" (a

i.

mart of Acheh, and gave the tone to the whole country

of custom,

dress

etc.

The most important

in

matters

gampongs were

of these

Gampong Jawa, Pande, PeunayTmg, Lam Bhu Lu'eng Bata, Lam SeuAteiimg, Batoh and Alcura'sa. The inhabitants of these and
,

peii'eng,

neighbouring

the

together with

villages

their

were distinguished by the epithet banda, that

and the people of other

the

to

these,

districts

others

who spoke

in

town-bred or

who conformed

tone of the capital enjoyed the same

all

language and customs

is,

their

own

as

much

title.

in

Sundanese)

1)

i.

e.

countrified, uncivilized.

The word bu'eng itself belongs to

Acheh is known as paya.

In contrast with

local dialects

acquainted with the manners of the town, were called

From

their peculiar dialect.

civilized,

as possible

and were un-

diisTrn (like dttsttn

their position the low-

It

means "swamp" which

in

other parts of
2) Cf.

my

essay

Stiidien

het Batav. Gcnooischap^ vol.

over

Atjehschc

XXXV,

p.

365.

klatik-

en

sehrifllcei- in

the

Tijdschrift van

25
landers

came most

general

in

closely into contact with the influence

of the trading centre, whilst ureneng dusnn and iireucng

synonymous;

practically

capital,

more

whilst in the

Banda Acheh

influence of the

this

distinction,

Tunbng became

that

families

of

manners

as far as possible to the

distant of the lowland districts the

scarcely traceable.

is

Dress, Food, Luxuries, Dwellings and Household

3.

with

Tunong conformed

standing in the
of the

but

equipment.
In dress and deportment to begin with, there

Tunong

the true

The

characteristic

with

the

most

materials

hang down

lowlander

with the

lower edge

is

pinggatig)
is

it

middle,
at

is

or

the

of this garment

to

best

For

in the

only infidels that

feel

no shame

in

ex-

an

bark).

lets

flap in the centre,

its

usually wear bajus or jackets (bajie), either the baje'e

the bajce
neck.

and

"^et

data

as

account

big gold button {dnma) in

sapay (short-sleeved baju) the do" ma of

The highlanders make comparatively

wear

in

regards

its

round the middle or

to

be found in

little

use

{ijd)

thrown

else laid

on the

place simply a kerchief

Achehnese dress are

v. h.

Van Langen's

Ncderl. Aardrijksk. Genootschap 2nd

series, vol.

Atjeli's

V.

p. 447
Achehnese weapons see the same, p. 450, J. A. Kruyt's
56 and the NotuUn van hct Balav. Genootschap 1892 appx II. 1.

of

the

Atjeh en de Aijehcrs p.
2) Usually of cloth {sukaleuef) or

(=

is

employed

those

similarly in the eyes of both

barely extends to just above the knees and

it

Westkust in the Tijdschrift

kayie

Mohammedan

of the trousers of in-

below the knees with a

over the shoulder or fastened

The

from

diff"er

with long narrow sleeves and

*)

which

et seq.

forks

tight

the

aslant.

The lowlanders

i)

as an indication of

regard

between navel and knee. But while the Tunong man

space

his loincloth

the

Achcli) of prodialike

themselves in close-fitting trousers without further covering of

hibiting

Acheh

the

use

in

{ija

shibboleth of Islam, as

the

and

both,

liietic

both

').

Those worn by the lowlanders on the other hand are longer,

Tunong. The loin-cloth

a

of

a diflerence between

districts

or

{siluetie

garment

fork of this

contradistinction

in

fidels.

and

are

the

in

fullness

dress

Achehnese trousers

peculiar

width

gious

and those of the lowland

folk

is

other

European materials which

are

known

as ktilit

Clothing,

26
head.

The head, however,

is

not

always covered, for the Achchnese

carry loads almost exclusively thereon, which method of transport they

call sciidn.

GROUI' OK

The

usual

form of headgear

Mekka cap
shape, is made

bles the
in

vertical

cotton

l)

ribs
stuffs

MEN FROM THE XXV MUKIMS.

by

in colour.

is

the kiipiah

The body

of close-pressed

stitching

on the

'),

tree-cotton

lining.

which greatly resem-

of the cap, which

On

divided

cylindrical

into

of various colours are worked together in such a

narrow

this thin strips of silk or

These are made by the Achehnese women themselves and are of

The price of a kupiah varies from 7 12 dollars.

those of Mekka.

is

finer

manner

quality than

27

crown
crown,

the

sometimes wound round

is

just

often

districts,

on

loose

the

too,

Mekka

Tunong, and

however very

men.

his

and covers

neck from beneath

headcloth or tangkulo

single

The

it.

change.

to

liable

set

The reunchong
ranub

bungkoih

forms

weapon used
is

folded

or

chewing,

in

by the followers of
in

of

some description

The
1)

dress of the

This

which the
2)

is

chiefs, or

folk

alike

indispensable

In the latter are placed

by gold

who
[sikin

is

little toilet

is

take

Weapons

rule forbidden

are

all

the

to

requisites

boxes or cases.

b'ok rii

'),

requisites,

and

it

keys

also

etc.

are going on a journey carry in

panyang) which

is

the ordinary

of uniform width from end to end, and

is

carried for

show

taken on expeditions to market or nightly

worn without a sheath.

with

them on

a journey in addition to the

as well as a firearm

^).

women, while

an acorn-shaped ornament

tips of the

little

or copper

two javelins {kapa) and a spear {tninba),

above,

new

to the sultanate.

The gliwang (klewang) which

the gampong,

The Tunong

Acheh

stay in

vogue amongst the younger

ornamental and often costly

fighting. It

placed in a sheath.

ualks

in

kerchief are

Achehnese sword
in

may

in

be inferred

or rinchong, a dagger with one sharp edge, and the

Persons of position or those

the

lets his

In the lowland

it.

more worn than

is

my

During

the receptacle of sundry pretty

addition

it

long hair

his

the form of a cornucopia, a fashion said

in

corners are held together

Its four

a kerchief

prevailing fashion in such matters

by the young pretender

Achehnese when he walks abroad.

for betel-leaf

silver

with his cap, while

it

as in Java the origin of the wearer

was carried forward

It

have been

centre

much lower

is

The highlander draws

method of wearing the headcloth was

to

cap, which

he do not shave his head from pious motives,

if

from the manner of folding

is

The

lower edge as turban {tangkulo'), but

its

uncovered.

left

hang down

hair

fastened

often

is

call theirs kiipiah nieukeutob

a knot on the top of his head,

the lowlander,

the

the

to

Achchnese

the

is

as

ribs

of a piece of

adorned with a prettily-shaped knot of gold or

is

contradistinction

In

thread.

into

distance

spreading at the top into ornamental designs.

thread

of the

in

European worsted-work. Between these

coarse

gold

when seen from

impression

the

to give

as

in the

main

perforated from

identical in the

end

lo

end with

Tunong

a hole

through

bungkoih are passed.

now

only worn by a few of the chiefs, the carrying of arms being as a

by government.

28

and Baroh, presents one or two points of

tlicy

difference. In both districts

wear over the Achehnese trousers an

ija

pini^gui'g, but in the

PEOPLE FROM THE XXVI MUKIMS.

down

lowlands this hangs

it

comes

the

to

feet,

while in the highland districts

hardly lower than that of the men.

a bajee, but

way
use

head

as

cloth {ija sazva)

the
into

is

another cloth

[ija

tob

when going

out

of doors.

lowland

in

ttlce)

placed

women

down behind

carry the
in the

1)

This fashion

2)

The Achehnese

is

call

The women

in

in the

the

same

of the lowlands

same description

Locks of

to cover the

hair (latnd'c) are generally

The chignon

pair

form of a sausage

this

more ornamental

of horns

'),

topknot entirely to one

called mcukipa'ih

Tunong, and

{sanggoy)

is

among

on the centre of the crown, and divided

two portions suggesting a

either

scarf.

of the

front of both ears.

women

is

general wear

thrown over the shoulders

slendang or

the Javanese

worn hanging

in

sleeves are comparatively narrower in the

its

the edging {kenreityay) at neck and sleeves

lowlands.

Women

China

mnboh guda

while

^).

"like a Chinese fan".

"horse's pizzle".

the

side, or let

Tunong
it

hang

29

The remaining articles of personal adornment exhibit few differences.

Girls and women who have not yet had more than one child, wear

MAN FROM THE

XXII

MLKIMS WITH HIS WIFE.

armlets and anklets {gleu'eng jar be and gakt)

forged
their

on to their limbs

arms

{talbe jaroe).

also

On

chain

their

made

bracelets

of siiasa, which are

of silver or suasa on

necks they have metal

collars, the

portions of which closely resemble the almost circular boh ru

separate

on the four corners of the betel-leaf kerchief, and necklaces hanging

down over
plates.

In

their

buffalo-horn
of which

composed of small diamond-shaped gold

they wear large sitbaugs (earrings) of gold or of

the breast {srapi)

with

the

ears
a

holes

little

piece

pierced

in

of gold

in the centre,

by the weight

the ears are gradually widened to the

Round

greatest possible extent.

the

wear a chain formed of several layers

/'inj^gang they

ija

the waist, either next the skin or over

kiieng) fastened in front with a handsome clasp {peundcng)

number of

their fingers a

rings (eunchicn or nchi'dn).

In the remaining material necessaries of

Food.

between the
landers

tlay

water.

there

at

With

three kinds in

are

at

taken

is

lies

life

also,

in

the

p. m., is

rice

with

pepper,

onions,

use;

chilis

i".

giili.'

sour constituents boh slimeng (blimbing) or

dried

either

is

fish

')

We

need

cooked

well

(lui)

{cuiigkot

in

iiiasmn keucu'cng (half-

boiled in water

^)

siinti;

and as

gulc Icuma

2**.

With

it).

and

or karhig (small

tliTi)

(rich

mixed

this is

a larger quantity of fragrant herbs, (such as halia or ginger

basis

high-

(champli), salt, broken rice

gulc, from the cocoanut milk used in preparing

its

the

of the Malays), of which

sour, half-pungent gidc) consisting of leaves or fruits

mixed

that

fact

staple form of food, eaten twice

giilc (the sayiir

common

the chief distinction

requirements.

their

in

The

details.

m. and

a.

the rice

Baroli

and simple

frugal

go into exact

not here
a

more

are

and the

Tiiiibiig

{taloe

and on

');

.?/'/();

fish

of

the kinds bilch or aivo, also dried), or the stockfish imported from the

Maldives
are

with

mi.xed

as

in

i".

ingredient

expressed;

Achehnese
from the

rice

sour elements

leaves are also frequently

is

an indispensable ingre-

from which the

cocoanut,

rotten

is

the other kinds, but an important adoil

has been

or jackfruit {boh panaili), unripe

and karcng.

stockfish

This

Maldives.

niamaih cheiinichah

1)

in

and vegetables a
the

is

as

some unripe nangka

also

plantain, dry fish

Besides

Teunicnruy

{gulc of decayed cocoanut). In this the sour elements

II

and herbs are the same

ditional

above.

and cocoanut milk [santan]

it,

Guli pi

dient. 3.

2)

The

{keiuiiainaili) or sliced plantains or brinjals.

same

the

is

principal

{keuinamaili)

prepared

the kciDuaiiiinh

*)

in
is

imported

two

food

of

article

in

with

the

large quantities

different

ways;

i".

Keii-

cut up into small pieces and

Compare the notes on tlie liiicbl toilet in our description of marriage (Cliapter 111).
The leaves or fruits most comiilonly used are on mii/img^ boh imilieng^ on mtito/ig

and black or red

3) This

lioh

includes

trucng.

dried fish of the

large

varieties, not the stockfish (J;euiiiaiiiaili) of the

Maldives or the kareng.

4)

The verb chichah has

of the

whole

in

name chiunichah

the

reference to the pounding up of fruits etc. and the mixing

compost called rujaq, which

or cliinichah.

is

also

known

to

the

up
Achehnese by the

31

with these

mixed

are

onions and

(serai)

sreiic

^)

of which differ

gredients

boiled

is

pounded

boh

(e. g.

nmnteue,

inis

oil.
is

greatly relished

by the Achehnese

from the sea or the rivers (emigkot

fish

chiUs,

fine,

teunagu'en).

added a considerable quantity of the juice of various

is

limes

fresh

')

from those just described, but which

fourth article of food, which

this

(bhmbing)

kcuviamaih reundang or tiuneh, the

2".

little

not eaten raw but fried in

slinicng

ripe

makcn and

kiiyu'ev,

kru'et,

and various savoury herbs. The whole

set

is

on the

To

sorts of

sreng), with chilis

pot with

in a

fire

water, and not taken off until the water boils.

At kanduris

(religious

feasts)

kunyl't)

are

always added either tump'ov

which are
formed

laid

sugar

red

on top of the

keumamaih

At weddings,
other

in

notice

it

more

is

rice

{bu leiikat), this

sugar

is

the

is

tray

boiled in cocoanut

and we

time

and

rice

or

trays.

have occasion

shall

adjunct of every idang, after the

without

containing a dish of

turmeric, and a dish of

and boiled with

thin

some pandan-leaves. To these

srbykaya eggs with cocoanut

guests and

manner on dalnngs

of sweetmeats,

plantains sliced

ripe

and

mixed with

customary to serve up the

An

fully later on.

glutinous

cinnamon,

of stockfish

traditional

gule,

or else grated cocoanut

called meiiidang,

and

pisang peungat

or seven of

receptions of distinguished

it

fish

rice,

si.x

and cheuneurmt, a gelatinous network

strips

feasts,

definite

This manner of service

to

this

a favourite dish.

is

of pancakes,

sort

teunagu'en.

funeral

ceremonious occasions,

accessories

its

To

(a

rice,

long

or

( mirali),

milk, called

rice

rice)

same kind of

of the

and suchlike occasions glutinous

yellow with turmeric

coloured

{hu

cloves,

added

often

is

milk and herbs well cooked by steaming.

Fruits (boh kaye'e) are constantly eaten, but do not form the special
accessories
burial

of

any

feast.

After a funeral those

ground eat plantains and such other

who

are present at the

fruits as are for sale in

the

market.

Sweetmeats are called peunajnh (which properly means simply

tuals"),

1)
size.

and are as

The blimbing
It

is

is

in

an acid

Java very various

fruit

form and name

Malay

for the lemon-grass,

3) All that goes with the rice

instance

boy.,

haltia

is

*),

vic-

though

(one of the Oxalidaceje) growing on a tree of moderate

very popular with the Malays as a relish or sambal in curry.

2) Serai is

4) For

in

Translator).

.\ndropogon Schoenanthus. (^Translator).

called

lawan bu or tcumon bu.

Jdy-ddy.^ peunajoh

Meuseukat., fasisa.,

tlio.,

halua , halua

32

they

but

differ

The

constituents of these

almost always grated cocoanut or cocoanut milk, glutinous rice or

arc

eaten

odd times and are

at

example

Small kanduris or

guests

before

Quran) they are assembled

for

hours

for

insufficient to while

is

are

away the

is

generally restricted to invalids.

religious

feasts

common

arc of very

occurrence.

yellow glutinous rice forms the piece de resistance, though a

these

sometimes slaughtered

is

set

such occasions tea and coffee are also served, though the

use of these beverages

goat

of the

only

that a single great meal

so

On

time.

recitations

at

together,

oil. They
when (as

therefrom, sugar and certain herbs, eggs and

made

flour

At

ingredients.

actual

in

little

for the guests.

Otherwise buffaloes, oxen,

goats and sheep are seldom killed except at the great annual festivals
or in fulfilment of a vow.

The

Luxuries.

gambe

use of the betel-leaf [ranub) with

in the

with the

smoked
of

aid

durrahman and
doors and

this

in

luxury

On

the

by

all

the vices

The prepared opium

from the ordinary opium-pipes {go cliandu)

lamps called panybt. In the days of Habib Ab-

little

similar religious zealots, the

smoking went on only

The opium-sheds {jambo chandu) which

more

plantations

distant

had

built

in

in-

certain

order to enjoy

company, were burnt down by that sayyid.

in

West Coast

company still
The votaries

their culminating point.

[piUb)

stealth.

the

East and West Coasts, where

the

of the Achehncse reach

is

make an intemperate

highland and lowland districts

of pepper-planters on

or chandu

absolutely universal.

is

but to nothing like the same extent as in the colonies

of opium,

persons

accessories [pineung, gapu,

bakong and sundry odoriferous herbs)

'),

Many both
use

its

especially,

prevailed, and was

habit

of the

sit

the

practice

marked by some

together

in

of

smoking opium

in

characteristic customs.

a prescribed position, and

the pipe passes round. P^ach must in his turn take two pulls so strong
as

to

extinguish the

lamp;

he then hands the pipe to his right-hand

neighbour with a seuinbah or respectful salute.

The opium used

in

such

meugeunta^ haltia fisang^ hahia Uungong^ halua pnlot^ seupet kiiet, kiila'knn, seusagon etc.
Sweetmeats and cakes unsuited for keeping are called by the collective name of dabeiieh
fctikan^

i.

e.

"market-wares", even though

home made. The

following are some of them

bada pisang^ gula la\ gula tart^ karang seumot^ keukardih^ blita talam^ boh
rdm-rom^ eungkuy^ chtttoy^ kripet^ apam, sroykaya^ putu^ tape. This list shows that there is

bada

keutila^

no lack of
l)

variety.

Hetel-nut, lime

and

g.imbir.

These three with the pungent betel-leaf

"quid" of the Malays. {Translator).

(sirih)

form the

33

assemblages

mixed with tobacco or other leaves and

is

The Achehnese

wrongly)

(of course

adat, and assert that

try

to

associate

means "the smoking of opium

it

is

called

').

word with

this

in

madat

conformity with

certain adat or customs". In Great-Acheh, however, such public

opium-

smoking has always been exceptional. Every opium-smoker, be he small

or great,

known

sure to be

is

as such, yet he prefers to perpetrate the

actual deed in the solitude of his inner chamber.

Some Achehnese smoke opium

in order, as

they

to prolong

assert,

the pleasure of coition.

The

use

especially

of strong
to

drink,

which usually degenerates into excess,

be met with among the lowlanders, but

the upper classes or those

who come much

For the ordinary Achehnese water

ally

very primitive press. Hence

buy sugarcane juice"

into contact with Europeans.

almost his only drink; occasion-

is

who had

should

in

Acheh

the

is

well

member

widow

of Sultan Ibrahim
his

in

on the

the Dalam.

Mansur Shah"), (1858

own

child in a

fit

70)

of drunken

^).

The Achehnese
sometimes

there

colonists

for

years

women, develop every

on

East and

the

West Coasts who

at a time in a society

vice of the nation to

its

and robbery are the order of the day) but

lowlanders.

the

exercise
ticism,

less

influence

contempt

marked

From

in

Among them
than

in the

for all strangers

live

where there are no

The true
with them theft

highest pitch.

highlanders are reputed not indeed more virtuous (for

i)

of the Sultan's

Intoxicating liquors

known, always to be found

had once murdered

latter

teubee "to

douceur.

for a

that a

be excluded from the succession.

learned from a

frenzy

name

the reputation of being even a moderate opium-smoker

other hand were, as

that

comes that ngbn blbeie

it

the ordinary

is

was an honoured tradition

It

family

than

restricted to

is

he takes some sugarcane juice, squeezed out of the cane by means

of a

is

less

weak and effeminate

opium, drink and unnatural crime

coast provinces. Unreasoning fana-

and

self conceit are all

more strongly

the upper country than in the lowland districts, which have

the .\rabic

JwV

spiritual

or

bodily

refreshment.

It

was

at

first

used as an

euphemistic expression for the prohibited drug.

2)
3)

The Achehnese pronunciation is Manso Chah.

The intemperate use of strong drink in the neighbourhood

would appear
Achehnese war.

to

have assumed great proportions previous

to

the

of the royal stronghold

commencement of

the

34

somewhat

grown

highlandcrs

"civilized"

esteem

themselves

GROtl'

braver

men than

of the country.

spoken of as a/uu
The house
and

Its

equipment.

^"

'^'^'-"

Ol-

through

hero

is

in

(and

MEN FROM THE

common

with

foreigners.

The

the lowlanders do not deny

their brethren of the

tiiiioiig

contact

it)

XXII MUKIMS.

two remaining "angles"

speech as well as

{sagoi')

in literature, often

knii'ng^'^dL son of the upper reaches of the river."

arrangement of

their

dwellings there

is

but

little

dift'erence

between Tunong and Baroh. The plate

and explanation
given
at the end
i
i
o
of this volume show clearly the principal features of the Achehnese
dwelling-house

i)

Mr.

').

It

must be remembered that these houses are com-

The drawing was made by Mr. M. Donk, and

I..

J.

C. van Es, Engineer.

owe

the full

explanatory notes to

35

posed

three or

of citlier

between the main

porting the main

(as

rafters.

the

in

In the

from that depicted

the plate

in

is

i6,

rueuengs

that

ail

in
is

it

nwiiengs or divisions

five

number of

case the

first

body of the house

an idea of a house of three

plate)

lies

pillars sup-

the second 24.

To form

only necessary to cut off

one side or the other

to

of the central passage [ramlmt).

has

It

further

back verandah

noted that the

be

to

sometimes also serves as kitchen, and

the house for this purpose as

shown

in

in

case

that

our plate

is

[srainbi' likot)

the extension of

omitted.

The

gable-

ends always face East and West, so that the main door and the steps
leading up to

it

must have a northerly or southerly aspect.

Further additions are often made to the house on

when the family

side,

are

regards

as

support an

to

floor-level

build

to

their

for

just

described

life

tached on

(aleuii)

who

Parents

annexes to the
side of the ver-

edge of which projects

roof, the inner

roof.

as

up along the

posts are set

auxiliary

from the edge of the main

as their private

are not wealthy enough

daughters a separate house close by,

is

West

enlarged by the marriage of a daughter. These

is

Some new

back verandah.

andah

their

East or

its

retire,

as far

concerned, into the temporary building we have

[anjong)

and

')

leave

inside

the

room

(jiirci')

to the

young married couple.

We

longings,

dinate

tory of

now make

shall

all

survey of the Achehnese house and

with the object of giving a

not

(which

parts

its

may

be found

in the

full

description of

plate), or a

its

its

be-

subor-

complete inven-

equipment, but to show the part played by the various

portions of the house in the lives of

Round about each dwelling

is

its

inmates

^).

a court-yard, generally supplied with

the necessary fruit-trees etc. and sometimes cultivated so as to deserve

name

the

of a garden [lavipoih). Regular gardens, in which are planted

sugarcane, betelnuts, cocoanuts

enclosure,
is

sometimes

in

other

etc.,

parts

are sometimes to be found in this

of

the gampong.

The courtyard

surrounded by a strong fence [pageuv] through which a door leads

out

on to

the

narrow gampong-path

iji/roiig);

this in its turn leads

Acheh, a sayyid of the stock of Bilfaqih, whose tomb is in Gampong

as
rciingkii Anjong owing to his having during his lifetime
dwelt in a house which was separated from the neighbouring house by such an anjong.
2) The description we give here is practically supplementary to that of Van Langen in
the Tijiischiift van hct XeJ. Aardrijksk. Gcnootschap.^ second series, Vol. V. p. 450 et seq.
1)

Jawa,

The
is

great saint of

generally

known

36

through the gampong to the main road')

(/v/),

which runs througli

rice-

gardens and uncultivated spaces, and unites one gampong with

fields,

another.

The whole gampong,

each courtyard,

like

surrounded with

is

a fence.

good fence

dundnng

generally formed of two rows of i^linidong or

is

kcii-

trees or the like, set at a uniform ilistaiice apart, leaving a slight

which

intervening space

with

filled

is

trii-ng or

thorny bamboo. The

two rows are united firmly together by bamboos fastened horizontally

from tree to tree as crosspieces. There are usually from three to
of these cross

Sometimes

bamboos
trees

five

the length of the fence.

in

or bushes of other sorts which arc themselves fur-

nished with thorns, such as the darch, are employed to fence

in

gardens,

courtyards or gampongs.

many

In

courtyards

more than

house

additional

in

betel-palm
far

[scutiic'),

the

as

use

earthenware

manure-heap

is

buckets

in

where they wash

conduit,

{adi'ii

gutter

who

made

is

all

and

husking
off

rice; the keupT)

by a

The point

lihot

moh

(the

partition

'^),

of

always very wet.

kitchen.

Into this also

is

thrown out

screen [piipalang)

The jeungki

is

riim'oh) serves as

or see-saw rice-pounder

a space between four or six posts, sepaplaited cocoanut leaves [blcmt) or similar

the courtyard in front of

last

bathe

water and dung to a

the wet refuse that

of junction of the gampong-path

mouth of the road.

2) The part of

utensils,

are using the well from the gaze of the passers-by.

the receptacle of various articles.

rated

draw-

carries off the water etc. to

which conducts both

or jcii'a) which

women

necessary to do so) and

it

The space underneath the house [yub moh or ynb

or

the

of the spathe of the

their clothes

deem

(salorau)

by means of another gutter

shuts off those

1)

a rule each

women descended from

to

[tiiiia)

from the back part of the house and

for

As

the well [nibn), from wliich the

uncleanly Achehnese

perform other needs.

falls

any case belongs

indispensable item

water for household

an

be found.

to

ancestress.

An

(so

is

the habitation of one of the married daughters ot

is

the same family or

same

what we have said above,

appears from

as

dwelling house

single

'-),

short for riimoh)

tlie

with the main road

house

is

is

called habah

called /ciioi, that behind

and the spaces

at

il-t

it

likot

the sides of the two gal>les

ral'on<;.

found in place of the kcupo^ more

3) Sometimes, especially in the highlands, there are
solidly constructed wooden storehouses (i/anda/ig) either under the house or close beside it.

37
material thrown round the posts, and in which the newly harvested rice

kept

threshed, and the threshing itself takes place the ^'ro^j, great

till

tun-shaped

made

barrels

wherein

rattan,

is

bark of trees or plaited bamboo or

of the

kept the unhusked rice after threshing, which barrels

is

are also sometimes placed in separate open buildings outside the house;

{peimeurah) for extracting the

press

the
[pi

from decayed cocoanuts

')

and a bamboo or wooden rack (prataih or

u),

lies

oil

the firewood cleft

by the

met with

objects to be

women

in the

paiiteiie)

on which

these are the principal inanimate

ynb mbh.

Should the space beneath the house happen to be flooded

rainy season, the store of rice

of course

is

removed

Dogs, goats, sheep, ducks and fowls are also housed in the yub

The brooding hens

are

others at night in a

srkveum or eunipting

cocks

are

though

verandah

and

the

1)

foul-smelling

culinary purposes

masa

iiiiiiycii'

The Achehnese however seldom

who have them use them but little

*).

The

oil

{ininyciC

liro")

is

The Malay
basket

similar

sluggish

fish

they

use

3)

With regard

to

catch

to

fish

the

at the top.

fowls

Such

smaller.

surface, they will

without
time,

so

reproach
daily

are

any

visit,

lly

oil

The Malays

is

called minyeii

give the same

leiite'.

name

to a

fish are

then

{Translator).

should be added that they also are generally collected

it

this artificial

the

in all directions at the first

loose

let

shelter.

that
to

then called

wet padi-fields and standing pools. The

in

can carry off their booty unnoticed. But

They

required for
is

and placed on a bamboo or plank platform projecting outwards horizontally

come and besprinkle them with water;

4)

is

from the fresh santan (cocoanut

oil

from the house and unprovided with any covering or fence. This
the perpetual thefts of fowls. If the birds are gathered together
plunderers

What

etc.

by plunging the basket down into the water, and the

withdrawn through an aperture

in the evening

is

cige or basket.

sirkap^ a conical

are caught

lamps

for

seldom boil out the

Achehnese

which

used

boiled and prepared so as to remove the smell and

first

is

milk) since the quantity obtainable in this way

2)

yud mbh naturally

small live stock huddled together in the

the

This

strings to the posts,

brought into the front

trees.

those

animals;

latter

them with scant care

treat

All

by

are

buffaloes are housed in separate stalls or weue, while ponies

up here and there to

tied

possess

the

-),

').

Cows and
are

animals

favourite

these

night

tiioh.

(fowl-run), while the fighting-

up here

daytime fastened

the

in

at

cage-shaped seiireukab

under a

kept

the

in

indoors.

in

the

fields

Their owners often

expression

"to

someone who puts

water

off

the

by

day

forget

rain

when

is

a precaution against

in

a coop, the thieves

makes them keep

still,

and the

the fowls are sitting on an open

attempt the thief makes to catch them.

and
to

horse"

tied

up

to trees at night, generally

water them for one or two days at a

{l>ri

ie

gttJa)

is

used proverbially as a

performance of a duty, as one

but only puts in an appearance one day in three or four.

who should pay

38

To

render the place somewhat the reverse of wholesome.

much

be added that

of the refuse from the house

this

must

it

simply thrown

is

in

there instead of being conveyed to the dung-heap by the gutter above

referred

Most contributions of

to.

a hole

ends of refuse wet and

and

children
[jnrcV]

the giiha

'),

Besides

invalids!

which also serves as a

but

dry,

the

this,

of

floor

every

latrine for

room

inner

furnished with a long open fissure over which the dead are

is

be washed,

to

laid

come through

this sort

pierced in the floor of the back verandah to receive odds and

so

as

to

the water used in the ablution flow

let

off easily.

Notwithstanding
resting-place

human

for

laree swingine cradle

set

up

for

which

their

At

and here

death.

Some

pay the

At the
this

is

neidat

who

beings.

portion

keep imprisoned

steps

leading

stands a great

wishes to

the

moh

in the yiib

those

who

refuse

stick

up

house

to the

(gciki ri-Hiiyciin)

earthenware water-jar [guchi). Close to

planted

the

enter

in

house

the ground to hold a bucket

places his

kitchen

separate

women must

dusty or

them from the bucket

this allows the

but as a rule the steps

that

are

off

[rumbli

muddy

till

(scii-

Anyone

and a number of stones rather neatly arranged.

Where there is
leading down from
so

by a screen
entertained in the same

partitioned

is

to receive visits of condolence for a

customary

is

these stones and pours water over

back,

Here too the women

for their use.

some of the guests

of the

hooked

tima)

temporary

imposed on them.

fines

always

there

it

chiefs

foot

also used as a

If there are children in the house, a

hung here
certain

festivals

place;

to

is

is

on the loom and perform other househokl duties,

cloth

purpose

[pHpalang).

the yub nibk

this,

all

feet

on

they are clean.

dapu), a flight of steps

inmates to quit the house from the

in front are the

only means of egress,

traverse the front verandah every time they

go out of doors.

Some

houses have a wooden

platform surrounding the foot of the

steps and protected by the penthouse roof which covers the

is

set

against the side of the house and stands a

floor of the front verandah.

place

l)

gtiha

to

sit

and

laze

in

little

latter.

It

lower than the

This serves the inmates as an occasional

and also

for the pursuit of parasites in

one

The word also signifies "grotto" or "cave", but the expression /' toh ^ic' keudeh ba"
(Van Langen, Achehnese Dictionary p. 471) means "go and make water at the hole"

and not "in the ca*e".

39
another's hair, a practice as necessary and popular

among

nese as

By

door

Achehnese

the

as

the Javanese

house

the

which

call

gained

is

the

it,

from

separated

is

Here too the

').

access

the

the

verandah

stair

house

the

of

rest

little

to

among

the Acheh-

children play.
front

verandah

[srambe

by a

or

reunyeun),

partition

in

which are the doors of the inner chambers [juree) and the aperture
leading into the

passage,

central

generally

filled

either

by a

curtain

or a door.

This

is

the

are

feasts

covered

Achehnese dwelling

of the

given and business discussed.

placed ready for him.

of the

Part

floor

religious
[aleiie)

is

and on top of these again each

this,

worked square sitting-mat

ornamentally

an

finds

which the unin-

on ceremonial occasions carpets [plianadani or

spread over

are

to

Here guests are received, kanduris or

with matting;

peiireuinadani)

guest

portion

admitted.

are

itiated

sort of

due)

[tika

bench made of wood or bamboo called

pratdih sometimes serves the master of the house as a bedstead during

of the

part
are

night,

when he

finds the heat excessive within.

some on shelves

favourite sport of their owner,

the

against

deng)

some stuck

wall,

There the fisherman hangs

snares

his

[tarbn],

alike their

all

which are much used

one of

in
is

bamboo

racks {san-

or nyareng), the

(jeice

itself.

huntsman

weapons; there too are kept certain

for fighting-matches.

The passage {rambai)

It

nets

his

or

the crevices of the wall

in

of birds such as the leue' (Mai. tekukur, a kind of small dove),

kinds

but

Here too

found a number of objects which betray the calling or

be

to

entered

family,

or

five

it

is

is

at

one side

a house of three sections,

in

between the two bedrooms.

right in the middle

by none but women, members of the household

men on very

intimate terms of acquaintanceship, as

or the
it

only

abode of the women, who

gives access to the back verandah, the usual

there perform their daily household tasks.

Some

provisions are stored in the rainbat, as for instance a giichiov

earthenware jar of decayed cocoanut

of vinegar

made from

too

stands

the

mistress

l)

the tayeu'en,
of the

whom

//)

smaller

for

[ie

making

oil,

and a

jar

jo) or the nipah. Here

portable earthenware jar in which

house or her maidservant fetches water from the

The .\chehQese however do

as the Javanese,

(//

the juice of the aren

not perform this operation in the same unsavoury manner

they nickname

Jawa pajoh

giitee

"louse-eating Javanese".

40
well

to

the guchi which stands in the back verandah and contains

fill

the supply of water for household use.

Some

short posts {rang) extending only from the roof to the floor arc

with

furnished

small

pieces

on which are hung the brass

plank

of

same metal on which food

plates with stands of the

served to guests,

is

the trays {dalong) big enough to hold an idang for four or five persons

and the smaller ones (krikay) on which are dished the special viands

most distinguished

for the

visitors.

Either

the rambat or the sramoe

in

and earthenware.

likot stands a chest [pciiloi-) containing the requisite china

Porcelain

be found

dishes

almost everywhere

these chests

in

and plates or small dishes

(pitigan)

is

here also used,

viz. large

and smaller ones known as

The back verandah

lowland

in the

common

but when there are no guests the simpler ware

the

use

Tunong

chiie.

serves

[tilani diic')

as

it

were as

and as we

a sitting-room

with a mat on

well.

It

contains

especially intended for

it

when he comes here

master,

of the

districts,

the

in

earthenware or wooden plates called chapah

have seen often answers the purpose of a kitchen as

a sitting mattress

[chipe) are to

to

eat

his

meals or to

repose; while a low bench [pratdih] similarly covered with a mat serves
as a resting-place for small children.

or racks fixed against the wall,

circular earthen

earthen
stone

frying-pans

{initc'e

of round

it,

plates, earthen

saucepans (kanct)

brass

with handles

{sudii)

')

cooking-pots [blangbng),

in

which

frying fish

for

rice

Some

mouths

is

etc.,

boiled

-),

the curry-

with the grater [aneu) that

and earthenware or brass lamps {panybt)

dishes with four or seven

placed.

is

are to be found, on shelves

neupi'h) for grinding spices etc.,

appertains to

wick

or

Here

each of which a

[inatd) in

of these lamps arc suspended

form

in the

by cords from above

[panybt gantung), others rest on a stand [panybt dbng).

From

and beams hang

neatly plaited of

rattan,

for

at intervals little nets called salang,

which

holding dishes

contain

the rafters

food, so as to protect their

contents to some extent from the attacks of various domestic animals.

Drinking vessels of brass [vnindam) or earthenware [pcunuman') are

name

Acheh

1)

Hence

2)

These pots are generally used

the collective

ming

{sen^ib')

fruits

and a few

is

called punchcue''

of rice

in

supposed.

in

in

for pottery, kati'ct-blangong.

.'Vcheh for

cooking

rice with

only resorted to in the case of gelatinous rice

sweetmeats

such as srbykaya

or

is

the

rule in Java also in

water

{^ta^u'cti).

Icukaf)^ certain

Stea-

ground

apain. For this are employed utensils

As a matter of fact
many more districts than

similar in shape to the kukiisans of Java.

water (IhvcC)

(bii

the cooking
is

generally

41

be

to

found

in

the

all

They have

apartments.

different

as

covers

brass drinking-cups which are inverted and replaced after use.

Cooking

performed

is

very simple manner. Five stones arranged

in a

form

exactly

mitive

chafing-dishes in which

on three legs

of holies

called

really

two teiinungkees

'j

or pri-

wood fires are lit, one for the rice and

the vegetables {gule). The use of iron chafing-dishes (^r)
is a mark of a certain degree of luxury.

the other for

The holy

this

in

constitute

almost

room,

house

in the

the jiirec,

is

to

may be

the one part of

it

which access

had by a door

is

that

leading out

on to the back verandah. Here the married couple sleep,

here

place

takes

mampku'c

the

chapter

(inf.

rooms are seldom

meeting of bride and bridegroom at the

first

III,

i)

and here the dead are washed. These

by any save

entered

children

parents,

the

and

servants.

The

floor

as

is

hidden by a white cloth

is

manner covered with

tire

dilanget)

[tire

and the walls are

Round

hangings.

or

The

with matting.

covered

entirely

rule

the

roofing
in

like

topmost edge of

the tire runs a

border formed of diamond-shaped pieces of cloth of

various

these

colours;

Acheh chradi

in

resorted

On
with

to

or

stitched together form the pattern called

when

Such disguising of roof and walls

iiiirahpati.

the other parts of the house only on festive occasions.

in

low bench or platform [prataih]

a
a

is

mat over

it,

and

couch

this

is

is

placed a mattress [tilam eh)

usually surrounded with a mos-

quitonet [klenmbu).

Besides this there

of considerable

is

size,

spread on the floor a sitting-mattress [tilam due')

but intended

On

provided with a sitting mat.

(bantay

suson)

pretty and

shaped

often

costly

a sleeping mattress as

The

clothing

like

and

man's use, and thus

the

for

both mattresses are

bolsters

trimming.

many

only

and adorned

at

piles of cushions

either

sitting mattress has

end with

about

four,

as fifteen cushions of this description.

ornaments

personal

kept

are

in

chest which

stands in the jurec. Well-to-do people generally have for this purpose
of which

chests

the

wards.

These are called

front

them from the

chests

is

formed of two

peutb'e

little

doors opening out-

dbng or standing chests

with covers.

When

the

to distinguish

Achehnese learned

use European cupboards, they gave them the same name.

l)

Tii/igkii

in

Mai. and Jav.

to

42

Along the small posts (rang)

inside the house there

usually fastened

is

a plank set on edge on the floor. This serves as a specious screen

manner of

all

may

The women
of the

as well as the

are

which

(para)

platforms

climbing up

men

thereon,

the

access

of plank

of pieces

structure admits, stuck into

less

and slovenly, and but few

on the upper beams or on the small

piled

rest

made

steps

Lamps and

wall.

arc dirty

posts. Various objects are to be seen

its

such rubbish as the inmates

all

and the

it

forming the household equipment have a settled place.

objects

manner of things

All

concealing

untidiness,

choose to throw between

to

which

hanging against the

requisites

chewing

for

with the word

betel.

The

betel-leaves

on the top are contained

variegated

same

in

neat

little

little

brass

like

them

called

miraltpati or chradi.

as

On

top of the

two small boxes, the krandavi and cheulcupa containing

and tobacco mixed with

lime

spices.

The

outfit

in fact

is

the pedestrian carries with him in his biingkoih, or

as

is

which, like the tire-borders, exhibits

lining,

known

pattern

betel are placed

the

in

still

ranub added to show their purpose. The cup

covered inside with a cloth

respectively

when

wall, or

crevices (Ihat).

its

cup of almost the same form as the drinking-cups and

the

gained by

is

fastened to the walls or

drinking-cups are of course not lacking in the jnrec,

piles with pieces of betclnut

hate

for

be a person of distinction, has carried

him by

for

if

he

his attendants.

The whole house belongs in Acheh to the category of movable

Every peg is made much too small for its hole and is kept
in its place by means of large wedges. For anyone who understands
property.

the

uniform

the country

and setting

structure of the

an adept

is
it

in this

it

proprietor

to

or

his

own

rather

rare occurrence

among

It

is

to

house, this

place of abode

means

that the purchaser

by the

a change of residence

another gampong

is

quite

the Achehnese.
in large

numbers from the highlands

but seldom vice versa, since the

abundance of building

and every native of

but the v/ork of a moment.

is

sells his

the task of taking a house to pieces

the proprietress to

Houses are transported

lowlands,

up again elsewhere

So when an Achehnese
removes

Achehnese house

Tunong

to the

possesses a greater

materials.

be understood that even the most solidly built Achehnese

house shakes

if

by shaking the

anyone

pulls at the

house

discover

to

posts.

Thieves and burglars begin

whether

the

inmates

are

sound

43

enough asleep
If

to

admit of their carrying out their nefarious purposes.

they hear from

the jiircc or the

know

shaking the house?" they

that

verandah the cry 'who

front

that the time

is

is

unfavourable for

their task.

Men who have

forbidden intrigues with the wife or daughter of the

house make known their presence

of their affections

may come

The same course

master of the

slay

latter

sound asleep

is

Then

lying.

planks, and

To

the

is

if

opportunity occurs.

house.

the

house,

Having ascertained that the

they can

generally

as

ascertain,

on what part of the

he

floor

is

one or two rapid spear-thrusts through the thin

follow
all

them

the jurie

in

underneath

stand

they

out to

adopted by the revengeful, who seek treacher-

is

ously to

the same way, so that the object

in

over.

way into the house at night is difficult, as the doors

are fastened with wooden bolts {gancheng, ancu ganchhig) and besides
every movement inside the house would be likely owing to the instability of the floor, to wake the inmates up.
force one's

houses are regarded as possessed,

INIany

continually falling sick.

To

because their inmates are

protect a house from such malign influences

various expedients are adopted.

commencing

favourable time for

work always begins with the

to build

setting

is

up of the two principal posts

with the cross-beams that unite them; while this

prayers and

house

is

formulas are repeated. These two

completed stand

selected

the

raja

first

is

sundry

in progress,

is

posts which

when

the

the juree, are called the raja and the

in

putroe (prince and princess).

The

carefully chosen.

For them the soundest and best wood

set

is

up and then the putroe. At a wedding

the bridegroom takes his place next the "prince" post, while the bride

occupies a seat under the "princess".

Should the ceremonies

at the setting

up of the principal

pillars

propitious for continuing to build, then as soon as the house

a lucky day

On

this

is

tneunasah

After this gathering there

l)

\ii

odd contrast

house, "house-warming".

desidiiatum

is

to

To

Translator).

be

(vide

inf.

commences

5)

finished

it.

occasion a kanduri or religious feast

of the

teiingku

again chosen for moving into

is

prove

is

given, to which the

and some

lenbes are invited.

the customary "cooling"

')

[peii-

found in the English name for the initiation of a newwarm climates coolness and not warmth appears the

natives of

44
wliich

sijji'e'),

consists

sprinkling

in

by means of

[teupong taweiiir)

having a "cooling", that

cess

resorted

is

is

broom formed

of plants

and twigs

an evil-dispelling influence. The same pro-

whenever there

to

the posts with flour and water

all

been any unusual

has

supposed to set

ceremony

in

the

heat,

that

raja

and the putroe receive most attention on such occasions.

house,

the

occurrences are

such

since

the powers of evil, in motion.

is

The two "royal"

Of

feast or

all

the pillars the

and sometimes others as well are

pillars

at the

time of building covered at the top with a piece of white cloth, over

which again

is

placed a piece of red, so that they look as though they

had turbans on their heads. This

is

supposed to contribute to the

also

protection of the inmates from evil influences.

Distribution of the people

g 4.

The

The

family

and thejribes^^^j^^^

(kawom,
sukeii).

are

family,

with

dealt

is

the

Achehnese house

and the customs and laws that control

origin

its

'

all

whose dwelling-place

clans and tribes.

There we

a later chapter.

in

shall see

its

just de-

daily
^

life

how among

patriarchal institutions, survivals are not wanting of the

many genuine

former prevalence of what the Germans

call

"Mutterrecht", or to which

they apply the curious hybrid name "Matriarchat."

The
mother
in

never ceases to

child
as

their

his

regard

house

own. The daughters continue

mother's house

when married

are

said

to

in

its

is

his

marriage to reside
vacated

in

their

immediate neighbourhood. The

home"

"go

and gampong of

after

which case a juric

(in

favour) or obtain another house

sons

the

{woe) to their wives, yet

they remain, except when visiting their wives, citizens of their mother's

gampong, where
that

gampong

or

in

common

who

are

still

with

all

whose wives do not reside

unmarried, they pass their nights

in

in

the

meunasah.

Thus descendants of a common ancestress through the female line

are usually to be found living as relatives in the same neighbourhood,
while

those

derived

common

from a

ancestor are scattered about in

different villages.

These and
have

at

the

similar

facts,

present

time

Achehnese community.

however, interesting though they

only

When

rudimentary

mention

is

made

signification

may

be,

for

the

of a family in the

more

45

extended

sense

[kawom), this

of a tribe

common ancestor in
from one another they may happen
descendants of a

conception, nor should

Mohammedanism

of

in

it

all

the

the male line, however far apart

to

And

reside.

this

is

no new

probability be ascribed to the influence

all

though

alone,

taken to include

is

doubt

no

greatly

strengthened

thereby; most of the old Achehnese adats and institutions bear witness

and confirm

to

Thus
male

this patriarchal

kaivom

includes

')

coincide

line

in

be clearly traced (and

origin.

whose pedigrees followed up

all

than three generations) they

indicated with a

Van Langen

common

one another as fellow-tribesmen

hail

still

Achehnese people
opposed to the

territorial

and higher phase of the

government and

after

based on the

administration

lost all significance.

central

most force

maintained

development

political

Mukims),

XXVI Mukims

the

and

language

is

Pidie (Pedir)

in

manners).

In

much

not so

territorial

in

depend

that

by no

the kaivnms

most
the

in

Tunong (the XXII

Mukims Bueng (the part of

as in the

the VII

common

lowlands

order of the

the

authority

genealogical

superior to right and

naturally

on

especially in the neighbourhood of the Dalam,

are

for centuries

those

those parts of the country where the

most backward,

that has

as

more recent

controlling parties, have

follows

it

in

and

of the

patriarchal,

have been

kaivnms,

the

authority

connection with this fact

In

division

and

when might was

at a period

means
have

manner

development of Acheh. Even now,

distribution,

there

the

ancient

the

as

political

when

was no

represented

distribution, the latter being a

judicial

territorial

which flourished

units

properly

kaivnms

into

the

in

ancestor.

has very

^)

the

ancestor.

long as the feeling survives that they are connected

as

in

Even where the line cannot

few Achehnese know their descent for more
single

less

day,

on their

with the highlands in

other

the

hand, and

where blood-feuds

[bila)

and where the upholders of

kawom

than on their own

energy and other personal characteristics, the distribution into kawoms

From

1)

2) In

that

the

this
1

Atjehsch

distribution

6th century

transition

puts

the Arab, haiim

his

took

foiward as

is

place

people, tribe.

Staatsbcstuur^

was introduced

pp. 384

390.

unworthy of acceptance and

naturally,

Achehnese

The theory

there

propounded

(p.

387)

on a sudden during the reign of a certain Sultan of

is

also at variance with tradition.

The

growing with the growth of the people. What the writer

tradition

conjectures and the theories of certain

is

to

an

undesirable

Achehnese.

degree mixed up with modern

46
of continually

is

even

country

the

if

Everything tends to show that

diminishing import.

were

Acheh would gradually

left

entirely

to

the development of

itself,

result in the entire dissolution of the influence

of the ka-tvom.

None
that

the less

cherished

the

majoritni at

The

which

tribe

increased

a patigliina kaivom

has however

of such a wish

territorial

The

is

first

of the

whether

considers

"family"

it

uphold the interests of

blood

has

established

more

time

past

the ulecbalang.

chief,

whose proportions have so much increased,

kawom, and

his

feuds or bila.

long

desirable to acquiesce in the

and further whether the proposed candidate

to

')

for

depended on the concurrence of the

request

numbers,

in

head.

fulfilment

latter

more recent times

to pass in

greatly

has

of seeing

desire

its

come

has occasionally

it

lowland

to

especially those which relate

functionary

territorial

panglima kawom, since the two-fold

depended on

to be

is

is

never selected as

would bring him

office

at times

into conflict with himself. If the ulecbalang concurs in the request, the

appointment
office-bearers

new leader
an

is

him

is

made

in the

it

kawom

and a number of members of the

of the

tribe receives

outfit of clothing

as

presence of a solemn assembly of certain

The

from the ulecbalang a seunaUn, that

and another of weapons, and

were expressly to

or tribe.

fealty

to

binds

this present

the ruler of the country.

The

ulecbalang or an experienced speaker on his behalf announces the ap-

pointment of the panglima kawom to the assembled crowd, and

newly-appointed

the

yellow glutinous

rice,

occasions to ward

off"

The appointment
districts

chief
a

is

smeared

behind

ceremony resorted

the ears

to on

all

finally

{si/iih'ng)

sorts af

with

solemn

evil influences.

of a panglima

kawom

takes place in the lowland

whenever there are satisfactory reasons

for

the tribe has no traditional appellation and though

its

it,

even though

connection with

one of the four great tribes {kawom or sukee) presently to be noticed

entirely

is

unverified.

But as already observed, such appointments are

uncommon occurrence, and

four great kawoms is as a rule

of

occasional

only brought

troublesome demands

known brethren

l)

the fact that they belong to one of the

of the highlands.

Chief or leader of the kawom.

for

help

home

to the lowlanders

and support from

by

their un-

47

The demand
next of kin

blood-vengeance

for

of a

slain

man, which

need not be gone into here

Achehnese, as

universal in

is

it

The Tunong

in

or a blood-price

(bila)

very

is

common

in

by the

(diet)

the lowlands,

our description of institutions strictly

all

Mohammedan

communities.

or highlands of Great-Acheh are, comparatively speaking,

up to the present time the true sphere of the kawom. Here we

[kawmn

the four great tribes

or snkec) to one or other of which every

and from which

highlander regards himself as belonging,

true

generally asserted that every Achehnese must be descended

strained

be

such

only

it

between two

relation

marked by many

that

as

find

may

tribes

it

is

Here a

').

result in a hostile attitude,

of the Bedouins, a war without battles, but

and treacherous attacks, and sometimes

thievish raids

actual homicide.

To

learn for

kaiu'nms

himself

investigation in the

that

all

there

that

even

in

disputes

tribes themselves.

and the manner of

how

less

the four tribes originated,

the course of their history

mutual relations are which

the

By examining

their settlement, he

actually existing

would come to know

really control the tribal

life

which never

be learnt from the answers of the highlanders to the questions

put to them, since each one

own wisdom and

his

to find out about these

considerable time to personal

not

known to none, and still

modern times but what

what the adats are which

can

is

between the

subsist

still

Tunong. From the actual popular traditions of the

place he would be able to deduce

for

is

devote a

should

enquirer

the

is

apt to try and show off by his answers

the greatness of his

own

katuoin or siikec.

There are many arguments against the theory of the descent of

Achehnese from the

these

four sukces, leaving aside the question as to

For instance we

originated.

latter

find

that

many

all

how

of the low-

landers are absolutely ignorant as to which of the sukees they can claim

belong

to

to

then again

we know

that

there

has been from early

times a considerable intermixture with foreign elements in spite of

racial

I)

pride.

The

The number

four

Sultans

is

of

Acheh were

in

part

Malayan,

favourite one in these genealogical subdivisions.

It

in

is

all

part

known

also

sukus (the word actually indicates the fraction i) of the MSnangkabau people are
based on the number four, .\nyone at all versed in genealogical legends is aware

that

all

that

the

such tables of descent are

in brief fictitious,

in

the

.-is

regards their uppermost part

artificial

or mythical or

while the really traditional or more reliable elements must be sought for

most recent branches.

form units which history shows

earlier portions

we

In

the

to

have really been gathered from the four winds.

find represented in genealogical

48
Arab, and

part

in

of princes

as with the line

who have now

pied the throne for more than a century and a half

The

great literati or holy

and the same

is

of

true

The Klings and Arabs

of Bugis

occuorigin-

men were almost without exception foreigners,

many of the rich traders and high officials.
Achch, nay even some of the slaves

settled in

have after several generations become an integral part of the Achchnese

people.

great

tribes,

who owing

this

it

be readily concluded

environment were

admixture, never inchuled

or

influence

in

The
their

by

the Achehnese.
fact that the

the

pressure

of the superior

chiefs.

slight information

tradition

and

and

preliminary,

all

exposed

prevail, are in the lowlands fading

away and gradually disappearing under

power of the

least of all

view of the indubitable

which did actually

relations

that the four

comprehending the whole of the Tuning people,

while

This remains probable even

tribal

may

to the nature of tlicir

foreign

to

From

which we here furnish as to the four kawoms,

adat

will

is

from

nature

the

we hope be improved

of the

or better

subject merely
still

completed

others.

All that can be gathered of the origin of the four kcnvoins or

sii/cccs,

even with respect to tlieir names is thus to a hazardous degree mixed

up with modern Achehnese philosophy and conjecture. These materials
though they wear the outward appearance of having been handed

down from
out

distant ages, exhibit manifest traces of having been thought

period

in

').

too

remote

for

accuracy from the origin of

or concocted to suit the real or supposed meanings of the

the tribes,

names

much

The very circumstance

that these kawom-legends diverge as

widely as the poles should cause us to abandon as hopeless the search

among them

l)

given

See

giving us a

"germs of history."

Van Langen, Aljchsch

also

of the

for

distribution

of the

Mante-Batak, a

SlaatslH-sluiir pp.

people

Hindu and

into

kawoms

a half-caste

et

seq.

The explanation

there

on difference of race, thus

kawSm, and also one of more recent

on modern Achehnese theory and is

of Teungku Kutakarang (see p. 18 above) according
origin, rests again

387

as based

as little trustworthy as the doctrine

to which the people of Acheh was

composed of Arabs, Persians and Turks. The flights of fancy indulged in by the Achehnese
expositors are shown by the explanation of the name of the kawom Td^ Batii on p. 388
of the above work. They derive it from the circumstance that on one occasion through the
help of this tribe "stones enough" were found. In the first place, the proper meaning of
/'
"to arrive" and not "to be enough." Besides this, however, the word To' is a
is
common abbreviation of Dalo' which like Ja means ancestor, and as a matter of fact the

tribe in question

is

just as often called

Ja Bates

as

7"o'

Batii,

49

Thus much

however, certain, that from the earliest time three

is,

kawoms were even when taken

of the four

and strengh

the

to

Through

the latter.

this

together inferior

and therefore combined

fourth,

numbers

conjunction and also perhaps through attendant

circumstances the nature of which

political

in

opposition to

in

jecture, this trio of tribes succeeded, at the

we can now hardly contime when the Achehnese

what we have termed the genealogical or patriarchal to

passed from

'

the territorial distribution, in retaining for themselves the highest positions

and

excluding

their

common

rival

therefrom.

made

balance of power and even

restored the

Thus the united three

it

turn in their favour,

but not before they had transferred the conflict to another sphere than
that of the kazuoms.

While the

dang and

known as Ja or To') San- The three

kawoms and
ir'icontributed members to the famuies of the Imeum
Chut

tribes LIu't- reutoih,

fN-r.

rr,^,

To

(also

or jfa Bate'e

all

the territorial chiefs or high officials to the chief town of the kingdom,

no single

member

of the

tribe, the Iincuin Peiict

fourth

has attained

more than the modest rank of chief of a mukini.

to

The names

the

of

kawoms

teach

us

little;

us

let

however

recapi-

tulate them.

Lhic reutoih,

i".

i.

the Three Hundred, without doubt a peculiar

e.

for a genealogical unit.

title

name,

it

If

probable that we have to do with an ancient federation called

is

into existence at

some

crisis

of public necessity or conflict and afterwards

remaining united and increasing

who can vouch

propagation. But
2.

Chut,

forefather.

may be assumed that three hundred

men were originally intended by the

it

hundred fighting

families or three

Ja

or

To'

in

numbers

chiefly

like

not altogether

by

for the correctness of this supposition

Sandang. Ja or To

Both names,

if

euvipec

(Mai.

as

we have

seen,

means

empu) are also applied to

revered and personified objects, such as sacred trees, wells, rocks and
cliffs,

the

worship of which clearly dates from heathenish times, but

has here survived

CliKt

properly means

of children
position.

in spite

and

(at

of Islam.

"little".

least in

It

is

times) of

men and women

of

Sandang, which properly means "to carry something under the

arm suspended

to

rope or strap passing over the shoulder",

sometimes used as a male proper name

i)

used as a prefix to the names

more recent

For instance the cousin and

/hiri/a

is

also

').

of the present

Teuku Ne'

is

called

Teuku Sandang.
4

'^uet.

50

name of this
tribe
was originally that of an individual from Lampanaih in the
XXII Mukims, who used to bring every year to the Sultans of Acheh

Van Langen

notices a tradition according to which the

token of fealty a bamboo

in

passing over his shoulder

').

Another legend which

point of view,

historical

Achehncse, and serves to

with palm-wine fastened to a cord

filled

have heard, while equally unreliable from

much more

is

new

latest times at the installation of a

According to

among

the

Sultan.

one of the Sultans of Acheh once found

story,

this

generally current

an adat which prevailed up to the

illustrate

himself constrained to go and enforce in person his authority over the

Lam

His route thither lay through

district of Pidie.

Panaih

in

the

XXII

Mukims. Here he suffered from thust, but none was found to bring
him anything
milk

in

to drink,

bamboo

last

at

till

vessel

(pncho'),

man

of humble rank brought him

which he

the

carried in

way

ex-

pressed by the word sandang.

The Sultan was extremely grateful and invited him to come to him
when the war was over and His Majesty had returned to the Dalam,
as he wished to give

he held him.
person

like

''Hut

him an earnest of the honour and favour

how", objected the old man,

in

which

an insignificant

"shall

myself be recognized as he who helped to assuage your

Dalam be accorded me"? "You must",

round your head by
way of sign, and hang your bamboo vessel over your shoulder as it
now is". Ja Sanddng did so, and both he and his descendants enjoyed
thirst,

and admission

to

the

replied the Sultan, "twist a white cocoanut spathe

the utmost consideration at the Court.

TeukuKali.

Later on the ruler of Acheh

the

administration

who reformed

Ja Sandang, which had meantime

official

received

the

title

or endeavoured to reform

chose his court judge from the tribe of

of justice,

of Kali

This

greatly increased in dignity.

Malikul-adil (Malikon

judicial office or at least the title apjiertaining to

it

Adc) and

tlic

remained hereditary

in his family.

The

later

bearers

of this

title

gratlually

masters of ceremonies at the Court. Those

exercise
testify

l)

of
that

their

functions

at

the

acquired

who have

installation

of a

the

positions of

seen

them

new

Sultan,

in

the

can

on such occasions the Teuku Kali wore a white cocoanut

Atjchsch Staalshcstuii)\ pp. 388

389.

SI

spathe under his head-cloth, and a blunderbuss attached to a leathern

over his shoulder.

passing

belt

adat

The reason given

adhering to this

for

that the titular "judge" appeared also in the character of the

is

Ja Sandang. As, however, customs change

representative of his tribe the

with lapse of time, the later Sultans had permitted the holders of this

exchange the bamboo vessel

to

office

some extent beneath

the cocoanut spathe to

We
the

let

members

the

or

buffaloes

[pantang]

of this

what

tribe

are

not allowed to

eat the flesh of white

both

of which are tabooed

water

salt

fish

common

are very

buyut or

alu-alu,

of course no lack of stories to account

is

Java;

in

among

Such pantang-rules, even though

in

so far they per-

greater antiquity for the suke'e of

Ja Sandang than

the Achehnese themselves are aware

To

or

Bate'e

conjectured that the

in

this

tribe

or

or Grandfather

named regarded

tlie

Stone.

It

may

individuality as

its

four imams, evidently a very modern appel2"

and

3"

above.

seems to indicate that

It

imams. As we know, the

called

Acheh imeums who

in

of

office

take

the

lead

in

imam

devotional

without deriving from this function any particular rank

Again we

nity.

(mukims),
without

one

into

whose

doubt

imeums

find

office

closely

in

the

position

was according
connected

with

worldly authority.

of purely

to

appears to

l)

me

of

the

(Ach.

We

exercises

in the

commu-

headmen of

districts

intent

religion,

but

of

its

founder

has degenerated

Neither of the two seems to

suggest the constitution or appellation of a

It

em-

').

imeum) stands entirely apart from the organization of the kawoms.

have

be

confederacy existed or was formed under the leadership

chiefs

of four

of.

worship of a sacred stone

compared with

as

lation

= Forefather

tribe so

common

the

luieum peuet or

4".

as

observed by Mohammedans,

strictly

from pre-Mohammedan times, and

much

haps argue a

Ja

known

the Sundanese they are

some cases chadu.

in

date of course

bodied

worth, merely adding that

is

it

prohibition. Similar rules affecting particular families or tribes

for this

3".

their head-cloth.

for

them. There

for

and to hide

pass

legend

this

a blunderbuss

for

not improbable that a

snke'c.

number of smaller kawoms

a dreaded tree on Pulo Lam Puyang, the subject of many vows,

on the coast of the IV Mukims which plays a part in the rain-

Compare Ja Karieiig^
a mountain

Eiimfle

Liilii^

making

superstition,

cause rain, etc.

Eiimpie Blieng^ a holy well

in

the

IX Mukims, which

also helps to

52

name

each with a

band

used to

of

time when the greatest

made

being

their

after

towards centralization of control were

efforts

Acheh,

in

this

collective appellation

time of danger; and that at the

in

confederacy obtained four ivieiims to look

their connection with the territorial

mosques and maintain

Later on then, when this tribe had greatly increased

rulers.

and spread

throughout every

itself

Many however
quartet

take

the

as

Sandang and Ja

three

in

mentioned

first

siikei'S

Such a supposition

Batcc).

to be

met with occasionally

finds

themselves

declare

originated

popular

in

unable

understand,

kawoms

nor

This expression

as

have

Ja
the

in

or bangsas,

intelligent

just

is

which these

according to

tradition

manner,

difterent

totally

to

for the

reutoih,

{L/iee

in their literature.

however, the meaning of which even the most

original

some support

of the Achehnesc people as the seven

description
is

view that the

the

numbers

in

name survived.
name points to an
the same way and

district, the

united to one another

of tribes,

same reasons

which

own but without any

its

themselves together

Achehnese

likely

to

have

met with any

"seven tribes" might be

taken to be composed of four clans of the Imeiim peu'ct and the other

Be

three tribes.
respect

now
Original

kawoms.

may, human memory discloses nothing with

this fourfold division,

and

if it

distribution into kaxvoms, even

genealogical
purely c
o
i

significance

it

ever did exist, the fusion

since

cance,

basis,

though not originally resting on

afterwards obtained a o
genealogical
o

the increase of each kawovi was due in the

...

i-

doubt there was nothing

where a man may choose

him

to his

to take

up

his

for

t-.

Beyond

no matter

abode, the bond which attaches

kazvom remains unsevered.

we may

Still

territorial in this distribution

signifio

place to

first

natural propagation, and that too exclusively in the male line.

all

is

quite complete.

The

territoria

of ihe distribulion into

to

this as

readily

territorially distinguished

suppose that the kaivonis were more or

from one another by position,

less

like the tribes

of Israel or the Bedouins of Arabia both past and present. Indeed the
instinct

of mutual

self-support that

factor in the formation of the

was unquestionably the weightiest

kawoms, was most intimately connected

with community of the place of abode.

Concentration

was especially resorted to against threatened danger

from the other clans; and

could
vival

it

follows as a matter of course that there

be no community of residence with an enemy.

of this

separation

of clans,

manifest sur-

which was undoubtedly much more

53

marked

ancient times,

in

to be found in the adat-rule, often trans-

is

gressed yet always recognized in theory, that marriage while permitted

between members of the

three

first

between these and the Iineutn

Had

the

confederated

tribes

forbidden

is

Peu'et.

chiefs succeeded fully in carrying out their pur-

territorial

would of course have

pose, such a prohibition

where the kaivoms have been constrained to

lost all its force.

Indeed,

peace with one

live at

another and to submit their disputes to the arbitration of third parties,

there has been an end of

opposed to the teaching of Islam.

besides

is

and

certain that such severance

lent

impulse to such a social separation, which

all

prior

to exert control over

is,

however, equally

were very much more preva-

isolation

when the uleebalangs and other

the time

to

It

chiefs

began

alike without distinction of kazvom.

all

Free intermarriage between the three

allied kaionvis dates of course

from their federation.

does not require a great stretch of the imagination to realize the

It

consequences of free intermixture of the kan'oins, where the

peculiar

tribal distribution still retains its true significance.

We

have already seen that the adat-prohibition just noticed

frequently transgressed.
families

When

thrown down, a feeling of kinship

is

is

very

once the wall of separation between two

between them and

arises

they no longer trouble themselves over the circumstance that the one

Imeum

belongs to the

Now

tribes.

Peuet, and the other to one of the three allied

goes well as long as nothing occurs to disturb the

all

peace between the

up between the two and

happens,

often

that

and

proportions

Suppose however that a blood-feud springs

ka-tuoins.

that

is

not at once amicably settled

such

the

two

/'/7(?-dispute

parties

constantly

between them by robbery and murder? Then we

against

cousins,

where he belongs say to the To'

Or

Pciict.

the

To

let

Batl'c,

us take the case of

two

if

Llie'c

Reutoih.

The

adat,

Should a

be

breach

shall

Bate'e

sisters

find the son

own

and they

uncles and

to the

Ivwum

whose family belongs

in

conflict

the

rule),

to

and the other a member

usual place of residence of the

they do not neglect their wives,

nese

widen the

and suppose that one marries a member of the Itcum

Peuct (thus transgressing the theoretical

of the

greater

the kazuoin of his mother, against his

fighting

suppose, as

assumes

gradually

will,

same house or

in

two husbands,

accordance with the Acheh-

at least in the

such as we have just supposed

same courtyard.

arise, the

brothers-

54

would

in-law

have

enemies

other as

each

avoid

to

peace was

until

concluded.

Such a
arises.

state of things

It

is

most

true,

themselves rather

executed

which give

We
that

among

conflicts

civil

high

in

than

plans

by a

guished

not merely hypothetical, but often actually

is

the Achehnese express

empty burning

worils,

in

degree of violence, and

certain

powder and un-

of

sanguinary' battles. Yet blood-feuds arc distinis

it

these in ])articular

dissensions.

rise to tribal

can thus understand the rationale of this adat-rule, and perceive

it

must

in

earlier times

have had a wider influence and been more

strongly enforced than at present.

kawoms

the social separation of the

If

their

severance has long been a thing of the past. Even

territorial

highlands

the

another,

same

three

the

but reside

gampongs.

it

kaivnms do

allied

peacefully

Natural as

village

gradually ceasing to exist,

is

now

by

side

side

appears, this

same

districts or

gathering together within the

and under the same

enclosure

the

in

in

from one

apart

not live

must

territorial chiefs

one time have been a gigantic stride along the road of

at

deve-

political

lopment. This reform cannot be ascribed to the influence of the sultans,

since

good

everything

points

nize the

to

the

fact

the

that

iileebalangs

supremacy of the port-king.

We may

made

had

power long before they were compelled

their territorial

to recog-

assume that the

efforts

of certain energetic individuals towards the establishment of territorial

were crowned with success because the time was ripe

authority
political

reform,

and because

men, however disinclined they might

all

be to leave the decisions of their bloodfeuds to others, saw that

for

their

to

interest

adopt a

for

regulated

social

system

in

it

was

whicii the

katvoni played but a secondary part.

This reformation

has

virtually

lowlands as time goes on

highlands

it

still

it

is

abolished

becoming

the

clan

entirely

system.

forgotten.

In the
In

the

possesses considerable significance; but this must gra-

dually decrease unless unforeseen events arise to annihilate the compa-

now prevails there.

The most important paiigliiuas of the Iincinii Pciict are those in the
VII Mukims Ba'et, and outside these at Lam Leu'ot. There are how-

rative order that

ever chiefs of this most numerous clan to be found

well,
in

and

in like

in

manner the other three kawoins have

every place where they are at

all

other places as
their

panglima

well represented as regards

num-

55
bers.

by

The

post of panglima kawotn, like

but as

inheritance,

we have

take

no

panglimaship,

share

in

the

Achehnese

devolves

territorial

(XXII MUKl.MS).

government.

three allied tribes count as one

the

offices,

seen above, the holder of this office

TEUKU CHUT EUMl'tE ARA

may

all

As

regards the

where there

exists

a panglima of any one of them, he has no colleagues from the other

two and attends

of these

kawoms

to the interests of all alike.

is

also regarded as resting

Settlement of blood-feuds seems

almost

exclusively

in

is

on

blood-debt of any one

all

three.

ancient times to have been

by the exacting of vengeance. While the

expressed by a word of Indian origin

money

[hila]

made

latter

is

the milder custom of blood-

only denoted by the Arabic appellation

diet.

Although the

Vengeance
"'^

\^\^q^^
money,

56
idea of a

blood- price

parts

of the

have

been

not foreign to native customary law in other

is

Eastern Archipelago, this method of settlement seems to

introduced

Acheh through

into

medium

the

of Islam,

though not without modifications.

It

jus talionis

in respect of the

mind that

in

the
or

case of hurt)

vengeance

this

law

need only be borne

subject

himself.

The execution

is

left

free,

of

public

the

of

supervision

the

to

same time the injured party

the

nay

in

content himself with the blood-price fixed by

advised to

cases

wounded man

the

to

made

is

At

authorities.

many

It

of wilful murder or hurt, the Moslim law gives

case

in

and blood-money.

of retributive vengeance to none but the heir of the victim

right
(in

Mohammedan

necessary here to go into the rules of

not

is

law instead of exacting a personal vengeance.

Acheh however

In

it

remained an etablished

has

rule that blood-

feuds are decided without any interference on the part of the territorial
authorities, simply

under the direction of the panglimas of the kawom,

who

are

then

through the authority of

and not

tribal

unusually influential

Exceptions occur now and

chiefs.

territorial

some unusually energetic uleiibalang or

Here again we

ulama.

members of

find all the

kawom jointly and severally liable as concerns bila, so that a bloodfeud may keep two clans for years in a state of mutual hostility
Should, however, the influence of the panglinia kawom or the pressure
').

jured

powers be able to prevent the feud and induce the

higher

of the

party to accept

most cases unable

more

or less

fellow-tribesmen,

from

debtor,
off

whom

to

the

or

if

members

the

all

to

entitled

blood-money, then the guilty party, who

make up the required sum -),

demand contributions from

to

goes on a journey

diet,

Such debtors often come down

tributions

1) In

those of whose

to

revenge

by

extends to

slaying
the

or

atictor

the

guilty

family

party

is

with

granted for paying

and apply

their

has

tribe

ripe).

for con-

the recol-

more under the control of the adat than

he belongs, the injured party

who

allied kaivoms,

cannot be pointed out with certainty, but

wounding one member of the

intellectiialis

his well-to-do

"to collect subscriptions" (cho

the highlands also vengeance for blood

Mohammedan law. Where

where it is known to what
of

is

into the lowlands

connection

in

Thus the highland blood-

two years

a period of one or

is

considers himself
all

he belongs to one of the three

of these three tribes.

in-

for

family.

is

entitled to take his

Vengeance

for

blood also

example bribed or instigated others

to

commit the deed.

2)

The

ordinary blood-money for causing death in

Acheh

is

500 Spanish (Mexican)

dollars.

57
lection

The lowlanders even say

survives.

still

brethren

are

the

in

of

habit

remember on such

existence they only

relation

that

their

occasions.

popular doggerel of a somewhat partial descrip-

in a

As appears from the conclusion, which is the same

version, the verses may be considered to have originated
hneum Peiiet, as this clan is therein celebrated as the most
tion.

of

all.

But the other

what

of

said of

is

them

honour of themselves

in

every

with the

powerful

have, partly by giving a special explanation

siike'cs

popular ditty and partly by giving a

in this

different version, extracted the sting so that

in

highland

from their murders by

hiiemn Peuct to the three united kaiuoms has Rhymes

of the

found expression

profit

amount due from the fellowtribesmen whose

collecting several times the

The

making a

they are able to quote

it

').

Sukec Lhec Reutoih

drang

ban aneu

Ja Sandang

Suke'e

jra haleuba.
Suke'e

Ja Bated

na bachut-bachnt
Snkee

Imeum Peuet

nyang
If

we

Imeum

go'-go' donya.

translate the verses in the sense originally given

meaning

is:

"The

(insignificant) as the seeds of the

drang

Peuet,

along fences)

cummin

more valuable)

Imeum Peuet
member of any

the

it

is

(a

bush which grows

Hundred
like a

is

weed

are even as anise and

those of the Ja Batee (count) for

which makes the world to tremble."

of the

verses, he prefers to ascribe the

of the Three

tribe

Ja Sandang

the people of the clan

(thus a little

something

When

the

them by the

three

united tribes explains these

comparison of the Lhee Reutoih with

drang-sceds to their numbers and the cummin and anise to the choice
flavour of the Ja Sandang,

l)

Van Langen has quoted

Achehnese

Dictionary

under

who though

this

i^J,

doggerel

with

in

some

not great in point of numbers

his

Atjihsch

different

Staatsbestuur

readings

and

and not without

in

his

errors.

Every verse of an Achehnese poem consists of 4 lines of 2 feet each. The pair in the
(like drang with Sandang above, and also bachtit with
feuet allowing for the customary poetic license). The last syllable of each verse rhymes
middle rhyme with one another
with the

last

necessities

sense

is

syllable

of the

next {haleuba

with donya).

It

must be understood that the

of rhyme and metre exercise some constraint on the contents of the verses: the

clear enough, but too

much

stress not

be laid on the exact wording.

on

the mutual
relations of

58
yet

holders of important

as

iniprejjnatc

offices

more does he prefer

savour.

Still

clearly

shows how the Iineum

Pciict has

through the united power of

the other three clans been excluded from

become subject

the

to

so

latter

cerned. In this version the

far

as

Aclieli with their

all

you another edition which

to offer

all

high

and has thus

otilices

territorial

svipremacy

is

con-

verse runs as follows:

first

Sukic Lliec Reutoih

uleebalang.

Ja Sandang

Suke'e
jeitct

"The

Three Hundred are ulccbalangs, that o{ Ja Sandang

clan of the

may become

rajas"

').

Before taking leave

period

introduced

Acheh

division of

members

or

of the

by

side
versa,

like

two

in

mutual relations by the

5.

Next

The GamP""g-

now

find

brothers

members

with

The Gampong,
house and

its

its

1)

of which

are

The word raja which

exactly the

same meaning

purposes of ex-

is

blood-money

those

is

chosen

in territorial

entirely driven

of the hiicuin Pciict fighting

of the

other

clans,

and vice

-).

Government and Adats.

is

or village, the external appearance of

described above. There are the court-

utilized as gardens, containing

as uleebalang.

who demand

enclosure, the smallest territorial unit

Gampong (Malay kampimg)

which we have to some extent
part

Although the

one another men can be found who

to

(.j^g

yards,

for the

importance of the kawoins

the

forces hostile

the

to

territorial sub-

into being.

and remain united

are

belong to one and the same katvoni

come

for the collection of the

We

field.

side

of the Bedouin-

survivals

blood, of protection against others

for

contests

political

their

in

of a kaiooiii

such vengeance or

out

the

kaiunvis,

wliich has gradually

vengeance

acting

of the

Achehnese people, we must notice one other important

of the

alteration

keuraja.

for

We

one or more

the sake of the rhyme and of variety has here

shall presently see that the uleebalaitgs are as

a matter of fact the rajas of Acheh.

2)
its

the

[An

force

official

to

enquiry

great

highlands in

the

made has elicited the fact that the tribal life has lost
XXII Mukims also. In the quarrels and petty wars of
century the kawoms have played but a secondary part. It is a

recently

extent
last

in

the

suggestive fact that as regards more than one chief in this district the very

he belongs

is

a matter of controversy.]

kawom

to

which

59
houses separated from one another and from the gampong-paths (jurong)

by fences

gampong surrounded by a

then the whole

and connected by a gate with the main road

through

fields

and gardens

(ret or rot)

lampoih) and

and

[blang

fence of

its

own,

which leads

tertiary jungle

{tamak) to other similar gampongs.

Real forest

[uteiien)

[rimba] in the

Tunong

found

to be

less often

is

of gampongs in the lowlands than

in

the neighbourhood

the Tunong, and virgin jungle

in

only.

Accepting as accurate our hypothesis with regard to the kawoms,

originally separate in a territorial as well as a

namely that they were

we may then assume

sense,

tribal

that in former times each

comprised

a kawoin or a subdivision of one, which added to

bers only

by marriages within

women

of neighbouring

gampongs would

its

in this case

marriage

had

To

village

to

etc.

give

authority as

of

in

the advance of political

chiefs or princes [iileebalangs)

district,

were made

people

So soon
place

of

as this

to

much on

the

kawoms,

different

had come to

head of the

rulers

without distinction of katvnvi

was added the residence together

this

the

have been the panglimas of the kawoms.

over the inhabihants of a certain

sukec.

The former headmen of

fellow-tribesmen.

development, by which

same

enclosure, or at most with the

however, came the great step

Later on,

or

own

gampong
its num-

their

pass, the

village,

in

one and the

intermixture

by

head of the tribe

and depended

for his

the will of the lord of the province as on the

recognition of his fellow-villagers.

Many
this

usages and

reform,

customary laws may have succeeded

surviving

and that such was the case appears probable from the

primitive nature of adats which are

a

in

still

change must gradually have crept

observed. In one respect, however,

in;

found duty coincide with inclination

the chief of the village naturally

in

wresting for himself as

much

as possible of the authority of the

panglima kawovi, and the uleebalang

whose deputy he was, was certain

to lend

Much,

him

his full

support

in this.

in fact most of the old aciat kawoni was thus transformed to

adat gampong, and

the

enforcement of

this adat

became the

task of

the headman of the gampong. Only the blood-feuds, which according

to Achehnese ideas are matters of a most private nature, yet cannot
be confined to the circle of a single family, remained in the hands of
the chiefs of the kawoms.

Such

is,

briefly

stated,

the

most probable history of the formation

6i

gampong; though

of the present Achehnese

certainty

entire

the

is

Before approaching the

describe.

add to our sketch of the

gampong

the

In

be found

to

method of administration we must

village itself

or in

word respecting the meunasah

immediate neighbourhood there

its

building constructed

Close to the steps leading to this building

ground or

the

in

the tank,

so

ordmary

as an

a water-tank either simply

is

masonry.

built of

as

to

make

nearest

well

opens into

draw the water daily from the

easy to

it

bamboo

pipe or gutter of

downwards from the mouth of the

sloping

'),.

always The meunasah.

same way

in the

is

but without windows, passage or any kind of division.

dwelling-house,

dug

we can know with

that

all

which we must now proceed to

result,

final

former.

These meunasahs serve

grown

nightly

the

as

youths of the gampong,

and of

residing there and have no wife in the

who

who

are not for the

For

reside elsewhere.

except

women

on intrigues with the

pong

i.

"men who come

e.

night-time

mean

to

it

to

be

example

lives in the

gam-

would be regarded as improper

are shortly called ureiieng

into

full-

desirous of visiting their wives

the gampong",

understood, and the

in

who

carry

tambng gam-

which expression

gampong

be concluded with certainty that this institution

much more

which

itself,

for

moment
such

the

is

supposed

the dwelling-houses as opposed to the meunasah.

all

antiquity,

meant

is

may

It

all

all

are temporarily

of illness to lodge in a house. Scapegraces

case

in

men who

gampong. This category includes

both strangers and those whose mother

pong, and

of

resting-place
all

so than the present

derived

is

from

the

Arabic.

neighbouring peoples heathen as well as

turnal separation,

name

is

of great

applied to the building

We

find

indeed

Mohammedan

and a bale or some such building

in

amongst

the same noc-

which the young

This word which also appears

in the forms lietinasah., meiilasah and beulasah is derived

meaning a teaching institute; it has also other secondary
significations. The statement made by Van Langen in his Atjehsch Staatsbestutir p. 391,
that the tetiiigkti (who is in charge of the meunasah) is a kind of subordinate village headman, is erroneous. It sometimes occurs indeed, that one gampong has more than one
meunasah (in rare cases as many as four), but in every case the relation between the
teungku and the keuchi' within the sphere of each meunasah is indicated by the compal)

from

the

rison

"the keuchi'

action

too

great

Where
in

and

Arabic

his
for

madrasah.,

is

the

father, the

own appointed
the

keuchi's control, he

a single keuchi'

is

teungku the mother", and each has his own limit of

duties.

Where
is

the

number

of meunasahs in a

gampong

is

represented by wakis in one or more meunasahs.

placed in charge of more than one gampong, as often happened

former times, such representation

is

the rule.

62

men

sleep and in which meetings are occasionally held for the discus-

sion of matters of public interest

When

Islam

established

').

the

as

itself

of

rule

Acheh,

in

life

this

resting-place for

men became

gampong, such

as

are

langgar,

bale'-)

or

tajug.

religious

zeal

strong enough to cause the assemblage of a consider-

number

able
Prayers.

are

All

is

found

for the

Java under the appellations

in

There are however few gampongs

in

which

the nicitnasah for the five obligatory daily prayers.

in

work

at

also a house of prayer or chapel

be

to

employed

or

in

own

their

affairs,

and whoever

home

wishes to perform the appointed prayers [seumayang) does so at

or wherever he

may chance

the mennasak

at

to be at the time.

to beat at sunset the great

is

The most that is done

drum [tanibu] made of

a hollowed tree-trunk with buffalo-leather stretched over one end. This

is

beaten

announce the time

to

Mohammedan
and

hour

is

more

is

prayer which

niugrcb

the

strictly

begun punctually

generally

is

day's work
that

countries

for

in

all

observed than the other four

The
men assemble at

appointed time.

at sunset, its

then as a rule finished and the young

the mennasak in any case, albeit not for the purpose of

in

performing the seumayang.

heads of the village are not particularly zealous and devout,

the

If

and the young men are not impelled

by shame or through

fear of

some

to the

performance of

religious teacher,

this

duty

not unfrequently

it

happens that few or none of those present perform the seumayang.

It

only

is

in

regularity, at

the

least

fasting

that

evenings;

the

in

month

prayers

but

as

we

are

offered

shall

up with

see in

a later

chapter the proceedings at these are of such a nature that really pious

people avoid the neighbourhood of the mennasak as

as possible.

some gampongs, however, the mennasak responds better

In

religious purposes for

exercises

religious

leadership

evenings

i)

much

of a
or

Among

means

in all;

mciiiiasah^

it

there

tcnngkii,

with

but

is

to the

intended. Not only are the obligatory

by

congregation

they sometimes

also

men under
while away

of

non-obligatory acts of devoticMi.

the
the

Trominent

Malays of the I'cninsula such nocturnal separation is practically unknown.

the Malays call it, is to be found in some Malay kampongs but by no
is however devoted entirely to religious uses and is not, like the .Xchehnese

as
it

sort of

public meeting house

2) In

held

nights

the

The manasah^

which

"club" or
is

also a

common
common

Bantgn the village chapel

origin to that of the metinasnh.

is

lodging-house as well as a "chapel". The hak'i or

feature of the

called

ha/i:

Malay kampong. ( Tra/is/a/or).

which seems to point to a similar

dcsa^

63

among

these

sainan

(Ar.

Medina

simultaneous intoning of the terribly noisy rateb

the

is

Samman, from

ratib

a couple of centuries ago). This litany

and may be heard almost every week

The young

common

ratebs which have in

and the

among

the tambii aforesaid,

to

such as

kettledrums

the

being

sadati,

rapai or rapana, the wooden

the furniture of the nieiinasali

who

they require them

if

himself,

for

name

which we

certain objects required for these ratebs,

times to those

other

at

left

own lamps

their

down

and the rateb

lamp (kande) only lighted on the nights of the

large

it

the chanting of other

in

the furniture of the niennasali, in addi-

called

known as piilet etc.

With these exceptions
a

also popular in Java

Batavian kampongs.

under the heading of games and recreations. Thus there

are always to be found

tion

lived at

with the religious litanies only the

noise, such as the rateb pulet

notice

shall

is

many

in

however, delight more

people,

name who

the saint of that

rings

but scanty

is

fasting

month,

use the ineunasah to bring

sleeping-mats which each lays

and an occasional mosquito-curtain [kleumbn) form

entire equipment.

its

Where

the heads of the village are not both pious and watchful, the

iiwHiiasah
quities.

apt to

it

In

courtyard

its

while

held,

become the scene

within the

fights

building

of

all

manner of Achehnese

ini-

and other fighting birds arc

of cocks

gambling goes on and paederasty

is

shamelessly practised at night.

Besides being a sleeping-place for the men, a rest-house for strangers

and a house of prayer or chapel, the ineunasah

of assemblage on various special occasions.

The

also serves as a place

affairs

of the

gampong

are there debated, village festivals held, contracts of marriage concluded

etc.
visit

A
to

who comes from elsewhere

person of rank

the people of the

gampong, usually goes

the ineioiasak, and from thence sends

Some gampong-chapels

someone

{inehrab
is

or

which

iiierab)

is

to

in

the

place to

first

announce

his arrival.

are built not on posts but on a raised stone Deahs.

foundation finished on the top with cement.

to the building

to

pay an unexpected

to

itself

indicate

stone stairs gives access

generally of wood, with a masonry niche

the

direction of Mecca.

Its

courtyard

sometimes surrounded by a low stone wall forming a square. Such

more imposing
l)

This

zawiyah.

word,

structures are called deah

whicli

is

also

pronounced

il'inh

'),

and

and

fulfil

iflc'ali^

is

the same purposes

derived

from

the .Xrab.

64
There are

as the mennasah.

own

their

for

dealt

their

in

own

pupils construct a

may

Similar chapels

courtyard.

from that of the mennasah or

The Friday

mennasah or

also be found near

is

obviously different

gampong.

dea/i of the

services are never held in these chapels

any more than

the langgar in Java.

in

neighbourhood of the mennasah or

the

In

bale

e.

i.

deali there often stands

covered platform, which serves as auxiliary to

raised

former.

tlie

Theadminis-

their

graves, but the purpose of such buildings

sacred

however certain teachers of note who

also

and that of

use

Let US now Consider the administration of the gampong. This

is

tration of the

gampong.

Composed of three elements:

I.

II.

III.

The kenchhi with one

The tenngkn.
The ureueng tnha.

more wakis

or

at his disposal.

All three are worthy of closer remark.

The

kcuchi'

The

I.

his

kenchi

authority

hereditary,

of the gampong, borrows

father

office,

almost

like

all

others

relation)

often
first

succeeds his father therein

the

the

appointment of kenchi

hands of the imeum of their

great

of such

personal influence

delegated a portion of his

The

own

fact that the keuchi'

opposition

Acheh,

has

but every kenchi'

who held

of his forefathers

become

is

moment

aware

district,

this

to

by

deprive him of

it.

occasionally happens, in

as

is,

imeum,

is

the post was appointed

the uleebalang and that the latter can at any

Where

in

and even an infant son (under the guardianship of a male

that

the

or

from the uleebalang of the province to which his village

This

belongs.

headman

the

'),

simply

whom

testifies to the

the uleebalang has

authority.

can as a rule exercise his authority without

however due not so much

to the support he enjoys at

the hands of his chief, as to his being always the representative of the
interests

the

and as

far as possible

the wishes of the whole

gampong against

uleebalang himself as well as against other gampongs, or against

the exaggerated

demands

of

some of

his

own

subjects. It

is

no empty

saying which the Achehnese quote to one another in their councils

l)

This word, which

Ureueng

is

in its other uses generally abbreviated into chhi\ signifies "old".

chhi' is the exact equivalent of "elders".

of the district added

is

a very

common

title

Teungku

or

Teuku Chhi' with the name

of chiefs in the dependencies of Acheh.

6s

teungku

necessity
all

changes

we

as

treated

are

Acheh

whole gampong. Equally convinced are

their

common

eyes

of the uleebalang.

matters affecting the

as

that this representative of

all,

be someone who finds favour in the

At the same time he is not likely to become

should

interest

too willing a tool in the latter's hands, for he too

is

much sought

is

off well with his

The

but

own

devolution

an inhabitant of

is

essentially an honorary one. It

the gampong. His office

after,

of

family

up of orphans or

bringing

the

in

name

in the

presently see, sundry

shall

divorce,

marriage,

as

residence

of

the

convinced of the

are

having one person to speak or negotiate

for

such

matters

and

father

(our)

is

gampong

of a

inhabitants

more so because

the

keuchi"

mother".

(our)

peace-loving

All

;rt=''the

teiingku

ejunbali,

kcuclii'

no doubt

is

only desirable when the holder can

hit

it

people.

from father to son

also regarded as natural

is

and

right,

not only because other dignities are hereditary, but also because

there

is

keuchi's

of things

nature

the

in

up

stored

an ancient family of

in

of traditional knowledge with regard to the laws

collection

and usages of the country that might

be sought

vain

in

for

among

others.

The

best

would

of keuchi's

to

fail

reasonable commands. Vain would be

matters not classified

with

trifling

all

to run the risk of burning his fin-

But when the keuchi' emphatically lays down that one of

gers.

fellow-villagers

shall

not

to B, or himself not

bour

of

his

Acheh

is

certainly
in

vain

in

so

little

or

or

marry

must yield

suspicion

disobedience

that

to

an

to

is

his

his

daughter

to his neigh-

entertained of the

word

is

rendered

exceptional degree a land of polyarchy

do we seek

for

spirit

at

discipline, whilst

every step.

we meet

Taking

this

with
into

and disregarding those few individuals of unusual strength of

and capacity to lead

rank,

gampong X,

his

by the agreement of the majority.

quarrelsome and capricious

account,

his rice-field to

right,

intentions,

practically impossible

and misrule;

sell

wed

some disputed

in

purity

will

people to obey un-

his

accordance with the adat as "interest of the

in

gampong". This he knows too well

compel

his interference

we can

whom

one meets with as exceptions

in

every

safely assert that the authority of the keuchi' rests on a

firmer basis than that of

any other

chief.

Most keuchi's exercise control over a

single

gampong

only; there
5

66
however, some who liave from two to four gampongs

are,

We
his

abode with the family of

desirable

ticularly

future

of another

sphere

the

for

keuchi',

it

par-

is

it

own gampong
man would lie within

a married

as

and

and be obliged

territory as a stranger

be understood that

will

keuchi' to marry in his

place of abode

otherwise his

as

his wife.

connection with this custom

In

greater

in

Achehncse adat according to which the husband takes up

the

detail

charge.

in their

have already noticed and shall presently deal with

would appear

he

own

his

in

to lodge in the meiinasah.

rule that the

There are however exceptions to the

husband follows

and to these belong such cases as that of a keuchi' who

finds himself constrained by circumstances to marry a woman from a

the

wife,

different

village.

authorities of the

pany her husband

keuchi

We

of

Sources

income of the

With the approval of the family or rather of the

gampong of the woman, the latter may then accomto the scene of his official labours.

have called the

office

of a

headman an honorary

village

^ J indeed the sources of income to which he

may'

to

the adat are scarcely worth mentioning.

to

what

is

called

pensable help

in

the ha

katih or lia

They

are in fact confined

cliupeng, the fees for his indis-

arrangement of the marriage of a

the

gampong. Even though everyone adds what

amount, absurdly small

for these times, of

his

woman

means allow

of his
to the

= one

of a dollar {samaili
J-

mas) allowed by the adat, the total income derivable from

extremely small. As the keuchi'

remains

one,

lay claim according

has

no

this

source

real judicial

power,

the only profit he can obtain from the fines and costs of process which
the administration of justice brings in to the uleebalang takes the form

of a present for his trouble in bringing the parties from his

and collecting the requisite evidence

same holds good

There

are

hand,

office as
It is

and other similar sources of income.

however other methods

by which the
burdensome as

no part of

the people of his

father, to bring

questions at

percentages levied by the uleebalang on the

of the

division of heritages

the

for

gampong
issue. The

his

part

keuchi' can derive

it

is

permitted,

some

part under-

slight profit

from an

honourable.

duty to augment the number of lawsuits between

gampong; on the contrary he must

try, like a

good

every difference to an amicable settlement. Suppose

now

that a case presents itself in regard to which he can say with certainty
that

if

brought before the uleebalang

it

would involve payment of a

67
considerable
again

by the party found

fine

that

mediation

his

wrong; or suppose

to be in the

and

called in for the collection of a debt,

is

he can prove by examples that the uleebalang would not assist the
creditor

due without a deduction of one-third or one-

recover his

to

amount.

half of the

Is

it

be wondered at that the father of the

to

gampong impresses emphatically upon

the advantage of

children

his

submitting themselves to his decision, and the fairness of giving him for
his trouble a small share of

An

what they would otherwise undoubtedly

esteemed and intelligent keuchi'

trative

decisions

wide range, to
of the suitors,

by

obtain

which

(for

own

his

he

able to give to these arbi-

is

endowed with

is

lose

full

powers) a very

great advantage and yet not to the detriment

who know

only too well that the judgments they would

resorting to chiefs

who have

sympathy

less

in their interests,

would be more costly but no whit better than those of the keuchi'.
Other services

which

the

performed by him with greater or

amount of the presents

the

to

"father"

on

renders

keuchi'

honour

place

of

meals

for

the

At

allotted

is

all

most important family

the

to

He

keuchi'.

gampong-festivals

feasts

which he has nothing to pay, and

form a serious part of the emoluments of

has

as

well

the

thus no lack of

Acheh such

in

trifles

office.

Thus we may say upon the whole that the

office

the "father of the community",

in

keuchi',

The

-).

can always make such claims on the good-nature

his part

include

these

are

zeal in proportion

"cement friendship"

which

of his "children" as are recognized as lawful.

and

and

less readiness

')

dependants

his

to

held

is

of the

Achehnese

high esteem chiefly

on account of the honour, but also because of the more solid advantages connected with

As

who

subordinates,

than the

it.

people of the

are

more properly

gampong

at the keuchi's disposition

he has his wakis

in general,

'),

liter-

ally attorneys or deputies.

))

Presents

made

a keuchi'

to

balang are called ngon bloc ranub

rank are called ngbn bioe

ie

leube'e

to
i.

ensure the proper presentation of a suit to the uleee.

(money)

"(money)

to buy-betel-leaf. Fees to persons of

to

humbler

buy sugar-cane juice" the usual harmless

beverage of the Achehnese.

2)

The Dutch proverb

friendship".

It

is

is

iMnegescAcnkenonderAoitifen tfevrien(fscAa/>

not a genuine Dutch proverb but

cadeaux entretiennent I'amitie".

3)

From

the

general sense.

.-\rab.

wakil

is

'^liU\e

presents cement

adopted from the French "les petits

Translator).

attorney

or

agent.

Waki

is

used

in

.\chehnese in the same

68

Every keuchi'

has

The

position

one such

least

at

where

and

subordinate,

each gampong.

taken by the wakis greatly depends on

their personal

Some

characteristics.

arc not much more than the messengers of their

com-

keuchi's, while others actually take the place of the father of the

munity

in

many

even govern him to some extent through their

cases, or

greater strength of character. The profits enjoyed by

the

'),

which

as

Tunong, the father

with the

we have seen have so mucli in common

of the community is called ivaki and his

subordinate keucin, or geiichi

It

Authority of
t e
euc

is

he can always

prosperity of his
is

the good

of his ability

best

as

is

it

there pronounced.

the duty of the keuchi', assisted

'-gampong whom

regarded

as

his office.

(XXII Mukims) and of the VII

highlands

of the

dialects

Mukims Bueng

them may be described

which the keuchi' reaps from

as the gleanings of those

In

he

for

more than one gampong, one

exercises control over

summon

order

and

by the other

authorities of the

to his aid, to maintain to the

safety,

and

also the material

domain. Of this prosperity abundance of population

an important factor; and thus a close supervision on

the part of the "father" over the comings and goings of his "children",
so far as these might tend to dispersal of the united body,
as

is

considered

keuchi' cannot without difficulty prevent a full-grown

man from

amply

The

justified.

West Coast or elsewhere, however much he may deplore the gap caused by his absence.
But the wanderer must leave his wife at home; the adat will not

straying

away

permit her to

grimage

to

as a pepper-planter to the East or

accompany her husband except

Mecca

or

deliberation of the two

gampong

for that

in

the

rare

cases

gampongs concerned,

leaves her

a family to another

wife,

after

pil-

due

own house and

gampong does

place without the consent of the keuchi', which

strange

performing the

of her husband.

Change of residence of
a

in

where the

household

to

establish

is

not take

equally required for

themselves for the

first

time

in

his

gampong.

No

marriage

can be concluded without the consent of the keuchi'.

Only where the population

geable

superabundant and the supply of marria-

and women without husbands by no means excessive,

will

Bueng we find a further peculiarity. Under each imeum of a muliim there are
four wakis or fathers of communities, each of whom with his gampong is responsible
one-fourth of the common interests of the district, such as repair of mosques etc.

i)

In

exactly
for

girls

is

7
he agree offhand to a
are

plenty

your

scatter

man

women

of

marriage, which

is

he

elsewhere ?"

seed

gampong marrying outside it. "There

objects, "why should you go and

of his

liere",

This

hampering of the freedom of

based alone on the adat and

is

much

with the hukotii or religious law, has at present

than

significance

The keuchi' will rarely raise objections

his gampong to men from elsewhere; the
to such unions

is

As we
The gampong
ponent

half of

pure gain.

it

from being afraid of over-population.

as a whole takes

all

the

Achehnese themselves
children are very

more trouble

to

keep

com-

its

and ensure increase of numbers, because the

are often too

make much

increase of population due

far

parts together

individuals

to the marriage of girls of

Achehnese are

see, the

in

married

that

assert

much

The
number of

disposed to contribute their share.

little

the minority;

by

couples
their

with a

own

confession they

use both in and out of wedlock of expedients for preventing

pregnancy or causing miscarriage

tcuiigkii.

between

kawoms, which we noticed some time back.

certain

The

greater practical

intermarriage

forbidding

adat-theory

the

positively in conflict

').

The teungkit, says the proverb, is the mother of the gampong.

Teungku is the title given in general to all in Great-Acheh who
II-

an

either

hold

selves

from the

observance

office

connection with religion or distinguish them-

in

common

by superior knowledge

herd

of worldly offices or worldly distinctions also enjoy the

but such

persons are

in

persons without any real claim

superiors

their

balangs or distinguished

title

strict

oi teungku,

uleebalang are

as

more

Great-Acheh distinguished by that of teuku.

The kcuclii" the pangliiiia, the iiiicuni and the

by the latter title, and so also are wealthy
them

or

Pidie and on the East Coast the holders

of religious law. In

or

to

wish

imeums

all

called

people, elders and even

distinction,

by those who regard

to flatter them. In the case of ulec-

the

word iDiipm

is affi.xed ^)

both

in

the

1) Recipes for this purpose are to be found in all the books of memoranda of literate
Achehnese. These recipes sometimes consist merely in tangkays (formulas) to he recited on
certain occasions, but more material methods are also recommended in great variety. The

following

is

one

of

the

commonest

choose a ripe pineapple, and cut

off a piece

from

Then take out a little of the

inside and fill up the space so made with yeast. Close the fruit up again by replacing the
piece cut off; fasten it up tight and let it hang for another day or two. The fruit is then
plucked and it is said that the woman who eats it will find it a sure preventive of pregnancy.
Teuku ampon ka geupoh Ion = "Teuku ampon (the uleebalang for instance)
2) For example
has beaten me"; and in the 2nd person: Teuku ampon he' marah = "1 pray thee be not angry".

the

top,

letting

the

fruit

still

remain

attached to the stalk.

71

second

and third persons. Both the words teungku and tcuku appear

')

(my

originally contractions of tuanku

or without the addition of

person meant)

The

it

in

is

^)

applied both to the leube

be no scholar, observes his religious obligations

he

who

performed the pilgrimage to

has

some

ulama

his studies to perfection, the

')

who, even though

faithfully,

'*),

alem

the

who

is

*)

')

the

Iiaji

who
who

has

has

looked upon as

on the subject of religious law and doctrine, and the

authority

sayyid

the presence of the

Mekka, the inalan

knowledge of the kitabs or holy books,

brought

an

form, with

in its full

only applied to the descendants of sultans.

is

of teungku

title

which

lord)

ampon (always with

to be

descendant of

{sayet) or

men and women who

Mohammed.

It

is

also applied to both

give elementary instruction (even

and

who

if it

be only

in

reciting the Quran)

in

an uleebalangship, as well as to the male "mother of the gampong"

whom we

with

This
the

now concerned.
when it is necessary

are

teungku,

last

who enjoy

others

using the

to the kalis

the same

as that of the chapel of the

this office

is

connected with

regarded as a part of
the

gampong. From

this

it

may

be seen that

his

people

is

also

upholding of the hukom (religious

province of the teungku, though a knowledge of and

special

Achehnese

mens' lodging

religion.

his duty, so is the

regard for the customary laws

In

all

called the teungku ineunasah,

in the sense of the

though the promotion of godly living among

adat,

1)

is

him from

to distinguish

devotes himself more especially to maintaining the

Just as the keuclii

law)

title,

word not so much

latter

act as ecclesiastical judges

is

it

common

less

his case also

is in

many

than in

We

regarded as indispensable.

other native languages of the Archi-

Teuku or ban hukom

Teuku ampon = "as Teuku or Teuku ampon wills"; but it is equally commonly expressed
by ban hukom dihcneu = "by your will". In assenting politely or submissively to what
some one has said, the title is simply used by itself teungku! or teuku! or teuku ampon!
pelago, to employ

etc.

2)

are

titles

for the

2nd person.

can say: ban hiikdm

"exactly so!"

Among

pronoun

Malays the word tungku

the

addressed

both

and as

only applied to those of royal blood.

is

which

tuanku^

affix

to

tungku^ though

The form teuku has no

it

5)

From
From

singular

more

honorific.

the .\rab. mu'^allim

the

with

Archipelago.

.^rab.
a

slight

''alim^

Sultans

The 2nd personal

and ampun (= pardon) is

to it as a humble form

sometimes prefixed

is

equivalent in Malay. {Translator).

3) Leube thus means the same as the Sundanese

4)

is

never used in addressing persons of distinction;

is

never used as an
of address.

thus

llbe

and the Javanese santri.

teacher, master.

learned

man

change of meaning

or
in

pandit.

The

.\chehnese

plural
r.nd

''ulama

is

also used as

other languages of the E.

72

and adat are inseparable, even

"HiikoiH

llukom and

attributes"

says

'),

may

plete \vc

well add, "but the greatest of these

be seen from

indeed

interests

gampong

of the

teungku has as a rule

except

causa

his

This

adat".

or

it

its

is

true,

may
two

where a matter affecting

inhabitants

has

be decided,

to

mother teungku both appear on the stage, but the

father keuchi' and

honoris

is

attitude of the representatives of these

the

inseparable elements. In most cases,

the

God's essence and

as

Achehnese proverb. To make the sense com-

the

and appears to be present rather

to say,

little

matters

in

relating

marriage.

to

We

shall see

presently that the relation between the uleebalang and his kali exhibits

many

of resemblance

points

to

the above, but

is

if

possible

still

less

favourable to the hukom.

As

teungku mcunasali

gampong

of the

the

to

objects

religious

the

rarely

for

and

case,

it

see

to

in

would naturally be the duty of the "mother"

that

this

which
these

it

by the teungku. Not every teungku

in

times appointed

five

property.
tank)

duty

able (and few indeed have even

daily

prayers;

it

is

much

if

he does so

little

trouble,

younger occupants of the meunasah. This

devolves on the
used

is

for

building

washing the

and

enter

the

latter

prove neglectful

ded of them by their

is

very

we have seen it is exceedingly sparse and most of it is private

The task of sweeping the floor and keeping the kulam (water

full

kulam

is

more due

is

fulfilment of his

regards the furniture of the meunasah he need take

since as

It

it

p. 62 above).

fairly regularly at sunset (see

As

is

some extent

Such however

instances

faithful

to

the nwunasah and lead the service, at the

the inclination) to appear

the

intended.

is

exceptional

than to the

the piety of the keuchi

for

building answered

only

ably the

man

of feasts

we

in

in

feet or for ritual ablutions

bathing by the

for

by

all

who

young men. Should the

the fulfilment of their duties they are remin-

seniors.

the fasting

month [Puasa)

of the vicunasali.
shall see that

that the teungku

When we come

is

notice-

to review the calendar

during the nights of this month there

is

great deal of vitality in the uicunasali and that the presence of the teungku
is

indispensable for various matters, but especially for the performance

1)

Hukom

nghn adat

adat han jcticl chre., lagei dat tigon siphciict. Another version is hukom
mata itam tigon ?itata puteh ; hukom hukomolah adat adato/ah. i. e. "Hakom
like the pupil and the white of the eye
the hukom is Allah's hukom and

tig'on

lag'e'e

and adat are

the adat Allah's adat."

73

traweh service

of the

Achehnese

the end of the fasting

the teungku

If

tend greatly
give

to

help in

his

payment

for

his

On

The popular

2).

is

payment

a sort of

less

Sick

ministrations.

children

will

blow a

traweh

brought to him

be

on their heads after muttering a tangkay (prayer or

spirits),

or else he will be requested to charm

are often heard to say to

made upon
those who

render such a service on the ground of absolute want of

just

at

kinds of sickness or other misfortune, and receive

all

women

for this

all

malhii (skilled in booklore), this will

such occasions no great demands are

of the exorcist

idea of the

increase his revenues, as he will then be called in to

formula to lay evil

water.

month

II

which the teungku receives from

pitrah

more or

is

may blow

that he

Chapter

(see

that the

is

some

the

skill

refuse to

skill,

"oh,

do

little!"

The teungku is also occasionally the recipient of votive gifts, either

some flowers from the market, such as the Achehnese delight in attaching to

head-gear,

their

When

or

Mirah Sab or Meurasab (who

be

fulfilled

own

his

vowed

lies

is

in

Gampong

by handing over the thing promised

use. All that the latter

need do

is

Jawa, the

vow

to a teungku for

to recite over the gift the

chapter of the Quran (the fdtihah), and dedicate the celestial recom-

first

pense

for that recitation to

Beyond

these

him

to

special sources of

whom

the

vow was made.

income (which

competence are withheld from the teungku and

in cases
fall

presents in kind. For instance, not only

every kanduri or religious

duris

feast,

which cannot be held without

is it

of total in-

to the share of

some leube or malem) he has no lack of other more or

to

sorts.

to the Prophet, to the saint

buried at Nagore in British India)

Teungku Anjong, whose tomb

or even to

may

good things of various

dishes with

a gift of this sort has been

less

obligatory

adat to invite the teungku

but there are

his presence,

many

kinds of kan-

even such as do not

require the attendance of the keuchi'.

Where

teungku gives religious instruction

the

no inconsiderable

in

subject

is

profit;

him

this again brings

though here of course some grasp of

his

indispensable.

The most certain sources of the income of the teungku are

i".
The pitrah, paid by almost every householder for himself and
his

family

husked

rice

at

the

for

conclusion

of the

fast.

It

consists

of two arcs ofJeyngku

every person so taxable, which includes almost the

whole community. This tax

is,

Sources

however, sometimes commuted

for a

of

74

money payment

the

in

following

manner. The teungku

who then hands back

rice to his debtor,

own

his

sells

the quantity due as pitrah, thus

paying the tax according to law "in the staple grain of the country".

The jakeuct

2".

many

This

[zakat).

only of the rice-zakat

who pay

on gold,

it

teungku

the

districts

keeping the

rest

who

{mualali)

in

the

manner of

himself goes

the

to

distribution. In

its

allude

wont

are

share

come and beg

to

custom

to this

in

The

is

latter then set

for

this

dole.

We

shall

dealing with the subject of agriculture.

considerable

hands of the

the

into

the

many

where the crop

fields

the wandering poor strangers, hajis and converts

for

some provinces

In

speak

smallest sheaves and give a portion of these to the teungku,

apart the

falls

We

merchandise do so entirely of their own

standing to remind the owners of their obligations.

again

all.

which consists of one-tenth of the

seldom or never contributed, and those

is

silver or

accord and are equally free

not so regularly paid as the pitrah,

padc],

[jakeit'ct

Jakeuct of cattle

harvest.

is

only and some none at

contributing a portion

portion

of the jakeuct and pitrah

uleebalang while

the

teungku only gets

elsewhere allotted to the "poor and necessitous" (paki and

ineuseukin).

Money

3".

for

this

purpose by the theoretical adat

chupcng of
keuchi'

'/'^

of a dollar for the keuchi'

The ha
amounts

this

generally a

this will

to

^\^

dollar

is

body

is

for tahlils

this

').

His help
first

is

also

dollar.

when we come

in

practice

it is

presented with the

dried after the ablution,

also required for the cere-

40 days

he receives a further remuneration. All

accompanies the

ment of
l)

after the death,

this will

and

be described

to treat of funeral ceremonies.

Various gleanings from the fees of the keuchi' when the teungku

5".

there

than

According to the theoretical adat

more. The teungku

monies which take place during the

in greater detail

less

of a dollar for each interment but

or

cloth wherewith the

and a certain sum

for

but as a matter of fact the

be found under the heading of marriage.

teuleukin or burial fee.

peiikreng or

ija

fee fixed

merely the ha' katib or

is

more and the teungku hardly ever

gets

Further mention of
4".

The

presents for the arrangement of marriages.

latter

on

visits

to the uleebalang for the settle-

profitable suits.

Continuous repetitions of the

is

his

Mohammedan

no God but God." The merit of

the deceased,

confession of faith "la ilaha illa'llah"

communicated

to

this act of piety is

supposed

to be

75

There are no doubt some teungkus of capacity, but on the whole

their ignorance

when

nese,

Thus

proverbial.

is

teungku

common

the

in

specially

is

referred

to

teungku meimasah

is

generally a covert

contradistinction to leubes, nialans, etc.) there

(in

allusion to his lack of learning. This

office

not to be wondered

is

as the

at,

most cases devolves on the son or nearest male heir of a

in

deceased

holder

of tho

made teungku, and

devolution

of

speech of the Acheh-

as

child

appointment

the

in

post.

however, seldom or never

is,

uleebalang more often diverges from the rule

the

of a

teungku

than

of a

that

in

keuchi'. Still hereditary succession remains the rule.

It

may

of adhering to

discharge

than

man

in

lore.

than

of his

others

who can supply

people

unlettered teungku

Many

is

teungkus

functions

to

better

instructed

duties

of their

without their

usually

profits

within

in

requisite

i?

merely a

his

gampong

fellow-villager.
office,

themselves, giving

malems who

which

gampong,

single

finds

the

or

if

teungku
the

At

the

and none dares

express authority

their trouble to the leubes or

sphere

and

more

is

than

less useful

plenty

simply hand over the discharge of

make no abdication

The

is

of

but an

absolutely useless.

their

of the

world

experience

of scant
class,

they

delivery

of the

the gap by advice and practical help

then

some

some study of Mohammedan law

of appointments connected with adat, for

that

knowledge
keuchi'

scandalous are the results

case of an office for the proper

the

in

of which

duties

practical

scholarly

principle

this

of the

indispensable,

which

how much more

be well imagined

all

their

same time
to perform

or invitation.

They

take

some small recompense

for

act for them.

exercises

gampong

has

his

functions

is

more than one

meunasah, a single meunasah.

III.

The ureucng tulia, which is the exact equivalent of our word

They are the men of experience, worldly wisdom, good man-

"elders".

ners and

knowledge of adat

who have reached

sons

distinguished

is

an

ureueng

in the

certain

by the above

tuha

'),

and

is

gampong. They are generally

per-

a younger

man

time of

life,

characteristics,

reckoned

as

but

he

is

if

equally eligible as

one of the body of

elders,

which lends an indispensable support to the keuchi' and teungku.

Ureueng tuha properly means "old people". Like keuchi' which also means "old",
in this connection no idea of the actual age of the persons spoken of. [The
Malays use oratig tua in exactly the same way.] (^Translator.')
l)

it

conveys

The

elders,

76

The number

members

of the

of

body

this

uncertain

is

they are

neither appointed nor regularly chosen but so to speak silently acknow-

by common

ledged

When

assent.

gampong

discuss important

elders are also to be found whether

person ventures to take part

summoned

in all

or not.

calls

No

unauthorized

by doing so he would

have once or twice been

the tact, experience and knowledge of adat of any individual,

he becomes known as an urcu'cng

and

titlia

his voice has its

weight

future deliberations.

The Achehnese

Mupakai.

most family matters), the

in these debates, as

expose himself to ridicule; but when

made on

teungku and keuchi' meet to

the

affairs (including

The most

not in actuality.

lovers of vnipakat

great

are

'),

form at

in

least

if

insignificant subjects give rise to diffuse ex-

change of opinions. The more important chiefs are loth to deal with
questions

affecting

their

neglect

to

who

as

"deliberate" with

influence.

their

and their dependants except

districts

presence of some persons

it

these

were represent the

latter; did

Habib Abdurrahman once told me that the nutpakat

Achehnese;

such

gatherings

deliberative

are

the

many

finally

won over and even persuaded

are

among

this device

weaker opponents are terrorized, while the stronger are

and

*)

instrument by

which he ensures the carrying out of many a scheme. By

his

they

delegates they would quickly lose

forms the strongest factor in the statescraft of an administrator

the

the

in

flattered,

that they them-

selves were the originators of the proposed plan.

It

thus follows as a matter of course that in the gampong, that great

household of father keuchi' and

1)

From

the Arab.

at

mtcwTifak a t ^ which word the Achehnese have naturally mistaken for

a verbal form derived from

Mai

mother teungku, the eldest sons

a root

fakat

to

which they give the meaning of "plan, delibe-

Thus from
come to
or be in the same place, to assemble together." In the abortive ordinance of Mr. Der
Kinderen (p. 2 par. 2 etc.) he has made this latter word a substantive and has at the
same time changed the first vowel into "u". "These (the native tribunals of whose existence
in Acheh Mr. Der Kinderen assures us) bear the name of Mus.ipat". These "musapats"
however belong to the realm of fancy. [Since the Dutch government has become established

ration".

pat

(or mil before labials)

"place" we have sapai

almost the equivalent of the Malay

is

"in one

and the same place" and mettsafat

bir.

"to

in Acheh, justice has been in fact administered by native tribunals under the guidance of
European officials, and these courts have been called by the name manufactured by Mr. Der
Kinderen. But these "musapats" differ greatly both in the manner of their constitution and

their functions

2)

from the creations of Mr. Der Kinderen].

He meant

Abdurrahman

of

course

himself,

temporal power.

not

an

an

Achehnese
infidel

raja

overlord

or an

who

is

.\rab

of distinction such as Sayyid

simply

obeyed

on account of his

any

may

and such of the citizens as

rate,

be regarded as brothers of

the two parents, have a voice in every discussion.

which the Achehnese addresses either directly or by

In the orations

proxy to the authorities of

Teuku Keuchi'

'^Noiv, oh

pong".

To

gampong, the prelude always runs thus

his

Teungku and ye

are elders of this

ivlio

gam-

employed on some few

these are also addressed the notices

occasions to

announce certain events (such

to the whole

gampong. These three components of the governing body

of the

gampong

are deputed to

as a divorce for instance)

make proposals of marriage, it

name of the gampong and

receive the bridegroom in the

that

decide questions as to the bringing up of orphans, and

in their

is

they

help to

presence

important bargains are concluded.

all

Among them

We

meet

shall

and are very

speech-makers of the gampong.

on some specimens of Achehnese speeches

later

for

which though tedious are sometimes not ungrace-

occasions,

particular
ful,

also are to be found the

of interest from an ethnological point of view as

full

a storehouse of old formulas.

They

almost

are

form although there

in

no lack of

is

and individual embellishments. The keuchi' or whoever

local differences

may

invariable

know

be acting as president of the assembly does not always

these long formal orations

thing

by

heart,

it

is

thought quite the correct

a chief to transfer the task of speech-making to another

for

a nod. In such cases the speaker

We

and

is

have seen that the keuchi' and

of arbitrators

by

usually one of the Jireueng tuha.

take the position

his colleagues

authority properly so called. There are, however, individual cases which

by an adat of

are controlled
of

its

appear

keuchi's

native growth, which has clearly lost

severity, called the adat ineidangga.

original

much

In these cases the

form as the representatives of the two parties, but

in

as a matter of fact as settlers of the dispute.

Occasion

by an
has

actual

someone
the

for the application of the

without

latter

in
in

injury
just

all

slight.

clearly

rights

hukom and

adat ineulangga

is

For example, someone

maltreated

B, or has laid

manner

Independently of
according to

or

cause

gampong
a

xhe adat

the widest sense of the word, but possess no judicial^

in

or

injured

child

generally given
in

gampong

or

relative of

hands on something belonging to

indicative of

contempt

for the

owner.

of blood-vengeance or blood-money (which

adat are the natural consequences of the deed,

and are entirely unaffected by the adat ineulangga) something must

at

"^^"^

78

once be done to wipe out the

calls

upon the

who

are

end the injured party

this

summon all
The party who has

gampong, and the

arms to help

to bear

able

To

insult.

of his

authorities

their brother.

latter

given the offence knows that he has this to expect, either from hearing
the rumour of the preparations or because

an obvious consequence

is

it

that the offended one should not let the matter pass without iiieiilaiigga.

Here too the

gampong

authorities of the

are notified and prepare for

resistance.

In due time the

of the

uninvited

and

guests

trees

injury he

has done to one

says that

keuchi'

but

complaint,
recourse

he

that

respectfully

have come" they reply,

and courtyard-fence of your

the
the

bound

feels

just

this

of our
to

in

the vicinity

meet the

goes forth to

latter

them

greeting

after

"We

require.

gampong appear

of the offended

and the kcuchi' of the

other,

what they

men

{seinnbah)

asks

by

force

"to uproot

fellow-villager X,

by reason of

people". Thereupon the other

acknowledge the

demand can be

fairness of the

without having

satisfied

deeds of violence. The father of the offending community

to

then brings to the other one or two plantain-stems from the courtyard

and a glundong-tree from the fence of the guilty party, saying "Here
is

what you ask

he grants them

one,

permission

enter upon

to

and cut down a certain number of

offenders

ment

Sometimes, where the injury

for".

by the

offered

according to

the

keuchi'

adat

is

a very serious

the courtyard of the

trees.

Should the atone-

not suffice for the satisfaction of honour

controlling

quarrels,

long-continued

between two neighbouring gampongs may supervene; but

part

mediation effected

the

found

under the auspices of the two keuchi's

after

symbolical satisfaction the parties meet again to

this

to the guarantees for the establishment of peace.

of yellow

gelatinous

without

fail

others"

[pejisiju'c

often

be

rice

offered

[bn kiinyct)

An

idang

must

a piece of white cloth

for

"cooling of the blood of

darah gob) which he has shed, as the saying

is.

To

added a money present of some considerable amount.

adultery

scription.

and

by the offender

This method of settling a quarrel

theft,

is

sufficient.

The day

is

most

for the

consult as

this

hostilities

or

homicide,

The wounds

or even

inflicted

is

never applied to real cases of

of bodily

hurt

of a serious de-

must be healed before recourse

is

had

to menlangga.
If the

injured

party

is

person

of position

or

member

of the

79
family of such a one, or his follower, then something further must be

done, as

injury

tlie

when one of

regarded

is

who

high standing of him

more

as

serious in proportion to the

the subject of

is

party enters the

his folk is the injured

or judge but as avenger. Either in person or

deputy,

as

gampong

goes

he

forth

not as chief

lists

by one of

himself

his

next of kin

head of a host of followers to the

the

at

The uleebalang

it.

of the offenders, where he

received with special tokens of

is

humility and prayers for pardon.

In addition to the traditional plantain-stalks and glundong-trees which

represent

destruction

the

house must

latter's

hut [jambo)

is

of

the

veriest

Klings to

or

all

laid

is

fire

amid the

are aware that this burning

upon

its

performance

in

of the chief can afterwards proudly say

from the burning of the house of

rise

party, the

people of the surrounding gampongs: "Saw ye not the smoke

the

to

Though

great insistence

farce,

The dependants

serious cases.

guilty

constructed of slight materials and set on

plaudits [sura) of the avengers.

is

of the

be symbolically burnt. Accordingly a

this case

in

plantation

the

ourselves

let

to content ourselves with a

Yes,

we

are no Niasese slaves

be injured without exacting vengeance, or

mere indemnity!"

Destruction of house and courtyard, probably accompanied by bodily

hurt or even death to the owner

word

More
the

times and

peaceful

dramatic

exhibition

was the original inciilangga as the

')

Malay langgar)

the

itself (cf.

implies.

calmer manners have substituted for

we have

just

described,

sort of

this

gampong-

duel, usually of quite a harmless character.

Meidangga may take place within the gampong

has injured

his

fellow-villager. It

is

also,

when anyone

then the male relatives of the

in-

make the demand, and those of the offenthe gampong authorities merely take care that

jured party that proceed to

der

who

satisfy

no excess
In

is

conclusion,

it

nienlangga upon
servant
lang

l)

without

clear

B proceeds

This

announce

sometimes happens that

the

one

uleebalang

has

wounded

dependant of uleeba-

proof of strong provocation.

After preliminary

some place within A's

may be concluded from the words in which those who come

demands: "We come to slay X, to burn his house and
to the

ground".

has to

of another. Suppose for instance that a

with his followers to

their

and g.arden

territory

of uleebalang

(rakan)

notice

while

it,

committed.

territory

to

meulangga

to

raze his

still

hedge

8o

and demands of him that the house of

down.
to

case

dealt with

is

good

in

tlic

The Mukim and

gampong-authorities and

stand

the

imeums,

concluded

regard

in

Acheh, that

districts

known

its

certain

origin

the

of the

chiefs

uleebalang or territorial

We

Diiikims.

have already

portion of the political structure of

the

to

centralizing activity of one or

distribution

the

of

territory

mukims and

as

of

the office of

might even go further and assert that

an

uleebalang

imeum

which we have already hinted

we explain

can

or district chief.

has sprung

this institution

three

way

7 above). In this

itself

in

fairly

uniform

manner both

main divisions of the kingdom and

or

sagis

religion

alone

the fact that a political distribution not Achehnese in

has 6tablishcd

origin

(see p.

as

the

into

from the influence of the ulamas and other representatives of

at

made

The same analogy holds good beyond question

port-kings.

the

the
a

to

owes

it

regards

We

the rest the

for

Administration.

its

the

more

generally burnt

is

ordinary manner, the blood-debt being

Between
ruler

purpose

appeased;

is

accordance with the adat.

6.

The Mukim.

in

tlic

and thus honour

the claim,

satisfy

dependant be burned

his guilty

small hut brought thither for

the

in

subordinate

in its

parts as well.
It

is

difficult to

the subdivision
invent

bability

determine to what particular prince we should ascribe

it

in

of religion,

and was

Original

later

ulamas.

of the

'^^c

jg

^^ Arabic

the subdivision into

Mukims.

proits

It

extended over the whole territory by the

is

certain,

however, that the

intention

real

the long run.

in

may

nature of this intention

ofj/,^^.^'^^^

all

those parts of the country most subject to the influence

of this political innovation failed

intenuon

in

something of the kind originated of

of himself;

own accord
activity

mukims. Whoever he was, he did not

into

at

once be seen from the names,

word, the proper

meaning
of which
'

is

the inha-

'

The Mohammedan
,,,.,.,.
which
dominant
Acheh,

bitant of a place.

scliool

quorum

for

mukims

of

l)

this

We

a
full

it

law, as interpreted
,

age

is

required

').

If

the

in passing that as soon as the

became necessary

to

in

Shafiite

order to form a

least forty free

number

Law began

by the

teaches that

Friday service the presence of at

may remark

word,

in

IS

to

falls

male

short of forty.

make

define closely the length of residence

a technical use of

which

suffices

to

those assembled must hold in place of the Friday service an ordinary

midday prayer.
reckoned
vice

hence

where

places

In

number of

the

gampong

the

in

chapels

Acheh

in

Archipelago the requisite apparatus

of the

never be

can

forty

no arrangements whatever are made

on,

Friday

for the

ser-

as well as other parts

for this service

never to

is

be found.

On

of

hand the Moslim law requires of every

other

the

liever

held within a certain distance of his abode, unless

their turn are clearly defined) prevent

in

duty he

personal

circumstances (which

him from doing

so.

From

this

Thus pious

congregation of forty without him.

full

Mohammedans must make

influential

such be

if

by no means excused on the ground that there

is

example, a

for

is,

and

male be-

free

age that he should attend the Friday service

full

object to multiply

their

it

the opportunities for attending this service, and to further the erection

mosques

of

for

Acheh

as

began

sufficiently

to

close

take

root

devotees

of religion have un-

Where

there.

number

gampongs

of

lay

to one another to admit of their being united into a

Friday association

single

on.

direction since the time that the creed of

this

in

places where a congregation of

elsewhere the

as

well

doubtedly laboured
Islam

in all

')

upwards can be reckoned

forty or

In

Friday prayer

(if

we may

so term

it)

in

accordance with the

above-mentioned behests of the religious law, they constructed a mosque

{meuseugit),

choosing

for

This might sometimes

fall

gampong happened

this

again

within one of the

to

a place lying without

sidered

the

purpose the most central

the

gampongs

possible site.

so united,

where

form the central point of the union, or

all

the

gampong

enclosures might be con-

most suitable position. For some of these associations the

gampongs of which

are

most widely dispersed and

most numerous (some include from

lo to

I2)

same time

at the

would be the

"district"

most applicable name. Others, whose gampongs rather resemble "wards"

constitute

man

miikhit of

any given place. Tlius we find some persons who according

our ideas are not in any sense inliabitants of a community, regarded

to

law

as

its

miikims.

This

word has

(Newbold, British Settlements

the former place each

mukim

in

in the Straits

l3y

the

Mohammedan

same modified meaning as in Acheh

of Malacca II: 20); and the peculiarity that in

Kedah

the

consisted originally of at least 44 families,

is a

clear indication

of the original intent of this territorial subdivision.

i)

Called

y'<7;''

In the Indian

or masjiJ jami'' in Arabic, to distinguish tliem from the smaller mosques.

Archipelago they are usually termed masjii/

or sfiiu'i/^ii) in contradistinction with /aiiggar^ taju\

balc.^

(idsi:^i/ etc.

Achehaese

niiiiseiigif

siirau etc. (Ach. meunasali).

by

lying side

and do not generally exceed

side

Acheh, might more

in

them

call

words

is

all

be termed

fitly

normal number

four, the

"townships".

The Achehnese

miikim; such distortion of the original meaning of Arabic

no rare phenomenon

in

native languages of the Indian

the

Archipelago.
The imeums.

p^^

f^^g^

^j^g

largely religious task to

be

enforced

and

close connection

with the

be

for

title

of

prescribed

the

Like the

it

but on a raised stone foundation, and

meunasah.

the

for

is

They

').

from the deah described above

built of planks

is

be

not

which forms the centre of their

religious worship held therein

difters little

latter

should

rites

imam), brings them into

(Ar.

iiiiciiiii

mosque what the teungku

the

a wholly or

to provide that God's law should

meuseugit,

and with the

The Achehnese mosque

(see p. 63).

that

especially
official

sphere of action,

namely

fulfil,

neglected. Their

should

mukims had without doubt

of the

chiefs

is

and

rests not

on posts

provided with a stone niche.

Close to the niche stands a pulpit {himha from Ar. viimbar). There

which the preacher holds

also the traditional staff [tungkat]

and some mats

Certain

for

who perform

those

mosques the
the Sultan

ascribed to

erection

seumayang

the

of

whicli

is

Meukuta Alam (1607

the

by a sovereign

institutions

were recognized as

"great mosques" [meuseugit raya) both on account of

the fact of their being erected

hand,

in his

or service of prayer.

among

36)

is

prince,

and

their size

and also because

they were regarded as being the head mosques of a great number of

mukims. Such

is

mosque par

the great

of the capital, from which

of royalty takes

seat

three

the

for the

exists,

of

sagis

XXV)

the

very place
last

its

of Great

XXII
for

whole

tlic

name. Besides

Acheh

viz.

this there

the

XXV,

was one

of Indrapuri,

Mukims, that of Indrapeurua

(in

the

each of

for

which

where Ladong now stands,

for the

XXVI

still

VI Mukims

and that of Indrapatra, almost

in

the

Mukims. Of the

which enjoyed the reputation of having been erected by

Meukuta Alam and which were thus

l)

surrounding the ancient

district

that

Meuseugit Raya

two scarcely any trace remains. In Pidie too there were a number

of mosques

It

excellence, the

impossible

is

The

entirely

now

use of the word

limited

to

books.

in this sense.

to trace the extent of the supervision over the

imam in the
Where used

out of the question that the

also called meuseugit raya.

name

sense of the chief of a state or community

of the

it

always means the supreme authority.

Achehnese

office

It

almost

is
is

quite

should have been originally used

84

gampongs

miikims.

into

distribution

the

imeums according

the

to

allotted

Acheh

In

to the original intent of

as

in

any

individual, a wide field

At

and

same time the door

the

strife,

is

permitted to

his ambition, since in

theory

the scope of religion and religious

be brought within

everything can
law.

opened to

is

Mohammedan

other

countries, so soon as a degree of religious supervision

opened

is

to manifold competition

since the existing chiefs naturally set their faces against

any

unwonted invasion of their sphere of authority.

So much
dinate

is

uleebalangs, to

the

to

certain, that the

they stood superior

in

some

imeums were necessarily always suborwhom they owed their election, while

respects at least to the authorities of the

gampong.
Degeneiation
of imeum'.

Their

however, speedily degenerated

office,

Achehnese

the

energy,

have been

but
In

of individuals.

it

went the way of

all

which have not sprung up of their own accord from

offices

sources,

native

the

central

times

naturalized

some

of

the country at the will

in

sultans

of unusual

power and

undoubtedly proved strong enough to

authority

carry out the ruler's wish to reform existing institutions. But to ensure

the

durability

less

short-lived,

of such

reforms,

the

and there should have been more continuity

methods of the various

action and

moving power should have been

Apart from the small

interest

in

the

rulers.

the

ivhich

port-kings

were wont to

display in the affairs of the interior, their government was always based

on rapacity, and disorder was

Every
into

office instituted

being,

to

assimilate

than

No

office

with

itself

preferably such as carried with

enrichment.

only constant feature.

its

by them showed

it

coming

one of true Achehnese

origin,

social influence

and opportunities

for

was more distinguished by these characteristics

that of uleebalang, and thus

ficially

a tendency soon after

created endeavouring

we

see

all

by every means

holders of offices so artiin their

power

to

assume

the role of uleebalang.

This
pretty

was done by the imeuvis among the

more than

and they succeeded

have unequivocal proofs to show that

half a century ago, the

imeums were already minor uleebalangs.

in

their object.

celebrated Achehnese heroic poem, the liikayat Pbchiit Muliaiiiat,

depicts with no small

skill

the conflict

of his brother Alaedin Juhan

rival

rest,

We

well

waged by

Shah (1756

60)

that prince in behalf

against the latter's

Arab

Jamalul-alam. In spite of sundry embroideries which characterize

85

poem,

this

war which

noted

was composed shortly

it

after the

and gives upon the whole an accurate descrip-

describes,

it

that

of the events and condition of things at that period. Here, then,

tion

we

be

to

is

it

the

find

seeks

prince

who

supporters, and as chiefs

his

hero

of the

take the part

of

among whom the

their own initiative

is

clear from this epic

appearing as mihtary leaders

imcuiiis

oppose him.

or

It

even at that time some of the imeums troubled themselves

that

whom

about the ulcebalang, to

little

they were nominally subordinate, whilst

others appear in the retinue of their chiefs as minor uleebalangs.

So

The imeums

continued.

has

it

Some

character.

religious
^

are

adat-chiefs without

all

them have attained

of

to the

any

independence
^

and lack the name only; wc need only instance the

of uleebalangs

present chaof the

office of
imeuni.
'^'^'^'^

well-known imeum of Liicng Bata who played so distinguished a part

war

the

in

with

Chade" who

Dutch

the

military leader,

as

or

the

imeum

of

the last conflict for royal honours before the Achehnese

in

war was the most powerful supporter of the

The majority

finally defeated candidate.

however, actually subordinate to their uleebalangs,

are,

may

though the energy of individuals

reduce their subordination to a

minimum.

With the mosques, which were the cause of

cither do not concern themselves at

The

self in religion.

Sumatra

the

call

in

prayer [adan,

to

who should properly

Friday prayers and the

the

and

bang)

him-

preside

at

bileu'e {bildl)

the daily

all

[cliatib],

who

who

takes

intones the

keeps the furniture of the

mosque

order.

in

l)

Siak,

The Malays have besides

Pgnghulu

the

hila/

the

Straits

Mukim

or

Malacca

of

p.

249)

does

this

only

bilal

latter are

2)

Imeum

here

may perform

does

mosque who derives no

named,

according to

sacrificial,
it

is

a fourth

His duties are the

the

but

as

imam who

mosque
last of

Newbold

official

called the

those assigned to

(British settlements in

a matter of fact the bilal only

recites the talkin or funeral service

often performs the duties of shrouding and washing the dead, but

an eligible

as

rules in these matters

Mesjid.

mainly

intones the bang or call to prayer, and

The

here

three

the

Pgnghulu

the text; those of the

in

over the grave.

he

'^

interests

in

well as at the Friday service, the hatib

prayers as
lead

inwiini

'),

they xhe

their personal

Acheh when complete,

which we find elsewhere in

mosque

personelle of the

'')

their first creation,

depends
on
'

(this

any uleebalang who

as

of the self-same group of three

consists

the

much

only just as

or

character)

all

not

elder,

as

any devout person who knows the ceremonial

the task. (^Traits/ator.)

of course

mean

the chief of the

influence whatever from his office.

mukim, but

a servant of the

perso-

eileo't"e
mosque.

86

The

mosque

of the

officials

are usually ignorant men, and

they can find others more devout and learned

in

whenever

the law they gladly

make over their duties to them. Should such be wanting, the persoiwlle
of the mosque is often insufficient and it rests on chance from week
to week whether the I'Viday service shall be held or replaced by an
ordinary midday prayer. Sometimes again the congregation of 40 males
falls short, and sometimes no one can be found who is able to read
a sermon.
The Friday

Complaints

ulamas and

of

other

persons

pious

as

the lack of

to

service.

interest

building

Should a mosque

universal.

the greatest difficulty

funds and

sary

worship are

public

in

disrepair,

experienced

is

materials for

its

Acheh,

activity,

which took place

the

in

Raya

rule.

by many and dreaded by the

revered

The general

or principal

Such an unusual

rest,

order that even the most moderate demands of religion

The

fied.

true Achehnese,

gatherings

in

where he

feels

Kanduris

required in

may

be

satis-

calls of

zeal in the religious or quasi-religious

mcunasah than

the

is

he does not entirely neglect the

more

creed, takes part with

his

if

co-

mosque

prime of Habib Abdurrahman's

always quoted as an exception to the

is

personality,

into

fall

collecting the neces-

restoration.

operation for the re-building of the Mensetigit

of

in

in

the

assemblages at the mosque,

himself but half at home.

(religious

feasts)

he gives and attends with pleasure

at

ratebs or recitations, whether real or only imitative \C^G.\}s\^rateb sadati

and

he

piilct,

can

prescribed by the law

It is

theologian

or

object in Acheh.

an armed

The

to rouse his enthusiasm.

Great Acheh the

religion.

mukim, he

is

By

his

who

position

of

is

all

is

tries to

assume the part

very rarity an almost ludicrous

imeum goes armed

which

title

his

from

is

real

His

following.

distinctive appellation

from

fails

not surprising then that an imeuin

of leube

in

himself to the highest pitch; but the ritual

excite

at

like the uleebalang,

with

once to be gathered from

his

taikn and not tcungku, the latter being

who borrow

own dependents

in

their rank to

some extent

his capacity of chief of the

even exalted to the dignity of teuku anipon when ad-

dressed directly.

This

office

also

is

generally

hereditary

appointment and dismissal vested

i)

See

p.

65 alcove.

in

'),

subject

the uleebalang.

to

the power of

87

Having seen

imeuni,

of the

tions

have arisen

that hardly anything

in

place.

regarded by the gampongs subject to him as a sort

and the

making known and helping

within

imeum's)

(the

his

Mukims which

jurisdiction.

some

parts

in

decisions

XXII

of the

measure of judicial authority to spe-

boards of imeums. Groups of three or four mukims are united

purpose, and the decision of the three or four

for this

force as that of the uleebalang

This

however exceptional;

is

the

authority as

judicial

cerned

them. As

in

makes

naturally

it

heads of the gampongs, but

his

so

clients

his

lie

the

in

object to bring as

many

little

the quality

outside the reach of

income depends entirely on chance

his

his

own

sible witliin

that

as a rule the imeuni lias just as

inasmuch as more than one gampong

authorities,

village

imeums has

').

he can deal with questions that

of arbitrator

the

In

deputy

his

commands and

of importance being subjected to his

matters

all

decision, the adat has assigned a

cified

same

employs him as

latter

to carry out his

are situated too far from the headquarters of the ulee-

admit of

balang to

describe those which

to

is

uleebalang,

acting

us

for

its

The imeum
of

now remains

it

survives of the original func-

still

is

con-

profits,

he

such questions as pos-

scope, always on the pretext of acting as mediator,

may

avoid

the

heavy

fines

and costs exacted by

the uleebalang.

Under a powerful uleebalang the imeum

;

the

of his

limits

frequently

an

his assistance

even

or

the

chiefs,

refuses.

In

times of disorder especially, such as

formed by others than the

parties are being

considerable

already

independence

shown, however,

emancipating themselves from control

Examples

with his followers in time of war, simply remains inactive

when

As we have

l)

much more than

not

own jurisdiction entirely supplant his chief. Not unimeum when called on by the uleebalang to come to

categorically

present,

tional

is

under a weak uleebalang an energetic imeum can within

go-between

of such unions are

Ba'et and a part of

Lam

Lam

Lheue,

Ara; another part of

in

is

attained

many

of

tradi-

by many imeums.

them succeeded

in

earlier times as well.

Lam Kra', Krueng Ma' and Ateue';

Lam .Ara, Aneu' Gle ard Jrue'.

Sibree,

88

The uleebalangships and

/.

The

iilec-

The

ulijobalungs,

as

have

\vc

balangs.

the

rajas (in

Achehnese parlance --

well

chiefs

territorial

are the lorils of the

said,
,,

,,

excellence.

hey are thus

n
called the
i

chiefs) of their territories in writings as

spoken language.

as in the

repeatedly

par

country,

their constitution.

As

the word ulccbalang signifies mili-

name was given them

under one of the most powerful of the port-kings, who endeavoured
to render them subordinate and allowed them the command over the
tary

leader,

men

fighting

is

it

in

that

this

their districts, while he tried gradually to

the supreme power

for the uleebalangs

leaders in their

inconceivable

not

for himself.

This

effort

monopolize

however, was unsuccessful,

have always continued governors, judges and military

own

countr)-, in

which as a matter of

fact

they admit

no higher authority.

The territory of an uleebalang has no distinctive name in Achehnese,

"mukim" and "gampong". The expression "ulecbalangschap" has
been adopted by the Dutch, while the Achehnese speak of "the country
{nanggrb'e) of uleebalang so and so" or of "the so many nuikims". For

like

of clearness and

the sake

expressions

as

in

'^

tlie

distinction

seven

consisting of seven mukims,

Although the
from the court

more ancient

Miikims Baet"

whose chief

is

Banda-Acheh,

i.

the

e.

called

borne by these chiefs

title

at

they sometimes unite the two

ulcebalangship

Teuku Muda

may have been

their authority

is

beyond

all

Ba'et.

derived

doubt of

and dependant on no royal letters-patent. Their

origin

by the port-kings. Even the edicts

Acheh express themselves with much

position was confirmed, not created,

most powerful

of the

rajas

of

circumspection touching the uleebalangs, which shows that these rajas,

while endeavouring

to

establish a kind

of hegemony, understood that

they would do better to respect the powerful position of these potentates of the interior.

The

ruling of the adat

Meukuta Alam

')

that the uleebalangs should

receive no letters-patent of appointment from the sultan, was

by the consideration

that

they received their

office

prompted

as an inheritance

from their forefathers. This rule however appears to have been forgotten
later

l)

on

See

at

least

now-a-days both uleebalangs and chiefs of depen-

Van Langen's Aljchsch

Siaatsliesttiiiy^

pp. 401 and 437.

89
regard their rights as by no means dependent on such letters-

dencies
patent,

though both one and the other

embelHshmcnt of

some value on them

set

as an

their rank.

Before leaving the

subject of the relation of the uleebalangs to the Confederations. The

three sagis.

TEUKU MUDA DAWOT, UL^EBALANG OF SEULIMEUM

sultanate,

which

speak of the

will

sultans

be

more

with

dealt

themselves,

the

(sagis) or

Mukims),

We

limits of the actual sultanate,

angles", each of which

mukims whence they derive

Dua

ploh

nam

their

(the

fully

when

we must make one

on the confederacies of the uleebalangs.

outside

(XXII MUKIMs).

is

XXVI

to

two remarks

have seen that Acheh proper,

is

divided

composed of

names

or

we come

viz.

into three sagbi'S

a certain

number of

Dtia ploh dua (the

Mukims) and Tfiingbh

XXII

lltec

ploh

90

XXV

(the

Mukims).

of population

crease

XXII Mukims)
such

sagi

notice

gave

here

rise

that

been

The
does

question,

first

admit

not

possession

of

ment

the

that

this distribution

decisive

answer.

some of the Achehnese

distribution

life

is

of
its

and what has

Achch?

of

value. To judge
many Achehnese at

historical notes in the

the

In

chiefs,

came

into sagis

little

that

reflect

in-

the

most enquiries into the history of Acheh,

like

of a

the sultana Nurul-alam Nakiatodin (1675

of very

in

that excites our special interest

significance in regard to the political

its

gradual

tlie

and there (and especially

what are we to ascribe the origin of

to

tliat

new mukims within the limits

name does not always correspond with

its

The question

actual proportions.

passing

in

formation of

the

to

so

'),

We may

we meet with the

into being in

But such traditions are

77)^)-

of their

state-

the reign of

reliability

we have only

to

the present time attribute the intro-

duction of Islam into their country to the saint Cheh Abdora'oh (Ab-

= Teungku

dura'uf

man

this

lived

Kuala),

di

no

although

than the

earlier

established that

clearly

is

it

17th century. If

we might assume
by

that the institution of panglimas of sagis was brought about

a royal

edict with the view of emphasizing the authority of the sovereign over

the uleebalangs

all

have attained

The

its

highest

^),

it

would appear very extraordinary that

consummation under the weak

which

significance

historical note in question

is this,

were able to bring

latter

throne should take place

sentatives

three

of the

in

it

weak female

for reasons

succeeded

in

rule

which

easy to conceive,

every succession to the

to pass that

conformity with the decision of the repre-

sagis.

Sagis,

that

is

to

say confederations of

uleebalangships, had however undoubtedly been long

they

should

should venture to ascribe to the

that under the

was highly favoured by the uleebalangs

the

it

rule of a sultana.

bringing the

sultanate

like

in existence before

an infant under their

joint guardianship.

Were

it

otherwise, and had the sagis been artificially constituted by

or sultanas, they would have fallen into disuse again after

the sultans

the lapse of the shortlived period of prosperity of the port-kingship.

This has not taken place.

1)

is

true that there has been

sagi of the XXII Mukims now contains 37, or 46

{Mukim Tujoh)\ the latter are really g in number.
Van Langen's Atjehsch Slaatsbestuitr p. 393.

Thus the

Mukims

Pidie

2) See also
3)

It

Van

I.angen, Aljehsch Slaalsbeslutir p. 392.

if

no lack

we include

the V'll

91

of quarrels and even petty

Acheh
wars between uleebalangs and imeums belonging to the same confederacy, and the people under the jurisdiction of the same uleebalang

what

have always
than

with

origin

From

day, internal

in

uleebalangs in their mutual

and defensive

allies

former years than

in

as the

mercy of the

the

gampongs which
first

freebooter,

uleebalang,

so

must

have perceived the usefulness of

strife

open

them

to all of

in case of

need to seek

where they would. Nor was the federation so close as to

prevent an occasional defection,

fingers

their

more

still

alliances with their neighbours.

of course remained

their

interest.

be ascribed to the force of

Acheh. Just

at

community of

and wars of every description

conflicts

lain

the great mass

due to propinquity,

as

all

themselves by uniting under a single

protected

It

to

ancient times, and

standing alone would have

offensive

and above
is

Still

are understood to form a

sagi

regarded

be

dialect

have been the order of the day

the

mind and purpose with one another

confederacies

of such

present

the

may

This

body.

manners and

circumstances.
at

in

brethren of the same sagi.

other

their

similarity of

The

more united

felt

united

single

in

and dependants of any one

chiefs

of

be expected

could

else

on

behalf of their

or

an absence of readiness to burn

allies

a characteristic

by no means

confined to Acheh. Self-interest has always been the ruling motive, but

very reason

this

for

we must admit

the

that

uleebalangships which

united themselves into sagis had in reality abiding communities of

terest

otherwise

survived

the

very name of the institution would scarce have

').

That each federation

to

midst,

such

is

influential

interest.

For the

authority

acquired

by
that

in

Acheh

inheritance,

attaches

to

There are in

Pidie

also

of Panglima Polem, so

matters of general

to

remaining uleebalangs governed their own

the

rest

though there were no sagi

is

in

but whether
it

its

depends on

federations

we

in

existence.

the highest degree personal.

Thus although the rank of panglima

Mukims

uleebalang from their

an obvious result of what has been said. The authority of

territories just as

fluence

the necessity for a single head, and chose The

panglima sagi extended however only

All

felt

end the most powerful and

this

in-

of the

find in Pidie the

his

sagi

same

Rank

possessor exercises

the

is

in-

individual characteristics.

became

sort.

Just

XXII Mukims

heritable

as

.\cheh has

of Bentara

in

the

its

XXII

Keumangan,

etc.

"'*

pangli

92

who

family of him

from

being

respect

was recognized by

at the conclusion of the alliance

as chief, this could not prevent the inheritors of the office

fellows

his

by others

outvied

for tradition

Acheh

in

at

later

period.

the feeling of

Still

name and

great enough to leave the

is

certain outward forms intact.

There was besides the usual

with

jected

to

Wars

and on the other

and

such

other

efforts after

special

endowed

yoke as

off the

extended power

far

').

showed

always

crises

is

themselves sub-

find

on the one hand eagerness to shake

it;

as possible,

between one who

conflict

supremacy and those who

loosely defined

whether

the

panglima sagi had inherited the influence as well as the rank of

forefathers;
is

of the Sultan.

make cursory mention

here

who

langs,

held

high

filled

royal

favour.

Such

found

among

be

to

who

i.

post

Court,

at

certain of
in

designation of their rank.

down on
claims,

else

the

adopting the

The

title

chiefs in

the

that

rulers

balanc

known by
lence,

the

the

Acheh

their authority they

younger

Their

a.

brothers

name

more

or

of bantas.

Of

rather look

contradiction of their

in

own

may have

arrogance.

proper,

we

they

find then that

in their

own

territories.

have the following helpers:

distant

these one

next-of-kin,

the bantu

is

^)

generally

par

excel-

man. His duties are something

right-hand

ulcebalang's

is

dependencies

of uleebalang as a general

commanders and judges

rajas, military

For the exercise of

Bantas.

The second

dependencies are really only keujriicns

of the

return to the uleebalangs of

both

who

territory, or

iiuuntrbes [mantri) no matter what titles they

or

is

simply to the

titles

Acheh proper who

gained from chance, royal favour or their

^"^^

their

these aspirants, are wont to remark

(kejuruan)

To

Sultan's

owed

own

chiefs in the outlying

tlie

first

of our lord (the Sultan)",

within

or

The

three sagis.

are hereditary like the rest.

offices

some pride

take

"uleebalangs

e.

of trust

position

of two other sorts of uleeba-

no authority within the

exercise

uleebalang pbteu,

the

either

,\ttendants

still

a mere uleebalang like the rest.

We may

Uleebalangs

his

times of comparative order and repose he was and

in

like

those of the patih of a Javanese princedom or regency.

1)

As

2) It

proper
In

to this sec also

must

name

or

consequence

Van Langen's Aljchsch Staaisbfsluur^

however

not

official

of

the

be always assumed

title

from

the

of a chief, that the latter

devolution

whose ancestor was a banla bears

of

titles

this title

is

p.

398.

occurrence of this

word

in

the

acting or has acted as a banta.

by inheritance,

it

often happens that a

without any respect to his present rank.

man

93
Their rakans (prop.

b.

house or

in their

and

food

"companions")

i.

who

the followers

e.

Rakans.

live

immediate neighbourhood and receive from them

its

clothing

sometimes added the urcu'cng

have been enrolled

and

themselves

for

as

salali

To

these

are

they are called, persons

who

families.

their

by way of pu-

the following of the uleebalang

in

for some
The panglima prang also ranks to some extent as a member of
the uleebalang's suite. Anyone who has distinguished himself on some
few occasions as a warrior is raised (in just the same way as the
panglima kaiuom '), to the rank of panglima prang, a rather empty

offence or for debt.

nishment
c.

dignity

considered alone.

if

The weapons

which he receives from the uleebalang on

him again

return to

panjang and reunchong)

{sikin

his

appointment, he must

he should ever embrace the cause of an

if

enemy

of the latter.
In

times of peace

administration

or

these

in

his

depends on the personal

life

the

the
as

pang

abbreviation
well

the

as

panglima- prang as leaders of

panglima

in

is

given to anyone

warlike operations on

have

"war-chiefs"

men

title

in

is

who

is

known

some few occasions;

serves as a minor distinction. In

subordinate districts there

one person who bears the

portance
so-called

his fighting

qualities of the chief himself.

title

have taken a share

to

the government

in

amount of confidence reposed

of justice; in war the

by the uleebalang
In ordinary

have no share

officers

Acheh proper

most gampongs of im-

of panglima prang, but these

do with war, being only

really nothing to

the messengers or attendants of the chiefs.

d.

further measure of help

imcums and

kcitcln's

within

is

his

derived by the uleebalangs from the imeums and

These however represent

jurisdiction.

other interests also besides those of their uleebalang, and are thus only
conditionally at his disposal.
e.

For the administration of

the services of a kali

{kddlii),

diction of this officer, as

we

justice the uleebalang avails himself of

whom

shall

he himself nominates.

immediately

see,

is

The

minor portions of the family law, and he does nothing except

command

or with the approval of his chief.

of judicial

l)

the

See

p.

46 above.

panglima

kawum

which

work,

sagi,

We

who

is

rests almost entirely

juris-

limited to certain
at the

more important section

on adat,

is

taken out of

have thus three kinds of panglimas of vastly different position

name at least one of the principal uleebalangs, the panglima
:

in

or chief of a tribe, and the panglima prang here described.

94
hands

the

effected

How

by the

uleebalang

of

the

by

his

imcums and

far

the

settlements

friendly

so-called

keuchi's.

uleebalang can,

in

the event for example of a hostile

invasion of his territory, reckon upon the hel[) of the above-mentioned

and of

officials

depends entirely on

his subjects in general,

and energy and the influence of

tact

rakans

the

elope

attention

sufficient

if

maintenance; the imeums and keuchi's

only follow an

will

with aftection, and

or

own

his

own

or

inactive

always exert

can

territory

them

paid

to his

to their

them with

able to inspire

remain

otherwise

not

is

times of difficulty and danger

in

is

who

the enemy. Furthermore, the chief

support to
outside

who

uleebalang

Though

his family connections.

the bantas are his relatives, he must find means to attach

cause

his personal

fear

even lend their

has powerful

allies

more influence over

his

people.

There

hardly any trace of systematic management

is

The maintenance

of general interest.

affairs

by the punishment of open

avenged

already

either

(as

the

unless

oftenders,

privately

in

regard to

in

of public order

effected

is

offence

has been

most cases of manslaughter,

or other personal acts of violence) or through the adats controll-

hurt

ing the dwellers in the gampongs.

We

Adminisira'j'j.^"j',""

now comc

Mohammedan
who

ties)

the

to

will

Allah.

know

that the

by the head of the community but

indeed appointed

need never conform

liable to dismissal for neglect of duty,

authorities but alone to the all-ruling law of

of temporal

have repeatedly drawn attention to the

We

the administration of justice.

law requires independent judges [kddhis or their depu-

are

who, though

to

fact that this ideal

is

never even appro.ximately attained.

in

Moham-

may be

This

Adminisiration of justice

''"'^'"^

partly

ascribable to

i-

^'^

niedan coun- tolerate

the

desire

monopolize power, which makes

in

-i
it

of

all
-i.!

impossible

Mohammedan
r

^i

them

for

neighbourhood independent judges with so wide

their

to

tries

generally,

jurisdiction.

unfitted

l)

in
life,

for

The

the

has

ideal

schools,

But

there

the

practical

character of the

out

more than

is

of reach

of

administration

Mohammedan
all

close

been described by the author

dische Gids 1886) and

De

this:

in

Mohammedan law is
justice '), among other

the
of

law, developed as

fiir

was

for the

most part

Mohammedaansch

recht en rechtswelenschap (In-

fiqh en de vergehjkende rechtsvietenschap (Rechtsgeleerd Magazijn

1886) and by Dr. Ign. Goldziher in Muhnmmedanisches Rechl in

(Zeitschrift

it

connection with the real requirements of daily

vergleichende

Rechtswissenschaft, vol. VIII).

Theor'u

und Wirkluhkeit

further striking

example of

95

because

reasons

hampers the detection of crime, imposes

demands on witnesses and

impossible
rical

greatly

it

to take cognizance of histo-

fails

changes.

As

Mohammedan

the

law

excludes on

itself

principle

all

intrinsic

reform, rulers have everywhere found themselves compelled to provide

a

method of administering

practical

and

justice,

by constituting themselves the judges

in all

cases, following partly the

own

prevailing custom of the country and partly their

Respect

the admittedly

for

good

justification as too

desirable
license

first

is

it

for

religious law

perfect

modern

society)

they have done

this

made

inclination.

(described in

self-

a twofold concession

the admission of an appeal to the divine law, of which

known

well

advantage

that

will

hardly ever be

taken,

and secondly the handing over to the kadhi of the decision of such
are

cases as

more

especially

regarded as being of a religious nature,

including the law relating to families.

The

first

most

of

tions

of these two concessions

Indian

of the

peoples

wanting

is

in

the judicial institu-

Archipelago.

In

its

place

it

is

as being God's will that the adat (conceived as the ancient

represented
"^

law

of the

by the

land

spirit of

the

in

broadest sense of the word, altered but

Mohammedanism) and

govern side by side

though

'),

hukom

the

or religious law should

by

practice the former plays

in

little

far

the

larger part.

But
has

Acheh even

in

the jurisdiction in matters affecting the family

been entirely made over

not

to the kali.

The

latter's

most usual

duties are:
a.

The

declaration

of the pasah (fasch), the judicial dissolution of a

marriage at the instance of one of the parties. Even this

by the

kali

by the authority of the uleebalang

The
dollars. To

usual

especially

when the grounds of

case.

this

recompense to the

kali

for

only done

specially given in each

such

sometimes added a handsome

is

is

a sentence

is

four

fee for the uleebalang,

woman's request

pasah are of

for

doubtful sufficiency.
b.

Acting as the

directly

contradictory

authoritative

ivali of

rules

supporters

in

maidens who wish to get married, and whose

regard to

questions

of the

highest importance, which find

even within each of the four orthodox schools,

Waqf-Iaw of the Hanafites by J. Krcsmarik

iter Dcutsclicn Morgenldnd. Gesellscliaft^ Band XLV. 511 et seq.
i) See pp. 14 and 72 above.

admirable description

of the

is

in

supplied by the
the Zeitsclirift

Adat and
^^^

'"'^'^"

the
^''-

chipelago.

96
proper

The

fees

given

his duties

dead or reside

either

at a distance (the

service vary according to circumstances, just

this

for

Hke

the teungku meunasaii for concluding marriages, one of

to

under the adat.

Taking the lead

c.

are

which are fixed by the law) from the home of the bride.

limits of

that

by kinship

walis

the very customary bale

in

a curious

victtdeitliab,

evasion

of the law, through which the Achehnese consider themselves

justified

in

marrying

head

this

be found

will

in

this case again the regular fee

Making the

d.

The

self.

our description of the marriage law. In

is

four dollars.

requisite calculations for the division of inheritances,

which the uleebalang

task

are not of age, even though the autho-

the ascending line) are wanting. Further details

ritative walis (those in

on

who

girls

however

latter

is

of course unable to perform for him-

such cases uses his kali simply as an ac-

in

countant, as he wishes to keep the control of such matters

The uleebalang

hands.
the

adat as

the

shares

lia

receives the

in

own

his

commission allowed him by

io"/y

pra'c or succession duty, and even assumes control of

of absent

heirs

and some of those under age, the usual

being that these shares are considerably diminished or entirely

result

disappear.

For making these

calculations,

accordance with the

in

which are

Mohammedan

customs connected with decease) the

as the uleebalang
In

essentials

all

in

inf.

(v.

kali gets

worked out

our description of

simply such recompense

to allow him.

other cases or suits brought before the uleebalang, the kali as

all

rule

may choose

law

in

This

holds aloof.

is

because

not only the system of evidence

adopted, but also the sentences passed, are in such direct conflict with
the

law that the presence of the representatives of

sacred

wouUl

only bring

who summon
enquiring
fiat

of the

of

their

into
kali

contempt,

^'et

in

in

this

there

on such occasions

him with much apparent

hukom

the decision

it

kali

and

after

what would be the

the case under consideration, beg of him to allow

one instance to be given

.Some few pious uleebalangs,

The

law

some uleebalangs

for form's sake,

solicitude,

adat; whereto the kali assents with a respectful

^^^^ ^ larger share

are

this

in

who

of their

in

accordance with the

sciiiiibali.

own accord allowed

their

the administration of justice, or conformed to

rabon jali their advice, are cited as rare exceptions.

and the kali
The panglinia sagi was the chief uleebalang of his confederation,
malikonade.

and

97

was

his kali

manner the chief

like

in

kali of the sagi.

We may perhaps

ascribe to the centralizing efforts of certain of the port-kings an attempt

which was made to reduce

deputies of the chief
the

whilst

currence,

kali,

the other kalis to the position of mere

all

nominated by him or

chief kali

at least with his con-

of each sagi received his appointment

from the hands of the sultan. The bombastic

direct

of the

of these kalis

title

Kali Rabon Jale (from the Arab. Qadhi Rabbul

sagis,

"Judge of the Almighty Lord"

Jalil)

undoubtedly dates from the times of

'),

active organization in the capital.

on Acheh have accustomed us

Writers

and of the panglima

kalis of the uleebalangs

the

in

Malikon Ade [Qddlu Malikul Add)

For

this notion

the

The

himself.

title

sagi there

was enthroned

i.

of Kali

title

"Judge of the righteous King".

e.

appears that we have again to thank Mr. Der Kin-

it

whose chief guide

deren,

idea that above the

supreme hereditary judge who bore the

capital

to the

forming this conclusion was the bearer of

in

latter

appears

(for

reasons not difficult to surmise)

have told Mr. Der Kinderen talcs regarding his exalted position

to

He

flagrant conflict with the truth.

importance

of that position as

some two and

ment,

it

was

at the

half centuries

time of

its

Alam

intention

original

establish-

first

and furbished

ago,

representing the actual state of things at the present day

The

this

who

up as

^).

of the powerful port-king (whether

or an earlier sovereign)

in

painted an idealized picture of the

instituted the title of Kali

Meukuta
Malikon

Ade, was undoubtedly to have a president of the royal court of justice

appointment

this
its

adequate knowledge of the religious law. In making

of an

possessed

full

extent.

medan country
political

was

it

was of course never intended to apply

Such a scheme could have been realized

in

the world within the

1)

the

This expression

in

no Moham-

its

prosperity

with the law of Islam.

wish of the

Almighty Lord"

2)

in

law

twelve centuries. The whole

system of the port-town even at the zenith of

in conflict

Perhaps those Achehnese chiefs are

that

last

this

is

prince

also to

God, e.g.

in

who

be found

in

not entirely wrong

who

assert

created the office was that his kali

Malay works

iu

Ganjamaia, Singapore Edition

tlie

p.

sense of

159

cX.s

"The Judge,

the

.J ^?jL.~,j liV^

Ordonnanlie van 1^ Maart iSSi hctrckkilijk dc rcchtsplcging oiuier dc inluciiische hcGroot-Atjeh^ met ccn mcmoric van toclichling van Mr. T. H. Der Kinderen^

volking van

Hatavia 1881, pp. 18, 22 seqij.

7

98
should apply the adat as well as the hukom, and on this account gave
him,

this

contradistinction to the "judges of the

in

three

the

sagis,

way

that

tlie

Almighty Lord"

of "judge of the righteous king". In fact

title

in the
it

is

difference in nomenclature can be best explained

in
').

who established the office in question wished at

same time to endow his own judge with a measure of supremacy
office of Kali
MalikonAd(5. ^yg^ the Other three chief kalis, remains uncertain. We only know
that if such a scheme existed, nothing came of it. In the first place
Whether the

Degenera-

sultan

*'^*-"

the great independence of the three sagis would have resisted any such
attempt, and

practice

in

from

appeal

liigher

the

Lord," to the royal court of justice would

"judges of the Almighty

have miscarried owing to sundry insurmountable

of

its

end

more than the

retained nothing

it

But besides

title

indicative

this deterioration.

First the

origin.

Various causes combined to bring about

hereditary nature
the

difficulties.

King" very quickly deterio-

this the office of "judges of the righteous

rated, until in the

sentences of the

of the

office

which did

of course endure that

not

be as learned as his predecessor; then the residence

should

heir

the immediate neighbourhood of the court,

of the holder of the

title

by which he gained

a favourable opportunity of

in

having

his office

verted into a sort of uleebalangship, the end and aim of

and

office-bearers;

which various

lastly

decay of the central

rapid

the

offices created

all

con-

Achehnese
power,

by

during the brief period of prosperity lost

the reason for their further existence.

Even

we
a

the

in

later

Malikon

find the Kali

which always more or

edicts,

Ade

pbteti,

whom

a fixed portion of the

He became what was

"uleebalang of our lord" (the sultan), equal

independent provincial

chiefs,

with

all

th.e

taining to their rank, but without territory.

which he bore and

points

bears,

still

idealize facts,

represented as a distinguished courtier,

of master of court ceremonies, to

sort

harbour dues was assigned.

less

in

called

iiU'rlxilaiig

rank to the almost

worldly pretension apper-

The

official

title

of

Tcuku

unequivocalh' to the complete

secularization of his office.

F'inally

one of the holders of

favour of the prince

l) Pi'of.

Niemann

that Malikul

Adil

is

in

his

this

title,

making use of the

towards him and of the

Bloemlezing

common

title

nil

Maleische geschriften^

for qadhis in

special

weakness of the then

Malay countries.

Part

2,

p.

25 notices

100

Panglima Meuseugit Raya

Acheh

either side of the

we

Since then

jurisdiction.

wishes of an Achehnese

and

same time,

at the

neighbourliood of the court and

in the

river,

mosque) succeeded

principal

head of the 24 or more gampongs on

(the

gaining

in

Teuku Kali

the

find

over half the

control

at

acme of

the

the

chief of a small but important territory,

official,

his capacity as a court dignitary, not without

in

influence in the choice of a successor to the throne.

Der Kinderen quite missed the mark

Mr.

latter's

in

We

thus see that

finding anything extra-

ordinary in the fact that the "hereditary supreme judge" of the king-

dom

could

read

neither

gampongs, and shared

while

who

those

much

their learning

The

Kali was uleebalang of 12

many

of his equals in rank,

administering justice according to

with

and write and have most of them carried

read

all

Teuku

write.

ignorance with

charged

are

law can

religious

nor

this

further than these rudiments.

rule that the chief kalis of the three sagis should be appointed

by the sultan speedily became a dead

and the practical

letter,

results

of the aims at centralization founded on this rule proved very

The
rabon

The

kali
jale.

of kali rabon jale

office

in

also,
,

complete
,

character and object, became in the end hereditary; nay more,

the latter part of the century, the son, brother or
title-bearer has succeeded the latter without

sealed

may

trifling.

opposition

nephew

to
t

its

durmg

of a deceased

even having to demand a

deed of appointment from the sultan. Such being the

case,

we

be surprised to find that this kali-ship did not deteriorate so much

as that of Mr.

The

Der Kinderen's "supreme judge".

kali rabon jale of the

XXII Mukims, though according

he acquires his office by inheritance,

learning.

is

According to Achehnese custom the

fathers before him,

Tanoh Abee

').

By

was

custom

man

of

late kali, like his fore-

gampong he

called after the

reason

to

as a matter of fact a

lived in,

Teungku

of his learning this chief esteemed himself

too highly to act as a sort of acolyte of the Panglima of his sagi, and
refused

to

appear at the

call

of the

uleebalang was thus constrained

when need

teungkus of inferior qualifications

his time to

1)

He

2)

The

tilania

Panglima Polem. This powerful

'),

arose to seek the help of

while his hereditary kali devoted

study and the instruction of his disciples.

died in 1893.
chief

of

those

of inferior repute.

who lendeied

service

in

this

way was Teungku

di

Lheue, an

lOI

XXV

In the

He

years since.
a

manner there

like

in

head

enjoyed, at least

flourished for a short time

Lam Paya

Teungku

kali,

precedence on

certain

who

'),

died

some

the later years of the sultanate,

in

occasions, and was sometimes bidden

official

Dalam, probably because he lived nearest at hand. His son,

the

to

Mukims

learned

tolerably

who succeeded him under

same

the

title,

said not to be particularly

is

learned in the law, but very ready of speech.

came to Acheh, the chief kali of the XXVI

Mukims was a man named Teungku Lam Gut, the grandfather on the
mother's side of the present hatib (preacher) of the principal mosque

When

Dutch

the

first

Kuta Raja. Born

at

abode,

his

in

who had some

father,

Lam Gut

consequence of

in

Here he married

Dalam.

the sovereign

his marriage, to

resident in Mecca,

of the port

^)

Teungku Lam Gut was thus

knowledge of

superior

Lam

Bhu' close to the

daughter to a scholar of Pidie named

his

Cheh Marahaban, long a

to

and appointed as the successor of his

reputation for learning, he subsequently changed

during the
able

who was ulama and

last

years of the Sultanate.

to rely in his official

his son-in-law, for

kali

work on the

he himself though a

man

of

sound intelligence was devoid of learning.

The

kali-ship

adat;

same degree

the

in

still

could not of course be applied to the

of inheritance

principle

as

no means rarely occurred that

many

the kali, like

of

in

in

a teungku meunasah,

dingly
title

1)

Not

who was

to

^)

had to invoke the assistance

find

side

by

who

but as a matter of fact inherited theii

and were only hampered

by the occasional interference of

we

and

kali,

family chattel,

as

by

of the centralizing ruler were supposed to

be appointed by the chief

succession

by

third rank.

equally true of the ordinary kalis of the uleebalangship,

is

according to the intention

office

it

the very smallest duties of his office

some learned man of only second or

This

case of offices controlled

the

was sometimes pushed to a great extremity. Thus

it

side

in

all

in their right of

their uleebalangs.

Accor-

these offices functionaries without

title-bearers without function.

be confused with his contemporary, the

distinguished

from the

l<ali

of that

still

name by

greater pandit
the

addition

Teungku Lam

P-iya,

of the word ulama

or alem.
2)

Thus even

in

the

rare

cases

where the Sultan of Acheh had need of the advice of

those learned in the law, his real adviser was

3) See

above

p.

75.

Cheh Marahaban and not Teuku

Kali.

I02

We
to

might to some extent apply to the relation of the uleebalang

his

expression which

the

kali

Achehnese use

the

mutual positions of the chief of the gampong

meunasah, and represent

the mother

and the

as

kali

but with this distinction, that the

"mother" of a province

of this

position

and the teungku

the uleebalang as the father

uleebalangship;

of the

[keiiclii')

denote the

to

much lower

relatively very

is

than that of the "mother" of a village.

Administra-

Thus the administration of

by'the^uiy" ^^^e
balangs.

uleebalangs.

mediation

remains mainly

justice

however

in

sought, for these chiefs hold

is

take but

much

the hands of

it

before

them

as their prin-

for themselves,

and

pains with cases, however weighty, from which there

little

We

be won.

to

profit

which

matters

in

the direst necessity that their

aim to get as much hard cash as possible

cipal

not

It

only

is

give

rise

to

now enumerate

shall

blood-vengeance

or

to

is

the principal

sentences of the

uleebalangs.
Vengeance

Bodily

blood-money.^''^

injured

the

injuries,

^^

party

hurt or manslaughter originating in ordinary quarrels,

avenged

'"'j'^'

with the

this

matter

diet

uleebalang

tariff
is

kawom

is

or kindred. If

however

at

in

accordance with religious law

in

by the offender

to be found in the

is

any authority by the

submitted to the uleebalang, who

the payment

or price of blood

dic't

to

reprisals a considerable debit balance remains

simply directs

case

of the

the

recourse

help of his

end of the mutual

over on one side,

this

without

to the injured party.

For

Moslim law-books. Where the

himself unlearned, he applies for enlightenment to a kali

or ulama.

Long continued petty wars only arise out of blood feuds

cases as when a simple hurt is avenged by manslaughter,
recognized limits overstepped in some other such way.

We
which

have already
is

employed

done, and

')

to

in

or

such
the

alkuled to the peculiar gampong-adat of wtvi' A? ;/^'"^''rt

wash away the

insult inseparable

which does not interfere with the debt

in

from the injury

blood or

money

which accrues therefrom.

We may

add that an

ordinary citizen
simplj-

See

is

p.

77 above.
78 above.

by

a person of high rank to an

obliterated without recourse being had to nienlangga,

through the so-called

2) See p.

i)

insult offered

cooling

[peusijue]

-)

or another form of

I03

compensation

which

in

ceremonies are dispensed with. Indeed

all

sometimes happens that an injured

on receiving compensation

villager

who

the hands say of an ulccbalang's son

at

it

has done him an injury,

actually begs the latter for forgiveness.

done

Injuries

persons of position by those of inferior are never

to

atoned for without a formal request for pardon.

One
with

^.^"^^

has committed some offence against a

rank of uleebalang, seeks the presence of the chief

the

accompanied

gifts,

To an uleebalang

behalf.

as

who

of the lower orders

chief below

by

and friends who plead

relatives

the offender

though he were dead or seriously

Keuchi's or persons of higher rank

is

brought wrapped up

his

in

in a cloth

ill.

who go

into the presence of their

uleebalang as penitent sinners are generally accompanied by a number

of their fellows of like rank. Either the offender himself or one of his
colleagues

out of friendship for him assumes the part of substitute

scapegoat, covers his head with a white cloth, and thus habited as

or

who

corpse

takes

stand before the uleebalang's door, while his com-

his

panions reiterate the cry: ampon! ainponl

For a long time the uleebalang

may

nothing

of

any

take

down

no notice, so that

which he deems

affair,

the satisfaction of his honour. Finally he

for

ward and says:

sit

to

be wanting to the publicity of the

indispensable

and

feigns

"It

is

well",

partakers

pardon

for a sin

hospitality.
for

of commission or omission against the Sultan, were generally

the

for-

made

without however being

Uleebalangs who desired to atone by an appeal

to

comes

whereupon the suppliants enter the house

for a short time,

Dalam

for

this

purpose.

Here they received from

summoned
their royal

master a costly platter (dalong) on which lay an iron chain under the
usual

covering

This served
as

as

(a

conical plaited cover

= sange

a gentle reminder that they

prisoners and not return

Thereupon followed

home

until

and a cloth

chiefs

they had received forgiveness.

a discussion as to the terms of the pardon.

equal

such highhanded methods;

it

was only the

sultans never

less

important

of the dependencies that would submit to such ignominy.

Where
seated

in

"= seuliab).

must consider themselves

Towards the uleebalangs of Acheh proper, however, the

indulged

the ceremony of "cooling" takes place between two persons of

rank,

the

opposite,

offender asks forgiveness of the injured party

and

to this

end

rises first

injuries to

from

his place;

but

who
if

is

the

'^

I04

somewhat younger or

injured

one

quickly

forward to

is

inferior in rank,

he must spring

meet the penitent so as to appear to take the

initiative.

In cases of manslaughter the diet

vengeance being sought

is

The

for.

seldom accepted, more substantial

party

guilty

such

in

cases usually

from the highlands to the lowlands or vice versa, and enjoys the

flies

protection of the

gampong whose

hospitality he invokes

balang whose subject the deceased

proclaims that the offender

facts,

hands he

Where
the

ulee-

was,

after

having ascertained the

may be

slain

by anyone

into

whose

falls.

the bloodguilty party dies either a violent or a natural death,

regarded as settled.

affair is

It

The

').

was understood that persons guilty of manslaughter could save

themselves by flying to the Dalam,

but they were then regarded as

chattels of the raja.

Theft.
if

thief

is

according to Achehnese law punishable with death, even

not caught red-handed

law

the

further

of Islam
conflict

in

with

In addition to the great divergence from

-).

regard to the severity of the penalty, we find a

law

that

the estimation of the punishment as

in

an act of private vengeance, which only the victim of the theft or

his

representative has the right to exact.

If

he whose goods are stolen has caught the thief red-handed and
him,

slain

he must

in

accordance with the rules of evidence required

adat, prove that the deceased has actually

by the

otherwise he would become involved

is

the

give

to

as

party the

aggrieved

exposed to the vengeance of

i)

in

must

not at once captured, the fact

Even Teungku Tanoh Abee,

committed

a blood-feud.

in

to slay

him without being

the learned kali

man

of the

XXII Mukims,

alluded to above

guilty of homicide, literally "blood-sacrifice

who has meantime become under his guidance a diligent student of

Mohammedan law, as we know, the thief should be deprived

2) According to

hand,

for

right

foot.

second offence of his

But

theft

Mohammedan rules of
ments was among the
right

as defined

evidence.

left foot, for

by

that

As we

prerogatives

in dealing

theft.

No

is

a third of the

exceedingly

left

hand and

difficult

to

the kitabs.

of his right

finally

of the

prove according

to

shall see presently, the infliction of these punish-

Sultan.

sagi of the

with such cases to the

evidence in the matter of

this privilege.

law

of the

was usurped by the chief of the

no heed

the thief

his kindred.

has for years past harboured a bila gob (a

of others"),

as

manner be "proved", so

like

right

Where

theft,

strict

Nevertheless even in recent years this

XXII Mukims, who most probably paid

requirements of the Mohammedan law of

other chiefs of sagis or uleebalangs have ever assumed

I05
to the adat the only proper

According
is

method of proving the crime

by personal

for the uleebalang to estabHsh the fact

of the

the scene

and

theft,

the Achehnese as peusah

XXVI

the

In

The

in

if

by any
he reside

four.

They

in

^).

conjunction give

The Achehnese have

the right to regard the accused as a thief

number

XXV

adat are wont to enumerate four

in

sorts of testimony, which whether taken alone or

preference for the

the

the uleebalang

be replaced by a conclave of three imeums

may

and those learned

elders

and

'),

XXII Mukims

uleebalang; in some parts of the

at too great a distance

to

peusah should according to the adat be

this

only by the panglima sagi

out

carried

known

to identify the thief, a process

panchiiri.

')

Mukims

investigation at

are also

a great

fond of employing

in

the

discussion of adat-subjects terms which no one fully understands, and in

regard to which every successive speaker can thus exhibit greater wisdom

than his predecessor. These four traditional forms of proof are as follows:

yad

i".

(Arab, properly

been seen lurking

the

in

"hand")

i.e.

that the suspected party has

neighbourhood of the house of him whose

goods have been stolen; 2^ kinayat (Arab.

proof)
(from

i.

Arab.
he

that

that

e.

'covered or metaphorical

he has been seen to enter the house

///^iJ//

= established,

3".

"that which estabUshes a

penny abet
fact")

been seen holding or touching the stolen object;

has

(properly halal=i "permitted" and

4". haleiie meiie

of possession")

i.

e.

mat

i.

e.

and

"goods, object

that he has been discovered with the stolen object

in his possession.

Other kinds of evidence are mentioned, but these are

equally

all

remote from the original as well as the technical sense of the Arabic
words; and these words themselves do not appear in any such connection

in

the

Mohammedan

law,

with

the

exception

of yad, which

means actual possession.

practice

In

however they do not confine themselves to these rather

more than vague

the

body

The peusah

rules.

thief has

of the slain

generally rests on the ground that

been found lying close to or

neighbourhood of the stolen object, which token {ianda)

1)

The

causative

of sah

(.Vrab.

qal.ih)

true,

certain; the

word thus means:

in the

further

is still

to declare

as certain, ascertain.
2) I

have grave doubts of

of this sagi himself, a young

3) Cf. p. 87 above.

this as

man who

received the information from the present panglima

has

little

reliable

knowledge of the ancient

adats.

io6

strengthened by traces of housebreaking.

the fact that the thing stolen

whom

receiver) to

out

the

found

is

compensation

is

may

also be supported

by

the possession of another (the

in

paid on the condition that he points

or again, the fact that

thief;

It

gampong and
person as the thief who

found

is

it

that various circumstances point to a particular

the

in

has escaped pursuit.

some idea of

In order to give

among

the peculiar adats

the Achehnese

criminal cases, which are characterized no less than their family

in

by

peusah panchuri

case

in

The attendant

spot.

life

dramatic display, we append an exam])lc of the

speeches and

set

which the thief has been

in

imaginary,

circumstances are

on the

killed

most of the

but

formulae are invariable.

The body
are

of the

with the objects which serve as testimony,

thief,

undisturbed

left

uleebalang

the

till

who

'j,

gampong attended by some imeums and

possible, appears in the

keuchi's.

authorities seat themselves over against the slayer of the thief,

These

and the people of the gampong crowd around on

is

notified as soon as

is

speak

of course

The

sides.

slayer

by a speechmaker of the gampong, but he may

usually represented
for

all

himself

he

if

wish.

Standing up

his place

in

he

delivers himself on this wise

beg forgiveness of you

"I

reason for which

for the

"The

who

my

are

relate

to

reason

first

from
a

that

15111

midnight, as
with

sleep

ye that are

that

desire to

pay homage
is,

my

kings,

threefold.

is

to you,

oh Teukus,

oh Teuku ampon, that

you that which has befallen me. The third reason

to

Friday the

about

''),

stand here, oh Teuku ampon,

kings. The second reason

Teuku ampon,
night,

is,

oh Teimgkics

all,

wish

is,

oh

have to inform you as follows. During the past

of Mo'lot,

well

as

feeling

was sleeping

could guess,

of uneasiness.

was

took

meunasah. At

in the

and awaked

startled

my

weapons, a

reunchong and a spear, and went back into the gampong

''),

sikin,

for

keep a beast there.

1)

local

2)

Or

else,

as

custom may

we saw above,

the panglima sagi, or a

council of three imeums, as the

dictate.

Although almost

all

those

present

actually

bear the

title

teukii^

it

is

the tiaditional

word tciiiii^ku in the commencement of his address.

Subsequently he directs his narrative more exclusively to the uleebalang, whom he addresses
according to custom as teuku ampon.
to the meunasah are here meant.
3) The houses of the gampong in contradistinction
custom

for

Cf. p. 61

the

above.

speaker

to

use

the

I07

"So then, oh Teuku ampoii, having come into the gampong,

some

buffalo

beast

did

fodder and laid

not

Then
open. Then

approach.

approached the door of the

wandered hither and

found.

leading a buffalo

by a

in

and found

till

it

standing

came upon

only separated from

is

took

saw that the

there was no rope to be

stall

thither

which

place

my

man

house

single garden.

"Thereupon, oh Teuku ampon,

He

cried

Then

buffalo? but he answered not.

help

rope

for the

felt

manger. Then

in the

it

took his stand against me,

out,

who

is

my

sikin

and called help!

drew

smote

that leading a

at

him and there lay the

is

my

leader of the buffalo dead!

"As

oh Teuku ampon,

buffalo,

concerns the man,

as

rest,

the

to

the

if

my

oh Teukus who are

ye,

Supreme God

kings,

shall

we call this dead man by

"Thus much only have I to say."

name

shall

After the hearing

it

property. For the

shall

be as

be pleased to decide.

What

so will,

it

')

of this or a similar story, the uleebalang says to

those present

"What

your opinion, Teukus,

is

in

regard to what this

man

(or this

master) has related ?"

chorus of the villagers here interrupts:

"That

clear enough,

is

it

may

The uleebalang however

transfers

one of the elders, and says to the

"How am
"What

once be answered, oh Teuku!"

at

this

latter,

task
"let

to

proxy speaker,

his

answer be made."

answer?" he enquires.

to

means

'how,'

this

is

not

it

clear

enough?" pursues the

uleebalang.

After this authorization the elder speaks thus:

"Good
aught of

what

then, as to

ye that are here

(this

it? Tell

us

all

how

stands

it?

Know

less in chorus,
it,

runs thus: "It

oh Teuku ampon, so

is

is

established,

the knowledge

of us."

The uleebalang

to the elder:

(the deceased) buffalo-flesh,

l)

has related,

what ye know."

The answer, given more or

even as this man has related
of

man

this

to the next of kin, neighbours etc. of the slayer)

That

is

to say:

leave

it

to

it

you

"well,

is

to

if

that be so, then

permitted us to eat

is

this fellow

it!"

decide, whether he shall be esteemed //n'l/ or not.

io8

The

elder:

"This fellow

us

eat

mitted

to

These
is

now-a-days at

It

Before

be made

conclusion

dead!"

this last cry a

upon the body of the

thief,

but

ceremony can the

thief be buried.

body may be moved

to the extent of

of this
the

would according

earth

the

of

present, and thus the

all

a few paces along the ground, but to raise

it

name

does not take place.

formal pcusali

the

dragging

voice, let us kill the thief

per-

is

it

together, the

all

might be almost expected that at

least this

the

till

flesh of buffaloes,

words are loudly repeated by

last

concluded.

simultaneous attack would

Not

even as the

Cry with one

this fellow is thief!

case

is

Let us cry aloud now

it!

to the adat

have the

it

entirely from

effect of

making the

sentence impossible.
It

is

obvious that proofs such as those we have enumerated are not

always forthcoming

in

all

the

numerous cases of

theft in

especially in the highland districts, yet the adat with

demands "tanda"

of evidence
that

or tokens,

and

it

is

where such tokens are wanting, no crime

proved.

On

the other hand

it

vinced that a certain person

is

its

an established rule
be taken to be

can

often happens that

Acheh and

peculiar rules

all

are morally con-

the habit of stealing or has done so

in

instance, without their being able with the best will in

in a particular

the world to adduce the requisite proofs.

It

may

for

example be

safely asserted, in view of the habits of

Achehnese, that any one who

after nine o'clock in the

gampong where no

lurking in a strange

festival is

life

evening

is

of the

found

being held, has come

therewith criminal intent,and generally with the object of committing

theft.

In such cases there prevails a custom, not indeed theoretically recognized,

but

commonly

fact

in

practised,

of artificially supplying

the

necessary tandas or proofs after the evildoer has been put to death.

The

slayer for instance breaks a piece out of the wall of his house,

and places a chest which he has himself taken out of

his

house near

the body, or ties his buffalo to the leg of the slain man, so as to give
the appearance of his having met him leading the animal away.

Though
of

the

the
a

all

true

who

attend
of the

origin

uleebalang (who

solemnly paraded

"This fellow

is

is

at

the

verification

fictitious

much

story

in

from

all

guilt.

the secret as themselves) to

of the

as the flesh of buffaloes,

sets the slayer free

aware

they lend their support before

evidence,

often as

(peusali) are well

it

theft,
is

and the declaration

permitted us to eat

it,"

I09

Nay

more,

resorted

stance

this

method of pcusah panchuri

facile

even when there

to

man

that

whose husband

away,

is

no question of

is

detected

has

theft.

who

daughter,

his

blood-vengeance unless

Suppose

for

in-

unmarried or

is

in the act of illicit intercourse,

her lover. According to Achehnese adat he would

frequently

is

and has

slain

now be exposed

he had also killed his daughter, and

if

to

he ad-

mitted the true nature of the case, he would subject her to the penalty

by command

of death by strangling and drowning combined (cheuki'e)

may

For a moderate consideration, however, the

uleebalang.

of the

latter

be induced to recognize as true the "tokens" of theft brought for-

ward

to

suit

the

of the homicide, accompanied

case

harmonizes with the

and which

circumstances,

animous voice of the fellow-villagers of the

to leave their

comrade

upheld by the un-

who

are not likely

the lurch.

in

Even ordinary murders

is

slayer,

by a story that

attributable to no such circumstances as the

above, but merely to hatred and the desire for revenge, are sometimes
settled

by the peusali panchuri through the venal connivance of the

uleebalang.

For

the

proofs,

of the

tracing

in

applicable

in

employed

of theft, are also

case

by

of a theft established

case

methods are furnished by the adat; and

various

especially

criminal

these, while
in

detecting

those guilty of other crimes.

When

strong

suspicion

on a particular individual, and

rests

desired to extort confession, recourse

pha

sreng ba

or

siblaili.

This

is

consists

it

is

had to the method called locng

fastening

in

round the thigh of the suspect, and tightening

it

by

a strip of rottan
twisting the ends

together while the interrogation proceeds. Various other similar tortures

are also employed.

When
are
diet

given

thief chances

be captured instead of

to

to the resources of the family

for

his relatives

opportunity of ransoming him. In theory the blood-price or

has to be paid in such cases, but

customary

slain,

in

instance

the
in

is

XXV

practice a

sum proportioned

accepted. Such ransoms are especially

highlands, where

the

in

theft

is

very common. Elsewhere,

Mukims, thieves are more usually put

to

death on the spot.

The following methods serve

number of persons one of whom
Feutasa'

or peiiklo

minycn

identify

to
is

the

thief from

among

believed to be the guilty party.

("the

boiling

of

oil"'

or

"the plunging

Ordeals,

10

(the

hands)

who

boils

into

the

oil")

know by

should

Then

when the

Another ordeal
calls

together

owner. Should

is

this

is

success

its

be scalded.

raw

rice") has the desired

The uleebalang

teiDiianom ("burying something").

this not

to

the

restore

secretly

object

stolen

"enchants" a kundur-fruit

art

Peulieh beuso'c ("licking the

is

hot

iron")

even expressly recognized

one

but

plan,

The

result

is

or bursts.

also in use. This kind of

is

the

in

and

ktindo),

[bbli

so-called

edict

of

Sham-

summoning
all
causes them one by one
usefulness

less

effective

than

these

ordeals,

the

is

the suspects into the meunasah, where the teungku

of

of ordeals of course

circumstance and
recourse

had

lies

in the

Where they

solemnity,

is

solemn oath of exculpation

to swear a

the people have in them.

the

its

').

simpler

before

to

be done they must again assemble. Then some

magic

buried where the main road enters the gampong.

sul-alam

rice.

to swallow the rice.

fails

that the stomach of the guilty party quickly swells up

ordeal

he

that

the suspected persons into the meunasah, and gives

all

skilled in

for

incantations are uttered over the

requisite

them three days time

person

will

hrcucli ("bolting of

piimitc

the guilty one alone that

is

it

requiring

necessary incantations. Then the hand of

and none other

manner

only

result

ordeal

the

heart

the guilty person

In like

an

is

should be able to do so in the proper manner and

oil

are

belief

^).

The

which the majority of

made ready with

the requisite

the guilty party often confesses at once,

to the actual trial,

demeanour of the criminal

the

at

and even

if

commencement

this

be not

so,

of the ordeal

generally proclaims his guilt.

Knowing

some uleebalangs have been wont

this,

to invite the atten-

dance on such occasions of a teungku from some distant place,

distin-

guished by a great beard or some other such impressive characteristic;

this startling apparition

In

cases

imprisoned

of petty
for

has often resulted in confe.ssion.

theft

some days

not

unusual

for

the thief to be kept

it

is

in

or near the residence of the uleebalang.

Before being released he has to promise under oath never to steal again.
Illicit

inter-

course,

Next

to

theft

illicit

intercourse

(Arab, zina, Ach. dina) claims our

attention.

See Van Langen, Atjehsch Staatsbestuur^ p. 469.

Such administration of oaths is an affair of the gampong, whicli the keuchi' can
undertake upon his own responsibility, but the ordeals can only be applied by the uleebalang.
1)

2)

Mohammedan law

The punishments imposed by

between two persons not

intercourse

(sexual

in

man and wife or master and slave) differ in

parties may or may not have at some time
intercourse

death,

not,

if

Shafiite school)

The

some extent

one year.

for at least
is

extremely rare

known. This

to the great difficulty of proving

Mohammedan

had sexual

is

stoning to

(according to the

followed

requirements of the

the

punishment

the

so

proportion as the guilty

by banishment

pretty generally

are

If

offence

this

in their lives

lOO stripes with the lash,

application of this law

provisions

to

marriage.

lawful

in

for

the mutual relation of

Acheh, although

in

its

undoubtedly due to

is

illicit

intercourse according

law of evidence;

it

is

not

permissible to apply a punishment ordained of Allah to a crime which,

though

clear

it

be to human insight,

is

insufficiently

proved

in

accord-

ance with the rules of evidence prescribed by Allah's law.

has happened

In

all

some

influential supporter
it

rigour to this sin so universally prevalent in Acheh. This was

its

done

cases that

law has endeavoured to make an example by applying

of religious
in

some few

in

by

instance

for

Abdurrahman, and the news spread

Habib

throughout the whole country that a couple had indeed been stoned
for

same

When however some

intercourse.

illicit

there

idea,

is

found something lacking both

generally

which the law requires and

proofs

uleebalang conceives the

in

in

the

the complete execution of the

punishment.

As

a matter of fact dina

punishment

its

is

is

daughters

nullify

persons

or

of

men

prevent

who

the

married

women

is

There are two

also far

is

or

other

near

followed by a further
injured

party

has

on intrigues with

The same

women

is

done by

of their

own

widows or divorced women). Dina with

from uncommon.

taken of

punishment

for this offence,

relative

when-

it.

Wreaking of vengeance by the injured party

brother

the

e.

carry

and are generally able to

with

intercourse

different sorts of

ever any cognisance

1.

i.

chiefs

consequences.

visible

standing (generally balec

Many

lower degree,

of

forbidden

hold

occurrence unless where the injured

exceptional

of

husband takes active measures.

the

the order of the day in Acheh, whilst

of

the

party

(the husband, father,

concerned),

sometimes

punishment at the order of the uleebalang,

only

requirements of the adat.

half

finished

his

task

if

according to the

The

may

party

injured

12

tiiat

the

deed

lias

also

slay

the

i^uilty

actually been perpetrated. If

woman

he can prove by

if

tanda (such as a garment of the offender who at

honour

for instance slay the vioiater of the

of his house on the spot, or elsewhere afterwards,

escaped him)

first

however he does not

(she being his wife or his blood-relation)

he exposes himself to blood-vengeance, unless the other party chooses

to

matter to the

the

refer

woman

guilty

the

latter

be executed on the woman. This

penalty of clieukie
the

uleebalang and

to

bank of

the

back and held down under water; a bamboo

at the

is

the adat-

done by taking

where she

river

is

lets

on her

laid

is

same time placed

athwart across her throat, and on either end of this a rakan, or follower
of the uleebalang, stands so as to throttle her.

As

however her family

rule

secretly

put

out

of the

forestalls this public scandal

way by one

own

of her

she

is

though not

relations,

before her lover has preceded her to the next world.

It

to be noted that

is

take

the

that

while

relation)

injured
letting

it

very rarely occurs, and then only by mis-

the

man

(his

own

wife or blood-

escape and yet retaining some article

belonging to the latter as evidence.

To

demands of morality

the

fulfil

cases there was in ancient times a custom, described

such

in

woman

party slays the

Langen

in

his

generation

by

custom was

Achehnese Dictionary,
tradition

only,

so

p.

35,

long has

as follows: the escaped offender

but
it

known

by Van

to the present

been discontinued. This

was dressed

in

the peculiar

garments assigned by tradition to those guilty of manslaughter, and

placed

own

blood-relations,

and the other three by those of the

slain

and her husband. He had then to cleave a piece of wood,

the

injured

ceeded
he

in

side

kill

his

woman

after

which

him, unless he suc-

escaping to the line occupied by his kinsfolk. In that case

of things

offender has

l)

had the right to chase and

was exposed to no further persecution. Hut as we have

a state

by

the midst of a square, one side of which was formed

in

now

rarely

occurs

and

fallen entirely into

this

said,

such

method of dealing with the

disuse.

This dress consisted of the bainglcotig mentioned by Van Langen (a cloth wrapped

round the body

in a peculiar way), an iron />ajec or jacket, and a set of weapons {sikin

and reuncUong) the handles of which were furnished with no horizontal hilts for the hand
to grasp. These were called cilat sigcuphh = the weapons of one condemned to death. The
general meaning of sigeupoh is one who is doomed either as bila gob^ or as an outlawed

thief or by

the sentence of a judge.

fashionable and were those most

For a considerable time weapons of this pattern became

commonly used

in

Acheh.

"3
may

It
is

be seen from what has been just

usually treated

Acheh

in

said, tliat illicit intercourse

as a private rather than a public Jareach

of law and order.

The uleebalangs are quite ready to punish the offence of dina,

even when no one has complained of it, provided no disagreeable
2".

consequences result to themselves or their friends.

action

dictated not so

is

much by

Here again

their

a wish to maintain law, order and

morality as to enlarge the profits of their privy purse.

Occasion for such interference especially arises when the pregnancy

woman

unmarried

of an

guilty

most unequivocal tanda of

(the

known. The causer of the pregnancy

publicly

is

understand

time given to

the

that

paid

wed one

to

Artificial
in

and abortion procured

the

else

can be settled by payment

at the

command

The

fine

is

gene-

of the uleebalang,

(and this often happens) compels the guilty parties

latter

another.

abortion

is

tanda of

commonest occurrence

of the

and out of wedlock, and

that

the

liable

and drowning), but at the same

affair

of a certain fine, provided that the tanda disappears.

or

down and

traced

reminded by the uleebalang that they are really

parties

to the penalty of death (by suffocation

rally

becomes

all)

Acheh, both

especially resorted to in order to destroy

is

which

intercourse

illicit

in

is

the foremost

means of proof

prescribed by the adat.

Even where the

balang seldom

guilty parties are unable to

exacts

punish them by

them among

incorporating

pay [urcucng

without

a step

salah),

compulsory marriage between the

The rakans,
couples in

or

pay the

extreme penalty of the law.

the

which

is

fine,

He

the uleeprefers to

followers as servants

his

often

accompanied by a

parties.

followers of the uleebalang, sometimes try to catch

forbidden

amours,

balang,

who squeezes them

threats

of other

order

in

to

punishments.

the

Nay,

to hale

them before the

limit of their

reliable

ulee-

paying capacity by

witnesses declare that in

the highlands especially, the rakans of the chiefs, in order to increa.se

these fines
in

their

(a

share of which they receive for their trouble) have

service

who make

innocent conversations
the

man

to sit

in

it

lonesome places. The

down by her

to the comparative

their business to entrap

for a

woman

moment, a thing

women

into quite

can easily get

quite feasible

freedom of intercourse between the

Then the rakans rush up

men

se.xes in

owing

Acheh.

to them, tear off a portion of the clothing

8

114

man and woman and

of both

Where

"tanda."

set this aside as

this

is

by the woman's "admission" that she has had prohibited

confirmed

with

intercourse

the

accused,

becomes easy

it

for

the ulecbalang to

extort a fine from the victim of the trick.

Adatpunishments.

..

who

of those

case

the

In

sometimes made ^to appear

The

of immorality.

balang,

presence

the

in

accused

following

without means, the adat

entirely
.

to have as

more strokes of the

or

fifty

are
,

sole purpose the

among

are

by

holding up to public gaze for a few

the sun

to

moments by suspension

There are no

They
of

exposure

being tied up for a whole night

with mosquitos or close to a nest of red ants

of the

fellow-villagers

from a tree by a rope passed under the arms

day

inflicted

the rakans of the ulec-

crowd of the

is

punishment

punishments

the

lash inflicted

of

its

in

for a

whole

swarming

a place

etc.

definite adat-rules in regard to all these punishments.

are applied at the

whim

of the uleebalang not only in the case

intercourse but also of other favourite sins of the Achehnese,

illicit

whether some sacred occasion or place has been thereby extraordinarily

polluted,

where the offence has been perpetrated with outrageous

or

who

shamelessness, or by persons

are specially obnoxious to the chiefs

or whose misdeeds they do not feel bound to overlook.

For ill-treatment of women an adat punishment now

was formerly resorted

to.

The

offender was set on a cow-buft'alo and led

round followed by a hooting and jeering crowd. The

Kruet on the West Coast used to apply

other offences, not excluding dina

Imprisonment, generally
accelerate

to
for

further

good

it

this

late chief of

punishment to

heavy

feared

is

Lho'-

sorts of

all

').

chains, serves less as a

in

payment of

the

enquiry when

vogue

little in

fine,

that

punishment than

or to detain the prisoner

he might otherwise

make

his escape.

All acts are rigorously punished which in the opinion of uleebalangs

or other chiefs
selves, the

l)

In

members

Acheh and

punishments are

Teunom used
of their

them

led

buffaloes,

amount

its

often

to a slight

upon the honour or dignity of them-

of their families or their friends.

dependencies, just
elaborated

and

as

inflicted

in

other

by the

Those who are without

Mohammedan
chiefs.

Thus

countries,

arbitrary

the present chief of

often to cause adulterous lovers to be deprived of their virility by the objects

passion.

about

He

also

the

country

and forcing them

punished

on

all

many
fours

to eat grass.

transgressors
foi'

of the

some days with

by having

law as

to

fasts

rings

in

their noses like

IIS

means

To

are put to death for such offences, while others are heavily fined.

ensure the payment of the fines

of compulsion

employed, called langgeh umbng or the "excommuni-

is

The uleebalang causes

cation of the rice-fields."

the

rice-field

of the

bidden the owner to

remove

upper end.

From

his rice-field

until

its

till

that time forth

money

the owner as

excommunication

by

^^

'/2

his

i^tt

unable

is

sometimes

lasts

gradually to have the

of

were redeems

it

Where he

offering.

service)

it

is

for-

pleased

is

this token.

until

e.

a stake to be fixed in

the uleebalang

Such removal, however, does not take place

i.

i-anggeh

umong.

white spathe of a young

with the

party,

guilty

cocoanut palm fixed to

to

such cases a peculiar method

in

or

subjects,

is

settled,

by a

disinclined

do

to

this,

the

The uleebalang proceeds

years.

his servants or (as a sort of feudal

by

else

or

for

by

tilled

field

until the case

his right of possession

private contract in consideration

produce {inawaih). After some years

it

passes irretrie-

vably into his possession.

This langgi'h umbng takes place when the off'ender has been guilty
of striking

(be

it

even on strong provocation) a member of the ulee-

weapon entrusted by the

balang's family, or lost a

or the like. Wilful
cases

provocation

of confiscation

is

and more than one of the uleebalangs has the

name of being "very clever in annexing

With the daily life of the gampong
words the uleebalang has
above

(pp. "jj et seq.)

chief to his charge

often given in order to increase the

is

however be consulted

little

to do.

rice-fields."
in

the narrower sense of the

Even the meulangga described

carried out without his intervention.

in

certain

He must

cases of change of residence and of

alienation of rice-fields.

Changes of residence are opposed

of the

gampong, and

as

good

as

as

much

by the heads

as possible

forbidden

in

the

For changes of abode on grounds recognized by the

case
adat,

of females.
e. g. in

order

to exercise personal supervision over a part of the paternal inheritance

situated elsewhere, permission

is

required from the keuchi's both of the

gampong vacated and of that where it is intended to reside.

Where however the cause of the removal lies in the fact
would-be

emigrant

has

always

villagers, his rice-field in his

but he

is

lived

former

not permitted to take his

by the uleebalang.

on

bad

that the

terms with his fellow-

gampong remains
house with him

his

this

own
is

property,

confiscated

change of
residence.

ii6

We

should rather have said "her house," because

the ch vision of

in

inheritances houses are as far as possible assigned to female heirs.

The

father of the family can hardly be said to 'change his residence," since

he either
Sale

Sale of lands.

house of

lives in the

of

his wife or

occupies a temporary lodging.

sugarcane gardens or court yards

rice-fields,

cannot take

')

before the owners of the lands bounding those that are for sale

place

have waived their privilege of buying

immovable property

the

in

in

question for the price offered by the would-be purchaser.

Both

ceremony
where

and mortgage of

sale
in

presence

possible, of a large

of the gampong, and also,

authorities

number of witnesses. On such occasions

Mohammedan

formalities of the

property are executed with some

real

of the

law are also observed

i"/

-).

certain

or over of

the value of every rice-field sold must be paid to the uleebalang.

Suits for the recovery of debts are submitted to the uleebalang

Suits to res.

means of settlement

Q(-j^g|.

^ji

found to be

are

fruitless.

both parties to deposit a sum equal to that

requires

deposit

ha

called

is

ganchcng,

= means

lit.

in

The

when
chief

dispute. This

of including or binding.

This the Achehnese regard as a tanda jih mate lam jarbe hakim

=a

token or pledge that the suitor hands himself over as a dead body
the

into

hands of the judge to deal with as he

will.

After the decree

uleebalang has been carried out, he restores the hd' ganchcng,

of the

but deducts from the debt settled by his intervention a portion (some-

times amounting to from one-half to one-third of the whole), by

way

of recompense for his trouble.

Sources of

reyenueofthe

So

far

leader,

uleebalangs.

we have sketched

administrator and

and partly

recapitulation,

principal revenues

The

a.

three

present from

"wedding

it

[jinamcc)

became

1)

sale of

ploughing

as

cattle,

to

now

add, partly
by
i
j
j
>

has

or

picture,

from the

at least

as in

these

will

Acheh

of

later

times

to the throne. This

amounted

to 500,

but

newly constituted

an equal sum to the sultan

his

way
j

resume of the

office.

latter's accession

in

panglima sagi used to receive a

later the established rule for a

Houses are not included,

details

shall

complete the

on the

by which he confirms

2) Further

we

>

to

profits arising

sultan

panglima sagi to pay

patent

judge;
o

chief uleebalangs

the

gift"

against this

and

the functions of the uleebalang as military

for the letters

appointment. These three chiefs also

these belong to the category of movable property.

formalities,

which are

also

required by the adat at the

be found in our description of agriculture.

117
received

money from

in

gifts

the

sultan

the important events of their family

imposed

Fines

b.

Under

omissions.

on

head we

this

life.

subjects

his

on the occasion of some of

may

sundry

for

or

offences

illegal

especially mention the confiscations

of rice-fields.
c.

paid

Fees

d.

sold

though

even

profits

the pcitsah pancltiiri (verification of thieves), sometimes

for

there

which are the

In

some

no question of

is

one or more per cent of the value of

districts,

under supervision of the uleebalang. Where the

without

interference,

his

these profits

teungkus and keuchi's, while

feast
e.

all

to

fall

sale takes place

imeums

the

rice-fields

or

to

the

witnesses of the sale are treated to a

by the vendor.
of

io^/q

uleebalang
or kali
f.

and various other

theft,

of venality.

fruit

inheritances

all

[lia

share of

the

intervention

of the

the accounts and for the keuchi' of the gampong.

fish

all

by

being reserved for the tcungku

share

a small

prae),

who prepares

distributed

caught by means of drag-nets (pukat) wherever

such fisheries exist within the jurisdiction of the uleebalang.

g.

Where

there

navigable

are

rivers,

(according to some originally sainath

of husked

rice)

on

every vessel that

goods imported by foreigners, and

wase kuala, a

'/i

toll

of

dollar

dollar, or a certain quantity

sails

up the

2 to 2'/2"/o

river,

s"/,,

on

all

o" those imported by

natives of the country.

Ii.

portion,

very considerable, of the debts recovered by

often

the uleebalang's help.

/.

The adat peukan

or

market

levied

tax,

uleebalang (on the East Coast by separate

the frequenters of
j.

officials

known

as Iiaria) on

markets.

all

Houses declared

by the rakans of the

forfeit

by reason of change of residence on the part

of the owners owing to continual quarrels with their fellow-villagers.

k.
left

Untenanted
the

or

gardens whose owners have long since

neighbourhood and have not since been heard

heritages

Contributions

of; also the

Acheh and
who have formed no household
country who have died without leaving any lawful heirs.

of strangers

of natives of the
/.

rice-fields

(almost

in

compulsory

in

character) of imeums, pang-

limas, keuchi's etc. to defray the expenses of important family festivals

of the uleebalangs and their relations.

111.

The

services of those

who

are

embodied

in

the following of the

ii8

uleebalang either by

way

of punishment for offences committed, or on

account of their inabihty to pay the

imposed upon them.

fines

Unremunerated services required of

by

subjects

their

influential

uleebalangs for the construction of their houses and strongholds or the

tilling of their

rice-fields.

sources of profit which vary with the

of firewood,

sale

jungle-produce
that

sawn

share

etc.,

oil

forests, gifts of the rice

in the

of

portion

such as imposts on the

locality,

cocoanut

cocoanuts,

bricks,

or plants

ripen,

first

number of other

the uleebalangs lay claim to a

Besides the above,

of

all

or fruits

cattle slaughtered, fees for the right

all

to collect turtles' eggs, a share of the profits of gambling, a portion of

The uleebalang

the pitrah and jakeuet etc.

required

cates

the

for

Where pepper is
As we have already

haj.

is

taken

keuchi's

out

by the way
means

amicable
dues.

They

for the

a pikul as

tcasi'.

seen, a portion of the administration of justice

of amicable settlement. It

the

that

latter

oflicials

can

is

only however by like

obtain

payment of

their

dare not for instance apply the punishment of cheukie

other adat-penalties
thieves,

much

grown, the chief gets so

hands of the uleebalangs by the imeums and

the

of

and those

passports

of ordinary

issue

also paid for the certifi-

is

exact

or

recover debts, or

or

fines,

deposit

excommunicate

or

gancheng

of ha

embody men among

rice-fields,

in

or

or identify

dealing with suits to

their followers etc.

At any

rate,

imeums who venture on such measures have already reached the rank
of independent uleebalangs.
Attitude of
chief.

The Achehnese has been accustomed for centuries to a considerable

degree of independence in the management of his own affairs. He pays
but

heed to the uleebalang or other authorities

little

taining

family

his

to

impatience

of control

gampong, and

and

more akin

approaches the representatives of

mission.

The ordinary man

of

wont

is

hands on

his

"your servant's respectful

very

l)
is

polite,

This

is

he

the

to

matters apper-

show

to license than to servility.

territorial

a certain

Yet he

authority with deep sub-

humble rank makes

habitual native greeting) at their feet or knees or,

placing his

in

if

his seunibah (the

at a distance,

head with the words seumbah ulon tuan

greeting"

').

If

replies sciuiibah kcii poteu

the uleebalang wishes to be

Alah

= "respectful

greetings

token of respect under the adat. In the case of teungkus, leubes

replaced by the arab salam (Ach. sa/euim).

by

etc.,

it

119
are

for

made

hands

his

Lord God"; or

our

obeisance

the reverence consists only in an

wlierc

by receiving

at his feet or knees,

Many however

(sauibot).

this as

take no notice at

were with

it

all

of the seuvibah

among

the least well-

of their dependants.

The Achehnese

comparatively speaking,

are,

mannered of the inhabitants of the Archipelago, yet

in their

towards their chiefs they pay regard to sundry formalities.

behaviour

man

If a

be sitting on the roadside as the uleebalang and his retinue pass by

and omits to ask ineuali or forgiveness

sure

at

the

for his presence,

of a beating from the rakans

least

Both the chiefs and

members

the

all

he

by way of

of their

retinue

may

feel

correction.

are as a rule

very free with such sharp admonitions towards persons of low degree.

The ordinary Achehnese, who

or

reunchdiig

his

on

treatment

imeum. He

the

fears

Impossible as

they loom
has

the

on

part

of

the
it

is

it

is

the

for

uleebalang

and

his natural

impulse to

the

his

folk or

bow

ill-

even the

to superior

uleebalangs to exercise despotic power,

of his

to

rely

united

upon.

The uleebalang has

him through

to

interest

and

though taken as a

who,

has also his various rakans,

he

draw

individual as irresistible forces, even though he

kawom
and numerous kawom

at the smallest insult to

shows no rancour against

equals,

to this he submits unconditionally.

before

support

powerful
otherwise

sikin

them, and

power alone, but

prone

is

his

whole they would not be likely to make an imposing impression on

a

European, constitute a formidable force

in the

eyes of each

kawom

and gampong.

Every
is

or

real

heavily

supposed shortcoming on the part of their subjects

who can help the former to

They have only to hope for his

punished by these chiefs; but

against an uleebalang?

obtain justice

mercy, and as a rule he inspires mistrust rather than hope.

when he can

shelter himself

among

the Achehnese will put himself

l)

During the

last

three

years,

that

some

is

only

rival leader that

opposition to a chief).

in

is

the ranks of

It

to

say

since

serious attempt has been

made

towards the proper government of (5reat .\cheh, the uleebalangs and their subjects have
learned
to

to

live

in peace with each other.

the decision of the

Dutch Government,

control of their districts entirely subject to

with

civil authority.

They have been taught

to

submit their disputes

on the administration of justice and the

the guidance of Dutch officials, who are invested

to

carry

I20

The Rajas

8.

The

Our

rajas

"

Acheh.

''^

apparent that the '^Sultan of Acheh"

Acheh

Yet so

king

the

is

is

called

him pbteu (= 'our

the second harab

from being an indispen-

far

official

(Malay) documents

The Achehnese, however, term him raja

sultan.

also call

made

back as the sources of history extend,

far

had her kings. In the

has always

Acheh and

Acheh.

of the political system of the Achehncsc has

description

sable clement therein.

in

(Sultans) of

lord") in the third person,

sometimes pronounced

iiienlia,

/;;;////

(lit.

and

"may

splendour be thy portion"; but the expression has obtained the force
of a

title

answer
(i.

e.

is

used

"Your Majesty").

signify

to

command

question,

we have already

introduction

the

port-kings

of these

significance

which they are the nominal

in

affirmative
is

d'eclat

')

learned

is

Even

the ruins of a past well-ordered government.

and

moderate

extremely

were

bear

power on the part of these princes

and

interior

any such

parti)'

to

interference.

limits,

although

that

Even the

and

3^)

prince

had

the

in

find the country as

demands made

the

most flourishing period of

half of the 17A century

witness

partly

to control the

to

the

want of

government of the

seem

edicts ascribed

confine

way

first

small interest they

the

Meukuta Alam (1607

in the

i6'h

second half of the

their rule, the

a general

nothing to justify us

which we

in

on the uleebalangs by the port-kings

in

the history of the country of

There

rulers.

of misrule

condition

regarding the

to

The

remark of the sultan

or

daulat, prosfjerity or happiness).

In

true

and

to

to have taken in

by general consensus

themselves within very narrow

at his

command

a considerable fleet

and a small standing army. Besides, these documents are not evidence
of a state of things that ever actually existed, but simply the expression

wishes of the king and his councillors as to what they would

of the
see

carried

out.

It

was

immunity from annoyance

enough
at the

for

the

successive

The

actual

domain of the

The
actual

the Sultan.

1)

their

by the means

of the lowlands which they governed directly as their

extensive^),
domain was not very
n and even
J

This word, like the Javanese kangjeng

As regards

that lay

hand.

portion

is

this

question see

this small territory

j

used simply for confirmation or acquiescence,

but never replaces the pronoun in any other sense than

2)

to have

hands of the numerous potentates of

the interior, and this object they easily gained

beneath

Sultans

this.

Van Langen's Atjehsch Staatsbesluur

pp. 405 et seq.

121

was

measure withdrawn from

great

in

Some

period of their decline.

by strangers or servants

direct

their

control in the

few gampongs, peopled for the most part

or

of the sultan, remained subject to

slaves

the private lordship of the rajas, but the major portion of the territory

Dalam, about 24 gampongs

adjoining the

in

all,

was administered by

Panglima as an appurtenance of the principal mosque [Meuseugit

The

Raya).

came

thus soon

Meuseugit Raya was hereditary,

of Panglima

office

be distinguished

to

and

from an ordinary uleebalangship

only through the name and proximity of the Dalam.

The

ambitious

Teuku

of

sense

of

word,

the

Ade towards

Malikon

Kali

make him an uleebalang

of a territory which would

acquisition
full

efforts

were crowned with success

the

in

the

at a favourable

moment, and he wrested from the weak Panglima Meuseugit Raya the
of

half

Acheh

twelve

territory,

his

gampongs on the

How

these two uleebalangs can be recognized as simply servants

little

of the sultan,

may

be judged from the fact that they occasionally

war on one another. The sultan helped

money and munitions

with

both the rival camps.

in

made

one and then the other

first

of war, and his followers were to be found

When

a dispute arose as to the succession to

the throne the Panglima Meuseugit

Ade

bank of the

right

river.

Raya and

the

Teuku

Kali Malikon

usually espoused opposite sides.

Besides this special territory of the sultans, which quickly dwindled

such slender proportions, Achehnese tradition notices an important

to

means adopted by the

authority,

namely the

Wakeiich
ivaqf.
its

[ivakap

This

last

owner from

by the Moslim
sense;

they use

in

word

for

strengthening their internal

wakeueh lands

').

Malay and Sundanese)

property withdrawn

signifies

Wakeueh

law.

sultans

Javanese,

alienation,

all

it

earlier

institution of

is

the Arabic

perpetuity

in

by

and devoted to some object permitted

is

known

to the

Achehnese

also in this

especially to denote things the use or proceeds of

which are devoted by the original owners to the purposes of a mosque.

i)

It

kindred

is

impossible to

institutions

are

fix

the exact time

when

undoubtedly assigned

Atjchsch Staatsbestuur pp. 405 seqq.

The

directly

traced

to

it,

this institution

too late an

was

first

established.

epoch by Van Langen

Sundry
in his

great antiquity of wakeueh appears from the fact

that the peculiar position of the people of the

may be

to

Mukim Lhee

or the III

Mukims Keureukon

though the oiiginal intention was never attained. Besides,

could only have originated at a time when the sultans

still

exercised considerable power.

it

Wakeueh

122

example gardens, the

as for

made waqf

are

the

for

furniture of a chapel etc. Rice-fields

by another term, sara

umbng

sara meuseugit or mcusara

the

What

sultans.

')

vieiiseugit.

known

better

was cannot now be easily

traced, as the institution has entirely degenerated.

given by the Achehnese we might conclude

From

the information

wakeuch lands were

that

those

the usufruct of which the sultans had presented to

other

of

epithet

applied

also

after

duly

compensating the

the

strip

of ground

to

meunara) on each side of the Acheh

[deiipa

times
but

favourites

their

is

withdraw

always

became

never

land

the

the

their

kings

the

of the port.

monly used than

find

who have been

the

i)

This royal privilege no

doubt

the

tanoli

raja

their sovereignty

indeed more com-

is

relieved from sundry burdens and duties exacted from

This has nothing

as

thus

mosque.

probably

is

for

do with skar^

to

chara

"along with,"
It

given

explanation

-Xchehnese

Then again we

to the inliahitants-) of a certain district

local chiefs, a con-

which we find elsewhere described by the term

Another

this reserve

could

and

and exempted from the authority of the

rest,

dition

in

reserved from ancient

ivakeuch to describe this reservation.

word applied

latter

this

The name

The

seven great fathoms

unimpeded exercise of

originated in the interest of an

by

owners.

or

sultans

property,

of user.

right

river,

some one

might build or plant within

sultan. Subjects

the

to

by

a peculiar legal position

in

originally

position

this

the sense of a territory or a

in

which has been placed

of land

piece

much

is

which

usually des-

and are spoken of as umhng sara or

cribed

But ivakeuch

mosque are however

benefit of a

sara'.

or

indicating

the

It

is

word assigns

this

bibeitch

to

it

^).

purely

"sacred law", for this word would be pronounced

sometimes explained by

rice-fields

appertain to or

that

its

meaning of "with,"

are connected with the

however derived from the Malay sara which means "provisions,"

"means of support."
2) In the two ancient epic poems of Acheh, Malem Dagang and Pochut Muhamat (see
" wakeuehp. 84 above) we find frequent mention of iireuing wakeueh ;i5a' (or ^a') rn/a =
nien on the side of (or with) the king." This appears to mean that a certain district was

them

allotted

to

live

remained responsible

in,

to

within

the

which they enjoyed complete independence, while they

for their actions. They were thus a sort of free-

king alone

lances.
3) The term bibeu'eh is also applied to persons
to their descent or their personal importance. For

family

or

territory

exert

of

pandit of widespread celebrity

an

uleebalang,

it

was regarded

who

together
as

enjoy a kind of independence owing

example where a scion of a distinguished

a

with his next of kin resided in the

matter of course that the latter should

but a very slender authority over them, and that he should abstain from pressing in
made on his subjects. These persons were bibcKek

their case the claims wliich he ordinarily

(Mai. bibas).

123
political

meaning. According to this one of the early sultans succeeded

getting

in

the

ruling

both

chiefs

Acheh proper and the

in

various

dependencies to consent to a certain portion of their territories (usually

3

from

mukims) being severed

smaller

these

control.

their

The

chief or chiefs of

were thus brought directly under the sultan's

districts

and withdrawn from that of the uleebalangs.

rule
It

is

bound

were

occasions.

render

to

some

inhabitants of

the

that

said

services

certain

At the same time

there

to

of these wakeueh-districts

the

on particular

sultan

clear evidence that the institution

is

of wakeueh-districts was not due to the sultan's requiring labourers or

was to possess within the sphere of each powerful

servants. Their object

own on which they

uleebalang a territory of their

could rely to give

support to their efforts at centralization.

The

any part

taking

uleebalangs,
neutral

field

such

of

inhabitants

the

in

district

incessant

quarrels

refrain

the greatest confidence.

districts

The word

whom

persons in

certain
at the

The

Mukim

commencement
district

Lhee,

may

of the
"III

none of the three

sagi

truth

Dutch found

it

the III

it

had

generally called

Mukims Keureukon,
Both the

'Mukims Three" were

also

well

sagi of the

this district ^r/V/wrt///

for a

long time past

connection with their Panglimas.

acknowledged that they were

some

be gathered from

excellence^),

of Acheh.

but both allowed that

all

he reposed

Achehnese war.

and that of the XXII Mukims claimed that

belonged to them,

the

explanation

Wukims" par
and now officially known as
of the

been withdrawn from

of

political

features of the condition of the country as the

belonged to

XXVI

mentioned

who

Achehnese vernacular

ivakeiick in the

represents more than one of the ideas just alluded to. That
lurks in the last

from

between great and small

of observation and operation for their superior lord,

appoint as chiefs of these

could

were required to

without and above parties, and to maintain a

stand

to

aware of

itreiieng Tuiibng, thus

this,

The people
though they

admitting the cor-

XXII Mukims.
the wars between the two above-named sagi, the Mukims III took
with neither side. The people of the latter thus removed the

rectness of the assertion of the sagi of the

In

part

Even now

described as Afiiiim Lh'cc (the "Mukims Three"),

mukims are called "the three mukims so and so" e. g.
Lhee Mukim Lam Rabo, Lhee Mukim Kayee Adang etc. In like manner the IV mukims
of the XXV are always known as J/;//t/V /Vki?V and the VII Mukims of Pidic as ^V^/ot Tiijoh.
l)

this

district

is

usually

whilst other uleebalangships of three

124

corpses of the

slain

for

The only

both parties, and

own

carried on within their

memory

middle

the

in

to be

that of a certain ulama

is

Chot Putu, who succeeded

there

figlitins:;

Mukims by a sinyle
named Teungku

instance of the administration of these

ruler within living

no

pcrniittetl

territory.

attaining

in

present

of the

some degree

to

century.

of authority

This expounder of the

law derived from his piety, learning and severity such an overwhelming
influence

over

the three

invested

with

any

Mukim
were

power,

their subjects, that although not

he acted

in

fact

as ruler of the

Lhce. Before his appearance and after his death these mukims
yet

self-governing,
constitution.

worldly

man and no
but

father,

his

held

respect

the

tradition

essentially a

playing the rcMe of uleebalang of the

Mukims have not been crowned with success.

The name of III Mukims Keureukon now usually given

member
points

the

of

of the

Teuku

Among

ofiices

letters;

resided

therein,

one male

')

the

principal

court

etc.

officials

the

in

period

was a royal secretary with the

there
^)

Ade

(vulg.

"Katiboy

This

nuilut").

from father to son than the

pass

family

enjoyed the hereditary

Kali Malikon

sultanate

Katibulmulhk

that

fact

dis-

efforts

there.

ration

the

to that

to
III

title of Teuku Keureukon,

made by the holders of that dignity to gain the
Here we have another example of that same degenein Acheh, which we have seen above
in the case

of which

to

supremacy

the

with

coupled

trict,

of their

some of the respect paid

inherited

scholar,

efforts at

due

in

Cheh Chot Putu, though

His son

peculiar

his

imeums and

political

art of

title

of prosperity of
title

Keureukon

could more easily

composing and writing Malay

and besides, the importance and extent of such correspondence

dwindled with the decay of the court.

The work performed

Mulut,

in

so far as

on by common
"writers to our

even

down

those

of the

to

it

in

2)

times

did not altogether

servitors of no rank,

supreme
the

lord."

present

prosperous

day

been
there

letters

by the Keureukon Katiboy

fall

into abeyance,

who were

As however

period,

found at the beginning of

1) P.

earlier

all

official

modelled

were and

was carried

Krani Pbteu

or

documents have

on

the

still

are often to be

pattern

of

and edicts of the sultans of Acheh

98 above.

More properly

called

katib ul-mttlk^ "writer of the kingdom."

125

by the Keureukon

the words: "His Majesty ordered this to be written

katibulmuluk

We

')."

have here thus another example of an hereditary title-bearer

who became an

ulecbalang

Since the estabhshment

without territory.

Mukim

the

of one of their

be reckoned

with

of the

XXVI Mukims

control of the Panglima Sagi

'-)

were

probable that this

in

like

and though

supreme control there

sultans held

number

in

more

in

it

in-

that wakeueh-district,

in

although they have never come to be recognized as

Three

income and

or fixed

Keurcukons have been among those whose

Lhee, the

was a factor to

fluence

work

without

p'otcii

chiefs.

its

manner

from the

free

cannot be said that the

recent times,

it

still

seems

was made wakeueh originally with the

district also

intention just indicated.

The mukims Lueng

Bata, Pagaraye

XXV

properly belonging to the

as

to have been formerly wakeueh.

the

only

trace

chiefs of these

very relation

this

chief in great respect

We

Mukims, yet

this trio

relics

seems also

been the independence of the

influential

and powerful imeum of Lueng

occasions the adviser and ally of the sultan,

it

treat

necessary for the latter to hold this

him with marked

distinction.

must thus regard these wakeueh-districts of

merely the

are regarded

has

made

and

Lam Sayun

Within the memory of man however,

status

mukims. The

was indeed on many

l^ata

but

of such

and

')

of earlier conditions

mukims

as being

the period during which they

served to advance the political aims of the sultans was

in

any case

of very short duration.

survivals

Similar

Pidie and

found

in

been

free

It

from the control of the sultans.

said

is

of wakeueh districts of this description are to be

some other dependencies, but their chiefs have long

that

there

were on some of the islands (Pulo

example) wakeueh lands of a difterent

class,

We

for

reserved by the sultans

with the view of appropriating their produce.

Of the remaining methods

resorted to

by the sultans

for the

nance of then- authority, we have already made mention

1)

Some

writers have

made

suppose

that

down

the most recent times.

to

office

a false deduction from this circumstance,

of confidential

secretary

here

referred to

Van Langen's Atjehsch Staatsbcstiitir^ p. 406, sub.

From the Malay pagar aycr^ the Achehnese for which

2) See
3)

the

was

5.
is

pagen'i

ic.

mainte,

01 several in

and would have us

in

active existence

Maintenance
of the court.

126
the course of our description of the system of government

The

quoted above

edicts

served

on

court

at

p.

5),

solemn occasions, have given an exaggerated

further corroborated

by the reports of European

them

of their

the

zenith

the

at

names,

number

of court

duties

which these

many

instances

is

was

that

little

Some

them.

left

offices

of them served simply to

sultans

their

to;

we

became hereditary, and they

titles

have allotted to themselves a portion

to

port-town,

of the

again underwent the change

and on the other to

seize

some

tilecbalang pbteti into uleeba-

opportunity of changing from

favourable

impossible in

the latter were forced to share with others even

found means on the one hand

revenues

many

no doubt that

have so often referred

of the

mention the

is

when the kingdom and the power of the

dwindled away, and

that

also
it

of the court. These gradually disappeared, leaving

glitter

behind,

trace

though

even to guess at the true significance of the

they held. There

no

had

officials

to perform,

who saw

of a considerable

titles

some cases they

In

dignitaries.

travellers

still

these edicts are set forth

In

prosperity.

and high-sounding

rank

relative

enhance the

Acheh.

in

deahng with the ceremonial ob-

importance of the port-kings, which has been

of the

impression

all

(see

langs with a territory of their own.

Efforts of
the courtiers
to attain the

uleebalang-

To

the examples of Tcukii Kali Malikon Adc^) diWd Teukii KciirciikTm'^)

above in illustration of
^
one or two Others.
qyQ|.gj

Teuku Nanta Seutia was

lord,"

which

with

services

to

this rcvi\al of offices,

originally

hereditary

rank

an ''uleebalang of our supreme

was invested

he

guests

in

uleebalangship

the

Here they were of course

ceeded

make

to

po.sition

in

secession.

great

down
[In

1896

1)

See

p.

2) See p.

98 above.
124 above.

no more

all

rights

control

{bibcurh)

and

in a

of others. Nanta Seutia sucNe',

of Meura'sa, and the protests of the latter

to the present

in the treachery of

it

holders unwished-

its

VI Mukims from the control of Teuku

mukim
the

the

made

it

exceptional

where they established themselves.

from

free

inroads on

detaching the

chief of the
reiterated

for

one of the princes. Such a rank carried with

than dignity and claim to respect, but

for

we may now add

day have been of no

avail against this

Nanta family having taken a prominent part

Teuku

Uma

again.st the

Dutch, the Ne' family was

127

When

restored to power.

ment appointed

who

the Nantas were expelled, the Dutch Govern-

Chief Teuku

as

Raja Itam, a son of the Teuku Ne'

Dutch opera-

was uleebalang of Meura'sa at the beginning of the

tions in Acheh].

of Silang

powerful

life

of celebrity,

teacher

mukim

of

order

neutralize

to

of thirteen

whether

sagi,

mukims and

of his

from

respect

the

in

Mukims. The

his learning

for

made over

influence,

his

or in

him the government

to

him enforce Allah's law there

let

Circumstances favoured the

content.

heart's

his

that

XXVI

on the people of the

influence

panglima

Hamba Alah whose tomb

Teungku

revered as a holy place, exercised during his

still

is

efforts of his

to

descen-

dants to retain this control, and thus the hereditary uleebalangship of

Mukims Tungkob" became

'XIII

the

character,

religious

tively

exchanged the

so

the

that

dignity

religious

of

any

established without

bearers of the

later

Teungku

distinc-

have

title

the worldly one of

for

Teuku Imeum Tungkob.

To

two further examples from the dependencies, the

or

Teuku Hakim borne by one of the three

title

Daya

of

one

take

points to the fact that

administration

the

holds

this

title

of justice;

its

but within the

quiries,

So

now

is

little

various

memory

in

man

he

who

no more than headman of Pulo

may have been

purpose

the

The Pangulec Side

one time an

Acheh over

offices,

of

official

under

charged with the task of making judicial en-

place,
fact

at

Coast.

control had the Sultans of

whatever

that

West

who who was undoubtedly

chief of that

the

upper part

has been nothing more than an ordinary dato', as the

adat chiefs are generally called on the

of Meulaboh,

chiefs in the

bearer was originally charged with

latter

their

became

in

(vulg. Simalur).

the course of events,

in

a short time

establishing

these

part and parcel of

the indigenous institutions of the country, or else disappeared altogether.

The
a

portion of the port-king's supremacy which survived longest was

kind of lordship exercised over the neighbouring seas and harbours,

and

this

sultanate

is

it

the

which we must seek the true significance of the

from the very commencement.

of prosperity
in

in

17'''

ended

all

With the shortlived period

such glorious expeditions as those undertaken

century against Malacca and Pahang, but the bold seafarers

and pirates of Acheh continued to make themselves dreaded along the

coasts

of Sumatra

of trade

claimed

and among the surrounding

by the great sultans could

in

islands.

The monopoly

the end no longer be

128

Yet

maintained.

was only a few of the dependencies that dared

it

payment of the

refuse

(the

tvase

to

share of the harbour dues)

sultan's

though they managed to reduce the amounts demanded by bargaining.

The sums

collected

with

sadly

the

by expeditions sent round

dwindled

harbour

for this purpose, together

dues of Banda Achch, formed the

Much

principal sources of revenue of the later sultans.

of this however

stuck to the fingers of collectors and administrators.

The Achehnese

slave-traders were until quite recently the terror of

Nias and the adjacent islands.

The seven
pieroga iv ..

In

written

as

tradition

seven prerogatives.

sultan's

^j^^

well

as

Oral

we

find occasional

They alone had

mention of

power

the

to inflict

certain punishments, five in number, which could never be imposed

uleebalangs, viz. the lopping

oft'

exposure to view of the dead body of the

which consisted

in

the

nipped

in

a cleft tree-trunk, the slicing

offender

by

of hands, impaling, a sort of crucifixion

oft"

of flesh from the

body of the condemned (sayab), and the pounding of the head in a

rice-mortar {sro/i). The privilege of firing a cannon at sunset, and the
right of being accosted with the expression declat

of the seven
of

are

privileges.

sultans were,

the

but

uleebalangs,

is

importance,

real

little

reserved to

It

very

rarely

seven

these

privileges

money, which was

Other funcrajas^

The

obligation

while the special

it

is

also

by the

before him

suits

all

uleebalangships)
reports

e.xercised

themselves,

sultans

the

right

on the uleebalangs by some of the

edicts, of

imposed by them, and bringing

which strangers (including Achehnese from other

letter.

independent

chiefs,

and cases affecting Acheh-

not subject to their jurisdiction were either decided by them

be

best

1)

See p.

2)

As

pp.

Such

made, the sentences of uleebalangs were on the

as those of

quarrelling and

learnt

How
from

rise

in

to

the law stood in the case of real foreigners

the

common

liere

only refer to

saying of the Achehnese to

20 above.

to coin

427435.

strife.

we

of of coining

consultation with their fellows, or remained unsettled and gave

may

if

by

*).

were concerned, always remained a dead

never

were

same footing
nese

in

two last-named

hands of thieves.

may be added

sultan the sentences

reporting to the

tale

powers of punishment

seldom or never

true,

also reserved to the sultans

laid

completes the

to be observed that the

e.xcept the occasional lopping off of the

To

')

in

Acheh we need

Van Langen's

Aljehsch Stmilshcslnur

129
those

KHng)

who would
to

whom

them: "Do you take me

injure

anything may

Even property

by strangers who

left

formed a household there,

We

for a foreigner (or a

be done with impunity?"

falls

have already clearly seen

into the
')

how

die in

Acheh without having

hands of the uleebalangsl

little

the appointment of imeums

and the subdivision of the country into mukims contributed to centraland conformity to

ization of authority

Some show
referred to

-J,

religion.

supremacy was maintained by the sarakatas already

letters patent of appointment or rather recognition of the
o
of

'

'

Deeds of
^PP'"''""'^"'
or recognition.

CHAB SIKUREUESG OK THE TKt tNLiKK-SULTAN TUANKU MUHAMAT DAWoT.

1

hereditary

principal

chapter will
the

of offices

or

titles.

At

the

end of

this

be found a translation of one of these latest products of

chancery,

royal

holders

the

deed of recognition of the present Panglima

Meuseugit Raya by the pretender to the sultanate at Keumala. This

document
(even

like

including

established

1)

the sultans' edicts of appointment

those

of very

models with

84 above.
above.

Pp. 83

2) Pp. 7

all

early date),

is

have met with

composed according

to

slight occasional modifications. It difiters only

30
some

in

of the

side

details

trifling

Dutch pale

or

"linie"

from the other deeds which the chiefs on

have succeeded

')

this

by

obtaining

in

pilgrimages to Keumala.

At
the

top

the

common name.

in

the middle of the sheet,

celebrated

with

par

reigning

tlie

choice

shown

is

On some

is

rests

Alam),

of old Acheh, and of the immediate prede-

prince

king are never omitted, but great freedom of

of the reigning

cessors

Muda (Meukuta

those of Eseukanda

sultan;

the

excellence

blessing

names

eight

in

the names

it

who preceded him, and whose

sultans

on the deed. The choice of these

invoked

thus

find

This contains the name of the reigning sultan

the central space, and in eight circular spaces surrounding

of eight

we

whence the documents derive

"ninefold seal"'-)

siki/rciirng or

cluil!

their

sarakatas

of such

as regards the rest.

documents there stands

of these

the side of this seal

at

the small rectangular private seal of the reigning prince.

preamble, which

the

In

somewhat

is

magniloquent and

besprinkled with Arabic words

and

phrases,

Allah,

Jilanl

whom

Abdul-Qadir

named

specially

is

the

Prophet,

the

of

saints (of

blessing of

the

as

the prince of mystics) and the

deceased

memory
PRIVATE SEAL UK HIE PRESENT I'RETENDER-SULTAN.

only two or three are invoked by name.

uleebalang,

of the

fathers,

of the

i)

whom

was

"linie"

is

itself

in

conquest of -Acheh.
country
or

of

as

lino

of

Government.

We

invoked upon the

Of

in the seal,

his

prcdc-

sometimes

sultan then reminds the

enough

to

regard to the nature of

thrown up by the Dutch

of fortresses

"concentration"

in

(1884

account

for

96).

the

This

policy,

in

.^cheh during the

which has now been

slow advance of the Dutch

in

their

Within the "linie" was the seat of government and so much of the

fidelity,

interspersed

to submission.

here

Outside were those openly hostile

and there with a few who were loyal

are reminded of the "pale" in Ireland in the

2) See the plate

blessed

which he lays upon him. The enumeration

had been absolutely reduced

doubtful

of

recognizes as the successor in office of his fore-

obligations

period of their policy

abandoned,

The

however, teaches us nothing

duties,

The

he

is

Sultau's dcCrCe.

sometimes the whole eight who appear

cessors,

kings

on

p.

129.

to the

16th century (Translator).

131

the offices, since

it

purely religious

is

character am! almost uniform

in

such sealed documents.

in all

To

mosques which have

restore

ones,

compel

to

subjects to perform

his

into

fallen

tlie

Friday service, and observe the

cially the

new

disrepair, to build

public prayers and espe-

fasts in the

month appointed,

such are the chief duties of an ul^ebalang according to the sarakatas

with the chab siknreu'cng.

From

this

models

original

stood high
a

believe

composed

were

and

of the ulamas

uleebalangs,

influence

reached.

adat

the

men

next

lawful

fered from

hold

in

documents

nothing

as

more

successor,

was

never

viz.

actually

not report himself to the capital until

his district

had agreed on

his

appointment,

themselves that he was according to the

of kin

deceased

the

to

no moral or physical defect

In the decadent period

and

uleebalang,

which rendered him

suf-

unfit to

and

homage

doing

many

uleebalangs and other chiefs found the

be derived from the possession of the nine-fold seal not worth

trouble

thus

but

office.

lustre to

the

object which the Sultans imag-

of the

title-bearer did

other words satisfied

in

The one

choice

the

in

new

the most influential

or

making them

would attain by means of these deeds of recognition,

ined they

some

their vanity,

they were glad to possess, but could do

occasion required.

if

flattered

then, regarded these

embellishments which

without

by ulamas who

the country was not

was entirely thrown away.

for practical politics their labour

than

in

they were carrying out a work of great importance

that

The

drafted

Their employment for this purpose gratified the

factor.

zeal

them

had

and whose influence

their favour,

in

negligeable

religious

abundantly clear that the sultans under wiiom the

is

it

entered

the

to

on

expense

inevitable

the
office

sultan,

to

gifts

without any

connected

officials

with

it,

and writers

cliab sikiireiicng,

such as

etc.

They

or were content

with keeping in evidence the deeds of appointment executed by former

sultans in favour of one or

The
as

that

fate

own

was the same,

position

of the

of the
palace,

more of

their forefathers.

though on a very much smaller

Mohammedan kingdoms

Abbasides.

we

find in

While the

during the decay of the khali-

latter

Egypt, Syria

etc.

were hardly masters

at

in

their

one prince thrusting another

from his throne and robbing him of his provinces, and finally

good time going and demanding

scale,

in his

own

Bagdad a solemn confirmation of

132

making

the fait accompli,

been brought about

The

appear

new

the

tliat

Khahf

at the will of the

There are sayings and

nine-fold

and the

it

had

himself,

among

stories current

state of things

the Achehnese which

five-

fold seal,

show

that

these

the

they believed that the

most graphic

following:

the

is

who had

his authority a chief

had happened

like

risen to

a sultan

drawn

to the

would bring upon hereditary

many documents,
nine-fold

(the

to

once confirmed

in

by

rights recognized

"What

his predecessors in

avails the chab sikurciicng

seal,

i.e.

the hand as the symbol of power).

Again when we speak of the sultanate of Acheh

own

time, as being the ruined relic of what

remember

On

rightful rulers.

him who cannot show himself possessed of the

chab limbng" (the five-fold

our

acts of injustice

contempt which such an appointment

the sultan replied:

seal)

of

power through

and deeds of violence, usurping the place of the

his attention being

in their case;

as

it

appeared

in

once was, we must

it

that this only applies to the importance of

a commercial town and the external influence of the

Banda Acheh

as

even

in

rajas, for

past centuries the influence they exercised on the aftairs of the interior

was limited to certain short periods, and

The

sultanate retrograded in

that

sense,

this

in

inter pares

whereas

regards the

as

its

in

left

no enduring results behind.

relations with the interior also; but

former times the sultan

was primus

uleebalangs, he was reduced to be a mere

ward under the three great panglimas even before the end of that
century which began so magnificently

I7'li

Acheh

These three

as the
*"

''in'ide^

cnted

as

bride

marriage

in

usually

yet

chiefs

selected

did

not

were the guardians of Acheh, which was rcpres-

renewed her youth; they gave her

that continually

whom

to

the

shrink

').

would

they

after

mutual

bridegroom from the family of

his predecessors,

upon occasion from the introduction of

dynasty or even the choice of a foreigner, as we see

the

Sultans

the chiefs a
The power
limasofthc
sagi.

The
^'^"^

of

Arab descent. The bridegroom had

sum

of 500 dollars as a

wedding

gift

They

consultation.

to

in

pay

new-

the case of
to

each of

{jinamec qx jcunamee).

three guardians, the panglima sagi, did not however succeed in

'""a

'"""

'"

which they had

retaining the

possessed

supremacy over the federate dominions

when

this

metaphorical

marriage-contract

was concluded.
Panglima Polem (Lord Elder Hrother)

l)

See pp. 89

91

above.

is

the

title

which the chief of

133

XXII Mukims

the

many

has borne for

men of
numbers many more mukims

lineage, the bravery of the

really

sagi

name

the traditional

yet

has given

of population

crease

though

name implies. Innew districts,

The same is true,

Mukims, while the

XXVI

continue

by them, and

is

doubt partly legendary and

without

concocted by their enemies to bring a stain upon their family.

partly

The legend

as follows

is

and

a venereal disease

in

the great

woman

actually

in

this

from

recover

and as

pregnant,

For

').

Meukuta Alam once

order to cure

much repute among

in

healthy
did

wealth. His

which represents the Polems as sprung from the sultans

tradition

contradicted

(held

the

its

name.

to correspond with their ancient

is

than

and

has survived.

sagi

XXV

the

his sagi

to the formation of

rise

of the

in a less degree, of

regarded

is

on account both of the antiquity

as the doyen of the chiefs of the sagis

of his

He

generations past.

of having

with

intercourse

purpose he employed a black slave, and

disease.

his

Acheh

had recourse to the remedy

it

natives)

suffered from

great weight

The
is

however became

slave

given to descent from the

mother's side, he was distressed at the prospect of having to acknowledge as his son the child of a black
the jungle,

into

forth

Mukims.

in

other

woman. .Accordingly he

words into the

XXII

regard to her journey there exist numerous stories which

In

chiefly serve to account for the origin of the

.According to the legend, the son, whose

became the

landers,

sent her

of the

district

first

life

names of certain

localities.

was spared by the high-

Panglima Polem, chief of what

is

in

many

respects the most important sagi of Acheh.

This tradition, of which there are also other versions

to the

grain

the

of historic

truth.

relation

original

Just in the

The

title

in earlier

also

Mukims

of the

find

l)

It

suffering

is

is

XXV, Teuku

also

of "elder brother" probably typified

two uleebalangs with the

times of the

Peureuba Wangsa. The

Mbahraja,

less insulting

to contain a single

between the powerful sagi-chief and the

same way we

"grand-fathers" {ne) of the sultan

(and

me

honour of the Polem, does not seem to

viz.

the chief of the

VI Mukims) and

Ne' Raja

Muda

explained by the

Achehnese

recovery from or mitigation of the ailment.

it,

or

expressing such a

wide spread theory among the natives of the Archipelago, that

from a contagious disease infects another with

IX

Teuku Ne'

Seumawe, Mahraja
as

of

Mukim Meura'sa

the chief of the

Seutia and

title of the chief of Lho"

sultan.

official title

if

a person

he thereby ensures to himself

'34
relationship

("father

of the

king");

it

that

such a chief should obtain

lord

was simply called Raja of Achch.

the

would indeed be very strange

title

of Maharaja while his liege

TEUKU MUUA LATKH, A COUSIN OF PANGLIMA

The

relations

sultans

of

PoLftM.

which prevailed between the house of Polem and the

Acheh

give continual proofs of the respect

commanded by

the powerful chief of the highlands. Various stories are told about the
father of the lately deceased

of

the

with the

they

of

father

Mukims

of the

present

XXV. On

summons

entered

the

the

Panglima Polem, resembling those narrated

Tcuku Nanta

of the sultan to
royal

Scutia,

chief of the

VI

the few occasions on which they complied

dwelling

in

come and
foul

discuss affairs of state,

clothing

and addressed the

'35
sultan

gata (the equivalent of

as

Of

say deelat."

to

garded for months

it

is

said that he often disre-

Dalam, and

invitations to the

all

remarking "we are not wont

tiitoyer)

Panglima Polem

the

finally, as

a token

gong

of goodwill, journeyed to the Sultan's frontier and had a heavy

beaten

announce

to

own

there arose in his

two

these

of

influence

potentates

most firmly established of

The panglima

all

that

XXVI

of the

importance,

holder of the

Yet

who thought himself no whit

Mukims Ba'et. The power and
among the most ancient and

are

now

exist in Great

title

may be

as

Acheh. In the other

had long been a person of

iMukims,

gathered

from what follows.

died during the reign of Ibrahim

one Teuku Muda Lampaseh was according

70),

preponderance alternated between one uleebalang and another.

sagis the

small

which he returned home

sagi another chief

the uleebalang of the VII

inferior,

liis

his presence, after

he was accordingly,

successor;

the

Manso Shah (1858

to the adat the proper

himself in the Dalam,

reporting

after

When

solemnly recognized by the sultan as panglima.

Even before he had quitted the Dalam the

from

the direction of the

XXVI

who

that the people of that district,

on the ground that

brother

of the

The

who

deceased

also called

is

knew no

sultan

it

appeared on enquiry

objected to Teuku

was an opium-smoker, had

lie

Teuku Chut Lamreueng,

Banta,

Mukims, and

panglima as the
father

Muda Lampaseh

way

latter's successor.

the

At

XXVI

This was

Teuku Nya'

').

out of the

difficult}-

nize the second aspirant as well, so that there were then

in

younger

installed a

of the present panglima

Teuku Lamreueng

better

guns was heard

firing of

than to recog-

two panglimas

Mukims.

commencement of the war both chiefs fled to Keumala, but

Teuku Lamreueng in the end re-established himself in his territory and
the

tendered

murdered

his
in

submission
Pidie,

adherents of Teuku

to

the

Dutch Government. For

this

he was

whither he had gone to fetch his family, by the

Lampaseh. His

through the help of a

infant son escaped the

same

fate

faithful servant.

This son was afterwards recognized by the Government as Panglima

the

of

XXVI

Lampaseh, the

l)

Mukims,
latter's

while

son

after

the

death

of

Teuku Muda

Teuku Juhan was appointed panglima

Both were called banta as they had borne

predecessor. See p. 92 above.

the

this

at

rank during the panglimaship of their

'36

The

Keumala.

Kcumala undertaken by the uleebalangs

journeys to

who had tendered

their submission to the

government resulted

in

the

TEUKU NYA BANTA, PANGLIMA SAGOE OF THE XXVI MUKIMS.

recognition

of

Teuku Nya' Banta by the

panglimaship continued to
to pose as a rival of

Ateue

l)

See

')

is

to

this

on

p.

the
in

other

hand

earlier times

127 above.

that

the double
is

not able

day a powerful chief

Mukims. The power of Teuku Ateue'

considerable

so

Teuku Juhan

Teuku Nya' Banta.

Imeum Tungkob

Teuku

XXVI

court,

but in fact

exist,

was
than

(chief of the

according to
it

now

is.

tradition

in

the

IV Mukims
much more

The present panglima of the XXV Mukinis is called Teiiku

Ulama, a name which lends weight to the conjecture that an

Seutia
earlier

TEUKU CHUT TUNGKOB, UL^EBALANG OF THE XIU MUKIMS TUNGKOB.

may have

holder of the office

His

name among

the

distinguished himself by his legal learning.

people

is

Tcuku Siah

forms of the Arabic Shaikh) Ulama.

with

the

government of the

He

district,

(one of the

has occupied himself but

and

for

power of some of the other uleebalangs appears

their

nominal chief

in

the shade.

Teuku Ne' Peureuba Wangsa,

Raja

Muda

Seutia,

uleebalang

The
the

little

long time past the

to

have put that of

true potentates of this sagi are

chief of the

of

Achehnese

IX Mukims, Teuku Ne'

Mukim Meura'sa

(and

earlier

138

VI Mukims), and Tcuku Nanta

of the

also

VI Mukims from the

At

the

mentioned chief).

last

new

of a

election

war between the

different

Thus

their sagis.

in

noticing this change

They speak

numbers.

To make up

'-).

three

include

their

in

who

sagi

at the

times

a short

are

sagi

')

They

inaccurate.
;

the

to

for the

for

XXV

two are

thus

of course

left

for

each

the

Mukims, the two Ne's already

XXVI Mukims Teuku

XXII Mukims, Teuku

list

at

(even

if

Ateue' and

Ba'et, uleebalang

we

disregard

On
and

the

other

the

its

subordination of facts

most represents the conditions that existed during

of the capital, while

the

Chade'

this

period. The whole twelve had not

territory

the

panglima

for

alluded

numbers)

affairs

therein.

Kali,

quite

is

the head kalis of the

call

Mukims.
reality

to round

the

who appoint and

VII Mukims, and Teuku Waki Chi' Gampong Baroh, chief of

of the

In

uleebalangs,

time when the tradition was placed on record. These

Teuku Tungkob, and

the

which

the

list

chief uleebalangs
several

round

rein to their predilection for

"twelve

regarded as the principal uleebalangs, or rather were so

are

accounted

tlie

real wielders of

number of guardians

Achehnese authorities on adat have

the tale of twelve, they

uleebalangs,

sagis

by that of the

as

and describe them as consisting of four from each

dethrone princes";
sagi

given

of the

much

the scale was turned not so

process of time the

in

of the sultanate increased, and the

in

which was usually decided by a

sultan,

parties,

by the suppo't of the panglimas

power

Seutia, wlio wrested the

hand

so-called

some
there

of

in

the long run a voice in

them had absolutely no share

were uleebalangs

wakeueh-districts

(as

for

in

the

sultan's

instance

Teuku

Panglima Meuseugit Raya, the Imeums of Lueng Bata and

etc.)

members

who had much more weight

in

the scale than

many

of

of the board of twelve. Speaking generally however, the

guardianship exercised by the three sagis over the sultanate remains a

fact,

no matter who

may

at different periods

have been accounted the

most powerful representatives of each.

Since the "defection" of Teuku Uma, who was married to Chut Diiin, the daughter
Teuku Nanta, the Nantas have been declared deposed from the government of the VI
Mukims, and the native authority in that place is exercised by the young Teuku Kaja
Itam, son of the late Teuku Nfe' of Meura'sa.
1)

of

Van Langen's Atjehsch Staatsbestuur p. 404.

The panglima of the XXVI Mukims at the time when
one Teuku Chut Oh (short for Abdora'dh^ i. e. Abdurra'uf).
2) See also
3)

the

list

was recorded was

139

new

the solemn installation of a

At

played more or

masters

less the part of

and ulamas gave as

own proper

sultan, his
r

ot

uleebalangs
1

it-

1-

ceremonies, while the kalis

were their blessing to the marriage of the raja

it

with his country.

We

now

shall

give the most characteristic features of the

as

of installation,

by eye-witnesses

us

to

related

ceremony

of the last sultan's

coronation.
the

In

neighbourhood

which the

by
as

sultan

of the

received

seems of stones somewhat

it

flight of steps.

supported

on

posts.

also square,

the side of the platform, which was

At

seitmali,

The opening

was a small wooden gallery

low enclosing wall giving

the

in

access to the enclosure in which the platform stood, was

of

rearmost

its

that

side,

is

composed

roughly piled together, to which access

branda scumali or prdna

called

bale roin, in

was a square space surrounded

was a platform,

a low wall. Inside this there

was given by a

abode and of the

royal
guests,

his

in

the middle

the side to which the sultan's back was

turned when he took his seat on the branda seiimah.

This platform seems only to have been used for coronations and was
suitably decorated on these occasions; at ordinary times
so that
notice

A
sagi

was neglected,

anyone passing through the Dalam or Kuta Raja would hardly

it.

debate lasting some weeks was

and other

necessary,

candidate
sealed

it

held by the three panglima

influential chiefs (in consultation, so far as

with

the

When

their final

by the payment of the "wedding" presents

a favourable

day was

fixed for the

During the forenoon of

they thought

and ulamas) to determine the most suitable

kalis

the vacant throne.

for

first

this

decision

had been

to the three panglimas,

ceremony.

day those court

had not shared the universal downfall, were

the Panglima Meuseugit Raya, whose duty

dignitaries

at their posts
it

was

to

whose

keep order

Dalam, and the Teuku Kali Malikon Ade, who performed

offices

especially
in the

his functions

within the space surrounding the branda seuuiali, with his blunderbuss

hanging from

head cloth

The new
head

i)

his shoulder,

and a white cocoanut spathe wound

in

his

').

sultan

now took

kalis of the sagis

See pp. 50

51.

his seat

on the platform, while the three

and some of the principal ulamas ranged them-

Installation

i^

S^^

suK^n.

I40

selves behind him.

huge crowd watched the ceremony from a

little

distance.

The
Teuku

whom, accompanied by

Ne', both of

close to the wall within

One

of the

')

recited a form of nomination introduced

from the Quran (IV, 62):

among you who

be

and

attendants, advanced

clad

XXV

Mukims, there-

by the following words

"Obey Allah and his Messenger and those

authority^ This utterance was repeated

i^-'ith

tone by the Teuku Kali so that

loud

in

tlieir

which the platform stood.

Teungku Lam Paya

of the kalis,

upon

XXVI Mukims

approach were the panglima of the

to

first

the people might hear.

all

After the conclusion of the form of nomination, the Teuku Kali called
the panglima of the

which the

to

title,

XXVI Mukims
and

latter

by

thrice in succession

his

otificial

followers replied each time with a

his

loud "deelat!" almost equivalent to "Yes, Your Majesty!"

The panglima and

his

fellow-official

of the

Mukims; with him, and

after

him with

panglima of the XXII, the above ceremony was repeated, while

the

presence of Teuku

his intimate relation

sagis.

XXV

the

The

Order of
precedence
of the three

then drew aside to make room for

his attendants

ofiicial

occasions

is

Ne'

at

with the royal house.

order of precedence

always

it

number of mukims

was always adhered

of the

here given,

that

might almost conjecture that

original

three installations gave evidence of

all

this
in

viz.

XXVI, XXV, XXII. One

sequence was fixed according to the

each

sagi,

Judging by

to.

three sagis on ceremonial

and that once so established

their

relative

importance the

order of precedence should be reversed.

We may

further observe

the

that

coronation of the sovereign was

and remained a contract with the three panglimas, though the choice
of a

sultan

was

governed

to

great

extent

by

entirely

different

influences.
Significance

of the sultan
and the

Dalam.

The Dalam
contained,

(usually

including

the objects of a

the

called

sultan

Kraton by the Dutch) and

himself,

were since the

somewhat extraordinary reverence

Achehnese, though

this

in

all

that

it

earliest times

the minds of the

never prevented them from making a football

of the sultanate at their pleasure. This feeling of reverence was founded

Dalam was

the centre and apparently the

partly

on the

origin

of the glory of a past almost fabulous in comparison with later

1)

As

to

fact that the

precedence in rank of

this liali see p.

loi above.

HI
and

times,

on

partly

kindred

the

wrongly as we have seen) ascribe

endeavoured

adat and

existing

what they did has

country

the

of

that

in

to

some degree

regulate the
it;

yet

unwritten laws and customs

all

meureuhom"

"^adat pbten

as

Achehnese (though

vain to abolish a portion of

stamp

to

sufficed

the

the adats of the country to the

These princes did indeed

sultans.

earlier

fact
all

= "the

adats of our late

Lords."

Thus did the respect

of religious

a sort

illustration.

On

which the reigning house was held develop

in

of which

aspect,

occasion

the

of the

followmg may serve as an

the

Respect for
the dynasty.

famous journey of Teuku Ne' of

Meura'sa and his followers to the court at Keumala,

all

who accom-

panied him were implored by their friends and relations to bring back

them

with

washed

his

some water wherein the pretender

We may

feet.

some time regarded by

add that

had

the sultanate

to

young ne'er-do-well was

this

a portion of his subjects as krainat,

i.

e.

for

one

miraculously revealed as the chosen friend of God.

As however

feeling

this

awe has within the memory of man

of

always been coupled with the conviction that the sole sovereign prince

affairs

no perceptible influence on the conduct of

country exercised

of the

and was

'),

sealed

in

fact but

an expensive luxury

with the c/iab sikureu'eng,

all

like the

reverence

this

is,

documents

comparatively

speaking, of very slight value from a practical point of view.

The rumours of
from pleasant. The
not

very

Dalam

the

reached the outer world were

scions of royal blood {tuankus) fortunately for

numerous,

were

superior to the adat pbteii

restraint

that

(and

still

far

Conduct of

Acheh

^^^ tuankus.

convinced that they stood

are)

meureuhom and

all

other adats which place

upon human passion and wickedness; they often

led lives

of the most savage immorality.

They used

from their subjects

take

to

and death was a

light

license.

The daughters

victims

of their

lust,

punishment
of

the

and the

man

for

of

all

that pleased their fancy,

opposition

low

results of such

to their boundless

degree

were made the

concubinage were

artifi-

cially destroyed.

The people were powerless

and princes. The customary

l)

Raffles remarks

somewhere

kingdom, but obeyed nowhere.

to

resist

retribution

that the sultan

the
for

misconduct of the sultan

personal

wrongs by the

of .\cheh was revered throughout his whole

142

wreaking of vengeance was even

the uleebalangs and other chiefs
In Kuala Batee
of the

(Pidie)

there

family which

royal

them than against

less available against

').

was

settled in recent times a

branch

was on bad terms with the Sultan. These

tuankus had been repeatedly declared outlaws by the

latter

on account

of piracies committed even on Achehnese prahus and to the detriment

of

the

assured

Sultan
that

himself.

there

by the slaughter
pirates

l)

See

USKN.

none

dared

was much danger and

of scions

of the

to

assail

little

19 above.

them,

being well

honour to be gained

royal house. This

which belong the Tuankus Usen and

to

p.

Yet

TUANKU

is

the family of

Abdomajet (Husain

143

and Abdulmajld) who have now submitted to the Dutch Government.

There

is

no pohtical significance

suffered

many

tuankus

as

system

The

an

injury

mucli

as

simply a

is

to

pass

possible.

relic

in

the

unnoticed,

This

that the people thus

fact

preferring

exceedingly

to

avoid the

burdensome

feudal

of past history.

servants of the rajas were also a terrible scourge to the people.

.z.^^

:..

<i;

TUANKU MUHAMAT, SON OF TUANKU AKDoMAjfeT.

They were
fled

to the

ened their
on

and

generally

Dalam
lives.

in

of

ill

repute

such

for

instance as had

to escape a righteous blood-vengeance

which threat-

The smallest shadow of an injury was eagerly seized

represented

succeeded

men

by them

as

high treason, and

inducing the raja or the

members

they sometimes

of his family to take

144

When

their view.
it

the

way by

It

for

is

the

their caprices could

whom

the people

they had outraged.

thus not surprising that the traditional reverence of the people

rajas

and

closely, the

confined

to

expressed

itself

in

IHRAIIIM, SON OF

power of the

the

limits

mode

tlian

peculiar

in

deeds.

TUANKU AUDoMAJET.
later sultans

of the

appears to have been

Dalam, though the

observer might draw another conclusion from the

of a different

somewhat

words and empty forms rather

in

TUANKU

Examined

race

their

manner, finding vent

actually

no longer be patiently submitted

unfrequently happened that they were secretly put out of

not

to,

superficial

persistent survival

of address and of certain forms which really never

had any substantial meaning.

It

was not only the powerful uleebalangs

145

made war on one another. The lesser uleebalangs,

gampongs (Teuku Kali and Panglima Meuseugit

of the sagis that

who each

controlled I2

Raya) did the same, though their

and

more than other

might

they

of the

creatures

sultan's

followers took part

endowed with exceptional

a sultan or a scion of the royal house,

strength

own

espousing different sides.

in these conflicts,

Had

have been supposed to be

chiefs

Even the

sultanate.

marched with the Dalam,

territories

and clearness of judgment, placed himself

of will

of the struggle a outrance which took place

when

the

at the

head

Dutch came

prince would without doubt

thing but a

negligable

any other have succeeded

entirely

hostile

holy war

is

the

to

have been

much
As it

uniting

in

foreign

foe.

easily than

Acheh into a whole

an ulama who preaches

divided
is,

able to deprive an Achehnese uleebalang of the allegiance

of a

considerable portion of his subjects;

been

accomplished

by a

and

and

authority,

any-

for the invaders

Such an one could more

quantity.

over

how much more

who was

raja

above

the ulamas'

could have

equal in sacred

was clothed with the legendary

this

traditions of the past greatness of

Acheh

Such a supposition, however,

is

not

in

these days at least, foreign to the

of things.

foresight

Political

nature of

all

Achehnese.

is,

raja

warranted by the actual state

Acheh

of

in

particular,

who plunged

into the fray with persevering self-sacrifice in the interests of the people

would be a phenomenon that the Achehnese themselves

or their religion

would be unable to explain except as a revelation of the boundless

miraculous power of God.

To
for

we may add

this

people

Acheh
were

and countrified"
the

continuance

in the

ideas

views

Mohammedan
in

the

of

the

old

in

They would indeed have

preferred

regime without foreign interference,

own

for

past history haughtily to rebel against

supremacy. Yet they were disposed to moderate

abundant
strangers,

invincibility of

Achehnese

the lowland

immediate neighbourhood of the Dalam. There

like the highlanders.

of foreign

through

in

"banda" or worldly-wise, and not duson, "ignorant

they were inclined by their

all

nowhere could worse material be found

organizing a stout resistance to foreign invasion than

districts of

the

that

contact

with

and were

far

Moslim weapons

particular,

non-Mohammedan

as

well

removed from the frank

in

t^e

to ^

Acheh, and inspired the Achehnese people by precept and example,

such

Attitude of

as

belief

general and of those of the

which inspired the semi-savage highlanders.

outbreak
''^'^

"'*"'

146

The bands

of warriors devoted even unto death found but few recruits

the districts near the coast.

in

people of this latter region would have preferred to construct

Tlie

out

of the

march

inevitable

of

events

conditions as

advantageous as possible, rather than squander

but

little

Two

however, united to prevent the majority of them from

causes,

pass.

First,

among them and made

it

the great internal division that prevailed

easily possible for a

be decried as a traitor by

to

his

man

of peaceful counsels

enemies; and secondly the certainty

people of the highlands would never consent to the bargain,

the

and slow though they were

to render active support outside their

boundaries, might treat as infidels

all

who seemed

The lowlanders were accounted cowards by

part.

and property with

prospect of success.

bringing this to

that

life

endurable and

own

to take the infidels'

their highland brethren

by reason of their leaning towards peace.

Thus among the few in the Dalam who at first advised friendly
negociations with the Gompeuni '), there were some who wished to see
this policy carried out in such a way as to keep the highlanders in
ignorance

of the

and mislead them

clude,

As might have been

for

nature of the treaty which they hoped to con-

real

the

infidel,

as to the import of the hoisting of a foreign flag.

e.xpected

amid the universal hatred and contempt

which had not yet been reduced within bounds by

sharp lessons, these isolated voices of worldly wisdom were speedily

hushed. There was, besides, no single individual or body competent or
authorized
the

capital

to

adopt resolutions as to the

itself,

since

there

fate

of

Acheh

or even of

was no guarantee that such resolutions

would be binding on others.

The

sultanate at once exhibited itself in

all

its

nullit\\

The

resistance

ofiered

was not that of an army collected and

or

military commanders, but was the work of unorganized bands,

his

which combined

led forth

by the prince

plans only so far as circumstances imperatively

their

required.

l) Gompeuni, the Achehnese pronunciation of "Compagnie," is used throughout the

whole country of Acheh to signify the Dutcli Government. Many of the people believe it
to be the official title of the representative of that government at Batavia (Peutawi). Others

use the word in the general sense of "government", and speak of gompcuiii Blatida^ gompeuni Iitggrch (Dutch and English governments). The military meaning of the word is also

known

to

the Achehnese,

who even

ordinary word for the latter

is

use gompeuni in the collective sense of "soldiers."

sidadu. (See also Translator's note on p.

13 above).

The

'

147

Before

conflict,

from

the

scene.

During the

subsequent

course

the

of

was always separate and independent bodies of troops, led

it

by

either

Dutch gained possession of the Dalam, the sultan had

the

disappeared

by some newly-arisen commanders of energetic

adat-chiefs or

personality,

turned

that

own impulse
compulsion

their

arms against the invaders through

or to advance their

from

without

own

interests.

Thus the most powerful

produce no union

could

their

Acheh, utterly

in

broken up as she was. The sole individual who succeeded during the
portion

first

war

of the

in

organizing the

to a comparatively

forces

high degree was an ambitious and skilful foreigner, Sayyid

Abdurrahman

Zahir by name.

When

Sultan

Mahmut Shah

died shortly after the loss of the Dalam,

was not thought necessary even

it

among

in

so perilous a crisis to select from

man before
They contented themselves with a child, Tuanku Muhamat
Dawot; and though his guardian Tuanku Asem (Hashim) was a man
the candidates for the succession to the throne a

things.

all

blood

of royal

most

bitterly

hostile

to the

Dutch Government, even

he preferred to watch the contest with interest from a distance rather

than

himself to

take a serious share in

it,

much

less to

enter the

lists

as a leader.

When
Pidie

once the fugitive "court" had found a safe place of refuge

territory,
'

dition

of the

far

removed from the theatre of the

conflict,

became very much the same

sultanate

as

it

in

the con-

had been

before the war, the scene alone being changed.

The young
that

sultan, gradually

he aspired to something very different from sharing the weal or

woe of

country

his

as

True to the traditions of

in

emerging from childhood, soon showed

lawful

and unlawful

leader

of the

his house,

contest

to

still

;"

of these

some

seeks diversion

letters

to the

gambling

Achehnese

always commence with the solemn admonition continually

remember

selves

still

love, drink, fiddling, fights of animals,

and the pursuit of elephant and deer. His

chiefs

against the Gompeuni.

he sought and

and

"Allah, his Messenger, the departed sovereigns and ourthis last

letters

in

reminder takes tangible form

request

to

in

the latter portion

forward a certain sum of

money

or

costly merchandise.

The uleebalangs and chiefs of the dependencies held only just so

much intercourse with the "court" as their own inclination dictated.
The edicts whereby some among them are confirmed as holders of

The

Sulta-

'he
^'
='''"=J
taking
of the

Dalam.

148
certain

ranks and

before,

but of equally

dignities

are just

as

solemn and pious

consequence

little

tance or by the chab limbng

The famous Teungku

won by

inheri-

').

who

Tiro,

died in January 1891, was not, as

been so often represented, entrusted by the sultan with the regu-

has

of religious affairs in Great Acheh. This ulama had worked up

lation

means which we

(by

mander-in-chief

describe later on) to the position of com-

war against the Gompeuni, and wished to arm

the

in

authorization

official

shall

some extent

himself to

the jealousy of the adat-chiefs

against

whereby he was placed on

of the sultan,

with the uleebalangs, or as he preferred to interpret

The "court" gave him, cautiously enough,

which in appearance made no inroad on the
as

form as

practice, as they simply

in

imprint the chab sikureii'eng on what has been already

Teungku

in

limited

it

same time

the

over their heads.

it,

deed of appointment

rights of the adat-chiefs,

province of the ulama to religious matters.

At

the

the parties concerned were well aware that in the view

all

ulamas every thing came under the head of

of the

by an
a level

religion, especially

antagonism to unrighteous adats, the waging of war against unbelievers,

administration

the

of justice

Teungku Tiro submitted

Uma

the

West Coast by

the

from Keumala, nay even

legal dictation

to satisfy the sultan's

Teungku Tiro

tact,

good luck and knowledge of men. In

so

this

l)

See

owing
in

his

in

made over

so-called

religious

p.

time to time

letters-patent

to him.

edict,

it

132 above.

the same

in just

way

court

the

of the

to

by generous

West Coast was

But when some of the hereditary chiefs complained

was pointed out

[The pretender

one place and then in another.

to

portion

as

In this case again

authority.

propitiated

large

to

to a quarrel with the local chiefs to

have begun
its

his

man who from

gifts,

first

in

this

was a cautious mental reservation. Nothing could be refused

there

of

for

supremacy over the whole of

obtained

war,

purely worldly ascendancy he was confirmed

the

demands

(Umar) the celebrated chief of the West Coast who rose

greatness during

to

formal appointment

after this

contributions.

Teuku

Teuku Uma

to no

more than one occasion

refused on

money

Even

etc.

to

the

them

sultanate

last three years

deal seriously with the government of Great

at

Keumala and

finds his

Acheh

asylum as a rule

99)

(i8g6

.ind

dependencies, the pretender has been obliged to lead a wandering

by constantly shifting his abode and

was

was compelled some years ago

break up his "court"

For the

Uma

Teuku

that

i.

e.

to settle

since

we

the subjugation of

life.

He

seeks safety

in the North-coast districts.]

149
described in the document as

obha {amir id-bahr)

atrii

and entrusted with the collection of the

sea,

e.

i.

chief of the

sultan's coast dues, but

that this absolutely excluded the highest authority on land.

He

both

also

as he chose,

word and deed yielded

in

and looked on

ornament that might

an

at times give

official

uleebalangs in

flavour to his pretensions.

the

immediate neighbourhood used some-

sultan's

wage war against him, compelling him

times to

much

appointment as a mere

did other chiefs concern themselves about Keumala. Indeed

less

Still

the

to the Sultan only as

his sealed letters of

to have recourse to

the help of others, since he himself has no troops, but only a handful

personal

of

followers

had

sultanate,

royal family

at

subdued by force

be

to

Keumala,

disposal.

his

in

the

this,

members

of the

the

critical

position

has

Sultan

of Kuala Batee

harmony with one another,

by marriage

alliances (for

is

on bad terms with the court. One might be disposed

when we perceive

that

ward are on terms of mutual

that

even

would

relations

were

there

if

example

wedded a daughter of Tuanku Abdomajet), the family

to attribute this fact to the submission of that family to the

but

by the

of the country. Although the ties of

relationship are strengthened

blood

instance

the

of the royal family, though compar-

atively few in number, are far from living in

spite

first

of

seat

').

Apart from

in

the

the

still

no

Tuanku Asem (Hashim) and

distrust,

we

Gompeuni

have arisen with

Gompeuni,
his

former

are forced to the conclusion

in

the

this other

unpleasant

question,

branch of the reign-

ing house.

Tuanku Asem,
VII] according to
of the

men

[died
all

of royal

January

who know him

blood

in

Padang

1897 at
is

Acheh.

Tiji

in

the Mukinis

an exception to the majority

He

speaks Malay and a

little

Arabic, understands something of English, and can discuss the religious

books or kitabs as well as the traditions of

however be taken
with

the

ciun

grano

purest nonsense

salts,

on such

as

his country.

topics.

He

is

is

of his chief religious duties, plays chess, and exhibits in

One

of

these

last

must

capable of fixing his

attention on a single subject for a considerable time,

I)

This

Achehnese ears can be charmed

a strict observer
all his

utterances

small internal wars in which the Sultan was engaged some time since,

originated in a quarrel about a sadali^ one of the dancing boys

ratebs (recitations) in female garb and excite the passions of the

who appear

at some of the
Achehnese paederasts.

The

royal

I50

a deep

hatred

for

Gompeuni, based on events antecedent

the

Achehnese war. Like

Asem

to

is

hear

women, weapons and

rams,
ficance

any

to

relative

is

only.

from the

no sensible language

lips

of

to sec them devote their attention to fighting cocks and

and

tiianktis

he

we
The Achehnese,

estimates of individual worth, that which

all

can form respecting Tuanku

accustomed as

to the

so forth,

inclined to give a wide signi-

is

member

utterance of a

intelligent

of the royal family,

and to exaggerate the mental insight of the speaker.

Those who knew Keumala, however, were well aware that Tuanku

Asem
the

not confine himself to quarrelling with his royal ward over

did

licentious

latter's

exhibited

much

presents;

he

and neglect of

life

of the

jealousy

bargained

sultan

regard

in

the pettiest spirit in his

in

He

his religious duties.

to

also

receipt of

the

name and

con-

in

junction with him as to the market value of royal deeds of appointment,

for

which the aspirants to such honours were obliged to pay cash;

while

political

his

phrases,

learned

apart from

genius,

revealed

itself

expression

its

especially

in

thing into hard cash for the benefit of the

Under the
on the part

Uma

little

men

as

Teungku Tiro and Teuku

money matters and circumstances closely affecting

or proteges of the Sultan, but beyond this Keumala exercised
influence on the actions of these two individuals, who in
to

one another.

their turn rarely held consultations with

Some

the desire to turn every

"court."

Tuanku Asem correspondence was kept up

of

of the court with such

regard

in

the friends

but

influence

highsounding

in

when visits to Keumala by chiefs who had subAttitude of

mitted to the Dutch Government were arranged in order to restore
xtnTand
Teuku I ma them to friendly relations with "the court", Teungku Tiro was at first
with regard
to place obstacles in the way of this plan, though both the
to tlie visits disposed
years ago,

parties concerned desired

of

for

it

those

of their

Gompeuni.

the

Teuku

Uma

permit

might

make
been

it.

of the

The

sultan

prospective

and

his

profits,

people were

fellows

Nor

who had
did

Teungku Tiro acquiesce

renewal of such

so,

him that

side

demand on them for

visits would have come

frequent
these

to

intercourse,

draw revenues from the other

less

favour

the eyes of

in

not yet tendered their submission to

had frankly pointed out

the

in

and the chiefs because

moral attitude would thus be somewhat restored

their

to

sake

the

in

until
it

the cunning

would be better

order that

of the

nothing. Here

court

and thus

"linie,"

financial support.
to

the

Had

it

not

we have a

'SI

proof of the insignificance of the court, both in relation to the

fresh

of the interior and to the Dutch Government. There was never

affairs

a party

Kcumala, but merely a court

at

traditions of the feeble

[Since

Dalam

clique,

which continued the

that subsisted in the capital in former days.

above was written, circumstances have

the

in

many

respects

modified the part played by the pretender to the sultanate. See Preface.]

Rivals of the Traditional Authorities; Political

9.

Adventurers and Representatives of Religion.

the

In

portion

last

our

of

the

of

description

Acheh we have frequently mentioned the names

and Teuku Uma, who

Tiro

They
pangUma

no place

classes.

find

the

sagb'c,

nasali,

and

we

during the

tions

and

disorder
classes

be

to

few

past

overlooked

years.

form

to live

Acheh

itself felt in

ranks of officers of state such as

and tcungkit

the political

in
in

life

any description

nieii-

of the

thereof,

are examining the development of political condi-

unrest

referred

the

in

system of

two men, Teungku

types of their respective

as

most weighty factors

not

arc

especially where

serve

political

ule'cbalang, kali, iincuin, kcnchi

yet they arc

country,

may

of

the

and

This period
in

niilicu

flourish best,

is

which

one of disorder, and

people

though their influence makes

times of comparative repose also.

in

of both the

They may be

called the rivals of the hereditary chiefs.

The
so

to

kind require but brief mention, as they fight the uleebalangs.

first

speak,

aim more or
greatness
the

in

with
less

own weapons. They

their

openly

are ambitious men, and

the zenith of worldly

at the uleebalangship,

eyes of the Achehnese. They are to be found among

without territory '), who use their position to gain

the

title-bearers

themselves followers and to outshine the uleebalang

in

whose

district

they reside, so as to compel him either to make them great concessions

or

to

examples of

vacate
this

the

kind

field

in

of rivalry

their
in

favour.

We

the case of

have already seen

Teuku Nanta

Seutia

and Teuku Kali.

No

less

dangerous

bear a more or
l)

are

those

less illustrious

See pp. 92, 126

127

above.

adventurers

descent, or as

who can only

its

bring to

equivalent a reputation

Political

'52

won upon

To

Conditions
for tlie success ,t

of

these adventurers.

the

who

of battle, and

field

are thus able to gain adherents

various ulcebalangships.

in

ensure success they chiefly require such tact as

cause

then"

i.i

j_i

they must possess the

i.

tgift

of

will unite
i

time reward their followers handsomely and treat them

they

that

them

prefer

will

<

command, but
i

who

to the uleebalangs,

in

at

men

^i

the

such a

to

same

way

are as a rule of a

niggardly disposition.
Inaction
succession

them the prelude

for

is

of fresh

can

enterprises

to a

Nothing but a constant

fall.

enable them

to

augment

their in-

fluence and keej) their rakans supplied with the necessary emoluments.

War

thus for them a condition of existence

is

their

highest

until

they

they

aim,

have

are

actually

until

they have attained

enemies of order and

the

repose.

become uleebalangs do they remit

Not
their

labours and content themselves with mere ordinary plunder. After they

have advanced to

some important

these and

Uma

Teuku
owers

chief to

the

would soon be

sultan

upon

in the

war against the Dutch to be the dreaded

his

for

is

into the background, well

retire

it

foll-

whole West Coast. Throughout the whole of the

the

of his influence, his appearance

sphere

the

methods have been successfully employed by

generous and kindly demeanour, he worked himself up

of almost

do so

district.

the course of the past few years. Beloved by his

in

his

for

similar

from a mere panglima

lord

do not disdain

marriage alliances, where such are likely to give them a firmer

political

footing in

All

a certain degree of distinction they

all

over with him.

handsome consideration

the signal for the heriditary

knowing

that

To crown

if

all

he failed to
he induced

to impress his nine-fold seal

power by means of a deed appointing him "Sea-guardian of

West Coast."

Teuku Uma's

may

be

success

hereditary

the

for

proves

through their passion

for

indeed

chiefs,

spoil

how dangerous such

weakened

as

rivalries

they generally are

and money, their narrowness of mind

and want of energy. Much however depends on the personal character

of these chiefs.
of their
influence

They have

rakans and

than

an

chief such as the

but

little

Uma,

head.

since

equal opportunities for winning the affections

more means

at their disposal for increasing their

ambitious

leader

imeum

Teunom even Teuku Uma

of

of

troops.

Against an energetic
could

[An account of the subsequent adventures of

1892, will be found in the Preface.]

make
Teuku

'

153

At

the same time these adventurers had the unmistakable advantage

of introducing

new departure from

the old and superseded order of

and the conditions which arose from the coming of the Dutch

things,

Acheh were exceptionally favourable

to

to

their

objects.

While the

own

territories,

hereditary uleebalangs are engrossed by care for their

they seize the opportunity to rally around them

each

in

which
chiefs

luck

their chances carefully before deciding to

the foreign

against

They

invader.

lack but one thing,

the special property of the second class of rivals of the adat

is

cannot

they

They weigh

district.

their

try

the restless spirits

all

inspire

their

holy zeal and

with

followers

self-

sacrificing devotion.

This second

much more extended

requires

class

notice;

it

consists

of the various representatives of religion or of such as borrow a certain

Representa;ojj

prestige therefrom.

So

we have

far

of the

learnt

cooperation of hukom or religious law

country,

as

being the

union and indispensable

indissoluble

very basis of

with

custom of the

Acheh. At the same time

in

life

the

adat,

we have constantly remarked how the adat assumes the

and the hukom that of her obedient

mistress

revenges

ever

chance;
unity
the

escape

to

her

for

from

seek

to

Achehnese

the

of

They do

servile position.

this

adventurers,

for

as

in

not require, like

adherents; these are voluntarily

by the anthropolatry which

furnished

The hukom how-

slave.

whenever she sees the

subordination

representatives are always on the look-out for an opport-

her

political

religion

herself

part of the

strong

as

is

most

of

that

feature in the

other

Mohammedan

countries.

In the earlier days of

The

Believers

had

to

its

existence Islam gave

conveyed and interpreted

of

God,

commands

to

humanity, these had no

for

modified, and the change grew

modes

requirements and

of earlier
heretical

and

branded

persecuted.

it

of thought.

in the

(following in the

times)

creed

'><=

of

man.

Prophet grew so great, that

the Wahhabites

Respect of
pei-so"^ '

all Islam,

more pronounced

as

went on and Islam spread beyond Arabia amongst peoples of

different
tlie

who once

instruments

his

real part in the salvation of

This was soon

weight to persons.

-'

amongst mankind appointed

time

little

there were
do with Allah only, and although

The reverence paid

to

beginning of the present century

footsteps of

as idolatry

many

learned dissenters

but this sect was declared

The same veneration was

in

measure

The Prophet
^
,

'"
,

54

extended to the descendants of the Prophet, the sayyids and sharifs

The

conception

Shi'ite

entitled to the reverence of

Believers, gradually

all

orthodox teaching, h^vcn had

become popular

Mysticism has also flourished

Koundeis of

is

held

it

It

own

their

by others

feared

introduced here

first

Islam. In such esteem

in

that the founders of mystic societies {(arlqah), their succes-

within

part of the

tendencies.

Shi'ite

extensively

and even ^i
the simplest teachers

sors

became

obeyed

circle

of

1)\'

<-

mystic formulas or practices are

pupils

their

and

reverenced and

as a sort of vice-regents of God.

was from these societies especially that there arose the

of

"friends

').

and

inviolable

^),

not done so, the doctrine would have

it

the Archipelago, for Islam as

in

from Hindustan has always shown

mystic orders.

persons as sacred

of their

That they are chosen of God above

Allah".

men appears from

manifest

Their

heal

prayers can

tokens of a miraculous

the

sick,

their

blessing

the

ivalis,

their fellow

nature (krainat).

happiness for

brings

time and eternity and their curse misery. These influences are believed
to

from their graves after their death

issue

and presents brought

In

too

popular

the

exalted

to

In

hence vows are made

at

to their holy tombs.

mediation with Allah, who

belief their

is

of course

occupy himself with the small wants of

his creatures,

good

offices differs

and the request

almost indispensable,

is

little

for their

from a prayer.
beginning

the

against

of this

centur)*,

Wahhabites protested

the

universally prevalent idolatry, but without success.

this

town, nay almost

every

has

village

patron

its

tombs of other holy men, whose blessing

is

and

saint,

invoked

also

Every
the

also

for certain definite

purposes.

Under

the

influence

of that

and the constantly increasing veneration paid

po])ularity,

sayyids and

sharifs,

somewhat from what

As explained by me elsewhere,

1)

in

to prophets,

teachers and saints, the position of the pandits or

ulainas has also altered

differences,

which continually grew

mysticism

but as a general

rule

the

application

originally was.

of these

descendants of

the

it

titles

is

subject

As

kee-

to

local

Mohammad's grandson Hasan

are

and those of Husain sayyids. Thus in the Indian Archipelago there are sayyids only, though the name of sharif is here and there applied to the descendants of saycalled

sharifs

yids born in the country.

As

2)
vol.

p.

to

the

development of

veneration

this

32 et seq. and pp. 71 et seq.

for

sayyids and sharifs see

my "Mekka"

'55

pcrs and

spreaders of the

claim

universal

to

invoked during their

are

holy

Contempt

reverence.

their

for

word passes almost

There are among them some whose prayers of mediation

unbelief.

as

knowledge of the holy law, they have a

places

time and whose tombs are honoured as

life

Mysticism has so completely pervaded

death.

their

after

more recent Mohammedanism that most of the learned

more intimate and

also the representatives of this deeper,

of religious

As

regards

Achch

countries,

which

of Islam,

law arc

secret aspect

life.

particular, tliere

in

deification of

experiencing

high a position

as

elsewhere keeps a

remains that they

Their number

is

the

may

This

Archipelago.

here

by the creed
against

face

its

Moham-

other

all

Achch

in

be

partly

as in

due to

any other
their

enticed

not

counterpoise of a European government, which

strict

watch on such

command

persons: the fact

influential

a deeply-rooted respect

and

fear.

not very great in Acheh, and comprises

some who,

perhaps by the great advantages of sayyidship, parade a

genealogy, a trick

the

beings.

The sayyids occupy

country of the

beginning zealously set

the

in

human

which would meet with no success

in

false

most other

parts of the Archipelago.

Native-born

descendants

of

inherited from their mothers.

sayyids

They

tongue, and though they continue

quickly

lose their
in

assume the character

knowledge of the Arabic

spite of occasional opposition to

belong to the dreaded and respected religious nobility, they cannot

the long run

Their

title

celebrated

compete with
in

earlier

their

times

in

kinsmen who come over from Arabia.

was Teungku

')

Sayet (= Sayyid). The

Sayyid Abdurrahman Zahir introduced the custom of sub-

stituting for these

two words the

title

Habib

(literally

"beloved")

used

Arabia as an honorific designation of Sayyids. In conversation the

in

word habib

is

at present used in

Acheh

to express acquiescence in or

obedience to the word of the Sayyid, just as dirlat^)

sultan.

1)

Sometimes the expression pangulee

(a

is

used to the

variation

borrowed from

such

are

See pp. 70 seqq. .ibove.

2) In

like

manner Teuku, Teungku, Tuan

denote concurrence in the speaker's

last

remark.

and

other

Veneration
for

as in

to the highest pitch permitted

rises

it

nothing special to be said

is

Mohammed. Here

as to the reverence paid to

medan

in the

titles

used simply to

sacred

personages in
'^'"^"

156
the

Pidio

the

Malay penghulu

Acheh
Teungku

dialect)

employed

is
')

tomb

sense.

this

lord,

It

the equivalent of

is

otherwise confined in

title

his disciples etc.

most highly honoured

present

at

in

chief or

and

to the prophet

The

Achch

in

that

is

of

AnjoDg.

Teimgku Anjong

Abu Bakar

Sayyid

certain

Gampong

in

Jawa.

It

the

is

resting-place of a

last

bin Husain Bil-Faqih, and has completely

outshone the more ancient tomb of Teungku di Kuala

(Abdurra'uf

of

which

Singkel)

enjoyed

the

Abdora'oh

alias

reputation

highest

in

former times.

Among
famous

the

family

Teungku

di

sanctity,

was

Edi) the

first

her

in

is

once,

living

of

"^Aidarus

The

Buket.
in

'-),

father

find

Habib kramat of the

half-crazy

young man,

who

enjoyed a reputation

also

son

the

of
for

conjunction with the lately deceased raja of Idi (vulg.

pioneer of that

turn

manner we

like

in

district.

holy that her husband after co-habiting

so

became very

ill

madman

sister of this sanctified

ami has not since ventured

to

with her

renew

his

mar-

rights.

ital

Some members

Mecca

of another family of Sayyids from

are settled

make

Pidie and used to

occasional journeys to Keumala, where the

young sultan treated them with the highest honour.
in

Not by any means

pandits.
tions

to

agriculture,

reverence

based

testifying

to

of

guise

who

of the sayyids of

quickly

but

feeling,

Acheh

are theologians or

to trade or in later genera-

none

enjoy

they

on religious

the

less

even where their

devotional spirit on their part. Such

not only with sayyids

the

all

Most of them devote themselves

who have found

random adventurers, but

make

them too these

their

own

their

is

the
life

customary
is

far

from

often the case

way over from Arabia

also with those born in

of Achehnese manners and vices.

With

more than ordinarily pronounced,

vices are usually

they are excessively spoilt from their

earliest youth.

1) Penghulu has a wide range in Malay, just

Masjid is quite a humble individual, a sort of

as

"imeum"

as

Achehnese. The P'ciighulu

in

sacristan of the

mosque. The headmen of

same title is given to an

whose position somewhat resembles that of the uleebalang in Acheh. Such for
example was Sayyid All the Penghulu of Jelebu in the Malay Peninsula, who revolted against
large

villages

are

also

called pliighulus\ but in

some

in

Acheh,

states the

official

the

hereditary

came under
2)

Yam Tuan and became

the

independent

state before

it

Luar Batang in Batavia. His tomb

is

ruler of that small

British protection. (^Trans/alor).

A member

widely venerated.

of the

same family

lies

buried at

158

The Mohammedan law

men

allowing

to

women

to

wed with

lower than their own, and marriages of the daughters

rank

of a

averse

is

who are not sayyids

Acheh hardly anyone

of sayyids with those

are everywhere of extremely

occurrence.

not a sayyid would venture

rare

In

on such a union, as

is

it

would overtake him even

The daughters

much
not

are

gampong; they

for

are then presented for his acceptance

nay even pressed upon him.

rivalry,

few,

life.

of sayyids must thus always wait until fortune sends

a sayyid to their

with

God

thought certain that the vengeance of

in this

And

such daughters

the sayyids are fond of travelling and always ready

contract marriages even during a short residence in a gampong, so

to

numerous progeny.

that they beget a

In

accordance with the adat the sayyids' daughters

women, prohibited

are, like other

own gampongs,

as a rule from leaving their

so that

among them virgins of a comparatively advanced

unknown phenomenon in Acheh.
Achehnese, who is a niggard to all other strangers, the

there arc to be found

age, otherwise an

From

the

and he need take

sayyid meets a ready welcome,

though he holds no
This

subsistence.

host

whom

may

it

his

This

is

due to

law against the

much

as

The sayyid
own,

and

no

lift

his believing that

and

one

own

faithful,

whereas the curse of the sayyids

a finger against a sayyid

orders
resents

his

in

Allah reserves his

illimitably merciful in the enforce-

is

would not hesitate

life

gives

even

be said that the Achehnese fears the sayyid more

for the hereafter

to take a sayyid's

pains,

his presence.

takes effect here below without any hope of mercy.

readily so

little

to secure his

him by the woman he marries or the

supplied

is

the Creator.

punishments

ment of

and has no employment,

he makes glad with the blessing of

In practice

than

oflice

No Achehnese

will

one who would dare

to cut his

own

father's throat.

neighbour's house as

if it

were

his

Under the protection of an energetic

it.

sayyid even a European might travel in safety throughout Acheh.

Names
and

in

ceeded

of various sayyids appear

several
in

places

members

descent

the

of the

list

of the sultans of Acheh,

families

of sayyids

have suc-

raising themselves to the position of a kind of uleebalangs.

None however has employed

his

in

with

more

Abdurrahman Zahir,

usually

great respect of the Achehnese for

the

political

tact

known

as

and more success than Sayyid

Habib Abdurrahman.

Habib Abdurrahman.

In the beginning of his residence in

Acheh he claimed

special atten-

159
tion

as

kitabs

Arabia, but

in

of his

disciples

usual

He

in

soon acquired the

It

was

long

not

support of

When

every side there

as

of

title

before

money

He

thus

might

whole

his

Achehnese.

excellence.

Habib was able

who wished

poured

rely

to

on the

fully

to gain a reputation

men and women

thousands of

in

On

eager were

such occasions each one brought

measure {gamph) of husked

gift

times

moved

religious depravity of the

only to kiss the Habib's hand.

a

took the lead

his intimate friends their

"The Habib" par

the

greatest pandits

He

and of a considerable portion of the credulous masses. From

for piety,

it

he talked with

the ulamas and those

all

The

their master.

the services of prayer, and often

was the moral and

topic

Acheh, when coupled with a devout

acknowledged him

congregation to tears.

doctor of law

for a

the head of the religious party.

capital soon

the

at

sufticed in

knowledge of the

law. .His

though he would not pass

amply

it

make him

to

life,

Mohammedan

teacher of

strict

considerable,

is

rice at the least,

and some-

presents of considerable amount.

won

all

influence that an ambitious

the

but rose superior to

attain,

Achehnese ulama

such ulamas by virtue of the

all

knowledge of the world, keen insight and

political talent

which

distin-

guished him from the native Achehnese, and also from the fact of his

being a sayyid.

So hopelessly divided are the people of Acheh that the greatest of

ulamas would always find jealous
to

him;

but

the

Habib

sayyid was exalted above

The important
in

chiefs

contact supplied

and thus have parties

rivals

as a foreigner stood outside parties,

all

and

hostile

and

as a

the native Achehnese.

with

satellites of the sultan

him with but few

real friends

whom

he came

and adherents,

for

representatives of adat, unless they be unusually devout, see in

these

an upholder of the

hukom

a formidable rival.

Looking

at the

circum-

we at once see that this conservative party is right in this

Whoever advances the pretension of "upholding religion" {peiikbiig

stances,

view.

agaiiin)

matter

is
is

their

that

natural

enemy, and

the

most

serious

part

of the

they actually lack the weapons wherewith to contend

against such foes.

reformation

religious

spirit

of

the

institutions

of the

country conducted

would rob the uleebalangs of everything. Even

work were carried out with the utmost moderation

the national character of the Achehnese,

still

in

in
if

the

conformity with

the whole administration

i6o
of justice

The

now

in

new order

the

away from

of things.

It

to the representatives of

not to be wondered at that the

thus

is

their control.

would be prohibited, and

delight

would be transferred

of ottice

dignity

now

wherein they

recreations

their

the hands of these chiefs, and which forms the main

of their revenues, would pass entirely

source

view the advancement of the "upholders of religion" with inward

chiefs

vexation and alarm.

With alarm, because they have no means

resistance

these

to

of oiifering a

and open

fair

For the Achehnese are

of theirs.

rivals

vinced, and freely admit, that their customs and institutions are
ma'siet

(wickedness),

highly

necessary.

mitting ma^si'et as

and becomes an

and that some reform

They

believe

also

by defending

How

infidel.

that

it

of

their

is

not so

man

that a

it

then

of

law,

of
is

much by com-

abjures the true faith

wishes to do so for self-preservation's sake, enter the

lists

if

he

as a hostile

whose professed aim

enhance the respect paid to religion? His own people, on

to

full
life

an uleebalang, even

could

champion against an expounder of the

way

con-

all

it

is

whom

he

can at the best of times place but a conditional reliance, would some

them hold

of

To

rivals

aloof, while others

The pandit

my

wisest

course

troublesome

these
to his

own

territory,

uleebalang,

you have no

if

he be not too weak,

right to intrude here".

has no territory, or rather his sphere

that would hinder his

The

Uma, an

such as Teuku

can say 'keep out of

would go over to the enemy.

is

universal,

and he

work would be deemed the enemy of God.

the

for

uleebalang

rivals at a distance

to

keep

or to unite

them

therefore

is

by strategem,

either

cause. This latter course succeeds best with the ordinary

Achehnese ulamas, who when unburdened by worldly cares generally

give pretty free latitude to the adat, and confine themselves to verbal
criticism of

what they

The mass

find amiss.

of the people believe in the absolute truth of the ulamas'

teaching, yet transgress

wont

are
acts

to

conceal

it

continually from their youth up.

their

The ulamas

aversion to such sins so long as forbidden

and objects are not obtruded on

their

notice.

even judge these transgressions more severely

The Achehnese

themselves than

in

an ulama who oversteps the bounds of the law. "He", they say, "can

al-

ways quote some learned text [kawoy]

is

different."

Honour

tain respectful forms

is

to justify himself, but for us

paid to the ulamas

and by pious

in

gifts.

by the observance of

it

cer-

i6i

Where, however, an uilama goes beyond these everyday

about the country to enforce reform according to the

travels

and

limits

spirit

of

the law, the respect he inspires increases to the highest degree, unless
his

be

life

in

with his preaching, and his proceedings

contrast

gross

Many Achehnese

manifestly dictated by ambition only.

thize

do otherwise than pretend

people

of the

to assent to

range themselves

will

in

At times indeed

it.

from the

in

first

The Habib

his interpretation of certain

then,

who

the

long

differs

doctrinal points.

we have already remarked, combined with

as

knowledge of the world and

in

a section

opposition to such an ulama

not however under an uleebalang, but under another ulama

which

sympa-

sinners

the fullest sense with such a revival, while the rest dare not

in

his sacred descent all those characteristics

render

run

his

the

ulama

energetic

in

Acheh

the

irresistable rival of the chiefs.

Under
and

gambling,

fighting,

intercourse,

illicit

was quickly inaugurated against ram

his leadership a crusade

cock

ment of

their

while

principal

people were strongly urged to the

the

Policy of

opium smoking, paederasty and other

religious duties, as for

example the

fulfil-

five daily

seumayangs or services of prayer.

In the preliminaries to the carrying out of his

showed himself

once

at

competent

politician.

programme

the

Habib

The opium-smokers

were not tracked down to their most secret dens, but only the more
public

opium-houses were suppressed, and opium smoking

with

practised

as

various

in

company

formal observances, especially on the

West

Coast, was rigourously punished.

One

two marriage alliances with the daughters of powerful chiefs

or

(including

the

widow

of a

sultan)

strengthened

the Habib's position

from a wordly point of view, and soon the upholders of the liukom
recognized with joy, and the supporters of the adat with embarrassment,
that

others in

all

The

chiefs,

menhakainali)
religion.

presents
the

and

as dwarfs beside the great ulama.

Sultan found himself constrained, after discussion with the most

important

to

Acheh were but

establish

new kind

of court

which the Habib should decide

all

of justice [bale

questions relating

Here they were confronted by the peculiar

itself

adat and

no

in

to

good

in

difficulty that

every attempt to establish a modus vivendi between

the religious law. For this law comprehends eiiery thing,

Mohammedan

replacing any portion of

it

by

can or
a

may

suggest the

advisability of

new system.
II

-j-he bale
"i^uhak.imah.

law of Islam a small place

the

In

manners and

different

customs

admit of any special

carry

of

recourse

but

places,

of adat

arc

vvliich

e.

to

human

being by

into

i.

does

it

the

not

systems of rules to

or

had to laws

is

based on adat or are called

extent

allotted to the adat,

is

different

representatives

Where

out.

it

62

great

choice or

agreement, this can, as we have seen, be only excused on the ground

men and

the

that

the

conditions of the present time are too evil to

be governed by the holy law.

When

this

is

once recognized, the questions to be brought before

qadhi are strictly defined,

the

and the

judges, subject to the proviso that in

allowed

to

all

submitted to secular

rest are

cases there shall be an appeal

the sacred law; or else each question

submitted to

first

is

executive, which in certain cases (as for instance rights connected

the

marriage

with

and inheritance)

sive

by no means

of aftairs though

position

cally workable. It
injustice

or

only

is

the

to

Thus the

qiidhl.

theoretically correct,

in rare cases of

introduction

the

them

refers

practi-

is

mutinous behaviour, oppres-

of objectionable novelties, that the

!"

complainants resort to the qadhi crying, "the law of Allah

In such

cases the ecclesiastical judge, dreading this rude intrusion on his usually

peaceful

life,

Where

as often as not absconds in alarm

Mohammedan government

of justice to deal with

of necessity a

arises

the

of

recourse

till

the storm blows over.

compelled to establish a court

matters connected with the sacred law, there

all

conflict as to the limits of the functions of

Here again the party of the adat must

tribunal.

that

is

to

hukom

theory,

in

circuitous

such

as a rule yield to

and can only save

by having

itself

methods, or by seeking a reason

for abolishing

the court thus incautiously instituted.

Such was the case with the

ceeded

in

within

the

authorities,

of
Opposition

a^
"the

,'f,.,

,,

Habib'

all

The

iiii-n/uikaiiurli

ball-

forcing from the adat potentates; he

purview of

whom

this

he had

court,

and

thus

which the Habib suc-

drew almost
robbed

following

is

an example

of the

constituted
his reforms,

strategems which his enemies

employed
against
him. Certain highlanders
were
J
i>
S
before

questions

control in this department also.

the

made powerless elsewhere by

all

him

suits

which,

if

dealt

with according

instigated
&
to

to

bring
t.

the letter of the

sacred law, could never have been brought to a pacific conclusion.

Habib was disposed on such occasions

to

set

the

spirit

to

resort to

The

compromise and

of the religious law above the letter.

How

would

it

i63

be then when he, the

strict

Book of Allah and the sunat of the Prophet

question "according to the

The Habib saw through

Seizing

homes and apply

custom,

for the

but in

shaven

with

conflict

The Habib

the

resorted

often

than

later

way

your

referred

He who in Acheh lets

many leubes and teutigkus

(as

his

do)

rough methods with the Acheh-

to such

chiefs.

they put

If

an appearance

in

time appointed, therein following the custom of

the

Arab would consider an imeven spit upon them by

or sat or spoke in what an

country,

proper

He

to

accordance with the Achehnese

in

the sunat.

even with their principal

much

it.

have adopted "the sunat of the Prophet".

said to

nese,

first

dogs that ye be".

faces,

beard or beard and mustache grow

is

to frustrate

sunat of the Prophet, go ye

your own

to

it

being clean

faces

their

to

and found means

plot

the

?"

one or two of the pretended suitors by their heads, he said

ye are so anxious

"If

was requested to decide the

reformer,

manner, he would smite, kick and

of correction.

was the

that

fact

What
his

enabled him to act

and active

formed a united

followers

high-handed way

in this

eager for the advancement of his programme,

the

while

whole,

opposition

the view a disordered and disunited mass, held together

presented to

by no other motive than

their anxiety to maintain

the existing order

of things.

The Habib
powerless

useful objects

mosque

also

on

own

their

initiative,

viz.

to

raya)

erected

out

carry

by general cooperation. Not only did he get a new

[ineuseitgit

tive labour,

compelled the Achehnese to do what they were

undertake

to

chief

by public subscription and coopera-

but bridges and roads were also put

in

hand

in

the

same

manner.

Wherever

broke out among the Achehnese the

dissensions

internal

Habib was quickly on the spot with

them

to

attempts to enter

his political

on

powers, even with the

made him

for a

Acheh's

behalf

Gompeuni

or

into

in

of the

relations

with

European

Dutch Government. Circumstances

time the leader of the "holy war" against the Dutch,

would have greatly preferred some

side

compel

insight are to be seen in his repeated

whenever the opportunity occurred

resulted

followers to

keep the peace.

Further proofs of

but

trusty

his

peace.

In

this object

such

he

always

settlement

showed
as

that

would

he

have

he was hindered by mistrust on the

Dutch, and on the part of the Achehnese by their child-

164

confidence

like

he

fires,

in

tiieir

own

Placed

invincibility.

longed for repose, which he found

finally

two

between

thus

accepting a pen-

in

sion and migrating to Arabia.

The Achchncse now

and even suspect

him

regard

generally

him of having served

Among

from the very beginning.

as

spy of the Gompeuni

as

which they

proofs

the

an ambitious traitor

refer to in

support of this theory are included just the very facts which show his

Achehnese

superiority to the

they ask,
chery

war

the

in

the Gompeuni's

his

men

if

to

raise

the

v\ith

fort at

and

political insight.

Infidels?

they surrendered, and forbid

us,

if

force

that

at

time

under

commandant and

the offer were accepted,

hand against the unbelievers? Iwidently, they now

because even

Why,

Why, when we had surrounded

Krueng Raba with a much superior

he promise a free retreat to the

did

leadership,

his

civilization

in

continually urge us to refrain from deceit and trea-

he

did

reply,

had a secret understanding with the

he

Gompeuni. They cannot comprehend that the Habib's

closer insight

caused him to give great weight to the impression which his actions

would make upon the enemy, a matter to which the Achehnese have
always been utterly indifferent.

We

have already seen how cleverly the Habib took advantage of

that favourite

method of

discussion,

the

viupakat,

in

his

intercourse

with the Achehnese.

we must admit

Considering the circumstances,

by Sayyid Abdurrahman Zahir

own

his

control

not overstated

been himself the

skill

the success attained

of

centralization

personal characteristics

first

to

of the

acknowledge that with

he would never have gained

his end,

that

too,

fact,

after

all

that

had not

had occurred,

branded by so many with the name of

he did

(as

him

to

return

supervision
this
in

1S84) have asked the

in

man

and

of

to
in

Acheh and

there

traitor

his position as a

after

').

he had been
still

as a favour to permit

part

anew under

their

accordance with their wishes, proves indeed that

much experience deemed nothing

Acheh.

l)

have

penetration and

and spy, he should

government
play his

We

Habib; yet he has

all his

sayyid furnished him with an impregnable basis of action

The

power under

have been nothing short of prodigious.

to

the

the

in

[This ambitious sayyid died at Jcddah

in

1896.]

impossible for a sayyid

i6s

Next to the sayyids we mentioned the mystics

as having

borrowed

Mystic

a certain degree of authority from religion.

Acheh,

In

rence

have

Qadir Jllanl

in

appears

formances called Rapa'i

whom

from

mysticism

and rateb

like

At

').

Abdul-

they derive

and

also at the per-

Rifa% that master of

name,

their

Acheh

equivalents of the

(the

etc.,

Ahmad

these last

We

the sultans' edicts. This

all

in the sadati-pantons

ratib),

especially of

the curious proceedings which in

under the terms

Arabic dikr and

men and

the prelude of
in

reve-

of mystic orders.

founders

of the

help of these holy

invoked

also

included

are

the

is

name

sacred

memory

the

to

how

seen

much

as well as in other parts of the Archipelago,

paid

is

of course

is

always

invoked.

The

of these

successors

spiritual

mystic

and formulas,

practices

very numerous. The tariqahs so popular

not

flourish

three

in

other parts of Sumatra do

Acheh, though sundry Achehnese

in

themselves as members of a tarlqah

look

who at present teach

much respect, but arc not

founders,

enjoy

also

hajis

We

Mecca.

in

have enrolled

can thus here over-

associations which form so weighty a factor in the

mystic

religion of other parts of the Archipelago.

Walls, saints of sundry descriptions,

usually

are

e'elia ^),

political these

part in so far as they are invoked

mystics.

"the

We

more

We

shall

in

political

life

who was

life

of

departed saints only play a

by the living.

much

than either departed saints or living

have already touched on their position

Habib,"'

as wall or

the representatives of learning in the law are of

weight

greater

Acheh

reviewing more closely the religious

in

Achehnese. In matters

The ulamas,

in

exceedingly numerous in that country.

meet with them again

the

known

himself numbered

among

in

our account of

their guild

and owed

to that fact a considerable portion of his prestige.

We

shall

deal

in

later

chapter

ordinary times exercised by the

Achehnese people, as well

These are religious

1)

knives,

mulas.

sear

The wounds

the

performances,

influence

ulamas over the

as with their lore

wherein

bodies with red-hot chains

their

with

etc.

the

which

is

in

spiritual life of the

and the method of their

wound themselves with

performers

while the bystanders chant religious for-

are supposed to be immediately healed

by the mystic influence of the

holy personage whose litanies are being recited.

2)

This word

in the

properly

is

pronunciation: but

it

is

the

plural

of wali in the .\rabic,

aiilia^

also used as a singular both in .\chehnese

same way as ulaina^

also a plural in .\rabic.

with an .\chehnese

and kindred languages,

The ulamas.

We may

teaching.

deren

(pp.

decHne of

17

18

66

here rest content with

ob.servin<,'

Dor Kin-

of his oft-quoted brochure) terribly exaggerates the

Mohammedan

learning

in

Acheh. Those who

on theology and law under the wealthy sultans

whose influence outside Acheh was

strangers

that Mr.

w-rote

books

Banda Acheh, were

in

at least as noticeable as

Acheh at the present time no less than

formerly ulamas of native birth who compose works of learning and
edification, sometimes in Malay and sometimes in Achehnese.
At the time of the coming of the Dutch to Acheh there were
within

But there are

it.

in

numerous schools throughout the country; and

it

is

a notorious fact

more than one occasion the students from these schools threw

that on

themselves, practically unarmed, upon the bayonets of the Dutch troops.

These were youths inflamed

imbibed

in

by the teaching they had

to fanaticism

regard to the holy war and the boundless recompense here-

awaiting the martyr to his creed, without his being called on to

after

render further account of his actions

contempt

tortures

death,

for

time

that

the

most

however,
fearful

we must

this world.
reflect

lot

of

In estimating their

upon the

rumours were current

which would be the

hands of the

in

anyone who

in

fact that at

Acheh

fell

alive

as to the

into

the

kafirs.

We

Strengthenhave already ascertained the grounds of the ulamas' influence

ing of the
,
,
^
,
t
ulamas posi- S"<^ f^he facility With which they attain their power. It is however of
tion through
jfij-^rest,
especially
in view of the present
state of affairs, to consider
r
j
r
the invasion
of a non-Mo- the reasons for the great improvement in their position arising from

...

hammedan

the invasion of

power.

Acheh by

non-Mohammcdan power, and

steady increase of their influence

in

the consequent

the conduct of affairs in that country

in later years.

The law
holv war

of

The circumstances attending the origin and early development of

Islam have rendered it par excellence a militant religion, whose aim
was no less than to convert all who held other beliefs or else reduce
them to subjection. The teaching of the law, as it moulded itself by
degrees, comprises a two fold obligation to

activity in the holy war:

The joint and several obligation of the community at large to

spread among all others by force of arms, at the bidding of their Chief,
i".

the religion or at any rate the sovereignty of the Moslims.

For the

fulfilment of this duty the chief of the

must

also decide as to the

manner

in

Mohammedan community

army and enrolling

which this programme

should provide by raising a standing

volunteers; he
is

to

be carried

167

Where

out.

difficulties

arise,

may be reduced to that

common enemy.
power in Islam into many separate
obhgation

this

of defending Moslim interests against the

The breaking up
kingdoms had

this

pointed

the

as

to

Thus the

of poHtical
result,

that in later times no single chief could be

acknowledged Head of the community.

universally

feeling of responsibility

among Mohammedans

On

feeble.

the other hand private crusades against infidels undertaken

by petty potentates

or

even leaders of marauding bands find much

favour at the present day

of

pious

all

if

only they be successful

the eyes

in

Moslims; whereas such enterprises would formerly have

condemned

been

general for

in

grown much more

the fulfilment of this joint and several obligation has

as

an injustifiable usurpation of the rights of the

Ruler of the Believers.

Moham-

Forcible conversion of Dayaks, Bataks and similar races by

medan

chiefs

personal obligation resting on

defend

their

land to

the

all

beliefs,

feeling

description,

continually in

all

which

may

finds

men, nay

fighting

as

such against

expression and

who hold

all

We

countries, but in

or

extinction

of such

many

hatred

other

of

them

encounter
it

towards

it

has greatly

moderated or even entirely disappeared among the governing

Mitigation

some

country

confirmation in laws of

thus indeed be termed hostile.

Moslim

in

Mohammedan

utmost against the invasion of a non-

Mohammedan enemy.
The feeling of Mohammedans
this

such

Believers.

all

The

cases even on the non-combatant inhabitants of a

to

in

would be vain to await the command or authorization of the

it

Lord of
2".

universally approved of and accounted a fulfilment of

and several obligation of the Jihad or holy war, as

the joint
cases

is

the

classes.

infidel

is

usually based on extensive intercourse with those of other creeds during

a long period of time, or else on long habitude to a powerful but not

insupportable government by

kafirs.

majority of statesmen and those

gradually forget and

dustry,

What

who

practically

occurs

usually

gain a living
set

aside

is

that the

by trade and

all

their religion with regard to infidels; while the scholars

in-

the teaching of

and theologians

busy themselves with seeking out and collecting texts which transfer
to

limit,

to

next world the sharp contrast between Moslim and

the

in

what

regard
is

to

kafir,

and

sublunary matters, the abruptness of this contrast

called religion in the narrowest sense of the word.

Among
feeling
to

in

is

peoples recently converted

usually the

to

Mohammedanism which

influence

its

on the contrary,

Islam,

to

characteristic of

first

very marrow, retaining

their

portion

68

all

this

sinks

the longer in pro-

slowness of their growth in civilization and knowledge

tlie

of the world.

The requirements of Islam

and the new converts

adopt such of

to that creed

soothe their vanity and such of

as

conversion of unbelievers are very

for the

small,

rules of

its

monj' with their own ancient customs.

To

savage

nothing

than

the

and that
gation

as

is

idea
all

not

rule

yet

they as

that

extinct,

of depriving

certain

conduct as are

these peoples, in

Mohammedans

infidels stand far

doctrines

its

in har-

whom

are the lords of the world

below them, while the privilege or

of the

of

latter

the

can be more attractive

life

obli-

property merely

or

new turn to their favourite pursuits of fighting and pillage.

Now among the Achehnese none of the moderating influences just

gives a
The Achehto

infidels,

mentioned have ever prevailed to any important extent. They were

never before subjected
emigrate

a foreign

to

other lands and

to

frank

the

conceit

worthlessness

the

From

this

strangers such as the Arabs are often vexed

Achehnese, who

of the

of

that

all

we may

slow

being

to

so extend their horizon, they were able

the excellence of their adats and of

to

and

own supremacy.

to cherish a belief in their

Even Mohammedan

supremacy,

will allow

no discussion as

their country contains,

and

belongs to other countries and peoples.

how

conclude

easily

all

by

little

disposed

they are to

learn anything from infidels.

Nor were the

with

foreigners

political relations

such a nature as to

their

subjects

could possess any

for its

advancement, of

inferiority

in

the

relations were very transient; not one of the

considered himself bound by the concessions of his predecessors,

while to

to

and

awake any consciousness of

Achehnese people. These

rajas

which Acheh has occasionally formed

as the result of her trade

has

it

in

7-iglits

always seemed impossible that

infidels

Acheh.

temporary attitude of friendship towards foreigners was confined

the

port-kings

and

those

we

in

their

immediate

of the

by the Achehnese, the only exception

of the Hindus,

When we

who

find

strict

are regarded as

consider that

it

is

In

prohibitions of the harbouring of

edicts
kafirs

sultans

neighbourhood.

little

to

which was

in

favour

better than slaves.

common

saying

in

Acheh,

in spite

169
of the theoretically recognized inviolability of the
strangers,

inedati

how

can imagine

who

lievers

The
sable
lives

am

"I

regard

little

unavenged", we

and property of unbe-

Achehnese has withheld from them the indispen-

Mohammedans may

that

lesson,

practical

not in fact assail the

and property of those of other creeds with impunity. Thus apa

truth

any

intercourse

accord with religion

have refused absolutely

should

nations,

teaching of the old

of the

and we cannot wonder

who had little sympathy
between Mohammedans and people of other

in

Achehnese expounders of the

the

of that

the

belief in

adat, which was here

with

life

slain

derive no protection either from religion or adat.

history of the

pearances favoured

that

paid to the

is

and goods oi Moham-

life

no Kling who can be

law,

to

admit the use or necessity

remedy of moderation which elsewhere mitigated the

strictness

of the doctrines regarding infidels.

Here
distant

countries

existing

Mekka, the

too, just as at

special few

who through

travels in

had formed new opinions regarding the proportion

between the power of Islam and that of the unbelieving world,

kept the

of their experience a secret, as the betrayal of such

results

a spirit would have been laid to their account as heresy or concealed

Where

infidelity.

people

the

frained for a time from plunder

sighted

conception of personal

that their truest interests

malpractices.

We

Great-Acheh or the

in

literal states re-

and cheating they did so from a shortinterest,

demanded

and never grasped

the

fact

abandonment of such

the complete

meet sporadic germs of such a notion among

only

the inhabitants of the coasts.

Infidels
level

who

with the

let

be seen that they considered themselves on a

it

Achehnese were objects of universal abhorrence; the

were regarded as

rest

game

fair

ing, since neither religion

such

is

hatred

the

case

against

kafir

to

belief in

powers.
infidels

When

the
all

was concerned.

remains almost unchanged.

mainly attributable to

which was the necessary

power. Indeed

of a

infidel

still

not

is

infidels

manner of deception and cheat-

nor moral or political insight laid any restraint

on such conduct where the

This state of things

for all

of

rise here,

and there

of forming alliances with other infidel

efforts to this

who would have no

fact that

result of the invasion

very invasion gave

this

desirability

The

the augmentation

end proved unsuccessful, those other

relations with the

Achehnese save those

of commerce, rose in the estimation of that people, while their hatred

I/O

was concentrated more than ever against the Dutch, who had

for years

past been the kafirs most detested in Acheh.

The cause

Causes

of
continuance of this

of the continuance, with but sHght cliangc, of these con-

the

ditions

rather

is

be

to

sought

for

the

in

that

fact

throughout their twenty years contest with

Dutch have not yet

tlie

grasped the uselessness of their resistance to the

always
gain

that

recollect

education

reason,

Achehnesc

tlie

For we must

kafirs.

and other similar influences

no hold upon the self-esteem of Mohammedans

themselves opposed to irresistable force. Such

until

they find

the tendency of their

is

doctrine and their practice entirely accords therewith.

The Achehnesc constantly express their conviction

wrong in ever vacillating for a moment (as they did
General van der
that

Heijden), that Allah

the Dutch, infidels worn out

is

that they were

time of

in the

manifestly on their side, and

by defeat

after defeat

and beset by

sickness and other such troubles, must give in at last in spite of their

apparently superior strength.

of infidels

that

prevailed

in

they believe that the estimate

Further,

Acheh

in

ancient times

is

more

reliable

by the people of Meura'sa, Gampong Jawa and

than the

view taken

the

according to which the wisest course would be to submit to

the

like,
first

power

kafir

came

that

by.

Some were indeed disposed to submission from the very

among them the people of Meura'sa are generally regarded
their old doctrine in regard to

impression

power of the
troublesome

to

ground,

fluence in

if

the

to

to the

Such a

practice

in

ephemeral nature
20 years of the

last

that

they

find

render

it

too

owing to the exposed

feeling could never

have maintained

Dutch Government had steadily extended

Acheh and

beginning

owing

They add however

put this doctrine

position of their territory.

its

infidels,

they have received during the

Gompeuni.

and

as having

Yet even these have maintained an fond

taken the foremost place.

of the

first,

its

in-

the people of Meura'sa had continued as in the

the

greatest

services

and

enjoy

the

greateet

advantages.
Contempt
dels.

The common parlance

of the

of the people serves to illustrate the attitude

Achehnesc towards the Gompeuni. In talking

to one another

they only occasionally employ the name Ulanda (Hollander) the com-

moner

appellation

being kaphc (Ach.

they use without the least

ill-will.

pronunciation

Furthermore,

two personal pronouns, both of which express the

the

of kafir),

which

Achehnesc has

third person for all

171

genders and numbers,

and gbbnjan
spoken
simple

keuclii'

employed without

is

nay,

of

title

for the

person

paid as a matter of course to a

for

Dutchmen, even

Gompeuni

the

for

The

ruler.

distinction,

Tuan

which

itself,

heitsa or

great

is

for

the

regarded

Tuan (Malay

which the Achehnese apply to the Governor of Acheh carries

besar)

with

is

regarded as too high

is

supreme

the

honour which

this

Governor of Aclieh
as

which

[ji-],

which betokens a certain respect

[geu'),

Yet

of.

jili

no respect.

it

It

is

them a foreign word

for

')

which they occasi-

onally use to describe high officials of the Gompeuni, and which sounds
to their ears very

Even

much

as the "Great

the people of Meura'sa and

by

compromised

themselves

authorities

and speak without the

ji/i

Mogul" does

Gampong

complete

to ours.

who have wholly

Jawa,

submission,

call

Dutch

all

slighest intention to give oftencc

common

of the regulations of the kaphe, thus in their

talk

denying to

the ruling authority even a comparative degree of lawful right.

myself actually experienced

have

European

who

official

know

did not

and the only person

form

polite

geii

in

the

is

sense but as equally burdensome

they might

which

(to

time the

title

settled in

it

more

Acheh.

as

the outcome of

common

to friend and foe, so that even though

in

their eyes.

In this connection

how-

must not be forgotten that the narrow limitations of the Dutch

position in

Acheh gave

common

the

use of the

gcu might be applied), the Dutch Govern-

ment coukl never become such

ever

who had

spoke of him continually as

general admit the possibility of a lawful infidel authority

in
in

presence of a

largely due to the fact that the people of Meura'sa

do not regard our policy and laws

etc.

in

company who made

was an Arab long

This state of things

where

the language, Achehnese

submitted unconditionally to Dutch rule

ji/i,

case

as

talk,

the

the actively hostile party the control over the

over the views generally expressed as to the situation

Even had

a favourable opinion existed

as

well

in

Meura'sa and other places which tendered their submission to the

Dutch,

situation itself

would have been speedily silenced by

it

this hostile

influence.

From the very commencement, the peacefully inclined exposed themselves

the

to

during the

van der

l)

first

hatred

of their

fellow-countrymen

by

their

attitude

and second expeditions. After the excursions of General

Heijden the feeling towards them began to amend, but later

"Great"

in

Achehnese

is

raya or

rayeti'.

\y2

on

and

especially

the

at

time

present

[1891

92]

become un-

has

it

favourable in the highest degree.

The same

of such of the chiefs

true

is

have entered into relations w

beyond the

or

supposed that their conciliatory attitude merely

to

cover deceit or a

means

succeeds

silent. If a chief

to attain

some

manner

in this

without rendering any real service to the

most

he loses

good name among

his

in existing

is

known

scr\-es as a cloak

fixed purpose, mistrust

is

obtaining a yearly pension,

in

'kafirs', his

action

esteemed

is

suspected of being

country men, since

his

is

it

held that

is

it

earnest,

in

circumstances nothing compels him to conciliation.

who came occasionally within

mixed company that others received

once heard a chief from beyond the

complain

it,

But as soon as ever he

sensible.

or pale as

liiiic

Gompeuni. As long as

the

ith

the presence of a

in

linie

yearly allowances while he got none. Hereupon some one expressed a

,

doubt as to the value of the services he

peuni;

compensation

the

for

evil

name which

as

my

as

in

with the

a truth" said he,

"I

Dutch
cannot

justification 1"
is

for

fullest

Gom-

formerly could, point to the superior power of the Gompeuni

This
felt

rendered to the

relations

his

Government had procured him. "And of

now

hail

which he replied that he only wanted yearly pension as

to

sufficient

to

others

than

all

force;

one

principal

way

show

Mohammedans

this hatred

elements

Acheh

in

prevails in the

of religion,

representatives

Mohammedanism which

of

still

and the respect paid to the persons who are

another the

or

contempt

that the hatred or at least the

are

are

the two

engrained

in

the

very nature of the Achehnese.

The teaching

of Islam

in

regard

to

the

"holy

war" thus finds a

strong support in the character of this people and in the most popular
ingredients

of their

creed.

In

more

civilized

Mohammedan

states

war

has grown to be governed more and more according to the principles

universally

acknowledged by

civilized

merely a watchword appealed to

in

nations,

certain circles to excite

and devotion. In Acheh on the other hand

fanatical

doctrine

detriment of the
events extra-

mely favourable to
ulamas.

the

of

the jihad,

kafirs,

and the "holy war"

which

is

sympathy

made

of the

exaggerated

to the

real use is

readily

is

while those gentler tenets which the "believer"

^^^^^ ^oo difficult of attainment are

simply

Xhe progress
of the Achehnese war
*^
"
able to the ulamas and their class.

set

on one

side.

extremely
has proved
' favour^

173

Chance willed that the

conflict

begin

should

at the identical con-

when the whole of Acheh was subjected to the influence of

"the Habib", The adat-chiefs had at that moment once more received
a severe lesson from the teungkus and their adherents. The absence
of Habib Abdurrahman at the time of the first hostile movements of

juncture

still

Dutch against Acheh rendered the organisation of the Achehnese

more defective than it might otherwise have been. Yet not even

he,

had he been present, would have succeeded

the

harmony and (what was most important of

necessary

sary discipline.

among

lurked

It

numerous

his

common

this as

the neces-

this

reviewing his career we

man, elevated

for

many

so

in

of the Achehnese,

standard

respects

was never influenced

continued resistance.

may, he was absent at the outbreak of hostilities.

_

The

between the Achehnese and the Gompeuni was from the very

contest
first

it

but in

talents;

power of Acheh

belief in the

Be

all)

questionable whether a capacity for generalship

is

must always recollect that

above the

by a

maintaining the

in

a national war. This followed as a matter of course from the state

of popular
universal

war,

in

skill

that

which we have

feeling

is

the

to say

one

But

of arms.

use

described, coupled with their

just

it

was an Achehnese national

which unity of conduct and

in

fixity of plan

were entirely wanting.

Many

there were

creed,

selling

fought

in

those

their

who sought
lives

the coveted death of martyrs to their

dearly

as

they

as

could.

Sometimes they

separate bands and sometimes they joined the standards of

adat-chiefs

who took the most zealous

Imeum of Lueng Bata.

part

in

the defence of

the capital, such as the

Imeum

This

[he died in the year 1901 during the military operations in

Samalanga] was a rare phenomenon among the dealing with men. Like

most of

he sought to be foremost at

and sanguinary internal forays.

parties

those

his fellows

qualities

fights of animals,

At the same time he possessed

whereby an Achehnese may

though not entitled

to

such

a position

by

rise to

and toys as generously as with those of

they begged him to put the requisite

weapons.

by

his

no one.

In

battle

and arduous

own example, and

Dissolute though

at
his

toil

fine

be an uleebalang

his birth. Continually sur-

rounded by boys, he complied with their demands

their kites

gambling

for the repair of

his

followers

when

edge or polish on their

he always encouraged the others

the sharing of profit or spoil he forgot

life

was when viewed from a

religious

The beginning. Anatio^al war.

74
standpoint,

he was unsurpassed

his hatred of the infidel,

in

while

not

behind the majority of his countrymen in his reverence for saints and
ulamas.
Mistake of

The

great defect in most of the hereditary chiefs consisted and

....

hereditary
chiefs.

consists

in

this,

that

their

impel them to action

on behalf of Acheh

sible to see whether their

some responded

and

religious

own

political

still

never

convictions

they wait as long as pos-

territory will be threatened.

to the repeated calls for help

by coming

Even where
to the rescue

with their followers, they were unable to hold the latter together and
the

auxiliary

soon

force

most of the Achehnese

expedition,

distant

melted away.
chiefs

make

to

when they

The obvious

hating Achehnese soon

result

is

in

an evil custom with

is

it

call

no

or

little

maintenance on the journey or

objective.

For

out their subjects for a

proper

provision

the foreign territory which

most

that even the

frugal

abandon a contest with superior

their

for

their

is

and

kafir-

under

forces

such circumstances.
Hereditary
organized

chiefs,

newly created panglimas and devout volunteers

bands of fighting men as well as they knew how, but

their

complaints were

rife

of the inconsiderable levies sent up

of Pidie

and the highlanders with

while

the

in

Dalam

all

old cannons were

their

by the people

\aunted courage. Mean-

dug up out of the ground and

loaded with an extraordinary collection of projectiles, which on various

proved more

occasions

soldiers of the

In

Achehnese gunners than

the

to the

Gompeuni.

beginning the trust of the Achehnese

the

now and

to

fatal

then to be justified.

tives of religion

Where they met

in

God's help seemed

with reverses the representa-

were ever ready with their explanation. 'He that

will

carry on a holy war with assurance of victory must begin," said they,

"by turning from

all

his iniquities."

Small wonder that Allah did not

always cause the arms of Acheh to be victorious since he had so much

ma'siet (trangression) to visit on the people.

from

his

travels

When

the Habib returned

and assumed the leadership of the resistance to the

Dutch, the ulamas pointed with satisfaction to every additional success

achieved.
rules

Here was one who

carried

on the

war according

of the sacred books, while the adat chiefs

and spent
Finally

knew nought

to

of

the

them

their spare time in forbidden pleasures.

there

came severe

lessons; in particular, the

marches of the

Dutch troops through the highlands established the conviction

that

175
further

the

was impossible. The

resistance

"sons of the upper reaches of

bragged no more but took to

river"

the most determined

fliglit;

opponents of the invaders retired to distant hiding-places. The Habib

was only too glad

ulamas

nor

ambitious

the

had

Prices

risen,

by those who

We

in

con-

After a short time neither the fanatical

could

leaders

guerilla

any longer check

the lowland districts and the capital

itself.

and there was much to be earned from the

kafirs

flow of population

the

handsome yearly allowance

to bargain for a

submission.

of his

sideration

to

down

laid

their arms.

must always recollect that hatred of the

more than any other passion

infidel is never,

any

or inclination, the sole ruling motive of

a nation.

With peoples

like

the Achehnese, various causes have combined to

which however may be controlled by superior

make

this hatred a habit,

force

and unlearnt through continued intercourse; and

in

course freedom of trade and some much-needed reforms

in

this inter-

the admini-

stration of justice are important factors.

Every Achehnese knows and approves the proverb "Agriculture

the

prince of

mass,

(methods

all

of)

breadwinning"

and having besides no

opinion

their staple industry.

kill

Yet

it

taken

if

in

a combination of

cumstances be partly incited and partly driven to take part

the

which

fruitless resistance

may by

The prince

nation holding this winning,

would,

unity

political

be certainly disinclined to maintain a

would

').

is

in

cir-

such

opposition.

As

the

invested

territory

by the Dutch presently became reduced

f'-ueiilla

leaders.

narrower

to

minority,

acted

the

limits,

was inspired with

of irreconcilables,

fresh

life.

of

whom we

well

the

members

as

and others

.saw

recognize a type
of the

family

which was now

Those who

in

in a

for the time being

most part the energetic

as organizers of resistance were for the

adventurers
as

party

Teuku Uma. The

of the

Imeum

of

latter,

Lueng Bata

the prevailing confusion a chance of essaying their

in

fortune.

We
leaders.

must not take a onesided view of the motives of these

Without doubt a disordered

the

attainment

the

invasion

l)

of their

of an

Pangu/ii harcukat

purpose,

infidel

mciigb'e.

state

of affairs

even though

power.

It

gives

it

them

is

may
a

guerilla

favourable to
not arise from

chance to gain

176
adherents, and,
the

religious

element

recollect

that

goes well,

all

if

compels

who
The raw

of rice

who

and pursue

Gompeuni, a

Vagrants without

or

theft

of

districts

plunder

of

the

religious

inspired

by

(especially

West

the

way

the highlands and

in

Coast) through murder and

recompense

incomparable

an

or

students

some

The younger men

become shahids

gampongs

the

in

after

an

against

all

These bands,

infidel

death.

or martyrs

are also subject to

Where

the incentives of hot blood passion for the glory of battle.

them from what

ways

evil

always to be found who are

are

their teachers with a desire to

faith.

means of sub-

visible

under an honourable name, with the certain

their old trade

Among

is

even by

belief shared

choose nothing better than to turn from their

expectation

war

the

is

we must always

ortlinary circumstances supply their needs in the

in

populated

rapine, could

the

Nor

chiefs.

for

material from which these chiefs recruited their bands was

and opium through

sparsely

case,

no single Achehnesc has any doubt of the meritorious

very varied description.

sistence,

their

in

as

are least inclined to risk their lives for the cause.

those

of a

hereditary

inactive

even

lacking

power such

attain a degree of

to

of the struggle with the

character

to

of the

respect

enemy even

the

their parents cannot withhold

believe to be a pious task.

however,

are

much wanting

too

organization

in

to

remain long on foot unless constant encounters give them the chance

Where

of getting plunder.

people

the
their

of the

maintenance

they are strong enough to compel

this fails

gampongs

their

in

neighbourhood

but this soon creates disgust,

all

these troops are not as a rule distinguished by a godly

champions against the

Rise of the
ulamas.

Here
their
for

it

is

felt.

While allowing

endeavours to cause

leaders

loss

The

finances

the

war and the

manner of
their

Allah

holy
^j^^

^^^^

can

lay

no

sacred

their

eftective

credit

all

claim

to

the

making

guerilla leaders

to

in

books to point out that

general

cooperation.

The

conformity with His decree.

himself has indicated in his holy law the sources from which
^^

^.j^^

\\o\y
'

war should

be

defrayed.
j

provision
Part of the r

must be made from the revenues which the Moslim

admi-

nistration.

except as

to the infidels, the ulamas can

war ordained of Allah must be waged

of

life,

infidel.

nay are bound by the text of

siicli

provide for

more because

that the ulamas have their golden opportunity for

influence

their

to

the

unbelievers,

and a portion of the religious tax

must be specially

set

aside

for

this

state derives

,_/ai
zakat (Ach.

from

-i

jakeuct)

purpose. Strenuous appeals must

177
also be

made

on the great reward

or

life

voluntary contributions, emphasis being laid

for increased

awaits

hereafter

that

who have

those

sacrificed

property for the holy cause. But the troops must refrain from

levying contributions on the villages

encamped,

whose neighbourhood they are

in

on such acts no blessing can

for

The manner

rest.

of the spoils

of distribution

is

also strictly defined in

law; disregard of these regulations will render the offenders liable

the

both to defeat at the hands of their enemies and also to the visitations
of God's wrath.

Finally

can be

there

no success where small bodies of troops act

organization.

without central

There must be leaders

whole and keep a watch over the

and

faith

to supervise the

who hold thereby

all

in

the beleaguered land.

The Raja of Acheh

country

his

is

concerned.

is

almost a negligable factor so

The

indolently shut themselves up, each within his

The

incapable of united action.

war.

Thus,

ulamas,

say the

own landmarks, and

leaders of the bands of volunteers

short of the conditions which must be

holy

far as the position of

uleebalangs, the true chiefs of the country,

it

fulfilled

is

by commanders

on us that the duty

are
fall

in the

rests of

regulating the conduct of the jihad.

Such and the

train of reasoning

on which was based

development of the power of Teiuigku Tiro and

the
or

was the

like

rivals.

grew

Their influence

little

by

little,

but

if

his

cooperators

asked to name a
_

we should say

starting-point

that the period of the ulamas began with

so-called policy of concentration of the Dutch.

the

remained somewhat

the

in

back-ground

Hitherto they had

hence forward they became

the real leaders of the war.

was then that

It

reproach

in

the

to

the

the earthly reward above the heavenly, for

setting

for

backward

assistance

were raised more audibly than before

of the uleebalangs for their inaction and of the people of

gampongs

being

their voices

in

the

work

fighters.

of

reform

and

for

"Your former pretext"

difliculty of contending against a superior force has

lending
said

but

they,

little

"of the

now proved

itself

a mockery."'

Each energetic ulama

travelled to

and

fro in the

sphere where he poss-

essed or hoped to acquire influence, proclaiming with renewed

the

principles

work,

of the

vehemence

holy war. The better to prepare for the great

ruinous mosques

were to be repaired, religious worship held

in

The
"JJ/^

"con'"{J^

beginning of
the period of
the ulamas'

178

high esteem, and the transgressions of the people checked.

pleasures of the Achehnese must

They
but

all

indeed

not

did

come

require

to an end.

military

to

kutas

be

or

prepared

constantly

to

assist

in

case of

construction of the

the

in

villager,

They had

various places.

in

by these bands,

occupied

forts

danger that might threaten, to provide

acquaint them with any

to

for their needs,

teungku under whose jurisdiction they were,

the

of every

service

had to hold themselves ready to lend assistance

need to the bands of volunteers posted

also

The godless

all

and take before

complaints as to

their behaviour.
in some respects more interesting to us than the
The former have not it is true that impregnable character

These ulamas are

sayyids.

which the

borrow from

latter

their

birth,

and

their prestige

more largely on the respect which they personally

more

as being Achehnese,

also,

sayyids or

Acheh

in

components of Achehnese
dispensable

element.

But

are able and willing to play a poli-

phenomena and

only chance

are

inspire; they are

easily involved in party quarrels.

who

other foreigners

part

tical

depends

society,

of which

The notable example

the

not necessary

ulamas form an

of "the

in-

Habib", too, has

proved that strangers are prone to abandon the cause when the

grows too hot

for

them.

Teungku Tiro was par

"concentration"
Tiro, a

sacred

in

till

gampong
subjects

place

owes

Pidie,

in

of which

of distinguished ulamas

native

excellence

leader

from the

time of the

the day of his death.

elsewhere by marriages
their

fire

in

it

whom
with

is

it

its

reputation partly to the teaching

the seat, and partly to the

has produced.

women

The

not drawn

of other gampongs, returned to

declining years, so that

their

latter, if

number

many

of

them

lie

buried there.

To

of influential

ulamas the place owes the peculiar privileged position

the sanctity of their tombs and the constant presence

generally designated by the word

Here the neighbouring

chiefs

bibeiicJi

').

have made over to the ulamas the

maintenance of law and order, so that the adat has

in

much

chiefs

less

significance

than

elsewhere.

These same

this place

had

have made

no claim on the services of the people, they have respected Tir6 as

a place of refuge for such as had become involved

ij

Sec above

p.

122.

in internal feuds,

and

179
refrained

from

members

of hostile parties could

neighbourhood of

hostilities in the

meunasah. Even

its

meet one another there without

fear

of the time in Tiro, to distinguish

him

of a disturbance.

The most prominent ulama

from

the

Chi'

(the

each other

As

Tiro.

died

relative

was usually called Teungku

place,

blood

rule

as

Teungku

Tiro

di

relations or collaterals succeeded

this position.

in

When Teungku
Tiro)

the

in

and was elsewhere known simply

Old)

Teungku

or

teungkus

other

Muhamat Amin

Tiro

December

in

he

1885,

(the

then

was succeeded

Teungku
by

Cheh Saman (Shaikh Samman) who had long been

Chi'

his righthand

man. As the son of the deceased, although a good scholar, was

young

too

take

to

father's place, the designation of

his

di

collateral

his

still

Teungku

tlic

Tiro passed to Teungku Saman.

Favoured by the progress of the war,

We

a unique position.

this

man

gained for himself

have already seen how the chah siknremng of

the Sultan could do no more than set the stamp of officialdom on the

power he had already won. The authority given him over

Great

questions in

kamali

Acheh was

power of the Habib

judicial

'),

and gave equally

Teungku Tiro

play to the natural course of

free

the representative of religious law he could assume

none dared to show him open

In

his

letters

show the

to

vague as the definition of the

lo the

the

of the

It .should,

full

power of the ulamas.

1)

in

one of

In

so

eager

to

obtain

concessions

Kali,

Teuku Ne'

his

from

the

of Meura'sa, the

Panglima Meuseugit Raya and the Imeum of Lueng Bata

were

tried

he says, have been remembered that the Sultan could

do nothing without consulting Teuku

four

powers, and

^).

astonishment that the Gompeuni were from

his

commencement

very

Sultan.

hostility

Dutch Government Teungku Tiro always

superiority

pamphlets he expresses

affairs.

was absolutely necessary, about the uleebalangs.

nor, except in so far as

As

as

at the establishment of the bale meiiha-

concern himself about the insignificant Sultan,

not

did

just

religious

their

turn

that these

dependent upon the decision of the three

See p. 161 above.

2) In

the

few cases of apparent enmity against him on the part of some of the

chiefs,

somewhat harmless description was in reality always

directed against some panglima (military leader) of the ulama on account of some excessive
their

hostility

besides

being

of

interference with their traditional privileges.

80

panglimas

the

of

sagis;

tliat

kawoms

acquiescence of the seven

Achehnesc people); and

no

power without the

(the traditional expression

the people

tliat

had

latter

tlic

')

themselves could only

accordance with the determination of the ulamas,

from Allah and his Apostle.

Tcungku Tir6 knew as well as anyone

for the

act

in

derive their kndiv-

zvfio

ledge

The warchest

collections

the

of

holy war.

the

for

i.

the

is

they would take no personal part

backward

in this

followers.

When

in

life

and

with the utmost zeal the

e.

the

He

of the tax

portion

urged

all

the chiefs at

him money contributions towarils the good

give

to

[haqq sahll)

sabi

lui

zakat set apart

callad
least
if

He pushed on

even of the holy war.

soul,

money

that

the conflict.

cause, even

Whoever appeared

duty became exposed to the enmity of the Teungku's

the adat chiefs protested, his answer was that he was

desirous of giving

full

weight to their adat qualifications; but these he

never defined, and always submitted any questions that arose to the
of the

test

religious

He

law.

denied that he wished to deprive them

of a handsbreadth of their territory, but as the representative of religion

he required of their subjects a

At
and

that

strict

obedience to the law of Allah.

particular juncture these subjects cherished especial respect

fear for the ulamas,

which were not as

feelings

counterbalanced by other circumstances.

succeeded without
coffer

for

much

as

It

at

was thus that the Teungku

difficulty in obtaining the control of a

the purposes of the war.

No

conceived

establishing

the

idea

of

such

great part of the dependencies in the North, East and

Given money, men are not lacking

is

were formed

true,

in

strictly

each

drilled

recruit

at

the

was

first

and subjected

so-called panglimas.

care

treasure-chest,

in

West

Coasts.

Acheh. The Teungku's troops,

part of those very vagrant elements which

had formerly supplied Teuku Asan, Teuku

men, but

never-empty

uleebalang would have ever so

by contributions from the whole of Great Acheh and

replenished

it

ordinary times

Thus he

to

duly

Uma

etc.

with their fighting

"converted" by the Teungku,

a better discipline than suited these

raised a sort of standing army,

same time always

to

and took

have a well-armed reserve of gam-

pong men.

At the same time he maintained

making constant journeys and holding

1)

See above

p.

52.

his influence over the

people

by

at his halting-places great ,('^/r;j

i8i

or

religious

during

end

demand

have

to

sandal

demanded

a blessing.

made

bearing

mystic

he impressed on

this

''ajeumat'"

of the

delineation

of paper for those

slips

who

must however be on our guard against exaggerated ideas of the

unanmiity

of

Teungku".

It

with

Achehncse

the

annoyance

own

his

guild

among

lifetime the opposition of the latter

indeed

uninitiated

now

in

may

1891)

The

at

we can

the

his

by the

some years

that he has been

how

his purposes.

power.

was much

hardly noticeable

dead (he died

jealousy

'^^^

there were

also

wanting envious detractors. During

restricted,

'

the supremacy of this ulama

ill-concealed

members of

"The

under

Envy of the
Teungku's

was not alone the adat-chiefs

who witnessed

not

for

stamp

Prophet's

Wc

many as a saint, and in order

(^ charms) he was obliged in the

time he was revered by

his life

satisfy the

to

which there was no lack of exhortations. Even

at

feasts,

easily gather

have thwarted

times

principal rivals of Teungku

Tiro were the active Habib Samalanga [died in

December 1901] and Teungku Kutakarang.

The Habib of Samalanga,
who originally

Habib
..,.,.
^ OF ,^,.
THE LATE
THE SEAL-AMULET
malanga.
had his residence in the district of that name,
teungku tiro.
,

was a sayyid born

who came

in

t>

'

Acheh and

thus of less consideration than those

direct from Arabia. His learning

must have been below the

average and would never have excited remark had

religious

the

nobility.

direction

Teungku Tiro

He came

to

Great Acheh

of the jihad, especially in the

his

in

in

it

not been for his

order to take part

XXVI

Mukims. Just

sphere of action, he here gathered

in the

in

like

ka sadi

and other contributions to meet the expenses of the war.

In order to appear in the eyes of his followers as at least the equal

and

if

possible

himself from
cialty

l)

the

the

was tapa

')

superior of "the Teungku", he had to distinguish

latter in

some

particular way. This he did

or seclusion from the world.

TaJ>a in the sense of absolute hermitical seclusion

seldom practised by the Malays of the peninsula.

I

heard of a holy hermit there

was said

to

who had spoken

be a stranger. Tapa for short periods

When
to
is

is

He would

his spe-

remain

isol-

admired and respected, but very

ascending Gunong Jorai in Kgdah

no human being

for five years; but

however popular. (^Translator),

he

Sa-

I82

ated

source

from seven to forty successive days

for

{kaleuiit)

Krueng

of the

in a

cave at the

Daroy, a place which was from ancient

(river)

times chosen for such devotions

').

His followers had also occasionally to submit to a similar course of

tapa;

it

was

in fact

one of the ordinary punishments imposed by him

for various offences.

Habib Samalanga

Opinions of
in"^respccVto

theAchehnesc
the

respecting

also

from Tcungku Tiro

differed

Achehnese who

those

in

his opinions

went

either lived within the linie or

thither to trade.

within

During the greater portion of the period of his activity "the Tcungku"

///v.

declared such persons to be

hand

raise a

when

protest

in

even of their

or

life.

little

He

better than unbelievers, and did not

he would have had

this spirit, since

balangs of distinction

robbed them of their property

his troops

refrained indeed from giving open orders in

who were

in

that case to reckon with ulee-

of the

guilty

same

offence. Still his

views were generally known, and when certain of the chiefs implored him
to deter his troops from slaying their

fellow-Mohammedans even though

they lived or had intercourse within the

respects

keep

to

Uma

was only when Teuku

many

desirable

had convinced

for the chiefs

^)

him

tliat

it

Keumala

these

them

a friendly

pilgrims

to

was

and notables within the

touch with the court, that he at length changed his

in

Causing
in

he used always to change

some meaningless remark.

the subject with

It

linU',

linie

tactics.

appear before him, he received

manner, and said that under existing circumstances

he would only urge them

in a

and would place no obstacle

way to an increase of religious zeal,

way of their journeys to Keumala.

general

in

the

Samalanga on the other hand consistently taught that

Habib
submission

or

to

in

intercourse

with

the

infidels

was a

sin,

all

though not

one which made the offender a complete outlaw. Whoever was brought

him convicted of

before
cave,

there

to

do

this

penance

sin,

for

was condemned to isolation

in

some days and prepare himself

the
for

conversion from his heresy.

After the

succeeded

1)

the

in

death of Teungku Tiro, the friends of Habib Samalanga

obtaining for him from the court a nine-fold seal similar

is now an object of veneration at Ulee Lheue is known by

Teungku I,am Guha, having done l<ipa for successive years in this cave of

Javanese whose tomb

name

of

the Daroy.
2) See p.

150 above.

i83

which had been

to that

the possession of the deceased ulama. This

in

chab sikureucng could not not however raise this sayyid to the elevation

which Teungku Tiro had attained without any such symbol of authority.

Another

diclever
Many

Teungku Tiro was Teungku Kutakarang, an

before

ago,

the

coming of the Dutch

to

Acheh,

his

pose as the teacher of doctrines different from those of

of Achehnese

majority

own

of others, and his

made him

ulamas,

He was always

object of hatred or ridicule.

in

many

circles the

trying to entice

away

the

decisions on points of law were of so

strange a character that he was once banished from the capital in the

name.

sultan's

The war gave him

tion"

of trying

his

the opportunity, especially after the "concentra-

fortune

At

afresh.

with or even under the leadership of

himself constrained

man

Leube

as

but

felt

now and

then

first

he worked side by side

Teungku

to

Tiro, to

pay homage

in

whom

he found

public. In the

of his intimates, however, he spoke contemptuously of the great

circle

little

Saman,

')

and decisions, and certainly

criticising his rules

sorrow at the death of that honoured and dreaded ulama.

Probably more from love of contradiction than from conviction, he

taught that relations with those within the

linie

were not

even be encouraged. Such intercourse, he urged,

should

many, and moreover

profit to

it

is

sinful,

nay

a source of

gives an opportunity of inciting both

Achehnese and foreign Mohammedans within the

linie to

disaffection

enterprizing persons can under colour of peaceful purposes strike their

blow

within

enemy's

the

lines,

plunder

and

slay

and then retreat

in safety.

Those ulamas departed from these and the

served their purpose;
others

failed

like opinions

whenever

at the least they pretended not to notice

adhere to them.

to

It

was

as a rule only

it

when

unimportant

points of difference in their view to which their mutual disfavour gave

a stronger significance.

Thus Teungku Tiro taught

the

wearing

applied

also

especially

l)

that the prohibition of

Moslim law against

of gold or silk (a rule universally transgressed in

to

combatants

refrain

See p. 71 above.

from

Teungku
Kutakarang.
^

but peculiar man.

years

disciples

active

eagerness to
the

of

rival
1

in

Acheh)

the holy war, and that the latter must

that offence, as the conversion from sin which

i84

was

guarantee

the

of their

success

would otherwise be incomplete.

Teungku Kutakarang on the other hand decreed that no such rules

had any application to the warriors of Allah, and carried his opposition
so

as

far

to

these

finding

mayed by

on their wearing gold and

insist

objects

costly

on the bodies of the

tenet

peculiar

existing circumstances the Friday service (which

in Arabic) should

slain,

in

might be

Acheh which defied all reverses.

of Teungku Kutakarang was

the wealth of

Another

so that the Dutch,

silk

Acheh be

that

dis-

under

universally performed

is

preferably celebrated in the Achehncse

tongue.

Again,

Teungku

opposition to

in

Tiro,

who

works (building of mosques, public worship

classed

these

all

as

mere "louse-questions",

for

that lay in the path should not be neglected.

money

the

all

that

of chapels;

repair

along the

/inie,

it

laid great stress

on good

Teungku Kutakarang

etc.),

which the "elephant"

He

described as misspent

Teungku Tirot lavished on kanduris and on the

should have been utilized to erect forts (kuta)

and to

out a fleet to harass the

fit

enemy by

all

sea as

well as land.

He

holy

the

in

war.

them, as

many

work. Teungku

him

treated
sat

at

He

tries

prove by examples from the sacred

to

and from history that much indulgence must be extended

tradition

with

forbearance for the faults of the combatants

teaches great

also

at

as

in

to

consideration of their noble

Kutakarang thus caused the fighting men who lodged

times while reposing from their restless occupation to be

distinguished

table

them

sins are forgiven

upon

guests.

chairs,

Contrary to Achehenese custom they

and water was

set before

them

in glasses in

place of brass drinking-vessels.

Finally he was at
saint",

Teungku

Lam

much

pains to enhance the repute of the 'pepper

Keuneu'eun, whose tomb

in

the

gampong

of the

IX Mukims has always been revered as sacred. He

delighted to call himself the servant of the tomb of this Teungku, by
whose miraculous power the pepper-plant originated in Acheh. Teungku
Kutakarang lives in the neighbourhood of that tomb and so of course

same name

in the

becomes the recipient of the numerous

The complete

The conduct
of affairs after
I

eungku

Tiro's

death,

dedicated thereto.

establishment of Teungku Kutakarang's power properly

j^^^^ ^^^^ ^^^ jg^^j^ ^f

Teungku

the true sense of the word

or

gifts

Tiro.

The

his son, the

Ma' Amin, by no means followed

in

latter

had no successor

wellknown
his father's

guerilla leader

footsteps.

in

Mat

i85

view of existing circumstances

In

as a soldier than

him up

train

possessed

and nothing

it

wiser to

As

he

latter career

He mastered however as much

as every person of ordinary piety requires to

and was always distinguished by the

the great ulama.

which

as a pandit, for

capacity or inclination.

little

learning

religious

had deemed

his father

know,

teungku as being the son of

title

was a

a matter of fact, however, he

guerilla chief

and borrowed from the great authority which

else,

his

name everywhere inspired an influence which raised him

father's

to

the position of chief panglima.

In

and

with the

his

was

life

access

latter's

to

he

ill,

said

is

goes that during the

story

openly with another man's

lived

him a severe

to give

over some device

when

Tiro, while

still

for

and

advice,

in the full

how

realize

this tiresome

vigour of life, suddenly

forsake

his son.

Mat Amin summoned

he had

this

to

him

to his bedside

devout ulamas

He seemed however

ways.

evil

his

go

to

to the

chance there was of his son's ever proving

little

him

have expressed the conviction that poison had

to

solemnly warned

dying, and

lesson, forbade

him of

to rid

been administered to him by some agent of

Notwithstanding

last

This appears to have so enraged the young

presence.

his

When Teungku

father.

The

Mat Amin

life

man, that he brooded

fell

other respects also far from harmonizing

and that Teungku Tiro,

wife,

bands proved a great burden to the

his

in

teaching of his father.

of the

years

he and

capacity

this

people,

to

his true

successor in any respect.

The

was

latter

wont

not

assumed

the

receiving

distinguished

character

man would remain

an

of

guests,

sitting

hearken

to

to

uleebalang,

and

always rose to

until

advice.

while

his dress

he

father,

in

his

meet them, the young

came up

they

In

him.

to

Even the

Achehnese consider Mat Amin proud, ignorant and headstrong, and

when
evil

after

his

passions,

father's

great

the

once melted away

l)

Two

body

in

action in

other sons of

for

his

piety and

tions of the sabil contributions

longer furnishes a

field

their

learning
in

the

when

1896,

Teungku

Mahidin or Ma' Et, together with

respected

adherents of Teungku Tiro at

of the

').

[Mat Amin was killed

of Aneu' Galong.

death he gave the rein more than ever to his

the

Dutch troops captured the

fortress

Teungku Beb (died 1900) and Teungku

kinsman Teungku Chot Plieng (died 1901) much
Tiro,

continued

to

do their utmost

to maintain

the collec-

dependencies on the North Coast. Great Acheh no

for the labour of these

men and

their fellows.]

Teungku

86

inactive",

Kutakarang then

Teungkii

"Exhortation

under the Arabic

circulated,

the inactive) an enlarged and

Therein

circle.

he

proclaims

amended

already

known

obtaining three

in

within

of politico-

narrower

is

The country

is

Dutch are represented

the destruction of the countries

drawn

is

proceeds, are well able to expel the Dutch

enough

rich

in

Acheh.

to their powerlessness in respect to

the very babes are best appeased

the

of which

work,

over which they hold sway; while at the same time attention

The Achehnese, he

He

to rouse the people to

this

copies, the

outcasts of humanity whose aim

number

common Achehnese metre

the

in

and increased energy. In

organization

have succeeded
as

edition of a

we have sketched above, and seeks

principles

better

himself to greater activity.

Tadkirat-ar-rZikutm (exhortation to

which were

pamphlets

religious

roused
title

by being

offered a

even

sword as a toy.

munitions of war and wants nothing

but good generalship.

The Sultan he hardly mentions. He only employs the similitude of

marriage of the Sultans with the State of Acheh
to give point
to the remark that a bridegroom who will not lift a finger to save his

the

')

bride from the stranger

The

is

unworthy of

her.

ulecbalangs, he continues, hold no consultation with the ulamas

as they ought to do

which

metaphor)

own

particular interests

(so runs the

Teungku's favourite

they think only of their

and by reason of the "louse questions"

cause

between

disruption

them, they see not the

"elephant" which threatens the whole nation.

The people
imitate
in

the

of the

inactivity

gampongs

are also to blame, for

many

of the uleebalangs and withdraw from

of
all

them
share

that most solemn of obligations, the jihad, on the pretext that this

duty

rests

Some

not

entrust

on the individual but on the community

their

money

contributions to

in

the wrong hands

alludes to his rivals), others let themselves be

won over by

general.
(here he

the

money

of the infidels to keep the ground clear round their line of forts.

He

prophesies

woe

to the

Achehnese within the

linie

who have

sub-

mitted to the Gompeuni, so soon as the infidel shall have been driven

now depends on

out. All

Even the ulamas come

p.

132 above.

2) See p.

132 above.

i)

See

the chab liniong'^), on the force of the sword.

in

for

share

of the

blame

for the

slow

progress of
senses

their

Some

affairs.

not

is

devote themselves to the

war,

of the

money

them

of

over ascetic exercises

Habib Samalanga, who

the

87
sit

on their prayer-carpets or lose

alluding

to the

Teungku's

rival

however mentioned by name. Others

repair of

mosques

and hold great kanduris or

far

away from the scene

squandering

religious feasts,

subscribed for the war on purposes for which

it

was never

They forget the main issue

come upon the country.
The collection of the sabil monies should be made by concerted arrangement, and a central treasury established (of course with Teungku
Teungku

intended. Here he refers to

Tiro.

and are partly to blame for the reverses which

Kutakarang as

administrator)

its

of war. Provision should also be

whom

in

the neighbourhood of the theatre

made

for attacking

by sea the enemy

they could already meet on equal terms on land.

This

precis

short

Kutakarang taken

contents

the

of

the

of

connection with our previous remarks shows

in

even among the ulamas there prevailed a

Some

there

in

of the indignant

spite

remonstrances of their more ambitious colleagues, hold themselves aloof

from

this useless bickering

all

and behave as though no jihad existed.

Teungku Tanoh Mirah, the learned

kali of the IV
when the Dutch
still occupied a great
portion of Acheh, the example of Cheh Marahaban '), the earlier kali raja and ulama of Teuku Kali showed clearly
enough that some of them would have been quite willing to change

Such

for instance

Mukims

sides

is

VII of the

of the

in

Still,

in

stitute the

as

very
to

it

far

them

i)

subjects

good guidance,

of the uleebalangs, and have acquired

they themselves possess.

territories than

their

party of action, the chiefs that of inaction.

name

the

far

dissensions and lack of

their

of Allah,

relates

from

it

ulamas have become more and more the masters

They have succeeded without difficulty in diverting the

allegiance of the

influence

step.

the

that

certain

contumely attending such a

spite of all

of the situation.

in

at the time

they could only have found conclusive arguments strong enough

if

to counterbalance the

is

XXVI. And

to

the

chiefs

in

the

They

favour

in

more
con-

stand forth

name of an adat which,

government and the administration of

finding

They

justice,

so
is

the eyes of the people. Disobedience

leads to misery in this world and the next, while the uleebalang

See p. loi above.

Repose-lov-

that '"S"^"^^-

spirit of discord.

among them who

also

are

pamphlets of Teungku

power

only

has

own

limits of his

Next
portant

district

but

part,

which they would

Adat-chiefs

if

unpleasant to the refractory within the

life

').

Teuku Unia play

chiefs such as

they

They have

resistance.

attain.

make

ulamas,

the

to

to

88

do

form

not

other objects

the

the most im-

movement of

of the

soul

view than the holy war, objects

in

necessary gladly avail themselves of our help

have,

it

to.

true, occasionally risen superior to their

is

inactivity,

but this was due to the fact that the ulamas had for years

taken the

lead

and they thus feared to

find themselves deprived of

authority.

all

What

Dutch have had opposed

the

Keumala

party

(such

has

but a national

marauders,

them

to

not a

is

nor disconnected bands of

never existed)

so far as that

pafty,

Acheh

in

is

possible in Acheh,

held together and organized by the ulama.

These ambitious men have the greatest

Indeed their material power

of hostilities.

based on the

jV7^;7-contri-

which the religious law empowers them to levy. These

butions

would abruptly cease

tions

interest in the continuance

is

if

there were no

collec-

infidels to fight against,

and their enemy could do these ulamas no greater injury than by a

complete evacuation of Acheh. The adat-chiefs would then bestir themselves

to

recover their

former position, which would be an easy task

under the altered circumstances. The ulamas would have

upon

their

studies

and

their

back

fail

teaching, and only a few of exceptional

and energy would succeed

talent

to

measure of authority

in attaining a

as moral reformers.

Peace-loving
the'"^o'ulation.

large portion of the populace

would rejoice

for as we have repeatedly

much on dread as on reverence.
There are many who desire to pursue

yoke,

^^^'"^

at being set free

observed,

from

authority

their

is

based as

and especially

pations,

without being harassed

among
the

l)

motives

[After the submission of

to a great extent

the

"prince of

underlying

all

bread-winning",

Teuku L'ma

from public

life

to

to

serve

There are many too who perceive

the

the

activity

of the

ulamas, even

Dutch Ciovcinment, Tcungku Kutakaiang

and died

in

November

contact with the Government, but in the last years of his

Dutch

peace their normal occu-

by sabil-contributions or compelled

the reserve of fighting men.

ambitious

withdrew

agriculture,

in

life his

1895.

He

never came into

friends succeeded in

making

ulama had been transformed into an ardent

advocate of acknowledgment of the supremacy of the Gompeuni.]
the

civil

officers believe that this fanatic

89

though they believe

there stands

true a national party, but

is

it

the truth of their preaching. Behind the ulamas

in

by no means the whole

nation.

we can justly speak of the Dutch as having friends

and enemies among the Achehnese. The friends are the great mass
In

sense

this

interests are largely identical with those of the invading

whose

of those

power, while the enemies are unappeasable fanatics spurred on by the

power can alone be maintained by the continuance of

ulamas, whose
disorder.

would of course be

It

who

people

who

with them.

lot

no satisfactory reason

reins

And

power.

of

Acheh would

such an

in

for casting

however that a great and sub-

certain

is

rejoice at the complete

now

of the party of the ulamas, which

destruction

the

It

people of

stantial portion of the

among

the Dutch only as enemies, and

find in the present state of affairs

their

in

know

their traditions

in

expect to find real friends

folly to

holds in

these

event,

its

hands

ulamas would

in

accordance with the teaching of their own sacred books be obliged to

meet

their fate with resignation,

Indirectly

state

this

poem now very popular

in

war against the Dutch.

We

on

hard though

of things

is

might be.

it

by a heroic

rather well illustrated

Acheh, celebrating the chief events of the

shall describe

it

at length in

our chapter

literature.

The poet
Gompeuni

is

a full-blooded Achehnese.

gampongs by chanting

epic for a

his

He

sang of the war with the

and nights of the inhabitants of the

to enliven the evenings

from abuse of the Dutch

fair

recompense.

mockery and

It

is

of course

every kind

not

free

are

heaped upon them, while the heroic deeds of the Achehnese are

extolled

What

is

most striking

the

The

the

through the XXII

of the

objective

pervading

animation

at

the

fashioned according to the more ancient models.

is

is

capital

the

after

Mukims and

profits

are

fairly

e.xpeditions

the

described

influx

of

tone

of the

Dutch troops

Achehnese eager

There

is

decided humour

the description of a great kanduri (religious feast) given

Tiro,

where the assembled guests were chased away

the Dutch soldiers at the very

repast
fairly

were completed. The

attributed

to

the

force

for a

almost as sympathetically as the

deeds of the heroes and martyrs of Acheh.

in

insult of

beyond measure.

poem, which

share

moment when

fanatical

b)-

by Teungku

the bullets of

the preparations for the

elements

of custom. Those

in

the

who

poem may be

take pleasure in

The

Litest

Achehnese
epic.

igo

subject

the

to

listening

not

are

intractable,

more powerful than

of a party

control

the

to

poems

of such

recital

all

but

arc

the conser-

vative elements of their society taken together.

Appendix

to

chapter

I.

Translation of the letters patent witii the ninefold seal granted

by the Pretender to the Sultanate to the Panglima Meuseugit Raya.
129 seqq. above).

(See pp.

At

the middle the latest chab

in

an engraving of which has been given above.

sikureii'eng,

consists

It

document stands

top of the

the

we have seen

as

(p.

129 seqq.) of one large circle sur-

rounded by eight smaller ones. The large

circle contains the following

inscription:

"May Allah
(pronounced

Allah
In

in

Ach. Alaedin)

Mnhamat

Ach.

in

give good guidance unto His Majesty Sultan ^Alau'ddln

world 1296"

in the

smaller

the

Muhamad Daud Shah Juhan

Dazvot Shah Juhan) the

(i.

e.

the

Blessed,

(pronounced

shadow of

1879, the year of his election us Sultan).

surrounding this appear the names of the

circles

following Sultans.

Sultan

Alaedin

Sayyidi al-Mukamtnal (pron.

al

thereabouts

Ach. Sidi Meukamay)

in

Qahhar (Kha) who reigned from 1530

i.

e.

1552 or 1557 or

to

').

Sultan Meukuta Alain

Sultan Tajul-alain

i.

i.

e.

Iskandar

Muda

Sapiatodln, the

e.

Sultan Ahinat Shall, the

first

first

1607

2,6.

sultana, 1639 or 1641

prince of the present dynasty

1675.
1723 or

17261735.

60.
1795.
Jauliar Alain Shah 1802 24.
Mansur {Manso) Shah 1838 70.

Sultan Juhan Shah 1735

Sultan

Sultan
Sultan

The

l)

are

Malmut Shah

first

four

1781

of these

names recur on most of the

For our present purpose chronological

of

minor

variously

given

importance.
in

We

shall

details

reigned from 1540 to 1570 A. D.

of the reigns of the Achehnese kings

merely observe

the different native authorities.

nine-fold seals

that

the

list

Thus some have

of these dates
it

that Sidi

is

very

Meukamay

191

They
Acheh and

of the Sultans.
perity of

The

are those of the rulers to

whom

her adat-institutions are generally ascribed.

vary according to the taste of each of the sultans,

others

decide for themselves the contents of their seals

To

the

the former pros-

right

of the

nine-fold

private seal of the sultan. This

is

chab

is

who

').

to be seen the small

regarded as more or

oblong

less establishing

the legality of the large seal, and bears the words as-Sultau Miihamat

Dawot

Shall.

In the

hand top corner of the document

left

is

written al-mustahiqq

in Ach al-mbseutaha) the "rightful possessor" by which expresTuanku Muhamat Dawot makes known his claims to the throne

(pron.

sion

of Acheh.

Less weighty documents which are not considered

ninefold seal exhibit in

its

of which has also been given.

and

word

"His

appears

centre

Round

the truth and to

is

"This

is

border run the words "Allah"

its

him belongeth dominion".

It

also

is

ratified

in the

In the

Muhamat Dawot

His Majesty Sultan Alaedin

Shah Juhan, the Blessed, Allah's shadow

This seal

worthy of the

place a single seal of the sultan, an engraving

world".

by the addition of the small oblong

one.

used for example in the letters of recommendation given by the

is

Sultan to his messengers, to foreign traders etc.

The
posed

patent given to

letters
in

a mixture of

the

Panglima Meusigit Raya are com-

Malay and bad Arabic, of which the following

a translation

is

"In the year of the Hijrah of the Prophet

grant
4'h

him

peace

!)

one

day of the month

thousand

Rabi"^

(may Allah

hundred

three

al-Awwal, being

and

Monday

bless

him and

seven,

on the

with the help

^),

of Allah the omniscient King, and with the blessing of the Prophet, the

Lord of Men, and of

Uthman and

Ali

his four

companions, which be

(may they be pleasing unto Allah

blessing of the glorious Pole of the world

and the

1)

Compare

2) 28th

and with the blessing of

and with the

!)

all

')

frame work

the lord Shaik

the devout Walls

also J. A. Kniijt's Aljch en dc Atjehcrs p. 58.

October 1889.

3)

Here and

4)

As regards

see p.

Jllaiil *),

Bahr, Omar,

brilliant

of the skies, the immutable knower, the true Beloved

Abdul-Qadir

Abu

165.

ia other similar Acliehncse

documents (^^-^^^ stands

the reverence paid to this teacher,

who founded

in

place of

(^J*ft^*.

the order of Qadir iyyah,

192

from

of Goil

tlic

Eastern

Western portions of the Earth, and

to the

with

the

blessing

of

the

miraculous

with

the

blessing

of

the

mediation

power of

Alam Iskandar (Eseukanda) Muda, and

Her

of

of his

')

Meukuta

Alajesty

late

and

sultans

the

all

with the blessing of the mediation

Majesty Tajul-alam Sapiatodin, and with the blessing of the

late

mediation of His

Ahmat

Majesty Alaedin

late

Shah, and with the blessing

Mahmut

Shah, and

with the blessing of the mediation of His late Majesty Alaedin

Muhamat

of the mediation of His late Majesty Sultan Alaedin

Shah

and with the blessing of the mediation of His

^),

Majesty

late

Sultan Alaedin Jauhar al-Alam Shah, and with the blessing of His late

Majesty Alaedin Manso Shah, on

If

be the

it

of Allah

will

him who

rank,

Lord''');

to

is

wit,

of the

blessing

the

dominion,

greatness,

the

Juhan,

upon

our

Blessed,

late

shadow

Allah's

Sultan

world; while His Highness

Kuta Keumala, His exalted

in

Alaedin

Manso Shah

Sultan Alaedin

in the

world spoke unto the

of the

Prince

son of the

'your Highest

is

and master His Majesty

lord

throne

the

name

favoured by the Lord whose

Muhamat Dawot Shah,

Mulut

possesses

Amen

have Mercy,

and excellence, along with the highest and most distinguished

justice

sat

with

Exalted,

the

who (now)

power of him

miraculous

whom God

of

all

Keureukon Katiboy Muluk

bidding him draw up a document with the thunder-seal

*),

who

unto Our uleebalang,

be vouchsafed

the

Majesty,

called

is

(or

to

"'),

of

Panglinia

the

Raya of Banda Acheh, the Seat of Peace.

make known hereby unto all uleebalangs, unto the wakis,

the Meuscugit

We

imeums,

:)

tion

katibs, bileues

and

help

beneficent

of

some

),

subjects:

all

The Arabic afwah^ properly

or

tandils

"mouths",

is

used in Achehnese to signify the media-

personages,

illustrious

to

which good

fortune

often

is

politely attributed in conversation.

2) It
in

noticeable that the blessing

is

the chal sikiireti'eng.

three or four of the

names contained

5)

6)

The

4)

meaning
highland

oflSce
is

yet

of the

it

fold seal

this

many

Coast.

officially

is

Muhamat (1824

124

38).

as

a rule, only
these.

5.

called in Malay.

an hereditary

title

Acheh and

its

is

in

Straits Settlements in the sense of the

common

it

first

found

its

was

way

use

headinan of a

crew of a boat. The original meaning according to Winslow

it

very

of certain chiefs in the

word, the Tamil "-tandal"

(This

As

documents such as

others, has disappeared from

subsists

moneys, a "bill-collector", but

which sense no doubt

is

secretary see above pp.

so

still

West

invoked of the identical sultans whose names appear

in the seals are repeated in

Malay Peninsula and

coolies or of the

collector of

like

tatidil^

lost;

districts

throughout the

gang of

of

now

is

additional one

Quran 79 verse 24.

As to this imaginary private
Chap /lolilintar, as the nine

3)

in

The only

is

also used for the captain of a cargo-boat,

to the Eastern Archipelago.

Translator).

193

With regard

to

our Paiiglima, whose ancestors of old, even to

this

have been even down to our own times panglimas of the

father,

his

Meuseugit Raya, we hereby appoint him to be PangHma Meuseugit

Raya,

to

follow in

the

all

fulfil

duties

dealings the

all his

that

appertain

by commanding the good and forbidding the

subject

are

to

his

to

hear and

these

chiefs

far as

they be

office,

follow his

is

it

to

evil

the

command and

him and grant him peace

bless

the sacred

institutions,

sultans; -on

!),

!)

who

chiefs

all

to

all

prohibitions, in so

Mohammad

the law of the adat and

even as these held good

way

the

and

glorified

bounden duty of

accordance with the law of our prophet

in

(may Allah

earlier

So

orders.

official

that

to

word of Allah (be He praised and

days of the

the

in

may

of righteousness, so that no injustice

befall the servants of Allah.

Let orders be given henceforth duly to perform the Friday service

and the

five daily prayers,

and pitrah on

also to contribute zakat

and where any

able, to

is

and meunasahs,

to build meuseugits, deahs

all

things that be subject thereto,

accomplish the journey to

Mekka

to under-

take the haj.

Moreover we make
him our deputy

for

known by

it

all

this

writing, that

marriage and the payment of pitrah for orphans,

who

subjects

are within his jurisdiction.

because they have no marriage-walis or

separation resort to him that he

may

Thus

who

in

let all

with the laws

orphans,

he

ensure that

may
all

But should
with

the

who

all

our

are in straits

enquire into their case.

insufficiently ac-

respecting marriage, pasah and the pitrah for

appoint some upright ulama as his deputy, so as to

be done

in

accordance with the law of

Panglima Meuseugit Raya

this

word of Allah, the law of

then shall he

respect of

are desirous of obtaining

Should the Panglima Meuseugit Raya himself be

quainted

we have made

matters of pasali (divorce by judicial decree),

forfeit his

high office

fail

Mohammad.

to act

Mohammad and Our

conformably
institutions,

').

Here endeth well our word. Amen!"

l)

The whole content

contrast

models
pp. 7

to

on

the

actual

of this document, and especially this last clause, fovm an absurd

state

which these

of

letters

afVairs

in

patent are

Acheh, and show the composition of the

based

to

earlier

have been the work of ulamas. (See

above).

13

CHAPTER

II.

ACHEHNESE CALENDARS, FESTIVALS AND SEASONS. AGRICULTURE,

NAVIGATION AND FISHERY.

LAWS RELATING TO LAND AND WATER,

Arabic and
Achehnese
as
names of

months.

The Achehno-Mohammedan Divisions

I.

The calendar
with

the

of religious festivals

of

months

life.

differ

the same

They employ

as a

Some

measurement of time

this

its

ordinary purposes

of the names, however, which they give to the months

from the Arabic and are borrowed rather from customary obser-

Many

by the Arabic names pronounced

in

by giving

a concise

list

of these

We

names with explanatory

ARABIC NAMES OF MONTHS.

Muharram.

them

of

are also

the Achehnese fashion;

these are universally understood by the well-educated.

I.

the Achehnese

same year with

for all the

vances belonging peculiarly to those months.

called

among

Malays and other Mohammedans; they adopt the lunar

year of 354 days as a basis.

lunar

is

of Time.

shall begin

notes.

ACHEHNESE NAMES OF MONTHS.

Asan-Usen

(called after the

commemoration of

Hasan and Husain on the

lo'h

day of

this

month).
2.

Safar.

Saplia.

3.

Rabtal-aiinval.

Mo lot

(from Maulud, the feast of the birth of

Mohammad. Less commonly

called

Rabioy

Away.
4.

Rabfal-akhir.

Adbe mo

lot

(i.

e.

the younger brother of Mo'lot,

since the Tbirth of the Prophet

rated

in

called

Rabioy

this

month
AkJie).

also.

is

commemo-

Less commonly

195
ARABIC NAMES OF MONTHS.
5.

Jumdda

ACHEHNESE NAMES OF MONTHS.

'l-aivival.

Mo lot

Seimeulheueli

month

also

(i.

final

e.

M6'-Iot, for this

memoration of Mohammad's

who adhere
fashioned

Madika

conservatively to

Acheh,

in

phdii

i.

e.

also

"the

commonly
Juniadd l-akhir

called

Kandiiri boh

kayev

birth.
all

free

this

old-

month
one";

name. Less

(i.

e.

"kanduri or religious

women speak

Madika Seiiiieulheueh e. "the last free

one". Less commonly called Jainado Akhe).
Kanduri Apam (i. e. "kanduri of apam-cakes"
of

Rajab.

it

also
8.

is

Jamado-away).

offering of fruits". Old-fashioned

7.

Women,

that
this

call

first

cannot trace the origin of

6.

com-

specially dedicated to the

is

as

i.

Rajab or Rd'jab).

Kanduri Bu

Sha'^ban.

(i.

e.

"kanduri of rice"; also Cha'ban

or Sdban).
9.

Pnasa

Ramadlidn.

Urb'e Raya (feasting month) or Chazvay.

Meuapet ("pinched, shut in" cf. apit or

10. Sliaiuiual.

11. Du'l-qa'^dah.

in

Mai. Jav. and Sund.) or

Haji or Doy

12. Du'l-hidjah.

The days

or Kainalaii or Ramiilan,

(fast)

of the

Doy

hapit

Ka'idaJi.

Hijali.

week bear the Arabic names, which

in

Achehnese

Days

of the

week.

are pronounced as follows

Sunday

Aleuhat

Seunanyan Monday
Seidasa

Tuesday

Rabii

Wednesday

Hameh
JeuntCH
Sabtii

According to the

Thursday
all

Friday.

Saturday.

Shafi'ite school of

Mohammedan

the religious festivals should not be established

commencement
moon.

If

for

according to

of each

month must be

fixed

the

in

reckoning number 29 days,

the

law, the dates of

calculation, but the

by observation of the new

example the month preceding the

must not be regarded as the beginning of the

by witnesses

by

fasting

still

fast,

manner prescribed by the

month should

the following day

unless
law,

it

that

is

proved

the

new

The beginning

of the

month.

196

moon

observation

this

If

been actually seen

has

month must

the

of the

moon

(ruya)

of astronomy

spite

in

on the evening following the

not

is

29tl>

by

established

be regarded as a

day.

proof,

one of

full

thirty days.

Although

the

all

doctrine of the

the

many

districts

the teaching
different

Mohammedans of
ruya is far from

calculation

school

of that

of daily

affairs

Mecca and Hadramaut

Acheh

In

the

[hisdb]

It

only lately

"calculation"

was

doctrine

in

parts the atmosphere

In

the
the

edicts

of the

first

sultans

commencement

ceding month.
firing of

to the

ruya

the consideration that in these

day of her appearance.

we meet with
month

of the fasting

made
the way

correction

a regulation

directing

^)

each year should be

in

last

The date was then made known

Acheh

a few ulamas

of Arabic

who

Friday of the pre-

to the people

are acquainted with

astronony (that of the

they use as the basis of their calculations.

only

Method of

the

conflicting

by the

doctrine.
in

principles

some

of a

guns on the previous day. This was quite inadmissible according

There are

to

from

followed

difficulty

by a council of the learned held on the

fixed

universally accepted.

only occasionally clear enough to allow of the

is

new moon being seen on the

that

the

for the in-

under the influence of

')

method

the

The ulamas overcame

the books of the law by

times.

earliest

the

is

be employed

only

In

though according to

to,

ruya has been more

that the

Shafi'ites,

being universally observed.

adhered

should

it

life.

is

Archipelago arc

the

to certain tables given in

in

But as a rule reference

errors

in

is

Malay books, without any regard

which these tables were arrived

of the

some of

middle ages), which

at,

or the necessity for

which they give

reckoning to

rise

after

lapse of time.
brief description

of the nature of these tables will here suffice

^).

computing
the

calendar.
1) Long since in Yogya and Batavia according
Government Almanac for 1868, p. 15; Tijdschrift v.

(The

rii'ya is universally

2) See

to
h.

Dr.

adopted among the Malays of the

Van Langen's Atjehsch

Slaatsbcstuiir.^ p.

A.

B.

Cohen

Stu.irt,

Batav. Gcnootschapvo\.
Straits Settlements.

in the

XX p.

98.

Translator').

456 seq.

As to the eight-year cycle of the Javanese see Dr. A. B. Cohen Stuart's remarks in
the Government Almanac for 1868 pp. 12 et seq. It has this in common with the Achehnese calendar that its year alip if divided by 8 leaves a remainder of 3. The year letters
on the other hand, are different; the Achehnese correspond with those which are to be
found in some Arabic handbooks, which Newbold cursorily refers to as in us6 among the
Malays (British Settlements in the Straits of Malacca, II p. 336), and which Dr. Cohen
3)

197

The

years are
years has

eight

groups of eight, and each of these

into

proper Arabic

its

value of this letter

of the

divided

first

is

{liarah thon)

letter

As

the cypher of that year.

year-letters

the numerical

we need only know the

invariable,

is

the order of sequence

letter of

the preceeding, to arrive at that of the current year; and even without

may

this the letter

be calculated from the year of the Hijrah.

The twelve months have each

numerical

value

of that

letter

their letter in like

the cypher of

is

its

manner, and the

month.

If

the

cypher of a given year to that of a certain month, the

the

two gives us the clue

day of that month

To apply

this

in

week which

the day of the

to

we

clue,

are

there

seven

Now

different

as this

ways of counting,

week which respectively begin the

day recedes one place

cycles,

called

in

after

the system,
the days of

Ahadiyyah, Ithnainiyyah,

Ihalathiyyah, Arba^iyyah, Khamsiyyah, Jum^iyyah, Sabtiyyah.

beginning with

first

with the day of the week with which

start

every 120 years according to a necessary adjustment

the

the

the year in question.

the cycle or series of years begins.

in

is

we add
sum of

Wednesday

The

cycles

Thursday are now usually employed

or

in

different parts of the Archipelago.

In Acheh
The cycle

The

method

is

numerical value

i.

the Arba^iyyah (Wednesday)

of 8 years

is

1.

Aleh

(I)

2.

He

(5)

5-

3-

Jim-

(^)

fl

3-

4.

Zoe

(y

7.

5.

Day away

(S)

4-

6.

Ba

(v_,)

2.

7-

Wee

(j)

5-

8.

Day akhe

{^)

calculation

for

that most in use.

as follows

finding

the

letter

of a

4.

Hijrah year consists in

number representing the year by & and counting off the

in the above order, beginning with Wee, to the number of

dividing the
year-letters

the

Stuart

remainder. Thus the year

met with

But none of the

Malay-.^chehnese

in

1309 divided by 8 leaves 5; counting

Sumatran almanac {Tijdschrifl v. h. Batav. Genootschap XX p. 209).

the last mentioned article entirely agrees with the

Calendars given in
calendars.

Such an agreement may be presumed

to

be probable in the

of that mentioned by Newbold, for the Achehnese derive their Malay lore principally
from the Straits. Newbold, however, gives no particular whence this might be decided.

case

198

from Wcii
that year.
a single

To

places
fix

onwards, we reach Jim; Jim

the year-letters on the

is

thus the letter of

memory they

are formed into

word with the help of vowels, thus ahjizdabuda

The sequence

of the month-letters
I.

is

as follows:

(i>^i>1s\JdI).

199
year

order

in

sketch

to

detail

in

the

principal

and general

feasts

customs of a religious nature observed by the Achehnese,

some

ancient legends and

In
sions

a division of the

to

in

day

and

night

(separated

Archipelago

is

parts,

each of about

and the Mohammedans of the

it,
name and all {jam '), jeii'cin) from the
name was applied in Malayan and Javanese coun-

hour of 60 minutes. This modification did not take place

and nights corresponds essentially with that which we

in Java.

The

hours duration.

Acheh where the word maintained its original meaning.

The notation now most in vogue for the different parts

in

which

practical significance.

adopted

have

the

to

into hours or periods,

lost all

called in Arabic 5rtw,

Arabs. Later on the

tries

now

allu-

from one another by sunset and sunrise)

were divided into four equal

Such a division

notice

proverbs we occasionally meet with

day and night

generally understood, but has

is

let us

day of 24 hours.

peculiarities of their division of the

Some

names

of the

are

borrowed from the

of the day

find, for

example,

religious subdivision of

time into a number of waqtus (Ach. zaatee ov wate'e), the periods allotted to

Others are based on daily occupations, meals,

the

obligatory prayers.

etc.

The

Ban

bcukaJi iiiata urbe ("with the breaking forth

principal divisions,

commencing from the morning,

about

of the sun")

are as follows:

A. M.

Sigalah itrbc') ("the sun a pole high" referring

used

to the poles
/I'rt/tv

in

or wrtV''^ ("rice-time",

Plbili meuneii'u'e ("the

gear"

who

i.

...

"meal-time")

10

II

12

NOON

12.30

propelling craft)
i.e.

7 to 7.30

loosening of the ploughing

the time at which the plougher,

e.

has broken his fast early in the morning,

goes with his buffaloes to seek repose

Peiinab chbt^) ("the approaching of the zenith"

i.

c.

by the

sun)

Chbt (^zenith")

Renbah chbt
(Ach.

("falling

from the zenith") or leuho

pronunciation

of the

Arabic ::Hhr

midday)
yam is used by
common expression

1)

the

2)
3)
is

V.

M.

the Malays not only to denote the hour of 60 minutes, but also as
for a

watch or clock. (^Translalor\

means not only "day" but also "sun".

In this and the two following expressions uroi
I'/of

also said.

"the sun"

is

understood. CAi'i iiroi

200
Peuteungalian leuho ("the middle

the period

()f

devoted to the obligatory noonday prayers") about 1.30

Akhe
Asa

leuho (the last part of the above period)

("the beginning of the time of the

r?jrrt

(the

'^iclia

("evening"

7.30

4.30

especially referring to the time

'^ishci)

of the evening prayer.

..:....

Teungbh nialam ("midnight")

12

akJic ("the last third of the night";

tliiilth)

Kuku'e^ iiianu

viano

4.30

1.30

a. m.

siscun ("the single crowing of the

cock")
Kuku'e

5.30

Arab,

Arab,

commencement

yang

3.30

of the

Suloih

...

("sunset")

')

middle of the above period)

Akhl- asa (the last part of that period)

Mugreb

M.

P.

or

'^asr

afternoon prayers")
/"^z^/^MM^rt/w;/

rami (the continuous crowing of

the cocks")

4.30

Mureli ("the streaks of dawn" on the horizon)

or suboh (from Arab, subh

(from Arab, fajr

1) Sunset is

with

tlie

= early

= morning)

ox paja

dawn)

Achehnese, as with

close on

all

Mohammedans,

other

the

the day of 24 hours, so that the night belongs to the day that follows
us to that which precedes
2)

The Malays

Achehnese.

Their

commencement

it,

of

and not as with

it.

use ?naghiili^ ^isha^ stthh^ lohor

common

phrases

the

for

very

(ziilir^

much

as

they are used by the

of time however, though resembling

divisions

those in the text in so far as they are partly drawn from natural phenomena are not by any
means all identical with them. The following list is taken from the appendix to Maxwell's
manual of the Malay language p. 139, and forms an interesting comparison with that given above.
1. Belum ierhang lalat "before the flies are astir", just before daybreak.
2. Pechah panas^ "when the heat commences", sun-up.
3. K'ering ambtin "when the dew dries" about 8 A. M.
4. Tengah naik "when the sun is half way up" 9 A. M.
5. Tulih tcnggala "when the plough is idle" (this resembles ploih msuncti' tie).
6. Tengah hart tSpat "midday exactly", noon.
7.

Rambang "Right

8.

Bimtar niembayang^ "when

in

the middle"
the

(i.

e.

the sun in the sky), noon.

shadows

are

round

(i.

e.

when your shadow

is

round

your feet; noon).

9.

10.

Bcralis hari

"when

the day changes", afternoon.

Lepas ba'ada^ and /cfas ha^ada salah^\

about 1.30

P.

after

(Friday's)

prayers

(in

the

mosque),

M.

"when

11.

Turiiii kerhan bcrendam^

12.

Jindcra budak^ "when the children have gone

the buffaloes go
to

down

to

water", about 3

sleep, about

10

v.

P.

M.

u. (T/a/is/ii(ai).

20I

The popular measures

employed by

of time are also similar to those

Other meaand

sures

the Malays, Javanese etc.

moment

Sikleb mata, a

ranub sigapu,

Cheli

about

of

breit'eli

sigantang

bit

bu sinaleli

about

chewing a quid of

for

sirih,

the time required for cooking a kay (cocoanut

breii'eh,

')

the time required for cooking a gantang

about an hour and a

rice,

Masa

time required

of rice, about half an hour.

shell-full)

Masa'

the

minutes.

bn sikay

lilasa

limits of time.

(a blink of the eyes).

breu'eli,

half.

the time required for cooking a naleh of rice,

3 hours.

Siklian urbe, half a day, about 6 hours.

urbe seupot,

Si

To

lit.

= "a

sun dark", a whole day

-).

distinguish ''to-day" [urbe nybe) from the days which precede and

follow

the following expressions are in use

it,

previous

the

Beiikla>n,

conception

which

evening,

").

the evening of the present day

is

Achehnese

according to the
;

thus answers to our

it

"yesterday evening".

yesterday (daytime only).

Barb'e,

Barb'e sa, the

1)
is

gantang

spoken of

is

are

The measures

day before yesterday,

now do
is

lit.

'yesterday one".

longer used as a measure of capacity in Acheh; where a^a/a^

meant.

of capacity are as

follows:

Ni'i or ndie

Blakay (from blah kay., a division of a kay)

Kay (orig. meaning cocoanut shell)
Chupa' (containing unhusked rice to the weight of 24 Spanish dollars)
Are (called "a bamboo" in Malay)

is

Half a ndie

is

seldom

mentioned except

sometimes spoken of as

2)

in

the

l6

gantang

1^

kunchas

conjunction with

si

I,

blakay

',

kay
chiipa'

are

^'i,""
,',,'''

i'^""

naleh

kuncha
kuyan

as sindie (or sundie").

fill.

(The common Malay measures used

= I gantang (about 1 gallons);

which

in

=
=
=
=

Naleh

Guncha
The ndie

=
=
=

Settlements are the chttpak., 4 of

Straits
I

naleh:

lo nalehs

kuncha\ 5

koyan. Translator).

There are equivalent expressions in Malay;

so'

buntar

round thing), sa
momentary period
time required for smoking a

(lit.

little

kejap (a blink of the eyes) and sa'at (Arabic) are also used to denote a

of time, and the expression slmpat

cigarette,

3) In

is

also in

Malay

for yesterday

again,
3

days

sa^

makan

roko^ sa-batang.,

common use. (^Translator').

malam = yesterday kelmarin
;

and sometimes
since.

for the

Esok or besok

days hence. (Translator).

day before

the

("the preceding day")

and kelmarin dahulu

to-morrow,

Itisa

the day after to

is

used sometimes

the day before that

morrow, and

tiilat

202
Barb'e sa jeh,

day before that again

the

(Ht.

"yesterday one more on

that side").

Singoh, to-morrow.

Lusa, the day after to-morrow.

day

Liisa raya, the

after that again.

To denote the day of the montii, in answer to

many days moon?" {paduin itrbi; buleiien) they say
moon",

month the

of the

Ihe'e plnli).

moon

tlic

The

We
and
Achura.

2.

month

abeli

etc.

days
days

{buleiien si' urbc, buleucn

denoted by the expression (when)

is

called

"a

moon (dua, lliee c\.c. urb'e buleu'en

moon before", or a moon which is
dile'e

or buleu'en

').

Feasts and appointed

Times and Seasons.

enter upon our review of the

Achehno-Mohammedan

year

appointed times and seasons.

down

to fast

is

two

thirtieth

leumah) and the subsequent days of that

Asan-Usen[= Muharram).

set

employed, as

and

Achehno-Mohammedan

now

its

I.

is

month

"one,

the fourth of last month, peiiet urbii buleiien

e. g.

nyang ka

of next

first

"two, three etc. days visible

Last

leumah).

reverse order

first

For the

urb'e etc. buleiien.

visible (buleiien

(is)

month by
past"

dua

si urbii,

"how

the ciuestion

as sunat (that

on the

lot'i

is,

day of

In the books of

this

it

is

month. None but very devout persons

is

named Ashura

Java Sura) passes almost unnoticed as

in

law

a meritorious though not obligatory work)

observe this custom, so that this day, which

Achura and

Mohammedan

far as

(in

Acheh

concerns

celebration.

its

In

Shi"ite

of this

countries

month

are

it

is

quite the reverse. There the

devoted to

all

manner

first

ten days

of ceremonies, processions,

commemorate the
between Mohammad's grandson Husain and the Umayyads.

discourses and theatrical representations, purporting to

conflict

These

festivities

culminate

in

the Ashura,

on which day he perished

The Malays have just the same expressions, except that they make no difference for
and thirtieth days. "Next month" in Malay is bulan timdul, "last month" bulan
dhiilu or bulan yang stidah. We find a close resemblance to the Achehnese in the expression for the fourth of last month which in Malay is ampat hari bulan dhulu Qxbitlanyang
l)

the

first

habis (or sudaJi^.

Translator'),

203
on the plains of Kerbela, yet even on
extending

follow,

memory

over

this

consecrated

to the

of his burial etc.

The dances and

martyrs'

fate,

the

bonfires,

dikrs

which though

grief

with

')

mourning

their

own

bodies with knives;

sometimes confounded with

representations,

for the

excited expresses itself

artificially

wild frenzies where the mourners gash their

in

number of ceremonies

next three days and

the

reality

by

the

theatrical

the

crowds of spectators, so that the actor who takes the part of the

murderer

more of a

becomes exposed

Husain

of

processions,

common

particularly
fair

belongs to

in

actual

to

violence;

or carnival than of a funeral pageant

and the

Persia

the

mad

Hindustan, and which remind one

;

all

this specially

Shi'ite portions of British India,

and need

not occupy our attention here.

It

is

however worthy of remark that even Mohammedan peoples who

whose

follow the orthodox ritual, but

jected

They

to

Shi'ite

influences

celebrate

recognize no impropriety

from

and thought have been sub-

life

of the above description.

feasts

in so doing,

though their teachers

refrain

participation in these ceremonies, which are to a considerable

all

extent of pagan origin.

very noteworthy and

found

in

149)-

relates

to

into
It

has especial interest for

non

Shi'ite

people,

its first

The Mohammedans
national

ideas

adventitious

and customs have arisen

additions

converts

of the

inhabitants

is

clear

just

from

Malay Archipelago, but

to a great extent

comparison

under

of Jafiur

actually find in Netherlands-India, these

to their creed

with

Shafi'ite

of the coastlands of

whence the creed of Islam would

like those of the

As
Shi'ite influences.
Shurreef's book with what we

Javanese

the

because the work of this writer

advances towards the Eastern Archipelago.

strong

truths

to be

of the Deccan, whose manners arc portrayed in

work, are Shafi'ites just

their

us,

of British India,

appear to have made

this

is

Herklots, (2nd ed. Madras 1863 pp.

English by G. A.

Southern part

the

festivals

the Qanoon-e-islam of Jaffur Shurreef (pronounced ya/r 5/w^//")

translated

98

of such

description

full

as

were adopted by the Malay and

much

readiness

as

the

fundamental

law or of the teaching universally accepted as

orthodox.

To
l)

attain the certainty that

sort of religious recitations,

we might

desire on these points a

more

204
detailed comparative enquiry would be requisite. But

it

is

beyond

clear

doubt that the Deccan form of Mohammedanism exercised an

all

on that

fluence

Indonesians superior

of the

may

other agency. This

any

Whence

even were there no other proof.

the stories which are such favourites in the Eastern Archipelago

of the
(the

to that of

once be gathered from the character of the

at

popular religious literature,

come

force

in

in-

uncle

Mohammad),

of

Hanafiyyah

(ibnu'l)

numerous love adventures of Amir Hamzah

wars and

Titanic

and many more,

Arabs?

of the

Mohammad

of

both with the history and the legendary

conflict

in

adventures

of Ali), of the hero Sam'un, Raja Badar

son

(the

all

romantic

the

more

in

British India that

is

it

possible that they

should have been disseminated to such an extent

in

tradition

works of

sort are

this

is

It

particularly

be met with,

to

nor

any country

closer

to Arabia.

The absurd
of Kerbela,

tales related of

are

he was of

companions, the martyrs

his

of the same character as those current

also

There too (and consequently

as

Husain and

in

martyrdom, has been enrolled

all

India.

in

the Archipelago as well), Hasan, innocent

in this

band of

saints,

and the Ashura-festival bears the names of both brothers.

In

different

of Netherlands-India and especially on the

parts

Coast of Sumatra (Padang, Bencoolen

is

celebrated on a smaller scale, but

find

it

described

in

the

')

the Hasan-Husain festival

etc.)

much

in

Qanoon-e-islam.

these

of Hindustan

natives

manner of

its

observance.

It

is

may

manner

It is

have had

as

been thought that

sipaliis (sepoys)

grated thither during the English domination.

that

the same

has

It

was introduced along the sea-board by the

West
we
it

who immi-

indeed quite possible

influence on the

an

however propable,

say the

to

least,

much
popularity both in Sumatra and elsewhere. Indeed how else can we
account for the fact that it is celebrated to this day in Trumon in
the manner customary in the Deccan, that in Achch the month is
even

that

previously

to

this

Hasan-Husain

feast

enjoyed

Asan-Usen, and that the day Ashura, of which orthodox Islam

called

takes but but

little

notice, has in Java given

its

name Sura

to the

month

Muharram.
In

l)

order to arrive

As

to

this

Leiden 1888, Part

see
I,

'^

at a

more

definite conclusion

IntcinalionaUs Archiv

pp. 191

196.

fi'ir

we should

Ethnographic'^ (Ed.

I.

require

D. E. Schmeltz)

205

more complete data with regard

to the spread of the observance

of the legendary traditions attached to

wave of orthodoxy, however, proceeding

later

Mecca,

has

the

purified

may now

these festivals, which

Some

The

feasts.

Klings and Hindus

take part in them, but the Acheh-

')

Acheh

Wherever

many

Mohammedons had

Klings or other Indian

always took place

these

in

later

Cairo

called

is

it

bubur sura as

festivals,

Iiiibub

but which exists elsewhere as

on

dishes

In

of

Acheh

known

departed

is

')

In Java the

such

that of dedicating particular

particular

to

sugar

milk,

cut

as khichri

*),

prophets or saints to the

in general.

called kanji

is

and

of

pieces

Achitra and consists

")

(boJi

peute), peas

sugarcane and various

plantains,

glivta),

mixed with

cocoanut,

small pieces such as papayas

into

pomegranates {boh

[reuteu'f),

custom

this dish of porridge

fruits

"grains"

or

mixed with pieces of cocoanut and placed

similar

occasions

cocoanut

rice,

various

rice.

various

spirits of the

"seeds"

e.

i.

as jagong or maize, peas etc.,

on top of the

pro-

growth.

called, also consists of various grains or seeds

is

it

-)

the cooking of special viands on the Ashura day.

is

In Hindustan the chosen dish seems to be that

in

dependencies

its

no more than an insignificant

really

is

Hasan-Husain

of the

an independent usage,

or

settled, tahiit

but the participation of the native people

which

custom,

further

adjunct

in

undoubtedly a phenomenon of the

is

noisy celebration of

be witnessed year by year at Kuta Raja,

nese merely act as spectators.

cessions

from

most part got up by the Padang people who have settled

for the

there.

especially

Islam of the East Indies of sundry heresies,

and among them of the Hasan-Husain

are

and

it.

edible roots.

The kanji Ashura

two large pots
the

1)

cooked

suffice for a

full

in

every separate house

one or

whole gampong. Those who undertake

cooking receive voluntary subscriptions from their fellow-villagers.

According

considerable

in

the

Hasan-Husain

122, 142,

feasts,

Hindus

pay vows

to

in British India also take a

the holy relics paraded

round

etc.

2) The symbolical
Muharram processions

banners

Qanoon-e-islam^ pp.

the

to

part

on these occasions,

coffin

of

along

the

with

martyrs
other

of

Kerbela,

symbolical

which

objects

is

such

carried
as

about

figures

in

the

of hands,

etc.

3) Qanoon-e-Islam^ p.
4) Lane,
5)

not

is

Kanji

144; also see the Faith of Islam by E. Sell, London iSSo, p. 242.
the Modern Egyptians^ 5 th edn. II, p. 149.

Manners and customs of

is

exactly the

same

as the Javanese btibnr^

and means pottage or porridge.

206

The mess

brought to

is

gormandize,

customary
the

bubur by a prayer, though

Aciiuh. In neither country

in

is

and

to

fall

The

further

common

Java,

in

is

not

the feast strictly limited to

some days beyond.

of the month, but often extends

lo'li

to the junction

generally to such an extent as to cause indigestion.

blessing of the

Unlucky

mcunasah or sometimes

the

gampong-path with the main road. All who wish

of the

commemoration of Hasan and Husain

survival of the old

days

be found in the fact that the

to

is

bears their

name

portance

begun, no marriage with a virgin

is

regarded

are

month which

ten days of the

first

as unlucky.

On them no work
consummated

')

would mean speedy separation or the death of one of the

sown or planted

child circumcised, no rice

The name "fire-month"

account

to

these

for

here

lurks

there

that

Husain feasters round

adat-rules

is

allusion

further
as

fires,

no

pair),

out.

apuy) given

(bulcucn

of im-

(for that

peculiarly

to

Achura-month

the

Achehnese.

may be

It

to the dances of the

Hasan-

practised

to

day

in

Trunion and

month

be avoided

for

undertakings

this

the Deccan.

in

Rabu Abch.

Sapha (= Safar)

2.

also a

is

to

of weight.

The
fatal

reason

month

of the
is

evil,

has

been

Mohammad,

month

stated to be that in this

to

which

he succumbed

the

in

the

third

itself However that may be,

Mohammedan world that Safar is pregnant
one may feel very thankful when he reaches the

year,

began to show

first

universal in the

and that

Wednesday

last

this

of

sickness

the belief

with

for

month without mishap. This day nowhere

of this

passes wholly without notice.

In

take

Acheh
a

the

in

it

Rabii Abch

called

is

^),

"the

final

Wednesday." Many

bath on this day, the dwellers on the coast in the sea, others
river

or

at

the well.

It

is

considered desirable to use for this

bath water consecrated by contact with certain verses of the Quran.

To

this

end a teungku

in the

gampong

gives to

all

who

ask slips of

paper on which he has written the seven verses of the Quran

Allah addresses certain

1)

men

Rules of pantang (taboo) connected with marriage have hardly any force

2)

women or widows.
Malay Rabu pingkabisan^

3)

Chap. 36

divorced

58; 37

77,

Jav. Ribo u<i!kasan.

109,

in

which

with the word salain ("blessing" or "peace")

120,

130: 39

73 and 97

5.

in

').

regard to

'

207

These papers are thrown into

sea, river or well,

and the water

thereby

is

believed to be given salutary powers.

Others

drink water from

which these verses are

on

platter

scribed, the writing being partially dissolved in the water

With
the

bathing

this

such as shaving, cutting of nails

toilet

much
Those who

not pay

Abeh

the

smallest

place in

than

that

charmed

contribution {ripF) for the feast, which

his

of

trace

meuramien.

gatherings are called

take

but the Achehnese do

near the sea-shore are especially fond of the Rabii

live

Each brings

not

etc.

seaside

religious

its

In

These

origin.

this

"Final

water

and

case in Arabia

special

pious

social

Java also these picnics generally

The common people know no more

Wednesday" is appointed for bathing, drinking

localities.

holding

and

gatherings

social

do

concern

not

themselves at to the traditional origin of the custom. Such

Some

regard to

in

attention to these.

picnics.

exhibits

connected other regulations

are

-)

in-

').

is

also the

').

Rabu Abeh

persons perform on the afternoon of the

voluntary seianayang consisting of two or more divisions, on

ground of a tradition characterized as "weak" by the expounders

the

of the law.

Mo lot

3.

[Rabi^ al-awwal)

is

in

every

especially in the Eastern Archipelago, a

now

the

generally accepted

tradition

Mohammedan

month

the

I2i'i

but

country,

of feasts. According to hammad.

month was the

of this

both of the birth and of the death of the Prophet, and on

date

this

day many other important occurrences took place during the 63 years
which separate these two events.

We
is

know

with what brilliancy the birthday of the Apostle of

celebrated

observance
festival

is

may be

as

1)

in

even

the Javanese

the

in

courts,

smallest

and how universal

of Javanese

villages.

is

it

God

public

its

Although

not one of the two officially ordained by the law

supposed,

this

since,

did not begin to be observed until long after

it
is customary to keep a supply of consecrated water (tanyii jimaf) ready
mosques on Rbo \V6kasan for the crowds of people who demand it.
The bath taken on this occasion is a ritual one {^ghusl\ and is preceded by the

In Java

iu the
2)

utterance of the iiiyyat or intention to perform a task prescribed by the law of Allah.

[.\mong the Malays of Penang and Province Wellesley the Mandi Safar or "bathing of
Safar"

is

one of the most popular of

identical with that of the

Achehnese

3) .^nd in Malaya. (Translator').

festivals.

Feast of the

The method

of

its

as here described. (^Translator)'].

observance

is

almost

208

Mohammad's death
the

in

and

Archipelago,

Indian

'"

The Achehnese regard

Acheh."'^''

To account

comingof the Dutch toAcheh formed

the

It

is

well

as specially

they refer

for this

with a certain cannon, which before

connected

legend

historical

McVlot

observance of the

the

so-called

the

month.

binding on the people of their country.

to

overshadows

entirely

I2th

"great feast" of the lO'h of the

Observance

accepted as obligatory, especially

fact

in

is

it

known how common

part of the defences

oftheDalam.

has been the custom amongst native

peoples of giving proper names to certain cannons, which they regarded

more

or less as personified and even worshipped as sacred after a time.

We may

instance

Si Penjagio- at

Banten and Setoini

in

Similarly

among

them

Sichiipa

= "a

there were

mentioned

that

Tu'rkev^^

powerful,

which

The

bore

the

come
the

believers,

when Acheh began to grow

we know not which
thought that

kingdom

to bring his

Raja Rom,

country, as an offering expressive

Some say

that he

made

of Acheh. So

He

of

homage

to the

the ambassadors arrived there, though they found

induce the

proved of no
their

avail.

officials to

Thus they remained there a year

means soon became

the

among

from

the

or two,

exhausted, they had gradually to

end, as chance would

Friday

mosque

all

their

ask an audience for them of the Sultan

pepper to supply themselves with the necessaries of

In

supreme

chiefs.

easy enough to get a lodging in return for their money,

eftorts to

caused

no one had ever heard of the existence

[Esentaniboy)

when

of Turkey.

the journey himself; according to others

he sent an embassy of wealthy

At Stambul

notice of the lord of

be laden with pepper, the principal product

of the
lord.

to the

Sultan

the

e.

i.

his biggest ships to

one

Lada

title

origin of this name, according

one of

it

more.

was as follows:

one of the Sultans

the time had

all

Aiiio/c

the course of the sixteenth century,

In

Achehnese

').

consorts Si

its

such guns with proper names,

above,

chupa" of pepper"

to the popular tradition,

many

and

many

at Surakarta, with

Acheh

in

Batavia,

have
to

it,

his

the

palace,

the crowd of respectful spectators.

They

and

sell

as

their

life.

Sultan while
espied

returning

our Achehnese

attracted his attention

by their peculiar dress, and he enquired whence they came and what
had brought them to Constantinople.

l)

With regard

to this

measure see

p.

201 above.

209

The

explanation was given, and

desired

wrath on the

his

officials

embassy admittance to

same day

that

whose

his

the

Sultan,

venting

after

had so long denied

foolish pride

this

come

presence, requested the strangers to

to his palace.

The Achehnese were indeed delighted at having attained their object,

but at the same time they were ashamed at having no clothing left
such

suitable

for

pepper

which

a visit,

and

had

they

whole cargo of

also because, out of the

brought

them,

with

only

chupa

single

remained.

When

admitted to the Sultan's presence, they told him about the

kingdom of Acheh. They informed him

him with a cargo of pepper by way of
turn

to

him

offer

accepted

about
the

and to

all

them

this

settled in a

native land

kingdom

he

gave

also

them a number of

skilled

to instruct their fellow-countrymen in various

unknown to them.
number of these instructors who came from Syria,
gampong close to the Dalam, and in remembrance of their
gave the village the name of Bitay (Ach. pronunciation of

= Jerusalem).

Bvtal, an abbreviation of Betal-mak,dis

be seen the grave of a

saint,

Teungku

di Bitay,

In Bitay

may

who according

still

to the

tradition belonged to this colony of strangers.

The Sultan
vassal

to

of

Turkey

also considered

length of the journey presented too

place

said

of the

submission
birth

is

he, "of a religious

to a suzerain.

Mo'lot feast
is

unbefitting to bind his

many

difficulties.

new

custom

in

"Let the

The observance

of the feast of

Acheh where

mark of

Mohammad's

the most meritorious of works of devotion. So

in

faithful

your country take the

yearly payments which elsewhere constitute the

among

be no village

Such

it

the regular despatch of embassies or tribute, since the great

observance,"

Lada

was given the name of Lada Sichupa'. In com-

request

their

as a return

that a

said

is

him

tell

of the journey and so forth.

artisans from his

It

sample of that product.

ordered a great cannon to be given

with

arts hitherto

as

now only
The Sultan

needs, so that they could

Acheh, the distance of that kingdom from Stambul,

in

Finally he
present,

their

but were compelled

most graciously, and requested them to

gift

affairs

for

chupa'

single

the

difficulties

pliance

money

into

it

that they had wished to present

first tribute,

let

there

the inhabitants do not publicly hold a

that shall be your tribute to the lord of the Faithful."

the explanation given of the fact that this festival has been
14

Teungku

di

2IO
always so

observed

strictly

gampong who

of a

make

did not

Although the

of the

of

birth

Mohammad

Archipelago

the

events

the

in

life

commemoration

they are generally called

as

(or

rhyming prose dealing with

verse or

in

in

on various occasions. These are

held

are

men

declamations by learned

excellence, the

not confined to this date. Throughout

is

maitlids

maidiids)

for neglect of duty.

accepted as the birthday of the

is

par

the feast-day

as

Moslem world

the whole

provision in due time for the holding

month

of this

I2tl>

thus

former times the headman

In

by the ulcebalang

of this annual feast was fined

prophet and

Acheh.

in

of the Prophet, and concluding with a prayer and a

feast for those assembled.

Acheh

is

no exception to the

often here enlivened

Mo lot.

by a

rule;

funeral feasts for

Mo lot,

But the

example are

which the Achehnese

gampongs

month

regard as obligatory, must be held in

all

Mo'lot (on or after the I2th day) or

one of the two following months.

It

from

is

in

either in the

names "Younger Brother of

this that the latter derive their

Mo'lot" and "Final Mo'lot."

The

place where the Mo'lot

by year by the headman

year

fixed

is

Care

of the villagers.

pursuits

is

taken

so

not to clash with the

as

the

at

The day

the incunasah.

is

same time

no two gampongs of the same name

that

dates so

celebrated

is

to fix the

shall celebrate the

Mo'lot on the same day or after too short an interval, because

people of the same

who

Those
guests

live

mukim
in

gampongs

other

the

same mukim are the

the

in

whole gampong and receive

of the

all

are invited to each feast.

a formal

invitation through

a messenger of the keuchi'.

Such
[ranub

invitations [murbli] to kanduris or religious festivals are

official

always given
or

in

sink

the form of an offering, as

in

ornamental piece of
betelnut,

little

Where
of high
gift

is

but

its

bate

cloth).

none

The
of

copper or

'),

it

such

bate contains, besides the sirih, only a

the

presented in

more

as

ranub bate

bowl lined with an

silver

other

requisites

the invitation to one of these kanduris

consideration

called, of

is

is

for

betel-chewing.

addressed to persons

tuankus (royal princes) the symbolical

costly sort of sirih-bowl {kardih) in place

of the bate.

The
l)

official

invitation

to

the

kanduri

Mo lot

is

addressed

See p. 42 .ibove. This custom also prevails among the Malays. They

call

only to

\i

mciiyirih.

2ri
the

members

and

elders, but all the inhabitants are

of the governing

and the Teungku

They

keuchi',

teungku

regarded as being included therein.

greetings and good wishes from

"Respectful

pong

body of the gampong, the

Teuku Keuchi' of gam-

You

desire (or request) that

will

come

and partake of their kanduri on such and such a day." So speaks the

They

messenger.

empty

The viands
if

are provided

The components

nasah.

by

"it

all

and pinang, hand back the

sirih

well."

is

Each

the heads of families.

of them,

allow, brings on the appointed day an idang to the meu-

means

his

him the

receive from

and answer simply:

bate,

of such an idang will be found detailed in our

description of marriage ceremonies.

The idang Unto (bridegroom's

idang),

the idang penjamcc (placed before guests at certain visits prescribed

adat

Mo lot

and the idang

')

are

almost precisely identical. At times

the competition between the people of the

one another
the

village

by

same gampong

to

outshine

the costliness of their idangs reaches such a pitch, that

in

headmen

are obliged to fix a certain limit which must not

be exceeded.

As meat, which

Atchehnese seldom eat on ordinary occasions,

the

idang Mo'lot, the kanduri

indispensable for the

is

is

preceded by the

slaughter of animals. Such general slaughterings take place on no other

occasions except the last days of the eighth and ninth months and on
a

small

"great" feast of the sacrifices on the lo'h day of

at the

scale

the twelfth month.

Care

trays,

the

is

the

after

also taken that the sirih

feast.

and

heaped up high on dalongs or

and between them are placed the betel-nut, gambir, tobacco

whole forming what

is

called the raniib

The sirih is presented in the same form

The cost of a single idang amounts
that

appurtenances be not wanting

its

Piles of sirih-Ieaves are

the

less

in

dbng or "standing

etc.,

sirih."

offering a betrothal gift.

to as

much

as four dollars, so

well-to-do families club together, three, four or five at a

time to provide a single idang.

Besides

those

invited

by the gampong

has his private guests,

viz. all

and

partake

feel

invitation,

disposed
as

kanduri Mo'lot of a

l)

to

according to

member

See p. 31 above and Chap.

Ill

in

general,

those of his relatives

in

the

kanduri.

each individual

who

live

elsewhere

These come without

the adat they are at liberty to regard the

of their family as their own.

I.

212

Where
are

feast

many

there arc

such guests to entertain, the expenses of the

augmented

vastly

he should furnish

for

for

tlicir

host, since the adat directs that

them a complete separate idang

addition to

in

his contribution to the general feast.

Recitation

Moham-

of

mad

inrtii.

The

who

guests,

of course

are

men, assemble

all

The Teungku and

usually in the forenoon, and always in the daytiine.

leubes appear a

^.j^g

little earlier

the Mo'lot. This recitation

larly the

Some
phed

niaululs

most

use have been handsomely lithogra-

in

Ahmad

by Hasan at-Tochi

Cairo

and published

volume along with a number of other formulas used

poses.

rhyming prose alternating with songs of

was composed by a certain

these

BarzanjT.

named

a single

in

for religious pur-

Mekka

This collection enjoys the greatest popularity both at

and throughout the whole Indian Archipelago.

are in

Acheh. Simi-

Javanese speak of the dikir maidiit.

of the

at

than the others, as they have to recite

called mculikc (from dikr) in

is

mcunasah

the

in

One

is

entirely

verse

in

Bukharl,
this

')

Two

One

praise in verse.

the

other

also the

is

of these inauUds

by

of

JaTar-al-

work of the

last-

writer.

All three are also in use in Acheh, that of Hukharl especially at the
official

kanduris.

It

bears the

the Glory of Mankind) and

pha anani

The
the

pieces

may

are

recited

by one person, but others of those

take a turn to relieve the reader.

versified portions, the chanting of

which

in

very popular. About the middle of the Charapha

of praise of moderate length which

These experts,
the

leubes.

midst

is

in

placed

hymn

After this

prayer which

is

all

up

i)

vessel

rise

in

of praise

and where there

to

the

same with

a particular fashion

anam comes

from their places, and

incense, the savoury

containing

is

is

hymn

in

all

their

smoke from

honour of the Apostle of God.

the

to be found at the

their position in a

According

is

the experts present raise in chorus.

kanduri

Mo'lot closes

with

a long

end of the Charapha anam.

Meantime the people of the gampong have

scene,

It

an Achehnese meunasah, are the Teungku and

While singing they

which blends with the chant

Mo'lot
charms.

and Chara-

called Sarapulanaiii in Java,

Acheh.

in

prose

assembled

of Maiilid shnrafi 'l-anam (Birth of

title

is

no room

left in

neighbouring bale or

also

appeared upon the

the meunasah, have taken

in

the surrounding houses.

the publication of at-Tochi; others assign a different

name

to the author.

213

Whilst the

leiibcs stand

and chant

their

and hand them pieces of black thread

hymn, the others crowd around

which they

in

knots while

tie

continuing to chant. These knotted threads are placed round the necks
of the

children

charms.

certain

fishing-net,

Prophet's

homely

Friday,

industries such as knitting the

commencing the hem of

may

blessing

Achch; here the fishermen

on a

they constitute

that

infallible

customary to make the maulut-recitations the occasion

is

it

for initiating

the

conviction

firm

')

In Java

of a

the

in

upon

rest
set

garment

up their nets

meshes

order that

etc., in

their task. This

at the entrance of the

sitting

first

not done in

is

nyareng or pukat)

[jetie,

mosque while the devout

pass in to take part in the weekly service.

gampong and

After the prayer, the people of the

mence

their onslaught

custom of carrying home the remnants of the

nese

name of f^grX'^/ = "blessing") after a religious

in Acheh -)
each one takes away what is left
his own contribution to the feast.
;

festival

homes, but choose another day than that fixed

the

is

not the fashion

feasts in their

for the

of the month, which

i^'h

feast (under the

of the idang which forms

Wealthy persons sometimes give separate MtVlot

gampong generally

com-

their guests

on the good cheer that awaits them. The Java-

is

own

kanduri of their

seldom chosen

for

the public celebration. All attend the latter, not excepting the uleeba-

langs themselves.

specially

tomb

the

at

great
of

kanduri

Mo lot

Teungku Anjong

is

held on the actual Mo'lot day

Gampong

in

Jawa.

On

this occasion

one or more buffaloes are slaughtered, and besides those who assemble
the deah to partake of the feast, sundry ulamas have a share there-

in

pieces of

in,

The
ted

1)

the
in
at

work of importance should be

superstitious belief that no

before

never

meat being sent them by the guardian of the tomb.

in

the

12* day of Mo'lot

Acheh. The whole of

very

common custom

in

Java

is

is

this

as

initia-

commonly met with

in

Java, but

month, as well as

its

"younger

follows:

when

the

reciter

of the prayer at

words "and grant unto us for the sake of the honour

which Thou boldest him (Mohammad), acceptance (of our good works) glory and renown"
the word acceptance those present snatch some rice from the dishes which stand prepared
close of the

maulut comes

hard by, and this

The knotting
2)

In Pidie

are called

rice

is

to the

afterwards employed as a remedy in sicknesses of children etc.

of threads as described above also takes place in Java.

the

guests

by them ayapan.

take to their

homes

the remnants of the

KanJuri

Mo'lot^ which

214
brother" are

regarded

here

As

circumcision feasts etc.

Mo

4.

Adoe

5.

Molot

lot

regards the succeeding months:

[Jumdda

seuneulheiich

U-awival),

The

above.

said

considered suitable

also

is

marriage and

for

{RabVal-akhir) and

beyond what we have

year

favourable

specially

as

for

little

the

latter,

feasts

remains to be noted

month

fifth

of the

but enjoys no special

etc.,

preference.

Before

taking

of

leave

words respecting what

few

Acheh comprehended under the word

in

is

we must add

months,

Mo'lot

the

kanduri.

We

should not be

far

wrong

in

asserting that this

those imported into the Archipelago from India

what

as

Javanese

the

Sundanese

and

sedckah, sidekah, slametan or

or kmduren.

formity
to

rise

with
it

is

command

by the expressions

and often too by the

liajat,

given

feast

indicate

word (another of

has the same meaning

kenduri

a religious purpose, or in con-

with

of religious

vjord'i

The occasions which

law.

give

are of various kinds.

With one
festival

It

')

or

of these

we have

made acquaintance,

just

day of commemoration.

viz.

a religious

There are besides a number of

domestic events which are celebrated by such

feasts.

The Mohammedan

law ordains with special emphasis their being held on the occasion of
a

wedding,

but also

recommends them

other events which give

The same law

should not be lost sight

There

the

devout poor.

the

corresponding class

at

least

in

the

that

of.
is

in

The poor must be

no difhculty
other

No

in

the books of the law)

feast

itself

is

at the

its

same time usually poor

is

in

(as

vitation

at a zvalimah

sacred character.

l)

to a walimah, but

is

See Qanooit-e-islam pp. 164, 184

these feasts are called

progress.
at all times, but if

(=^ kanduri, sidekah

The law

directs in

some even imperiously commands attendance

in

by piety

prohibited amusements or sports must be held,

committed

loses

and preferably

finding such; the leubes or

These forbidden things are indeed forbidden

trangression

invited,

countries are distinguished

no forbidden display made, where a waliiiiah

in

of such feasts

character

religious

outward seeming, and are

or pass as being so.

circumcisions and sundry

rejoicing.

rise to

requires

for

in

all

etc.)

the

cases and

response to an

equally express in prohibiting

5.

such

it

in-

where

215

robbed of

the

feast

the

presence of

for

is

decorative

But

by music

religious character

its

women

the

in

company

for instance, or

of males, or the

employment

purposes of representations of living beings or the

Mohammedan

as the adat of the worldly in all

like.

countries regards

these forbidden things as indispensable to every feast, various methods

are resorted to for effecting a compromise.

Only such leubes and ulamas

are invited as are content to wink at worldly display, so long as they

can satisfy their scruples by abstaining from taking a direct part

Sometimes both aspects of the

the

that

so

times,

it.

are maintained, but at different

ulama may with an easy conscience sanctify the

walimah by

his

festival

presently

will

feast

in

of prayer,

recitation

be

though he well knows that the

by proceedings

disgraced

of the

inspired

Evil One.

death also furnishes occasion for a kanduri. The holding of such

day of the death, though common

a feast on the actual

not

altogether

in

conformity with the law, though

being held at certain customary intervals

after the decease.

Quran or

Quran

for the

tendered

is

Such kanduris are viewed

dikr.

is

by increasing

made

is

it

his

done

to

i^,

7th or 40'h day)

in

the same light as those

The reward ordained by Allah

and the giving of the

which

is

promote the

religious feast,

may

soul's repose of the decea-

heavenly recompense, while the

gift to

the saint

and intercession with Allah. In Xh^ popular

to gain his goodwill

superstition,

sanctions feasts

it

the deceased relative or to the saint, as the case

be. If the former,

sed

saint.

recitation, the dikr

to

on the

is

These are always preceded by a recitation from the

on the anniversary of a

given

(e. g.

in practice,

on the

based

earlier

worship of the dead, such

kanduris are considered actual offerings of food to the deceased themselves. It

is

believed that they enjoy the immaterial essence of

is

set before

Though
prayer

is

the

sanctification

may

recitations, dikrs or

always regarded as an embellishment of the kanduri, and

is

them.

considered indispensable at

which have nothing of

There may be either simply an

the saint or departed spirit

spirits

by means of Quran

kanduris are also given

distinguish

that

them.

one or other of the three

feasts,

all

whom

it

is

oral

many

of these

this

kind to

"address" to

sought to propitiate, or to the

of the dead in general, or else the religious object of the feast

be kept

in

view

in

thought only without any outward form.

Such kanduris or sidekahs of the simplest kind are believed

to pro-

2l6

good

mote

ward

or

off evil

Suppose some

fortune.

some new business being

journey,

relative

time to school. The safe return of the traveller, success

for the first

the undertaking, quickness of learning on the child's part are

promoted by a

to be

all

religious feast the devotional character of

only shown by a prayer for prosperity

salamat),

{du'^a

which

is

when one of those

charmed away,

is

as for instance during an epidemic, or after an

alarming dream or threat. These are the sort of feasts which

name

of Java have the sj^ccial

districts

But as we have already

rally

in

sought

happens to know such a prayer. In the same manner dreaded

present
evil

on a

is

on foot or a child being sent

set

confused

the

in

of slaiiietans (good-luck feasts).

and kanduri are gene-

said, sidekah, slavtetan

and

colloquial,

some

in

Acheh they

in

are

all

inchuled

under the single expression kanduri or kanuri.

The name
Java,

in

is

the

corruption of the Arabic sadaqali,

Such a

offerings.
for

sidekah, under which these feasts are most generally

feast

feast

pious

i.

offering

religious

done

to

the

life,

share

in

person

or kind

is

Sedekah

deceased.

of the

of

fruits.

6.

offered to a

Icitbe,

also used in its

is

for instance a gift

iilama, sayyid or other

devout

').

The word kanduri

The kanduri

double sense,

in

and the recompense of the good work thus

proper sense of a present with pious intent, when

money

pious or devout

e.

given to guests distinguished to some extent by their

is

leading a
falls

indeed a

is

known

Kanduri boh

common amongst
purchase

fruits

supplies both meanings in the

kaye'e
,

Juindda U-akhir) owes

the Achehnese.

of every

/-\

On some

Achchnese vernacular.
its

name

one day

kind to be found

to a

custom
,

month they
1

ol this

the market. These they

in

bring as a kanduri or pious offering to the mosque or meunasah, where

they are enjoyed by those of the

who

faithful

are

present

places of worship, under the supervision of the attendants of the

or the

The
gotten

original

purpose of

custom seems now to have been

this

by the Achehnese themselves. At present these

regarded as a kanduri keu ureueng

l)

these

mosque

Teungku.

tage of the giver's

own

in

ancestors,

chi'

i.

e.

for-

offerings are

a kanduri for the advan-

but which also

serves

to

promote

his

prosperity.

In Malay sedlkah

the sole

word

is

only used in the sense of "alms", "kaiiihir:" being, as in Acheh,

for a feast of the nature described above.

Traiis/ator.)

217

The

9"i,

io"i

whose tomb

and

days of

many worshippers

has also

month

this

are consecrated to a saint

He

found at Nagore on the Coromandel coast.

be

to

is

I'li

Acheh, seemingly through the influence

in

of those inhabitants of Southern India

who introduced

here the creed

of Islam.

What

have observed elsewhere

Mekka,

at

out

regard

with

what the "day" of a

"The people have no

world.

saint really

They

is.

death

haul or anniversary of the

say,

is

it

nay throughclear idea as to

true, that

it

the

is

man. But some saints

holy

of the

feasts of saints

to

Acheh

equally true of these "saints days" in

is

whole Moslem

the

')

have more than one haul per annum, the exact day of the death of

most

unknown, and from the way

is

celebrated,

are

feasts

pagan

of the

feasts

it

people,

heathen

characteristic

which many of the

in

a sure conclusion that

is

throwing

after

more

of their

themselves under the names

disguised

features

some

certain

oft'

saint's

of the ancient

of saints to avoid the extermination which threatened them."

The

saint

to

whom we

country Kadir Wall Sahib

or Metirasab

The

lo'h

referred

is

The Achehnese name

called
for

him

in
is

own

his

Meuralisab

').

day of the sixth month

is

accepted as the anniversary of

and the kanduri held thereon

death,

his

have just

").

Tuan Meurasab,

kanduri

thon

to'

"the religious feast for the expiration of the year

e.

i.

called

is

Tuan Meurasab."

of

Strange stories are

Tuan Meurasab

of

told

wilderness in complete innocence, and

breasts of a

woman

from a pimple on

so

it

for the first time just

hand.

his

As

"').

He grew up

happened

that he

in

the

saw the

when he was himself suftering

this tiny swelling

much

caused him so

woman must suffer terrible agony from

He prayed for the removal of
prayer was at once answered. The woman

pain, he thought that this poor

such

gigantic

tumours on her

these protuberances, and his

53.

1)

Mekka. Vol.

2)

For further information regarding

11

pp. 52

chest.

saint

this

and the manner of

his

worship

in

the

163.

Deccan, see the worli already quoted, Qanoon-c-islam pp. 160

3) I. e. McHi-ah Sahib. Meurah is an ancient title, occurring
of Pase.

It

appears to be of foreign

Indian names.

in

regarded as

Sab

is

There are

still

families

descendants of ancient

an abbreviation of the Indian

4) Qanoon-c-islam pp. 162

163.

origin,
in

chiefs.
title

in the records of the

kingdom

and almost to correspond with Mir = Amir

Acheh which bear the title, and these are

The elephant

Sahib.

is

called

Pi Meurah

in stories.

Tuan Meu-

2l8

was naturally much

how

she had

utterance

and went and informed her relations

distressed,

seen

beauty of her person suddenly vanish on the

the

few words by a penitent hermit. At the entreaties of

of a

her family Meurasab offered up a second prayer, which resulted in the

restoration of the lost charms.

example of

further

his

miraculous power supplies an explanation

of the fact that the Achehnese were readily persuaded by the foreigners

who

country to revere this pious recluse as the protector

visited their

of navigation.

The captain of
owing

to

the

name

Our

saint

held,

as

vowed

of Meurasab

was

whose vessel was on the point of foundering

a ship,

leak,

that

handsome

moment

under the razor of a barber, and

sitting

customary with Orientals, a small mirror

is

operator

direct

the

flung

away

and water

his

in

till

found

it

its

help

Allah's

made

it

way through

its

came

The vows, however, that are made

no means confined to ships and sailors.

to this saint in

in

such cases consists

height

of the

Such hands
given

to

child

Kling

them.

Even
of

involve
of a

the

Acheh
visit

vessel,

to

while

it

Madras,

who undertake

what has been promised

their
in

their

for their intercession

Suppose

graves.

danger at

sea,

kills

has

of the saint

vowed

the goat in his

Translator.')

great

a goat to

master

Tuen Meu-

own gampong, makes

to recite over

it

\.\\c.

fatihali

for the benefit of the saint.

is

occasionally celebrated in Kuta Raja

superstition
will

the

to

does not always

for instance that the

and requests the teungku

Quran)

who make

place of abode of those

of

recompense

Penang Mohammedans have a

at Penang
(

to

payment

thrown into the sea

shrine at Nagore.

the event of recovery.

the

The 'anniversary"
l)

in

at

(the first chapter of the

if

d'oyig)

thread (woven as thin as possible) are

fulfilled

as

The vow

').

rasab for his safe return, he

a kanduri with

[santeut

of gold

transmission to Nagore

saints

gold"'

in

traders journeying

Other vows are

Acheh, are by

the promise of a gold or silver hand, or 'the

in

pieces

or

air

safe to land.

also invoked on behalf of sick children.

is

to

beneath the ship and stopped

destination

the leak, so that both vessel and cargo

His intervention

hand

his

in

work. Feeling that his aid was invoked, he

By

mirror.

his

offering in

the leak were stopped through his intercession.

if

at that

make

he would

that

articles of value

vowed

to this saint

be washed up in a few months time close

to

the

219

and Trumon by a great kanduri on the

of this

givers

are

feast

always the Klings

Achehnese who partake of

do so only

it

Kanduri Apam [Rajab) holds

chiefly because

feasts,

day of

who

place in the

its

Mohammad's

celebrated

27'h of this

the

of the

history

iiii^raj

consists

recitation

in

than

extent

observance
such

other

in

as

it

mosque

own

observed

is

life

Acheh, but not

in

who

etc.

ascen-

heaven,

the night
this night

houses, and
recited. This

of the Prophet.

any greater

to

In a word,

of the Indian Archipelago.

parts

is

The

of the ascension in rhyming prose

description

maleins

leiibes,

heaven"

rather

called (Ach. ine'reu'et)

is

confined to those

is

the

as

is

calendar of

''journey to

or in their

and verse, similar to those of the birth and

This pious custom

official

(or

and the

festivals.

month. For the commemoration of

the people assemble either in the

month, but the

Tuan Meurasab

as guests.

supposed to have taken place on the night of

before)

this

reside there,

Achehnese calendar of

has thus really no place in the

7.

lo'li

its

profess special devotion to religion,

It

national

not a

is

festival in

any

sense of the words.

On

the

held

is

8th of this

dcah

the

in

month one

(prayer-house)

Teungku Anjong. This

stands close to

lady

the

1235

(May

his.

of the three principal annual kanduris

She

is

done

commonly known

is

tomb

the

at

honour of

in

of the

his consort,

as

Aja

')

i8'h

of Rajab

She was a daughter of a Sayyid of the famous clan

1820).

name was Fatimah

of ^Aidid and her real

The kanduri Aja

bint

Abdarrhaman

Eseutiri resembles exactly the

celebrated at that sacred

tomb on

The custom from which

this

the

month

"^Aidid.

two others that are

of Mo'lot and the 14th ofPuasa.

I2i'i

derives

its

Achehnese name

pretty generally observed, though less markedly so in recent times.

some one day of the month

known
baked
the

every

in

mosque

As many
and to
consists

prising

i)

Aja

this

house.

that

number

rice-flour

as
is

hundred of these

added

the

really

basin

milk,

faithful

flat

is

On

cakes

and cocoanut milk, are

of these are brought as kanduri to

same way

or meunasah, just in the

of cocoanut

is

of Rajab the well-known round

apam, made of ordinary

as

little

of sauce

sugar and

frequenters

an abbreviated form of Raja

which

of the

as the kanji Ashura.

cakes are piled upon a dish,

is

scurawa and

called

beaten-up eggs.

mosque

It

suffer

prince cr princess.

is

not

wife

saint ^njoug"^

whose tomb

Eseutiri\.e. ''my

She appears to have died on the

consort."

great

The

sur-

from apam-

220
during this month, or that

indigestion

many apam-cakes have

The

spite of the large share that

hands of the youthful hordes that lurk

the

into

falls

in

story goes that once on a time a certain Achehnese, possessed

by

curiosity as to

the

investigations

the

punishments they are supposed to

buried

alive.

as

his

to

and

faith

befalls

man

the tomb, and especially as to

in

Munkar and

of the angels of the grave,

He was

however,

blows,

what

Nakir, and

feigned death and was

inflict,

soon subjected by the two angels to an enquiry

and as he was found

works,

wanting

in

many

they began to smite him with their iron clubs. None of the

respects,

reached

Something that

him.

he could

moon

in

circular form, interposed itself as a shield

its

not

seemed

distinguish in the darkness of the tomb, but which

the

the vicinity,

in

the end to be thrown away.

in

clearly

to resemble

and warded

off the blows.

He
to

way

contrived to work his

his

relatives,

who

know

adventures he came to

of

moon-shaped

the

his

were

family

to

the

it

became

certainty

its

of preparing

act

cakes, which are in fact round like the

Thus

to attribute his merciful

the very
the

shelter,

for a

kanduri the

on the fortunes of the dead. Such

the

of the Achehnese custom of baking

buting them as kanduri

the

in

members

apam

apam-cakes exercise a specially

that

influence

7>li

moment

moon.

favourable
origin

At

clubs.

was giving him

shield

in

what he had

by the ghostly

deliverance from flagellation

when

out of his narrow prison and hastened

received him with amazement. After relating his

month of

is

said to be

apam cakes and

distri-

the year in the interest

of their ancestors and deceased relatives.

Besides this great general feast two other customs of the Achehnese

Other apam
kanduris.

nnd

their explanation in this legend, viz.

....

a domestic kanduri

apam

held on the seventh day after the death of any person and 2 a similar

on the occurrence of an

feast

have a peculiarly discomposing

earthquake,

which

is

supposed

to

on the material remains of the

effect

deceased.

We may

let

the details

of this

pass for what they are worth.

that

the

certain
offering

custom had

connection

its

At

origin

explanation

the
in

same time

the

worship

of the
it

is

kanduri

apam

quite conceivable

of the

dead

and a

between the shape of the cakes which form the

and some now forgotten notions connected with the moon

at least not impossible.

is

221
8

Kanduri

(Sha^bdn).

Bii

month

chipelago this

is

Throughout the whole of the Indian Ar-

This does not imply grief for their

repose, which

the

departed

According to the

feasts.

souls

but rather care for their souls'

loss,

not inconsistent with merrymaking. This solicitude for

is

of the

welfare

All

dedicated to the commemoration of the dead.

exhibits

itself

by

the giving of religious

or learned conception this

oiiicial

done

is

in

order to bestow on the deceased the recompense earned by this good

work; according to the popular notion

actual savour of the

good things of the

it

to

is

them enjoy the

let

feast.

Feasts for the benefit of any given deceased person are, as

presently see, only held during a short period after his death.

period

this

is

even shorter than elsewhere, consisting of only lOO days.

Java there are further commemorations on the

In

and the

ries

we whall
In Acheh

lOOOth

become the custom

day.
to

Under the

influence

first

of

two anniversa-

Mekka

has even

it

the anniversaries of the departed so

celebrate

long as pious children or grandchildren survive to cherish their memory.

In

the

however long the

end,

forgotten, but

departed",

occasionally

commemorated

set apart for the purpose.

The choice

commemoration, which

this

the deceased

personally

is

at

odd times according to the

but as a rule during a single month

fancy of individuals,

for

interval,

included in the ranks of "ancestors" or "spirits of the

is

in

in

month

of the eighth

the year

of the year

Arabia generally takes place

in

the

month, seems a further corroboration of the introduction of

seventh

Acheh from the Deccan ').

The name of the month Sha'^ban

Islam into

borrowed from

month

of

all

one day of

this

pious

spirits,

and

custom.
in

in

many

In Javanese

it

is

in

languages

is

called Riizuah or

Achehnese Rice-kanduri,

month every household holds

this

native

since

on some

honour of the depar-

ted a religious feast, in which rice forms the principal dish.

Rice

is,

indeed, the chief comestible in

purely secular
specially

is

the

8'h

given

to

show

cook

rice

and

l)

their
its

Qanoon-e-islain p.

the

to

but in
the

evening, they

curries etc."

Acheh

the

name

other kanduris and in

of "religious rice feast"

kanduris in honour of the dead, whether in

or in other months.

them

in

feasts,

many

Whenever any chance occurrence

inclines

ancestors that they are not forgotten, the people

accessories and invite the tcunsjku to consecrate such

i66:

"On

prepare

in

the

the

13''"

of the

name

month (Shaban),

either during the day or

of deceased ancestors and relatives polaoo and

Rice-kan-

222
an occasional

kanduri

made over

recitations

on such occasions
This

rice".

tombs"
with

').

is

rice" {juc beiict

and the prayer most

bit],

called du'a beu'et

called simply "having

is

use

in

~- "prayer to be offered over

bii

prayer of tombs, since it begins with

mercy descend on the dwellers in the

called in Java the

is

"Oh

words

the

with his prayers. This

An

Allah,

unusual

varies

when

this,

the feast

by a more elaborate and longer

iclat,

most ignorant

let

reciter

artistic

recite

in

place

its

the

fatihah

or

celebrated

is

prayer, whilst the

chapter of the

first

Quran, which every child knows by heart.

Thus each family has

the

for

called)

the

to

benefit

and

popular

dead.

the

It

for

said

is

by the inheritance of

quickly

lose

profit

this

The adat

He

if

his

worldly

to

circumstance

in

celebrate

would

the kanduri bu

the same year.

requires that the teungku meunasah be invited to this feast.

empower another

can either recite the prayer himself or

The Javanese custom

litating

according

a dead man's property,

he neglected

pomp and

with the requisite

is

dependent on the respect they pay to

example that anyone who had

for

done

is

or ancestors as they are

of the living, whose prosperity

that

belief directly

wealth increased

This

convenience.

suits its

of the dead (the ureii'eng chi

also

month

"recitation over the rice" during the

its

kanduri bu on whatever day best

their

during the

exterior

to

do

so.

of clearing the graves of ancestors and rehabi-

month of

Sha'^ban

unknown

is

in

Acheh, where the resting places of the dead are neglected to such a
degree

that

Acheh

too,

it

difficult

is

the

The malam

The
all

them

find

Acheh
Mohammedans. It
in

(in
is

the

Deccan

generation.

In

home, while

in

that there

is

is

on which every human being has a

all

those

who

is

during the forthcoming year.

-ji

up

^3,**:!

is'h

are to die during the

J.C -i^^

^-j^

fxw.

is

of Sha'^ban, causing the

coming year

to

fall.

this night,

a prayer, invoking Allah's mercy, and beseeching

J.*!

The

leaf to represent him. This tree

Arabia many watch through a part or the whole of

offer

believed in

a celestial tree of symbolic import,

shaken during the night preceding the

leaves of

Sliab-i-barat)

supposed that on that particular night

fate of mortals

I)

third

purpose at the burial-places.

most popular idea

In

the

souls are always held at

all

for this

Allah determines the

and

in

special sanctity of the "night of the middle of Sha'^ban", called

inalam beureuat

by

of

feasts

Java people assemble

to

him

to

223

for

from

out

blot

in

is

Acheh only

by a small and simple kanduri [kanduri

night

up by the

offered

Most of the adult males celebrate

of religion.

representatives

special
this

Such a prayer

suppliant.

the

book the calamities and adversity destined

eternal

his

beureii'at) in

the

gampong. Some hold during the evening a special

prayer, the scumayang teuseubeh (Arab, (alat at-tasdb'ili) or "service of
meunasah of

assemble

All

praise".

their

for

chosen to act as imam.

but

(cilats,

This prayer resembles

by the constant

distinguished

is

known

tasblh-formula

Arabic as tasbih

in

each of the four parts into which

Others perform,

niayang

and one of those present

service,

this

it

')

in

essentials all other

in

repetition

of a

certain

praise of the Creator, in

divided.

is

place of this seumayang, what

in

is

called the seu-

is

prescribed as the introduction to special supplications ad-

liajat,

dressed to the Deity.

seumayang

hajat consists of

two parts

{rak^ah).

During the malain beureu'at three such players (thus comprising six
rali^ahs)

are

motive,

the

first

being for

prolongation of

necessary means of supporting

This kind of sfiiiiiayang

much

greater

of praise

Each of these has

sometimes offered up.

is

life,

and the third

under a female

particular

its

second

for

the

for a blissful end.

however celebrated by the women with

than by the men.

zeal

the

life,

imam

They

"seumayang hajat" each one

the

or

either perform the service

for herself.

The end of this St'' month, and in particular

are marked by an extraordinary activity owing to
the

Puasa or Feasting Month.

the custom

in

Acheh

to

fix

other words the day of the

by

calculation.

introduce

to

of the

various

the

efforts

ru'ya

many years
commencement
gampongs and

for

the preparations for

We

have seen above that

the

beginning of the fasting month

new moon

it

was of old

or actual

Abdurrahman and other

observation of the new moon

little

(in

following immediately on Sha'^ban)

of Habib

method met with

only lawful
vailed

The

the three last days,

zealots
as the

sympathy. In Pidie there has pre-

a difference of opinion as to the determination

of the Puasa, resulting in quarrels between the
actual discrepancies in their calendars.

The three sagis followed the usage of the capital, where the first
day of Ramadhan was made known so long beforehand, that everyone

i)

Tasbih in

'praise be to

its

God"

shortest form

is

the ejaculation of the words

the constant repetition of which

is

deemed

"Subhana 'Hah
to

(ilJl ...LsA.**)

atone iot iva..(jrrans!aloi-.)

224
could

whether 27

The

advance what the

in

tell

29, or 28

chief object

30.

of the

preparations during these three days

ensure an abundant provision

sunset and enjoying a

final

breaking the

for

meal before

month. The

fasting

also sought

It is

any kind during

of

matter of fact too exhausted

fasters are as a

ordinary amount

the

give

to

to

is

every evening at

fast

dawn.

earliest

make purchases

to provide against being obliged to

the

three days of Sha"^ban would be,

last

of attention to trade in the daytime

empty during

so that the markets are nearly

'),

these thirty days of mor-

tification.

The two meals per diem between nightfall and daybreak which
form each man's allowance in the month of Puasa, are made as nourishing

as

possible,

as

otherwise

he would not have strength to

fulfil

At the same time the most

pala-

the religious obligation of abstinence.

table

such as

food,

order to guard
disposition.

is

against

Thus

not

which

at

is

slaugh-

three-davs
f^'""-

is

during the fasting month replaced by

rarely

used

gampong during
month.

most households and

a stock of

the last day before the

fast,

provision

demand

universal

calculated
for

to

meat,

the

in

laid

in

well,

about

Banda Acheh during those three days,

not

alone

sufficient

to

but of

of meat,
last

for

salt,

vinegar

To
15
highlanders come down

last

cattle for sale to the chief town. In former times

fair

in

every

the people feast abun-

dantly on the meat, and pickle the remnants with

form

meat

days preceding the commencement of the

the three

On

in

-).

Hence comes the ancient custom of buying

fasting

in

a gradual loss of appetite and consequent in-

other seasons

regarded as a luxury
The

chosen

is

the stockfish which forms the staple animal food daily

consumed by the Achehnese,

meat,

at other times,

use

daily

in

month.

all

days.

')

etc. to

satisfy

this

with their

there was a regular

as a store

had

to be

other household necessaries as

Both men and

women

in

Acheh

1) The same may be said of the Malays of the Peninsula. Those who have fixed employment work most unwillingly during this month, while those who are beholden to no master
do not work at all. In more populous places, especially in the large towns, the rule is
somewhat relaxed but the more pious observers of the fast will not swallow even their own
saliva between earliest dawn and sunset in the month of Ramadhan. {^Translator.')
;

2) See p.
3) Before

back

to

32 above.
the war with the Dutch.

their

When

mountain fastnesses, the Sultan

the capital of the territory seized by the

this

war began, the highlanders were driven

fled to

Keumala, and Banda Acheh became

Dutch and the base of

tlieir

operations.

Transla/or.')

225

have a passion
but

sellers,

who

fact

the

in

As

for

such busy scenes, so that not only the buyers and

great

of the

part

population

of the three sagis,

come

could afford the journey, used to

for the

estimates

gampong

of the

is

how many

asked

necessary to purchase.

dollars

he intends to spend on

Two

or three head

is

cattle

may

it

Elsewhere,

as

in

three

the

XXV

the

sagis,

Mukims and

much

common

of the

folk of the

with the collection of the money.

purchases have been

the

after

recompense

not

included

cow's flesh results in a certain

cutaneous eruptions, decay of the teeth and

One

territory

such occasions.

siawan (Malay seriawan), the symptoms of which are

called

sickness

the

XXVI

they slaughter male buffaloes by preference, since

believed that the use of too

is

many cows on

are in the habit of slaughtering

be

the general allowance per

gampong. The people of the XXII, and some of those of the

Mukims

make

forthcoming purchase of meat. Each inhabitant

and thus they compute how many head of

meat,

it

in

fair.

early as the middle of Sha^ban, the keuchi's and teungkus

their

in

all

to the capital to join

for

his

trouble.

loss of hair.

gampong is entrusted by the keuchi'

is known as the ;/;-/ cV/^ ///www^^^t-;

He

concluded

he

receives

two

dollars as

Before the war, however, the payment of

the vendors used to be put off until just before the close of the fasting

month, when the highlanders came down with their

second time.
feast

the

new

buft'aloes for the

slaughter then took place to provide meat for the

which marks the end of the

fast,

but not on as large a scale as

first.

The beasts are slaughtered by the teungku of the meunasah. Most

Mohammedans, even though they neglect or are backward in the
performance of their own religious duties, are very particular as to who
it

is

that slaughters the animal of

must be one well versed

the

of

of

Mohammedan
Java the
him)

is

his

daily

religion.

iiiodin,

prayers

Thus

it

is

kahniii or lebe (the

the only butcher.

As

i)

In the

Malay Peninsula the butcher

is

they are to partake.

by the law

and he must

in

He

respect

also be strict in the

by the

and

other

that

throughout a great portion of

rites

enjoined

"village priest," as

Europeans

call

a reward for his trouble he receives the

keredan or neck of every animal he

recompense he

flesh

rules prescribed

of animals for food

slaying

performance

in the

whose

is

kills

').

usually the

imam

of the

entitled to the hide of the slaughtered animal.

mosque

or a lebei; as

Translator').

>5

226
This

nearly identical with the portion given as recompense to the

is

teungku

Acheh, who

in

behind the

This

ears.

is

allowed to appropriate three fingers breadth

is

called the

Si'iimeii/t'/ian

The hide becomes the property

into
in

of the

It

converted

is

other utensils as are required for

purchase of kettles or such

the

meunasah.

prayer carpet or else sold, the proceeds being spent

leathern

= "reward for slaughter."

the preparation of kanduris.

the

later

Acheh,

this

three-days'

We

of

Acheh

was

in

what

this

Dalam

(the Sultan's Court)

of the

ceremonial are however the

old

in this

The

direct

annual market

days limited to certain traditional customs which

these latter

merely kept alive a feeble reminiscence of the

vivals

festivals.

must have been when the port-

it

as such were at the zenith of their glory.

of the

participation

was one of the most bustling of

fair

can conjecture from

kings

establishment of the Dutch in

preceding the

years

Until

past.

These paltry

only portion of

surit

of

which we have any accurate knowledge.

The

On

Sianta.

the

first

day of the

Srauta took place.

just before noon, the

fair,

name

of the Sultan,

of the Sultan's suite (which as

we have seen

This was a proclamation with beat of gong,

in the

that the annual market had begun.

men

Five or six young

was not recruited from the best

buyers and

market, where

large numbers. Business

generally

The

known long

before

of the

emissaries

its

in

the

as

herald,

intervals

cried

twenty-two
(the

')

in

announcement.
to

beat loudly and

midst of the bustling crowd, and

number, who acted

their

is)

command

unusually

day of the Puasa became

"Twenty-six,

the

twenty-five,

of our lord (the Sultan)

on

brought down (from the highlands); to morrow

the beasts fight; the next

The adat permitted

day

let

the

market before

aloud the following words

is

in

that the fast was close at

first

now proceeded
the

in the

between the strokes one of

Such

cattle

in

swing

knew

official

Sultan

repeatedly on a great gong

day

in full

and even the exact date of the

hand,

appeared

had already assembled

was however

inauguration, for every one

official

its

sellers

class of the people)

this
let

them be slaughtered."

these royal messengers to take without

payment

l) The people of the three s.igis of Great-.\cheh, the XXVI, the XXV and the XXII
Mukims are here addressed, the same traditional order of precedence being observed which
we have already (p. 140 above) noted in connection with the coronation of a new king.

22/
on

day

this

all

displayed on
the

they wished of the victuals,

that

the

individually

much from

suffer

etc.

Owing, however, to the large attendance at

stalls.

and the unusually large number of

fair

tobacco

sirih,

these last did not

sellers,

depredations of this

the

little

band of

marauders.

The names given

the

to

three

exactly

with the

as urbe

manieugang, which appears

of the fast"

The

This

mean 'days

is

the

27tl>

days correspond
they

are

known

of the inauguration

or 28'^ of the month,

and the

fighting,"

known

last

is

called uroc

icrbe //><)'==

"the

urbe seumeusie =^ "the slaughter day."

as urbe

mameugang.

must not attach too exact a significance

to these names. Live

were brought down to the town before as well as on the urbe

stock

necessary on the following day.

if

The

urbe pupo

devoted to beastfights as the word might lead us

Popular as this amusement

for

to

Collectively

day of the bringing down," the next

peutron and also

not

that

also specially

is

We

day,

'the.

day of the

proclamation.

herald's

feast

').

first

pent ran

non-official

on

it

is

this busiest of all

among

to

was

suppose.

the Achehnese, no one had time

market days. The name was given half

in

on which most cattle were

jest,

because this was the day of the

fair

sold

and thus underwent examination

with a view to their purchase.

This examination

is

named

after

the

trial

of strength of their beasts

which excites such universal interest among Achehnese onlookers.

The

great crowding and bustle of the urbe pupo always gave rise to

generally originating in accidental affronts such as occur

street

fights,

in all

densely crowded gatherings.

It

is

said that the highlanders, ever

eager for fighting and pillage, used to seize the opportunity to appropriate their neighbours'

goods during the

conflict

which they had pur-

posely provoked with that very object.

The "day of slaughter," alone of the three, corresponds exactly with

its name. On this day the teungku slaughters the beasts, the authorities
of the gampong divide the meat among the purchasers, the women
cook it; in short, the whole community is in a state of incessant bustle.
In spite of the

l) In

while

coming privations the approach of the

fasting

month

Malay the days immediately preceding the iAit axscaWeA m^mtgang or hari mlmlgang
Javanese name them megeiig. The Achehnese attach no special meaning to the

the

expression and regards

it

as being of foreign

origin.

228
is

required to

do any heavy work during

accomodate

their

The

involves.

of the Puasa in an Achehnese

nights

sphere,

particular

meunasah.

the

and chapels arc put

They

are cleaned up

lamp
9.

We

among

especially

clubs

Fast.

announced

how

')

the

in

this

in

capital

like

the

day,

end of Sha'^ban.

Acheh by

of the day was

the firing of a gun from the

firing this shot [nbbali)

one of the high

of the

prerogatives

the big

begins at sunset.

commencement

Ualam, and how the right of

was regarded as

Such was

sultan.

also the case

began the fasting month; but seven shots were

with

the

fired

to call attention to this important epoch.

sunset

full

own

etc.

times the

of

arc

their

in

fast

these combined

view,

sort of order at the

The month,

in old

not

allowed to

which they require only too much

[Raniadkan).

have seen

effort, if
if

gampong

young men

the

With

some

into

brought out and hung up

is

Piiasa

month, and

this

change of living which the

occupations to the

merriment,

noisy

of

to join in the fast while

young can endure the daily abstinence without much

still

The

Those who have begun

joyfully welcomed.

that

On

the subsequent days

of the fast the customary single shot was thought sufficient, and served
as a signal for the universal

bukah

(the breaking of the fast).

The Mohammedan law does not brook the most trifling breach of
The smallest particles of solid or liquid food
or the smoke of tobacco or opium entering the body between the
the prescribed abstinence.

earliest
it

dawn and

one

each

may

equally so
is

it

follow

commendable

or

make

sunset

necessary to repeat

to

the fast day null and void and render

later on.

regards the breaking of the

own inclination, but it is considered siinnat

take some food immediately after sunset, and

have another meal before the break of day. This

to

called saivo (a corruption of the Arabic sahur)

mcal, the great

to

3 A. M.

In

drum
the

fast,

his

That none may miss the time

As

for

latter

by the Achehnese.

preparing and eating the sawo-

[tambu] in the chapels

is

beaten at intervals from

days of the sultanate an additional warning was

conveyed by means of a cannon-shot

(called

sanibang

-]

fired

about

4 A. M. to warn the people that "a white thread might now be told
from a black," as the text of the Quran has it, i. e. that the time of
the sawo had
i) P.

2)

come

to an end.

128 above.

The .Vchehnese now apply

Dutch garrison.

this

name

to the

morning and evening guns

tired

by the

22g

The

fast

who

Others
cakes,

is

sugarcane

etc.,

but

They

food prepared for them.

too

severe,

Acheh,

In

as

Java

in

'),

They dare

not chew sirih in the

many bad

there are

to ease their consciences fast on the

view that prevails

liberal

tobacco does not affect the

Many Achehnese,

religious

observers of the

and

last,

fast,

and sometimes

smoking of

parts of Java, that the

in

no serious supporters

finds

make endurance

of this

Acheh-

in

by occasionally

easier

they point to the

practical

!)

with

fact that the

law strongly recommends the cleansing of the teeth by rubbing

them with the end of a

then

once obliterated.

(and perhaps their tongue too by accident

defence

In

fast,

however,

rubbing their teeth

tobacco.

first

at

all

day of the month.

also on the middle

The

cooked

have

to

also partake unblushingly of the break-

daytime, since that leaves traces which cannot be

who

consume

surreptitiously

would be ashamed

sunset and of the sawo-meal.

at

fast

publicly transgressed

aware that heavy opiumsmokers cannot abstain.

the abstinence

find

fruits,

many and

observed by

faithfully

is

by none. Every one

but

employed

little,

some

stick of

soft sort of

wood

'-).

It differs

they say, whether tobacco or some other plant be

for this purpose.

The second meal is generally taken at home, but during the fasting
month almost all the people of the gampong are wont to assemble at
the meunasah to await the sunset. At the appointed time they partake
meal prepared from general contributions under the supervision

of a

of the teungku, and share in the seiiiiiayang miigreb or at least remain

spectators

as

contribute

their

make

not even

laughed

at.

least refrain

The
[kanji]

during

share and

do not

fail

in

opiumsmokers

attendance, though they do

a place in the bale near the meunasah, or at

from entering the

customary

dish

made from

rice

old

man

for

latter.

this

preliminary

breakfast

and various leaves pounded

of the gampong,

share of the pitrah for his pains.

i)

Even notorious

performance.

a pretence of sharing in the meal through fear of being

They choose

by some poor
a

its

In Java this method of keeping the fast

of the drum," the allusion being to the

who

fine.

It

porridge
is

cooked

gets from the teungku

The assembled
is

is

villagers

jestingly called /h/h/ ^^>/</<7^

empty space enclosed between

the

have each

"the closing

two skin cover-

ings at either end of a drum.

method of cleaning the teeth is

month of Puasa '^sughe bakong hana

2) This
in

the

not signify."

called sug'oe (Mai. siigi).

petie"

So the Achehnese say

"rubbing (the teeth) with tobacco does

The meufastin?
<^"''i-

230
a cocoanut-shcll
sunset

or

seated at the back

and

ones

is

-),

').

When

the

no part therein remain

home

finished, all return

sliaie

tlieir

to satisfy their hunger.

by

the men, especially the younger ones, reassemble

M.

P.

basin to contain

which those who take

during

prayer,

After 7

smal!

twos

meunasah

the

in

the

celebrate

to

^iclia

evening

or

prayers, and in particular to be present at the trmveli which succeeds them.

Thetraweh.

The

(Arab taraimh) are ordinary prayers of the kind

traivc'h

recommended by

as voluntary but

may

special appellations

their

number

of the

Thus the

ritual.

each pair of which

isions,

which consists
then to

the

general

rule

traweh

may

from one another only

to 3 A. M.

The

takes

place

from the

usual time

practice of

first

taslimali,

to the right

whole seumayang.

end of the

is

immediately

Many

i.

from about 7.30

e.

after the "^icha or

about 8

whilst

majority,

any

risk

P.

M.
M.

differs

many

in

particulars from

things \\'hich the law treats as imperative

may

which

observances

other

of incurring

P.

regard to the division of religious

in

obligations, as very pillars of the creed of Islam, are neglected

without

The

the

the fasting month, on every evening and

works into obligatory and meritorious

great

and

believers. This as a

all

in

Mohammedans

the teaching of the law.

by a

rest

at

and the morning,

^iclia

trifling distinctions in

head turned

the

the

in

composed of 20 subdiv-

and invoking a blessing on

be held only

The

some

trazvch are

separated

is

with

sitting

in

left

between the

night

the law. Most seiimayangs, whatever

be, differ

of their subdivisions (rak^ats) and

the form

classified

by the

be passed by

divine punishment, are esteemed indis-

pensable by the mass of the people.

Thus throughout the whole Mohammedan world many persons take

part with extreme zeal in the traweh service,
duties

which they are under a

daily

religious

form.

This popular over-estimation

who unblushingly

neglect

strict obligation to per-

of the traweh

is

explained by

its

connection with the fasting month.

In

Popular

as

manner the

fast

estimation than in the law.

the Ksting

month
month

like

creed

of ex-

It

is

higher

has a

itself

place

in the

indeed one of the main

of Islam, but in actual practise

^

it

popular

pillars of the

improperly
accepted
as the
Ir
t'
/

is

piation.
i) Some meunasahs have attached to them patches of rice-land,
who have set them apart as wakaf to meet the expenses of such

called liming
2)

ie

hi

shame

(obligatory
for

prayers)

such an act

These are

"Rice-fields for rice-water."

Such a thing would be inconceivable

galat

the gift of devout persons

frugal repasts.

is

dares

much

not attend

in
a

Arabia: in that country he

public

service.

stronger than in .\cheh.

Even

in

who

neglects the

Java the feeling of

231
greatest

mayang
the

(a

fast.

servance

all,

since hundreds

who never perform

duty just as obligatory as the other) are

It

as

is

though

that specially appertains to this

In

Java

month
is

of e.xpiation, whether

eagerly carried out

in

the

manner.

possible

fullest

faithful observers of

one month of abstinence were to excuse

this

be obligatory or merely meritorious,

it

a single seu-

and transgressions of the past eleven. Thus every ob-

neglect

the

all

of

pillar

people

also,

partake

in

who never think

the traweh

of at-

tending a Friday service, to say nothing of performing the daily seu-

mayangs

mosque

in

or langgar (chapel).

In Acheh, however, the traw^eh service as celebrated in the

much

savours

two

of a

Of

caricature.

company one

the assembled

all

meunasah
or

even one takes an active part

in the prayers;

they allow them to be performed by the teungku alone,

who properly

at most, generally not

speaking
respect,

only act

should
all

the others

sit

as

leader.

Without the

smoking or chewing

token of

slightest

At

sirih.

the

Amin with

which the teungku closes the recitation of the Quran appertaining to

each subdivision
with

the ten

rates

do

not

seumayang,

of the

manner they take

like

all

those present join in

part with loud vociferation in

of blessing on the Prophet which as an interlude sepa-

invocation

the

(rak'^ah)

In

yell.

pairs

properly

of the traweh from one another.

of rak^ahs

repeat

formulas

the

whereby such invocations of

blessing should be confirmed, but corrupt

them by absurd

Ulamas and other devout persons take no share

forbid

sons taking

part

in

them. Indeed

the excessive noise unendurable, and

find

their

So

their

number threatened

far

holders

from regarding
present

to

his

his

it

imitations

').

these follies and

in

many

of the teungkus

has happened that one of

ministrations

on account of

it.

admonition the boldest of the young house-

that

replied

cease

They

if

he

did so he would receive no pitrah

from them on the feast-day at the end of the fasting month.

Thus we see how

in

Acheh some Mohammedan

institutions

have

degenerated into unrecognizable forms.

The pitrah is a tax payable at the end of the fasting month by all
means allow of it, on behalf of themselves and all who are
dependent on them for support. The payment is made in kind, that
whose

l)

bless

For instance the teungku sajs: Allahumma sal/i '^ala sayyidina Muhammad ('O God,
our lord Mohammed") to which they scream the response salala alim Wtt^albyhim^

instead of salla ^llahu

'^alailii

wasal/am.

Popular

in-

o^the'^Urah

232
is

say

to

country.

It

of the sort wliicli forms the staple foodstuff of the

grain

in

intended

is

its

them

feast

participate

to

the

in

such as the Achehnese

special object

make

to

is

which succeeds the

traiveli

of the

nights

celebration

is

religious

refer-

in

for his pains

perform

it

to all during the

but

in solitude,

its

imam

the leadership of an

more meritorious.

is

So says the law

traweh

the
for

but what

with

is

it),

contribution

regarded as his recompense

The traueh
the

farce

the

that

for the

is

reward.

All

the benefit of the teungku,

for

Quran

of the
the

that

declaimer be

In this

time
for;

par

passage of the
the

nightly

holy book, as

recitation

After the conclusion

of the

in

will

state of ritual

bless with a great

To

it

once more,

month

of religion.

repeat

they can find strength

as

chapels

traweh service

is

in

a universal custom.

the meunasah, certain

make

experts volunteer to recite passages from the Quran, and

endeavour

if

when

recite occasionally in the day-

much

the

under-

is

intensified in merit

excellence the

month the pious and the learned

but

certain

Allah

good works, however, are much

the popular conception

in

performed during the month of Ramadhan.

in

It

conformity with the rules of

in

always a pious work which

purity),

is

There

performance of the traweh

succeeded by the Quran recitation.

is

recital

(provided

art

this

which the teungku has to perform

and the pitrah (which has not properly speaking the smallest

all,

stood

Acheh

the actual practice in

is

exercise

religious

is

connection

The men-

may

community under

the whole

person

itself.

recommended

exercise,

month. Each

fasting

b\'

fast.

teungku ought properly only to act,

a suitable recompense payable from the pitrah

are

easier for

it

ence to the pitrah, as collector and distributor, receiving

The

who

selfsame class of indigent folk

for the

supported by the zakat, and

it

their

possible to bring to a conclusion [tamat) once or oftener

during the month, the thirty subdivisions of the Book.

This
usually

most wearisome task they

have

before

prompt and correct

the Arab, sima^ or

called

meudaroih

l) Jav. tiariis^

in

by

.\chehnese

Mai.

turns.

them a copy of the Quran,

they

as

more

listen (sinia

correctly savia^

as the

wherein one always chants while

recitation,
is

take

').

llft/(iiiis\

Those who
so

sit

that they

Achehnese

say,

by

may
from

"hearkening"). Such public

all

the rest listen in silence,

In this also the teungku acts as conductor; the

recitation

Mai. h'cn-hatam.

by

number

of people in chorus

is

called

OTtvr//(;/(;/

233
of the

rest

no share

taken

elsewhere

it

who

leubes

many

in

cases have

the traweh at the meunasah, preferring to celebrate

in

more becoming manner under the leadership of

in

niaUnis and

are

reciters

an ulama.

The people

much
when the

tanibu

sawo-meal

begins

They

For

occasion

there are

festive

wise.

ratibs,

and a special meal. Feasts of

nasah

on

one

this

the Quran,

recite

of the

of the

nights

special

this sort arc

it

in

is

every meu-

in

much

not so

is

dikrs and

prayers,

held

it

somewhat

month subsequent

fasting

deciding on the night, however,

In

for the

containing various sweetmeats,

customary to celebrate the conclusion of the Sacred Book

I5'li.

A. M.,

exhibit their interest in the proceedings,

in turn, trays

party thus assembles together to

meudaroih

the use of the reciters and their audience.

for

etc.,

Where

tlie

about

till

sound as a warning that the time

to

however, by bringing, each

fruits

not remain listening to

but the recitation continues

M.,

P.

hand.

at

is

gampong do

of the

past lo

till

to the

considered

whether the thirty parts of the Quran have been exactly completed,
whether the time

as

will

people of the

the

suit

gampong and

their

guests.

The people
daroih

pongs

of the

entire

mukim

not

are

invited to this peutamat

they are to the kanduri Mo'lot), but onh- those of the gam-

(as

in the

immediate neighbourhood.

Some days beforehand, the authorities of the gampong begin collecting

money contributions. Goats are slaughtered and the rice with its

the

accessories

the

is

of course provided. These viands serve not only to break

but also

fast,

people do not go

On

this

on

this

evening the

for their supper.

traweh

the

succeeded not by the usual meu-

is

noisy ratcb.

excessively

This (the rateb Saman, so

from Samman, the founder of a iarlqah or mystic order, who

called

died

occasion

but by an

daroih

satisfy the appetite, so that

to

home

Medina,

at

Mohammedans
given

rise

in

1152

Hijrah),

of the
various

old

is

stamp.

places

to

among

especially popular

The

the

all

native

constant use of this rateb has

introduction

of sundry variations

and additions, which without exception serve to accentuate the appalling

noisiness of this religious exercise.

Such
in

is

praise

especially

of Allah

the
are

case

in

chanted

Acheh. First of
in

all

certain formulas

measured time by the assembled

company. Then the time grows gradually

faster

and

faster,

the incess-

Peutamat

234
antly repeated formulas

become shorter

and the voices

with

(c.

The

scream.

slirill

and

ecstasy

often

yelling fanatics, sweating

This condition

it.

at

last

sit

down

sheer exhaustion

in

and

again, leap

from the

from their contemplation of the divine, as they choose

arising

deem

down

fall

Allah! hiidaaiilliu!)

lut

g.

the violence of their transport, rise up,

dance

to

to

rise

called

is

by the Achehnese, and

do'' ')

to

most clamorous form of the rateb Samaii they give the name of

this

rated niensa or kululiH.

Any

who

of those present

excitement

general

the

manner not too pleasant

betrays a manifest reluctance to share in

sure

is

for

daroih and

make
Punishments
inflicted on
those

who

ueg ect

to

In

crowd

join the

felt at

in

such indifference. For this reason

gampong which

performing the pcutamat

is

whose inhabitants have come there

others

matters

of this

exactmg.

very

are

to

as guests

a point of attending on such occasions.

all

punished.

mercilessly

who does
traweh

people of an Achehnese

the

sort

Anyone who does

amusements

yQy,.j(.g

attend at the

meunasah.

the

forced

Indeed serious disturbances some-

himself

times arise from the annoyance

the authorities both of the

be

to

thought

is

Woe

to

conceited

man,

the

appear pretty regularly

not

sympathise

not

and

r
la-

their

presumption
r
r

his

especially

gampong

is

young man,

the

the meunasah to attend the

in

After having practised patience for a couple of evenings,

farce.

gampong people

a deputation of

very least that they do

is

on

sets out

its

The

punitive mission.

to force him from his dwelling by keeping

up a diabolical din with the tambu or great drum of the meunasah

beneath

he "comes

his house, until

down"

Frequently, however, such arrogance

as

that

pong

is

young bridegroom, who on

of a

for

very shame.

lumiiliated in the

his arrival in his wife's

the completion of the marriage ceremony,

after

with satisfactory

the

zeal

same manner

fails

gam-

to perform

sundry politenesses prescribed by the adat

his new fellow-villagers. This punishment consists in smearing

human ordure the steps of his house, which he will in due course

towards
with

descend

next

morning

at

dawn,

barefoot

after

the

manner of

all

Achehnese.
Failure

to

participate

is

only tolerated

in

the

case

of leubes

and

ulamas and their relations from respect, and of chiefs and the members
of their families from fear.
I)

From

the

Arab, dauq

"taste,"

which

is

also used

tasting of the higher spiritual enjoyments. In .\chehncse

among
it

the mystics to denote the

only means "trance."

^35

The

third of the annual kanduris held in the

Gampong

in

Jawa, takes place on the night of

deah of Teungku Anjong

month. The other two have been already mentioned under the

this

months Mo'Iot and Kanduri Bu.

Tliis

who according to
Ramadhan 1196 (August 1782). It is

the saint himself,

is

more especially dedicated

the

said,

is

below,

revealed

finally

Mohammed

to

^Injong.

teaching

is

the night on which,

is

Quran was sent down by Allah

eternal

be

to

7'l'^tng^Ale

Mohammedan

of great importance according to

night

to

the Achehnese died on the i4tl>of

thus caAled kaiid/tri

the night of the qadai- or "divine decree." This

it

14'h of

before) the

e.

(i.

to the world

piece by piece through

the agency of the Archangel Gabriel.

It

generally believed that on the day, or rather night which forms

is

anniversary of this great event, the whole creation

the

On

ence.

Sha'^ban,

by Allah

the

is

is

five

the

of the

possible

for

21*^

23d,

251'!,

27tl>

fasting

or 29th.

month,

i.

e.

the

weighty reason

devoting all of them to devotional exercises!

in

all

Mohammedan

by the devout

countries spent

resorted to

find certain superstitious practices

by the people

down upon their own heads

Java feasts known as malfimans

purpose of drawing

qadar night.

these nights

one

is

from the Quran and other such-like devotions. Here and

recitations

for

if

the date with certainty.

fix

odd-numbered nights of the

preceeding the

we

wakeful and

therein,

the prevalent idea that the night of the qadar

These nights are

in

vigil

feels its influ-

that of the middle of

are supposed to be dealt forth

blessings

present time, however, no one can

rule

found herein

there

of rich

on

than

less

pious devotions.

last

nights

no

night,

who keep

those

to

in

At the
The sole
of

manner

all

engaged

special

this

In

by princes and other persons of

the blessings
are given on

distinction to a multitude

of guests.

Among

these

nights

five

are

two which

in

the general estimation

dispute

with each other the right to the name of qadar night with a

greater

show

27th.

The

of probability than

the

other

three,

viz.

the 21'h and

21th {vialhn salikur) enjoys this preference throughout a great

portion of Java, a preference which displays itself principally in popular

rejoicings.

In

Acheh

animation

is

displayed.

it

is

on the night before the

Before

every housedoor

with seven mouths, or "eyes" as the Achehnese

amuse themselves by

letting

off

crackers

27''!
is

call

[beudc

that the greatest

set a lighted

lamp

them. The young

China

i.

c.

"little

Thekanduri
Teu
"

of

-g^""^
^
Anjong.

236
Chinese guns" as they

them).

call

At sunset persons of substance

')

complete idangs to the meunasah, so that on

bring

celebrants

of the

may

feast

this occasion the

enjoy a hearty meal instead of the pre-

liminary mess of pottage with which they usually break their

The

tradition has

ground

the

to

that during the qadar night

it,

awe

in

the

in

toward the Sacred Mosque

Achehnese, though with

at

direction

Mekka. This

on

the

mita kayec

[taja

night

of

tlic

^)

the very trees

kiblat,

tliat

phenomenon

The young

folk,

bow

to say

is

by the

firmly believed

is

this restriction, that the

visible to the eyes of ordinary mortals.

expeditions

of the

fast.

is

rarely

however, make

27ih "to seek trees doing obeisance"

but this popular expression must not be taken

sujitt);

as seriously meant.

The
the

T^*^

jen in
fasting

month.

belief

universal

also

is

the
up
fa
r during

chained

Acheh

in

that the jinn (arab. jen) are

month, and thus, where

fasting
&

'

hostile to

man,

powerless to harm him. Thus during the Puasa the fear of going about
the dark

in

There

reduced to a minimum.

is

no objection to marrying during the Puasa, but other seasons

is

month the opportunities

are of course preferred, since in this

for feasting

are so extremely limited.

We

have seen that the markets

be added
i.

e.

that

during the

by the

forbidden

of this

during the

closed

practically

entails

rule

play a great

part

first

first

adat,

in

for

reasons easy to explain,

half of the fasting month.

week, marketing
general

the

misfortune.

are,

is

It

must

absolutely pantang,

opinion being that a breach

These pantang periods of seven days

Achehnese

superstition.

It

is

impossible to

fish

with luck during the seven days which follow the annual "sea-kanduri"
of the pukat

with
for

the

fishermen.

^)

curative

2X7

Anyone who

root of the

wishes to undergo the treatment

peundang must follow

a prescribed diet

days; and similarly measured by the number 7

allotted for the special diet of those

who

is

the time

desire to practice the science

of invulnerability.
T,
1 hiee days
,

''^ir-

the

In

second

half of

Ramadhan

the

gradually to grow greater, and reaches

i)

The

its

bustle

of the market begins

zenith in the last three days,

paederasts take an especial delight in making their favourites contend with each

other at their expense in this noisy pastime.

2) In
3)

Acheh

Dragnet.

Settlements.

it

is

These

spoken of simply as malam dua ploh tujoh (the

27"' night).

nets are almost exclusively used by Chinese fishermen in the Straits

The Malays angle with

formed of stakes. {^Translator).

lines or catch fish in gigantic traps {bSlat

and jermaV)

237

which form another regular

hist

They bear

raya,
feast.

that

and the

commencement, while the trade

before

its

like

much

is

themselves

his

wife

and children

although

luxury seldom
festal

almost as great

is

in

articles of dress

the

man

regard of a

for

11

home

bringing

called

is

meat,

consists of entirely different things. Meat,

was

used,

T-i
1 his

lau".

usually

gift

5,

Bringing

home meat.

ancient times an indispensable adjunct of

in

home.

rejoicings in the

The poorer women and

whose husbands and

children,

West Coast

sojourning on the East or

fathers are

as pepper-planters, feel the

full

of their position on a feast-day. Their friends are careful to

bitterness

women

from asking them the question addressed to other

refrain

2lX\.A

xirb'e

measured by the presents which he brings

is
I

the

')

the feast day which follows the fast

new garments, and

in

r
them from
the

to

On

brisker.

attire

home

pupd'

urb'e

as the urbc nid nieugaiig

slaughter of cattle at the end of the fast

all

peutron,

as the

word ma'meugang suggests the days which precede a

the

since

The

same names

the

viz. iirb'e

they are also known

uroc seuineusic;

as

fair.

three days of the previous month,

this feast-fair,

"How much meat

"How much money

at

has your husband brought home?"i. e

has he presented you with?''

To add

to the grief

and shame of the unlucky ones, they are greeted with compassionate
looks,

and the neighbours often give the children a piece of meat from

the slaughter in which they cannot participate.

The feast-day which concludes the fast is fixed by calculation like

its commencement, and
is thus known long beforehand. A number of
from
guns
the Dalam at sunset on the last day, used in the Sultans'
time to convey the superfluous announcement that the

Lh'b'c

of the

guns"

raya {Shaiviudl). During the night before the commencement

feast,

the

(crackers).

of food,

children

especially jcuniplian

i)

See p. 227 above.

jeiimphan

plantain

is

made

pounded

leaf

wrapped round

^)

spread

is
is
it

let

numerous

Chinese

"little

kind of small cakes, which the adat

Some
out

ofT

employed with the preparation

are busily

follows.

as

fine,

cocoanut and sugar; the paste

and the

once more

The women

2)

with

day of the

month had begun.

feasting
10.

first

paste

on

made of ground glutinous rice mixed

Over this is sifted grated

plantain-leaf.

then rolled or folded into the shape of a cylinder or prism,

in

the

both ends and well cooked by steaming

same shape. The parcel thus formed

{seii'ob)

jeumphan^ which is also called limphan^ most

(Malay of Menangkabau lapV).

or boiled {reul/oi/i) in a

little

is

closed at

water.

closely resembles what the Malays call

The
Upal

The

feast

,i,e fasting
""O"'^-

238
requires

strictly

during the night of the

many

with too

Guns used

to

recommends
This

raya).

regard

to

many

In

{iiianoe

result

Dalam on

to be fired in the

"feast-bath"

to cohabit with his wife

in

held

the uroe raya from 4 A. M.

all

the

men go

place,

in

the

great

chapels,

morning

the

[semnayang uroe

and

small, or else without

and a sermon

after sunrise,

countries this service, although not obligatory,

for

near

the

example, most

chiefs,

even

mosque on

Friday,

are

may

though they
in

strict

the

is

follows.

more

by the

observed than other devotional exercises prescribed

Java,

and take

forth

Besides this bath, the law strongly

uroe raya).

in

sup-

the birth of a child

religious service to celebrate the feast

a
is

is

some other such deformity.

fingers or toes or

the afternoon. Early in the morning

till

husband

for a

Transgression of this prohibition

feast.

pregnancy supervene,

posed, should

the dainties laid before guests

feast-days.

regarded as 'pantang'

is

among

be provided

Mohammedan

on the two
It

to

strictly

law.

In

come

never

observance of the

feast-(-/rt/.

Such

not the case in Acheh. Those

is

composed

seuiitayang uroe raya are

Chiefs and

in various places

without

tax

teungku.

the

to

pitrali

met together by chance.

the zuoinen

is

it

little

share in

who combine

together

under a female teungku to celebrate these prayers.

Before arraying themselves in

Pavmentof
the purah.

to perform the

even the teungkus of meunasahs take but

service. In this case again

this

who assemble

of devotees

All

of stinting

fear

festal

attire,

the

men go

whose means allows of

their

to

pay

their paying this

must contribute a certain

families,

quantity of the grain which forms the staple food of the place

They

they reside.

required to pay so

are

their

much

in

which

per head on account

of each of those for whose support they are responsible, including their

wives and slaves and in some cases their children and parents as well.

The
has
so

staple

Acheh

in

been fixed

in

is

of course

law

are

i)

this.

loath

.\s

to

2) This

so

is

world as

faithfully

^).

at 2 ares

')

so

measure

heaped up

Hardly a single duty prescribed by

observed throughout the whole

Even those who

legal

are really hard pressed

by

Mohammedan
its

fulfilment,

to neglect this contribution. Persons of distinction in

this
is

and the Arabic

Achehnese dry measure

to rise in a cone at the top

the

rice,

measure see also

p.

201 above.

called itua arc ineiCim or iiuu^iilcc or c/iuc/w.

Acheh

239

make

well as in Java

as

even on behalf of their attendants

it

though the law by no means obliges them to do

{rn/ca/i),

so.

This almost exaggerated observance of the rules as to the pitrah

attributable to the popular estimation of the fasting

of expiation.

It

law of the

of the

month

as a period

supposed that small involuntary omissions

is

made good by

fast are

Thus the contributions are paid with the utmost

readiness, in the

may

hope

be duly balanced.

who according

teungku,

the

seen,

respect

in

the fulfilment of the pitrah.

that thereby the annual account with Allah

As we have already

is

to the law

only act as a salaried collector or distributor of the pitrah, as

should

a matter of fact appropriates the proceeds himself.

people are

of the

obligatory

to imagine that the pitrah

left

payment

for the teungku's benefit.

Thus the great mass

in

is

Such

its

entirety an

also the case in

is

Java with the desa-priests and desa-chiefs as they are called by the Dutch.
It

understood that the law

is

of the

pitrah.

sonally

or

that

insists

It

not content with the simple collection

is

every one who contributes should per-

by agent give evidence of

law prescribes. The Achehnese,

the

any suitable formula

heart

whom

teungku to

etc.)

he

brings

somewhat

runs

usually

make

Some

add,

not himself

the

rice

dictate

to

my

"This

Oh Teungku

one

two

It

(or three

for this year, I

now

').

determination oh Teungku

they

know by

his place.

in

pitrah for

Lord has required of me

over) to thee,
"at

who does

the expression of this intent, gets the

as follows:

persons, which the

give (or

for

conform to what

his intent to

!"

which there

in

lurks the suggestion that the distribution of the pitrah according to the

confidently entrusted to him; but most teungkus refuse to receive

law

is

the

pitrah

on such conditions. They believe that the

distribution
to their

(or rather

own

expressed

use)

appropriation of almost the whole of the pitrah

would be

visited

on them, the teungkus,

Many make

if

the pitrah

is

dispose

pitrah

l)

the giver

of so

itself.

The

JVyoe pitrah

much

rice,

Shafi'ite

lonluan

thdti iiyoc Ion bri (jo^J kcii

and

money

instead of rice

Tcttfigku.

llicc

this

they do

at a loss

how

also to facilitate the transport of the

law requires,

Jna (or

free of

given to them unconditionally.

the contribution in

both for the teungku's sake, as he would otherwise be

to

if

any such condition, whereas they hold themselves

responsibility

all

sin of unlawful

etc.)

it

droi:

is

true, that the pitrah

iirciicng

should

nyang Tiihan puwajib da/am

240
be paid

kind

in

but there

nothing to prevent the teungku from

is

much

selUng to each of his visitors as

pitrah

which he keeps

poor to contribute without

who have

for those

Congiatu-

necessary

sooner

for

young

happy

which

visits

he acknowledges

nieutHali)\"

which the reply

to

at the

the

with

visits

it

that he will

prescribed

is

"the

in

fill

The husband

scunibah

clothes,

accessories,

of his wife

but

gesture,

without

and say "may you be

same on

another on the road take

the well-known native fashion,

"forgiveness

by the adat

its

answer to the seiimbah of their

in

Men who meet one

sometimes adding the words

new

and

sirih

children, take their heads in their hands

{bet

knows

of felicitation.

of congratulation

each other by the hand [inumat jarbc)

The

can purchase with these

put on their

all

pay the necessary

The mothers sometimes,

words.

Ion),

offer,

since the seller

it,

the pitrah paid, than

is

children,

same time gives the

of rice from the "desa-priest", even though

home by way

at

enables the

It

back again.

it

off to

start

receives

and

at the

bungkoih with an extra large supply of

their

and

and

only a few cents to

quantity

once receive

No

pretty general.

is

difficulty,

be worth more than they pay

at

and thus a few ares

tax,

chance of collecting more than they otherwise could,

the

recipients

teungku then

the

store suffice for the collection of the whole pitrah.

in

In Ja\a also this evasion of the law

the

This rice

back again from the donor of the

receives

they require to pay the

rice as

themselves and their people.

for

for

my

my

sins" [iiieuah dcesa

side" [di Ion pi

meunau

chit).

The man must

are few in number.

very least go and pay the compliments of the season with due

respect to his parents and parents-in-law, while the visits of the

women

are as a rule limited to these two.

Visits

even to the chief of their own gampong are not customary

The heads

unless he happens to be a person of means.

{imeums) are waited on by

and many of the

common

from a respectful distance,

served to the

visitors,

The drinking

of coffee

but

is

in

the

are

of the

their subordinate keuchi's

people as well. The latter

just

followed

as

in

an ordinary

visited

keuchi's and

mukim

and teungkus,

make obeisance

visit.

Sirih

is

first

by jeumphan and other sweetmeats.

on such occasions

gradually becoming more

The uleebalangs
The latter with the
reside

all

in

is

quite a

modern custom

vogue.

by few below the rank of teungkus.

imeums put

in

an appearance

immediate neighbourhood of their

chief,

if

they

but neglect to

241

pay such a

visit

regarded as a serious breacii of etiquette.

not

is

The proHx ceremonial with which such

feasts

used to be celebrated

at the court in the brief period of prosperity of the port-kingship, and

which

to

documents

ancient

long since entirely forgotten.

(the

witness,

Within living memory the

have but very rarely taken part

to

bear

sarakatas)

in

public worship and

has

rajas of

all

been

Acheh

that pertains

it.

On

second

the

uleebalangs

or

day of the month (never on the

third

the forenoon, on which occasion they were presented with

These

the

used to wait on the sultan during the course of

ulamas of distinction

of dress.

first)

neighbourhood of the Dalam together with some

the

in

were distinguished from other

visits

some

articles

social gatherings

by the absence of all oratorical display. The Teuku

Kali Malikon Ade, who as master of court ceremonies was on terms
of greater intimacy with the royal family than the rest, used to come
of the Achehnese

and present

members

the

as

felicitations

his

of

the

on the actual

Sultan's

feast day,

family and

when he

as well

household servants,

his

received a share of the royal slaughter.

These

visits

and friendly meetings

about

last

five days.

feast-days the

though

forbidden

who on

men

indulge to an excessive degree

it

by the law of

is

The

Islam.

During these Amusements

during the

'

gambling,

strictly

village authorities,

other occasions oppose such practices, or at least prevent their

taking place within the walls of the meunasah, are wont at these times
to shut their eyes to such transgressions.

On

the

family
in

iirbe

flowers

flowers"
specially
also

the

ofter

as

first

of the
is

(jeiimpa,

month, many go

to

up

honour,
a

at

far

feast,

held

there.

Lord's Prayer.

fast

between,
in

the

after

the

feast

day,

books of the law,

small

celebration

breaking a

The more devout

the sacred spot, or else recite the fdtihah,

the
is

observance of which

fast

feast

of the

where no

is

often

end of

held

on

fast are also

the

8">,

unknown

in

few

properly

this period of abstinence.

fast exists, is

is

kept by scarcely any one

Acheh. In Java, where the observers of such a

and

is

head of the tomb which they wish

and burn some incense

prayer

Mohammedan

speaking

to visit their

another pious custom which

sciimanga and the bungbng petikan or "market-

they are called) the

The six days

recommended in
in

the

honour by the women than by the men. They decorate

greater

with

raya,

burial-place (bhom). This

Acheh.
i6

This

feast.

242

in

The "shutmont
.

Meuapi't [Dul-qa^dah). In various other native languages as well

II.

known by names which signify "pinched"

to have originated
"shut in". The name is now generally believed
the
two in which the
the fact that this month comes in between
month

^^ Achehnesc, this

or

')

in

feasts of Islam are celebrated

official

On

account

unsuitable

of

"shutting

this

Haji

12.

The "Great

sacrificial

Muna

of

On

the

ancient

which

Mina),

day of

lO'li

connection with the

feast in

month

ii'h

the

in",

considered

is

etc.

( Dul-hidjah).

(the

^).

undertaking of any work of importance, such as a

the

for

marriage or circumcision
^^''

is

Ilajj
lies

is

to

month

this

the great

celebrated in the valley

The

the east of Mekka.

books of the law recommend, though they do not imperatively prescribe,

holding of public prayers in other places some time after sunrise

the

on

These prayers are followed by the sermon proper to the

this day.

festival,

The

and

two

preceding days are also regarded as specially eligible

voluntary
usually

also considered highly meritorious to sacrifice animals.

is

it

Those who are performing the

fasts.

fast,

them

hajj,

as this cannot be required of

in

for

however, do not

view of the fatigues

of their journey.
It

is

derives

very popular view

a
its

and ngarpali, the

Three days
f^'i^-

and

gt'i

practised

what

is

fast

').

And

yet there are

there called the antariuiyah

on the days of tarwiyah and

fast

fast

is

only

even by them,

by a three-days

fair

of the

known

in

"^arafah,

Acheh among

i.

e.

the

as

7th

peutron, the

is

devotees, and

the less so, as the feast

same kind

Kanduri Bu and Puasa. The

gih urbe seiimeusiH,

1)

to

identical

month

of this month.

This two-days
little

this

who submit

but few in Java,

8th

from

significance

Java, that the feast-day of this

in

jirbe

we met with

and the three taken together

8*

uro'e

in

is

preceded

the

urb'e

months

pupo

tna'meugang.

the
In

Dr. Brandes has elucidated the original meaning of this name, which has no connection

with the

Mohammedan

calendar, in a very interesting article in the Tijdschrift van hct

XLI.
2) In Java the month has many more names than appear in the dictionary. Besides Apit
(Sund. Hapif) = "pinched" and Sila = "interval" we find also Longtang = "interval"
[curiously enough this word means a narrow drain or ditch in the Malay of Singapore.
{Trans/atory\,j LSglna = naked (without any feast), Si/ih Sawal (jnsia?, RahP al-ak/iiris caWei
Siiih Mu/iid) and Rmoah Haji (as it were the Rowah month of the month Haji, on the
analogy of the Rowah proper which precedes the other feasting month, Sawal).

Bat, Genootschap,^

vol.

3) Hence this day

month RSsar.

is

often

called

Ba\ia Bcsai- meaning (the day)

after the fast uf the

243

was

there

case

latter

this

the

in

time no sranta or procla-

Sultan's

mation by heralds.
point of animation, however, this annual

In

other

two.

before

the

On

weeks; and

occasion

this

Puasa,

to

The
the

day

feast

As

morning

which

clothes,

itself

is

also a repetition

Very few indeed

the

rule

men

the

head of small

teaches that a single

a

universal at the end

Haji.

give

thought to religious
festival-bath in the

their

festal

visits,

at

after the sirih.

whom

which the

Some

also

chosen
latter.

spite

in

This

is

Archipelago,
sacrificer

niachka).
is

it

A
to

rule

general

as a steed

goat

wallow

Whoever wishes

they so

if

preference for the flesh of the

an animal offered as a

is

serve

oxen and not buffaloes are

connected with the very widespread belief

upon the "plain

Eastern

in the

sacrifice will hereafter serve

[padang

of the resurrection"

too small for this purpose, and a buffalo, accustomed

in

mud and

by walking with him

rider

As

pretty

of the

that

may

generally selected for the kurubeiien (from

is

qurbdn = sacrifice).

Arab

cattle (goats or sheep)

to

shallow water might inconvenience

liis

into a river or ditch.

make

sacrifice,

usually

hands over the animal

destined for that purpose to an ulama, that nothing

may

be lacking to

the proper ceremonial, and that he who makes the offering may thus be
assured of attaining his purpose. The animal is killed under the ulama's
supervision, and the flesh distributed among the people of the gampong.
Before the coming of the Dutch to Acheh, great (though in many
respects profane) hirubcu'en feasts used to be held in the gampong of
Bitay.

the

People assembled

month

Haji,

Sacrifices.

a single head of large cattle (oxen or camels).

genus bos

the

by persons of means. The law

one person, while seven persons may,

offering

in

Acheh

the

for

sacrifice

prefer, join

as

couple of

on a much smaller scale of

them

Sacrifices are often offered at this feast

the

is

as

not,

is

for a

their family burial-places.

visit

In

behind the

slaughter

meat

month

take

pay some

and

road,

jeiimphans are in due course served to

as

far

falls

meunasah, exchange handshakes with the friends

at the

meet on

they

new

of

not customary in the

is

general

of the

of cooked

raya Puasa.

urb'e

exercises.

object

supply a store

the buying

of the fasting month,

the

fair

and

there in crowds from the lo'h to the

even

for

couple of days longer.

from the capital and the whole of the surrounding

district,

the sagis lent their contributions to this noisy gathering.

I3'li

of

They came

nay,

all

Kurubeuen"

^^^,

244

We

have already made acquaintance with

(which belongs to

VI Mukims

the

what legendary story of the

by the

lent

tomb
the

Bitay,

di

of casting

art

who

cannon, and

why

conjecture
for

tomb

this

in

offering sacrifices in the

came

celebrated

feasts

there

became an offence

to

month

We

of Haji.
for

an

these

and the

thither,

only

worldly

in

Sacrificial

custom

Bitay required that

in

all

At

still

retains in the

a heathenish tumult

beasts

large numbers.

in

brought

be slaughtered by a descendant of the local

who

saint,

acted as the

animal a number of

of

articles

were presented to the slaughterer on a tray [dalong],

two raw

eggs,

tomb.

the

sacrifice

husked and unhusked

things

which are

newly

built

employed

usually

house, or one in which a

a flask of perfumed

oil,

little

of each

rice

for

viz.

mixed together, the various

cooling {peusijiie)

the

wedding has

seureuma

The

for sacrifice should

keeper

the

and

character

from such pastimes were

were also slaughtered here

cattle

that Bitay

and that the

by the people who

not wanting. Thus the word kurubeu'en acquired and

Achehnese vernacular the meaning of

know

Gambling, cockfighting and

inseparable

fights

difficult to

is

sacrifices,

entirely

devout persons.

It

esteemed the proper place

is

sadati-games were the chief pastimes indulged

crowded

The

other things

mosque which stands beside the

particular

assumed

all

among

the present day.

to

be regarded as the place

to

and of the artisans

vassal to instruct his people.

the

up

')

some-

in telling the

taught the Achehnese

grave are revered as sacred

of Bitay

opened by a Sultan of Acheh

Sultan of Turkey,

Achehnese

latter to his

Tuan

of

XXV),

of the

relations

century with the

i6'h

the

in

gampong

this

(the

of a

just taken place

^),

well-known black pow-

der for the edges of the eyelids), some baja (blacking for the teeth), a
small mirror, a comb, a razor, a sunshade and a piece of white cotton
cloth

four

requisites,

ells

{hdili)

hot,

all

way. After shaving a

the mirror before
ells

length.

All

these things, including the toilet

were applied by the slaughterer to their proper purposes. The

"cooling" of

in

its

destructive
little

influences he performed in the usual

hair off the animal with the razor, he held

eyes for a

moment and

of white cotton cloth as with a shroud.

then covered

When

all

it

this

with the

had been

done, the animal was killed; the remnants of the feast and the unused

1)

See

p.

2) See p.

2og above.

43

^44,

78,

103, etc. above.

245
portion

of the

on the tray formed part of the emoluments of

things

the descendant of the sainted founder of cannon.

In

almost precisely

Java

described

the
of

method have but

ofters the sacrifice

but

With the exception of

the

In

feast

purely secular

the

is

called

would

it

among them.

however, the qurban

the book of the law,

in

all.

It

is

in

cannot be compared

which

fast

officially

is

feast

with

selection

On

letting off of fireworks,

to

wooden

approach the top and are

3.

The Achehnese

The

certain

= ornament),

of popular pastimes differing

and especially the construction of what

bimgbng

This

apity).

is

formed of the

which are attached, at different elevations,

frames.

fitted

These frames grow smaller

as they

with slow burning fireworks.

Civil or Season Calendar.

are an agricultural people; "Agriculture

is

the king

as their proverb has it'). Rice-growing,

of all breadwinning",
u sugar
cj
=
^
cultivation, pepperplanting in the colonies of the Kast and West, as
'^

well

l)

the

as

See

p.

growing of useful

175 above.

Piasans.

such occasions a favourite amusement

"a firework fort" [kuta

horizontal

(though not exclusively)

to give a piasan (from perhiasan

stem of a cocoanut tree

square

though some of the

of others

end of the

the

at

particular

in

according to circumstances.
is

explanation

inferior.

its

month Haji

gampongs club together

a

in

this connection,

at Bitay,

the least significant of

importance to the

regarded as

in

same

busy scene

this

though called "the great Feast"

Acheh and elsewhere

in

adduce

to

self-evident that

is

it

require strange reasoning to prove the

feast,

pre-Mohammedan ideas
for a sacrifice. At present

little

mentioned might have a meaning

articles

by those

of Islam contains nothing of

conception of the animal as the future steed of him

except the

it

just

without doubt be some

of this

practisers

who

The teaching

bottom of these curious preparations

at the

we have

those

as

the tray, are added to a sacrifice

in

to old fashions.

there must

kind;

the

contained

as

who adhere

same objects

the

fruit-trees

such as

the

cocoanut and

^^e lunar

ye" J^nd
Agriculture.

246

arecapalm,

such

occupations

the

arc

of

great

the

mass of the

population.

must be understood that

It

sucli

make no

a peasantry can

use of

their calendar of i2 lunar revolutions for the purposes of their calling,

which

most intimately connected

is

Each

months of the lunar calendar of course gradually traverses

of the

seasons at the rate of about

all

Notwithstanding

Achehnese
be done

reflects that
for

the

moment

and plans

that

the

sown,

same

in Java),

will at

in

the ordinary

reply that

first

months of Haji and

such was about the time

he would

ever,

days per annum.

find

rice is

us say, the

let

we

(and

this

asked when

if

in,

with the changes of the seasons.

Asan-Usi'ii.

must

it

He

simply

the last two years, and forgets

was formerly otherwise. In the long run, how-

it

notice

for agricultural

and so he makes

mistake,

his

his calculations

work without any help from the Mohammedan

calendar.

most Moslim countries, indeed, there

In

may

'

years

some way

The Turks employ

their attention

the

moon

to

the

Julian

28

stations

the

solar

or

traverses in about a solar year.

less

regulated

calendar

phenomena every
Clear

nocturnal

written

while

year,

of the

the

in

thirteen days,
skies are

is

clear
in

Arabs

direct

The Turkish system can

of

country where there

in a

in

the

moon, constellations which

government and an

Such a thing could not be thought of

hand

we

addition to what

or other keeps pace with the sun.

only be successfully carried out

course

more

in

the ecclesiastical year, which follows the phases of the moon,

call

a civil year which in

Turkish and

is,

is

double calendar.

official

Arabia, where on the other

heavens and exhibiting fresh

the highest degree practical.

however indispensable

for

an astronomical

knowledge on the part of the people, so comparatively widespread

as to

have made the Arabic moon-stations familiar to every one concerned.

In the East Indian Archipelago observation of

firmament
part

is

of the

usually

what takes place

much impeded by cloudy

skies

and

in the

for a great

year quite impossible. All that has been found written

in

Indonesia on the subjects of astronomy and astrology

is

largely borrowed

from foreign sources. The true popular astronomy

in

this part of the

world sets to work with one or two great constellations, and the knowledge

of the

movements

of these

is

confined to a few individuals,

Orion in enlighten their fellow-villagers as far as is necessary.

Java and his
Orion is well-known to the Javanese peasants,
BeltinAcheh.

who

in

who

dift'erent

247
give

localities

[weluku

to

constellation

this

the

"village schoolmaster" [guru

and kukiisan, the familiar conical basket

desa)

names of "plough"

various

"roebuck" [kidang],

or welajar),

which

in

rice

Three Stars" [hintang

when

the

Ihe'c)

recognized

the

seedtime.

as

be sown

They

end.

indicates

be paid

the

"the

commencement

If the

central

one

the

is

the middle of this period

in

of the time of the year

brilliant,

it

the most easterly, at

if

most

also believe that a line joining the three stars exactly

Mekka,

or direction of

kiblat,

to

performance of prayers. This

the

in

call

say that

of the three stars in the girdle of Orion shows brightest,

first

the padi must be sown in the

should

They

has a subsidiary meaning.

'),

cooked

is

by steaming. For the Achehnese, this constellation which they

which attention has

to

latter idea also prevails

in Java.

Venus

tolerably

also

is

to

familiar

the

Achehnese,

though

the

Venus.

uneducated people regard her morning and evening appearances as two

The

distinct stars.

learned

men

gampong know

of the

better; they call

her in both cases the "group of nine stars," asserting that

at

Venus through a

among Achehnese
The common folk
and the evening
(pancliiiri),

and seek

The

silk

the

is

behold

clearly

star bintang

of the

star

since her uprising

may

one

morning

the

star

one looks

handkerchief (the equivalent of a telescope

astronomers),
call

if

deer

Tiiitu

[riisa),

or

nine

stars.

(Eastern Star)
of the thieves

the signal for both of these to go forth

their living.

takat simalam

^)

"sign of the night"

or

the star of the deer and thieves, employed

is

not,

any more than

by the Achehnese

in

their

computation of the seasons.

The same

is

true of the Southern Cross, which

guished by separate names

in

seven stars"

the

Pleiades,

[bintang tujoh)

distin-

Achehnese.

great regulator of the seasons in

[bintang kala);

called "the Skate"

and of some few other constellations which are

(bintang paroe)

The

is

Acheh

is,

however, the Scorpion The

which the Achehnese

or

"many men"

call

"the group of

[iireii'cng le),

play a sup-

plementary part.

We may

here mention, though

it

does not tend much to the eluci-

i) In Java also special regard is paid to these three stars, and it is they alone that are
understood to be comprised in the names kiJang and guru dtsa.
2) I have been unable to discover what star they refer to by this name, as I have never

had an opportunity of having

it

pointed out to

me by an educated

.\chehnese.

,^g

Scorpion
Pleiades.

248
dation of our subject, the following curious piece of nomenclature.
stars

the

in

of the Scorpion, standing close to and opposite each

tail

which when seen with the naked eye give the impression of

other,

alternately

each

extinguishing

other's

name

animals, by the characteristic

which forms the

star

or the glem fruit

from

boll glcin
ITie

nieiildt,

appearance) found on the

its

the Fighting Quails.

tail

called boh

is

gUm

because of the conformation (called by the Achehnese

'),

The Achehnese

keu-

by the

called

passion for fights between

of puyoli

the Scorpion's

tip of

are

brilliancy,

Achehnese, infatuated as they arc with

The

Two

of a real scorpion.

regulated by the conjunctions of

arc

then,

.sea.sons,

tail

nongs.

Kala

{Scorpion)

the moon.

ivitli

These conjunctions they

number of days
kcunbng or

in

keunong (Mai. kena)

call

They have found

into contact with".

that always separates the

other w'ords (since the

new moon), in the sequence

"hit",

i.e.

"come

a certain guiding principle in the

new moon from

the succeeding

Mohammedan months begin

with the

of the dates on which these keunongs take place.

Let us begin by giving certain data with regard to these keunongs

and the intervals that separate them from the night of the new moon,

borrowed

not

Achehnese

from

supplied by Dr. S. Figee at Batavia

on
is

supposition

the
that

Antares,

that

specially selected

for

particulars

kindly

Dr. Figee's calculations are based

'^).

the

brightest

observation,

of the Scorpion,

star

that the coincidence of

so

moon would be regarded

that star with the

from

but

sources,

As

as kcunbng.

a matter

of fact the Achehnese do not confine themselves to a single star, but

speak of keunong whenever the

moon appears anywhere within the

when it con-

Scorpion. Indeed they sometimes employ the expression,

Moon and

But

importance, and

by more than
ofTh""keu'

may

Scorpion

from one another.

trifling

numbers, even though the

to the uniformity of their series of

tributes

have already diverged to some

all

such

do not

differences
affect the

day or two on one

Between every two

successive

are,

little

we

as

shall

distance
see,

of

computation of the seasons

side or the other.

keunongs

^)

there

an interval of

is

nongs.
i)

The glem-plant

is

the Coix lacryma called yV?/; watii in Javanese.

The

seeds are strung

together to form necklaces.

2)

they

am

greally indebted to both Dr. J. P. van der Stok

have frequently been so good as

Achehnese astronomical system.

3) We must be understood here

to

give

as using the

me
word

right ascension of Antares, a star in the scorpion,

is

and Dr.

in elucidating

to

mean

the

same

S.

my

Figee for the help

data as regards the

the point of time

as that of the

when

moon.

the

249
days, so that on an average

27'/3

13.363 keunongs occur in the course

of the solar year, or in other words, most solar years contain 13,

The

14 keunongs.

new moon
of the

is

greatest in

following

tlic

months

moon
than

to

the

the

the difterence

with the

next)

period
is

years

the

always

smallest

is

a table

1892

actual
to

lunar

by two

or

month (from one new

days {29.5302

27.3333)

longer

other words the keunong almost coincides

in

new moon, while the

append

of our solar year. In the course

interval decreases constantly

this

some

keunong from the preceding

which elapses between two keunongs. In November

that the difference

We

is

month

first

days at a time, since

three

the

interval separating the

and

following keunong just precedes

it,

so

then a minus quantity.

showing the dates of the keunongs occurring

1893,

with

the

interval

keunongs and the new moon that preceded

Dates of the keunongs.

it.

between each

in

The keunongs and

of these

their lunar
dates in 1892
and 1893.

250
Dates of

tlic

keuntSngs.

Interval between thu keuiiongs and

the preceding

1893.

January

new moon.

251
the above

in

is

reckoned as =:

list

Mohammedan month

the

o,

has no

its new moon being

we may without much chance

day that can be designated by a cypher, the day of

indicated by the figure
of error

employ

If

i.

we

recollect this

To

the following rule.

dan dates on which keunongs

find

add

fall,

approximately the

as representing the intervals between the

new moon and

These are the data used by the Achehnese

Mohamme-

numbers given above

to the

the keunong.

describing the keunongs;

in

they further indicate the date of each keunong by appending

name of

Mohammedan month

the

now
second month

for instance,

the

is

it

present

"It

there

Abeh. But

no

are

about the

which

in

of the religious (lunar) year, and that for the

be looked forward to except the Rabu

the words "keunong n",

year the

this

in

say,

merely means that

this

then pretty gene-

is

it

moon and Scorpion

coincide on

of Sapha. Even he who does not grasp

iith

to the

Suppose we

occurs.

it

month of Sapha",

the

feasts to

we add

if

understood that

rally

or

is

it

comprehends that the time

sowing padi

for

hand, just as at

at

is

this,

still

home

both townsman and peasant knows that the dog-days bring hot weather,
although they

may

be unable to determine

the

date of that

actual

period of the year.

At

the

same time the Achehnese allow themselves

computing the keunongs, which

in

the

list

would

in

we have
theory

Achehnese keunongs

the

given,

According

to

our year 1892

in

on the following dates

successively

fall

a certain latitude

their use.

facilitates

in their (the

Mohammedan) months
22,

26, 24,

19,

15,

17,

II,

13,

9,

7,

4,

2.

10,

7,

5,

3.

For 1893 the sequence would be:

27, 24, 22,

From each
omitted,
their

predecessors

omit

this

there

is

two

these

since

moon does
1

20,

18,

16,

14,

12,

of these series the last terms (29 and 30 respectively) are

keunongs

and are

within

fall

at the

the

same time

same lunar months

as

entirely invisible, as the

not appear at the end of the month. Thus the Achehnese

3th

but

keunong

in

their

one keunong

in

computation, going on the theory that

each

month, but that once

in

the year

keunongs are separated by an interval double as long as that

which ordinary separates these conjunctions. This specially long interval

is

called

kcKitbiig

longer known.

tangglle

Some connect

an
it

expression
with

the

/_i,'-_g-/77//

origin

of which

is

no

= the armadillo, asserting

that this animal can only be caught during the period in question.

2C2
It

evident thit the

is

from the exact dates on which they

taken
will

differ

would properly be called 27

As

the keunongs are

not

by any means always capable of actual observation on account of

the

clouded state of the sky, the need

example, where actual observation

knowing that

means

of

in the

preceding month.

The Achehnese

The Acheh-

accuracy

They

is

21,

and

with

some

was keunong 23

it

knowledge of the

full

in-

that the figure representing the lunar

that of

begin their series of keunongs with

invariably

fixed

there must be

because

by exactly two than

less

keunongs, according to their

Of

committing

thej' are

date of each keunong

assume

therefore

more

of a

felt

impossible

is

now keunong

is

it

is

which can be easily remembered. For

arrangement, and one

regular

serU:s^""^

not be wholly

will

1892 would be described as 26,

in

1893 and so on.

in

keunongs

12

the lunar calendar,

in

fall

from year to year, though they

little

Thus the keunong which

identical.

remaining

of the

appellations

mode

of expression

fall

its

predecessor.
so

23,

that

all

on uneven dates.

they sometimes give a peculiar explanation. They assume that

this

Christian and other

and that

their

non-Mohammedan

keunongs always

fall

peoples also reckon by keunongs,

Some

on odd dates.

choice must

be made, and as neither of the two conduces to accuracy, the Achehnese

have chosen the uneven, both because the sacred tradition recommends

Moslims

true

all

having a special preference

The inaccuracy
keunongs,
that the

i.

e.

the

keunong

incorrect,

of this

hardly at

i)

3,

5,

owing

is

to

all

odd numbers

for

keunong

it.

19,

And when

the

some

nishes in too uniform a manner.

is

ii,

9,

by

is

theoretically
is

made

the

Antares or some other special star

not enter the Scorpion at

little

distance from

They

a sacred tradition of Islam ".Mlah

it,

scries

this

is

all

on

ascri-

which dimi-

are thus content with the average

agreement between what they actually observe

There

13,

even often happens

It

bed to the errors consequent on the adoption of a

I)

15,

that the whole constellation

moon docs

the accepted date, but passes

the uneven".

17,

actually observed on a date which

fact

all

regarded as

impairs the true purpose of the reckoning

knowledge of the seasons.

the

is

in

').

series (23, 21,

basis of the observation, instead of

within

possible

as

far

from the unbelievers, and also because Allah

matters

7,

themselves as

distinguish

to

is

uneven

in

the heavens and their

(for

he

is

One) and he loveth

253

These periods can be distinguished by the numerals

keunong

series

').

of their

lunar

dates

and each of them constantly

same

the

in

falls

season of the year.

To every

year there are almost precisely 13 keunongs. Thus

lunar

by neglecting the

29 or 30, and which

we

23,

the

calculation
shall

in

time

would lead us

to expect.

in

obvious that as we advance

which the keunong we obtain

in fact at

we

year,

the end not of a lunar, but

with

series

a lunar year (13 exactly).

in

fact

Thus about once

keunong phenomenon exhibits

in

for

which we

is

made by

certain

As

ones.

real

that

times,

the

fix

observed sequence also

no stated time

mes excessive and

One

1)

of

my

^).

keunongs of their

the

at

told

least,

a purely

in

no proper basis

They notice of course at

move faster than the

series
fails

in

other

respects to

me

is

based,

which the divergence of the two beco-

calls for correction;

informants

Achehnese

principles on which their series

correspond exactly with the

they can

find written

indeed they do not even understand the

meaning of the keunong-calculation

real

the

they have, at present at

whatever,

of calculation

come

usual so as not to

terms of keunongs.

necessary correction

manner,

as often

14 times in a solar

itself

we must count one keunong more than

empirical

number of

in three years,

into conflict with the calendar of the solar year

on the heavens

months of the

year (13.363) and the number contained

in a solar

in

as the

the

neglect the difference between the average

keunongs contained

This

series

from the preceding new moon. By continually

Achehnese keunong

counting off the

year,

is

year, that the keunongs revert to nearly the same interval of

time separating them

lunar

is

it

on a different date from that which the

It

28,

each lunar month. This makes

for

month

at a

arrive

falls

keunong

extremely easy, but

by observation
solar

which would properly be called

the great interval between keunongs

in

falls

get exactly one

and

we

one,

invisible

that

one observes

the

series

earlier,

another

later.

based on actual observation of the

heavens would be as follows: 28, 26, 23, 21, 18, 16, 13,
that the series does not remain constant for every year, and
as the basis of the calculation, the series supplied

it

II, 8, 6, 3,
if

I.

We

one particular

by ray informant

will never

have seen

star

be taken

be absolutely

correct for any one given year.

The most expert of my informants, who clearly understood that the customary correckeunong computation is actually based on a different year from the ordinary

2)

tion

of the

lunar year, entirely failed to grasp the fact thas this was really the solar year, and supposed

it

to be

one composed of 360 days.

Adjustment
jj^g

series,

254

For

the

instance,

justify

moon

correction

keunong

as

13 does

month would not be held

the 15'h of the

till

to

an approximate conjunction of the

there were

if

known

period

the

that

fact

not properly terminate

and Scorpion on, say, the

But

14111.

if

were seen that the

it

heavens themselves persistently belied the sequence of the keunong

dates

by two days

months would

or even more, then two consecutive

be counted as keunong 9 or keunong 7 as the case might be, and the

sequence would thus be

by

employed
keunong

wont

are

definite

We

shall

and of certain

now

C-^^

theyeaii893. ture,

adding

in

list

according to Achehnese nomencla-

11)

holds good

other

in

Mohammedan month
as

here

Mohammedan

years as well, but that the

months move one place lower down about every

in

mind that the

in

European months with the keunongs

correspondence of the

limited

is

of keunongs for our year

should be carefully borne

It

falls.

of

which arc held therein.

feasts

1310

question,

in

whose performance

each case the European and

which the keunong

phenomena which

natural

definite

give as a specimen the

Mohammedan

cakndar"fof '^93

given

of certain

tasks of agriculture or navigation

to that time,

our January,

to

themselves during the keunong

exhibit

to

corresponds

almost

23, as

February and so on. Eacli of these names suggests

them the recurrence

to

The Acheh-

Achehnese,

the

to our

21

Thus the expression keunong

rectified.

3 years,

the variation

being corrected by applying the same keunong to two successive months.

We
jn

shall

also

add notes

illustrative of the ideas of the

regard to the various keunongs.

explanation

which we

jects of agriculture

One

and

fishery.

1893
I.

[Keunong dua
Padi

(=1310 -11

has

yet

not

when dealing with

The Achehnese

ploh Ihce (23d

which

or two of these require closer

shall give presently

the keunongs of course holds good for

Achehnese

all

lore

the sub-

on the subject of

years alike.

of the Hijrah)

Jumada
fully

'1-akhir 1310)

12'h

January.

ripened at this keunong

is

in

danger, for a dry E. S. E. wind [angen timii padang) usually blows

during the nights of keunong 23, causing the husks to burst open

and shaking out the grain.

Although

keunong belongs

this

Monsoon), when
N. or E. coast,

which

the

it
it

voyage

is

dangerous to

to
sail

the

contains a period of from

can

interval in the N. E.

be

inushn

(N. E.
to the

to 7 days during

undertaken without

Monsoon.

tiniu

from the capital

risk,

a sort of

255
II.

Keunong dua ploh sa

In

(21st

Rajab 1310)

8tl

February.

keunong the padi-harvest generally takes place and

this

the kanduri blang ("religious feast of the field")

time

the

also

for

(such as tobacco, vegetables

when

the land

KeunoJig sikiireueng blaih

The month

i.

which

in

is

"cooped" or

(i9'l

allowed to

is

it

or kbt blang

closed).

1310)

.Sha"^ban

keunong

this

when

e.

musem piche

thus the end of the

is

it

(the season
III.

etc.).

of the freedom of the land"

fallow)

lie

is

keunong begins the musem Indih blang

In this or the following

("season

This

held.

is

the sowing or planting of intermediate crops

falls

is

= 8th

March.

much

the same as

the last from the season point of view.

IV.

Keunong

Sugar cane
juice.

Ramadhan i3io)=4'h

tujoh blaih (i/'h

During

planted
this

this

in

month

blossoms but yields no

and the two following months the

These

near the sea.

two

fish

take

and

upstream,

return

to

at

fish

known

upper reaches of the

as hiloh occasionally descend from the

to

April.

river

one day to come down and

time

this

it

possible

is

to

catch them.

Ulee Iheue

Musem

(vulg.

barat or

Olehleh
S.

cf

V.

iirbe

below.).
also

falls

in

this

within this month,

altitude of the sun at

noon [seuuang

actually occurs on the Sib April.

it

Keunong limbng

Some

W. Monsoon

and so does the maximum

mata

month at
The beginning of the

kanduri Uiot (sea-kanduri) takes place

blaih (15'h

begin ploughing

in

Shawwal
this

1310)

2ntl

May.

month. Stormy weather prevails

at sea.

VI.

Keunong
This
It

Ihec blaih {\i^^ Dul-qa"'dah

the

is

month

in

1310)

which ploughing

is

= 29th

May').

universally

marks the termination of the musem ludih blang

commenced.
(cf.

II

above)

and the beginning of the musem piche or kbt blang which

lasts

about 8 months.
VII.

Keunbng
In

padi

l) It is
to

siblaih (iith Dul-hidjah

this
is

month

sown.

or

in

i3io)

26t'i

June.

one of the two which succeed

As we have seen above

(p.

247) there are

understood that the occurrence of two keunongs in the month of

the year 1S93; in

1892

this

happened

in August.

May

is

it,

the

some

peculiar

256

who make

their choice of the

second or

first,

part of this

tliird

seedtime dependent on the relative brightness of the three stars

composing Orions

belt {bintang

wind slumbers

Just as the N. E.

does the

so
sail

VIII.

Keunong

W. wind

S.

from the

cajjital

this

for

days

keunong

in

during these days

this;

in

West

to the

it

23,

safe to

is

Coast.

Muharram

sikurciicng (9">

During

Ihe'e).

131

1)

= 23d

July.

and the following month a certain species of land-

crabs, called bieng kong, "stray" about, apparently unable to find

their subterranean abodes; bicng-kong wo, the people say.

IX.

Keunong tujoh

(7'h

Safar I3ii)

Sugar-cane planted in this month

we have noted above

results as

ramble

In this

keun6ng

The sun

17.

Dogs

noon reaches

at

second time {seunang inata

urbe).

Rabf al-awwal 1311)^ i6tl> September.

keunong the muscm tiniu (N. E. Monsoon) commences,
second division of the seine-fishers (v. sub IV above)

Keunong limbng
and the

supposed to give the same

is

in the case of

this period [asee tneiiseutet).

at

his greatest altitude for the

X.

August.

20''i

(5111

celebrate their kanduri la^ot or sea kanduri.

XI.

Ihee (3d

Keunong
In this

Rabf

al-akhir

1311)=

October.

14111

keunong begins the most favourable time

from the capital to the West Coast. This period

keun6ng
XII.

Keunong
This

Jumada

keunong owes

regular sequence. It

both stand

'1-awwal)
its

sole

in

is

about

recognition
3

December

the

to

the Scorpion.

The heavy

incapable

it

moon then
commence in this

keunong

rains

that of

is

sa [ban ujeuen

any

new moon (7* Dec.; new moon,

of observation,

and

is

terrifying

keunong

the conjunction of Scorpion and the

place just before the

that

fact

order to maintain the

in

not observable, since sun and

noise with the rain of the

thus

till

November.

ii'h

keun6ng; a very popular comparison

is

lasts

voyage

17.

sa (i^t

must necessarily follow on keunong

In

for the

moon
8'h

sa).

takes

Dec).

another keunong {keunong sa) from the preceding new moon.

is

thus

excluded

from

the

Achehnese

entirely disregarded, the period from the

(or

of

some other month

in

reckoning.
first

of

It

Jumada

is

as having no

It

cither

'1-awwal

other years) to the 23d of the

lowing month being considered

It

by

besides separated

keun6ng; or

fol-

else

257
called

is

it

tanggilc

kciinbiig

251 above).

(see p.

It

forms part

of the rainy season.

As

of astromical

object

subsidiary

Achehnese employ the

the

now

they say

sky

or meteorological observation

Pleiades, the "group of seven stars"

consists of six only, since

one of the seven

which

from the

fell

olden times.

in

There

Malay pantun which runs

a well-known

is

"Seven

"Athirst

my body

"Increased

as though

more by

still

remain.

into Manjapahit.

fallen
is

now

six only

stars,

"One has

as follows:

had

fever,

(other) sickness"

').

These "Seven Stars" or "Many people" are well adapted occasionally

Scorpion,

the

replace

to

as

their

place

heavens

the

in

opposite that constellation and they are thus often visible

vation of Kala

is

directly

is

when

obser-

rendered impossible through the scorpion being below

the horizon, or difficult owing to a partially clouded sky.

When

the

Pleiades set

about the same time as the sun,

at

this

is

according to the Achehnese a sign of bad weather at sea. This happens

keunong

in

When
case

in

one who,

wrist,

at

dawn reached an
about

to raise

then seedtime

The Prophet
got

from

rain

i.

on the other hand

has

Pleiades,

very early

rises

e.

in

is

of old

A. M.,

his

arm

is

wont

to

kcunongs
that

it

altitude

9),

is

the

then the

points

which

exactly

is

in

having

Pleiades

defined as follows:
the direction of the

so high that the bracelets rattle on his

forbade the

heathen Arabs to say, "we have

this or that constellation," as there lurks in this

admonish

Allah's

drought and

established

rain.

Jatoh

P"or all that

custom to cause a

sabiji di

saying

manner pious Achehnese

fellow-countrymen against

their

Biitlattg ttijoh tlnggal

I)

or

over.

as the cause of

is

denoted by the

depreciation of God's omnipotence. In like

are

the morning (as

about keunong

time for the sowing of the pad! has begun. The conclusion

already at early
if

May.

to say in

beginning of July,

seedtime

of

is

constellation

this

the

favourable

that

15,

regarding the

they recognize

definite state of the

anam

Manjapahit.

Alls tiiboh sarasa dlmant

Lagi iambah dlngan penyakil.

The

last

two Hoes, which contain the poet's meaning, foim the comphiint of

a languish-

ing lover.
17

258

weather to recur

very widespread

is

month before
will

pass

day

after the

mere showers. Should

keunong

conjunction") then

We

'"'^^'

luaih blang.

order to
view,

rain heavily

continue the whole

on the

above the

rain

"\.\\&

month through.

...

ii

the rice harvest generally ends and the iniisan limih l>langhe^\n?,.

What

known

is

"open

fields"

fields,

but

in

Acheh

we might

as

On

simply faya

man,

(=

situated

')

swampy

in

for

the
rice-

culti-

"blang."

biicng in the specially

VII Mukims Bueng

as the

land

are

called

swampy

district

-).

where the whole country has been reclaimed by

lowlands,

uncultivated

fields

or

many

highlands there are

like the

one gampong;

salt water, are also called

swamp") or

"the

to

them. Lands which used to form

call

other hand, sawahs

tiie

a network of adjoining rice-

which have gradually been rendered too brackish

the

known

is

i-iii
which belong

ior

by the invasion of

vation

as blang

r-instance

/-i,,,,
nelds, all those

In

will

it

when
The mus^m

however

atciieh keiDieunbng -=

said that

any

in

not prove continuous, but

will
it

begins to rain

now become acquainted with the Achehnese year as

by seasons. -ri
Ihis we shall now pass once more m review m
examine its relations with Achehnese agriculture. With this
let us commence with keunong 2i, (February of our year)

rneasured

in

if it

have

in connection

with agiicul-

is

it

[iijeiit-n

that

Agriculture, Tenths and Sugarcane Planting

4-

The seasons

belief

keunong, such rain

the
in

oft"

of k-eun6ngs, and they gene-

conduct accordingly.

rally guide their

There

number

after a definite

plains

are

seldom to be seen, but

such. These are called padaug,

blang to definite gampongs, though the rights which those

can exercise

live in their vicinity

in

the

in

and belong

who

them, are not confined to a single

gampong, but extend over the whole mukim.

Public right
ang.

The
harvest

Sawah

be found

of the
in

inhabitants

common

is

the

(Johor, Malacca etc.)

becomes

gampong

When

for the

for rice-fields

also in Java. In

used

in

Bueng

also

means

the terracing of sawahs

may

let

the Southern parts of the Peninsula

Penang, Province Wellesley, Kedah

is '^bUdang." {Translator).
2)

are

the rice-

time more

property of the gampong, and every one

Malay word

and

of a given

the blang of that gampong.

over, however, the whole blang

is

or less the

1)

{imibng)

rice-fields

^j^^g usually to

made on

the slopes of hills.

etc. the

word

259
loose

cattle

his

employ

graze

to

The owner

there.

umong may Indeed

of an

intermediary crops and protect his plantations by

this land for

running a fence round them. Should he neglect this

precaution, no

last

whose

attention will be paid to complaints on his part against persons

have destroyed

cattle

On

his property.

the other hand the rule

complete.

hoofs or the

its

it

like.

everyone must look carefully

the

for

more or

months,

sown

until the harvest

the

ricefield,

without giving any

it

through with a spear or cutting

it

is

manner, which would make

in the ritual

but by running

food,

for

fit

regard to the depreda-

in

is

has the right to get rid of

latter

warning, not by slaughtering

one of

strict

the padi

an animal trespasses during that period on a

If

owner of the

it

very

is

moment

of cattle from the

tions

oft'

This happens pretty frequently and thus

after his

cows and bullocks and

during which

less,

land

"the

buff'aloes

is

closed''

uiuscm piche or kbt blang. This harsh rule protects the padifields, which

would otherwise be exposed to constant danger through carelessness

or malice.

Gardens and other

an animal

If

easily take

he

must

first

warn

damage

its

owner. The latter can then

he too must expect that some angry cultivator

so,

one day render the offending animal harmless

The

to the fences, then

measures to prevent a repetition of the trespass; but should

do

to

fail

so wild as to cause actual

is

aggrieved

person

the

enclosures do not require such protection.

tilled

iniishn

litdili

open to men and

of tomb-stones

blang, the period of the

cattle,

is

year when

all.

the land stands

also the appointed time for the setting

haCcL),

[piila

good and

for

will

for

the burning of lime

[tot

gapu) and

up
in

Supeistiti-

^oQ'"^^i^'he
agricultural

seasons,

the highlands for the piercing of the ears of

It
if

young

generally believed that the rice of a whole

is

girls [fob glunyiicng).

tombstones were erected on the graves of departed

burnt

in

harvest.

neighbourhood,

its

It

also

is

thought

attain the luidtli desired

time

when

the ground

is

day

fixed

religious

of the

by

feast

is

common

The viands

its

spoilt

relatives, or lime

during the period between seedtime and

that

the

holes

in

the

by the Achehnese women,

'^narroiv", or

authorities,

its

ears
if

would never

made during

the

"closed".

In the beginning of the 7nusim liidih blang every

a

would be

field

gampong holds on

kanduri blang or

field-feast.

This

intended to assure the continuance of the prosperity

land which has just yielded

for this feast,

such as

rice,

its

meat

harvest.

etc, are

brought together

The

field-

26o

by voluntary contributions

on the part of the inhabitants of the

[ripe)

gampong. The men generally assemble

malcm consecrates with

the afternoon

in the fields in

a prayer the kanduri, whicli then proceeds

without further preliminaries.

The pepper

Besides rice cultivation, the "king of

brcadwinning", peppcr-plan-

all

kanduii.

ting

account

among

current

by

kapok
for

Mokha

of

reason

this

instead

the

occasion

of a

feast

kanduris

of

To

do not

lasts

chiefly of

Both

however

This

tomb

his

not

is

is,

West

made

the

reason and also because

this

for

constituents of the

scale,

luaih blang. It

planted

is

of course during this period

is

crops

takes

These consist

place.

in

cut,

its

full

grown

open" the cane

is

growth. Thus canes planted

whatever stage of growth they

in

last, if

gardens to make sugar and molasses

During the four months while the "land

has not time to reach

much

In a single house as

accessories.

prepared.

is

musem

its

The

jagong (maize), vegetables and sugarcane. This

{iiiciilisan).

are

IX Mukims where

blossom at the same time, the period of

all

growing of intermediary

on a large

fields

the

Lam

Teungku

called

saint,

long as three months.

as

of this rice

return to the

the

that

-)

in

this

blossoms.

are glutinous rice and

as a naleh
Intenncdiaiy

supposed to be

is

public gathering, the feast being held separately in the

pepper-plants

these

It

annually celebrated on the East and

is

house of each pepper-planter.

the

pepper-plants grew from the seeds of

honour

In

pepper

tlie

dung sown

goats"

which bore the delicious pro-

trees

first

first

Peuneu'eun from the gampong

when

Some

is

they are propagated by the planting of cuttings

that

the kanduri bungong lada

Coasts

a legend similar to that which

planted by an Achehnese saint.

sowing.

of

into the

while

(paitjoc)

')

by

The Achehnese

kanduris.

the Arabs in regard to coftee.

grew up

saint

duct

Acheh by annual

in

the origin of pepper

for

honoured

also

is

may

in the rice-

be, just before

the ploughing time, and consumed in their unmanufactured state.

Ploughing.

Keun6ngs

rectangular

[ateu'eng)

i)

13

and

but especially the

11,

ploughing [meiiuc] of the

for the

15,

Known

is

to

called

rice-field

mnbng;

2)

See

p.

on

all

consists of one

sides

or

size

201 above.

and

colour.

is

much used

Tianslaloi').

in

by

banks

little

more (though

the Malays of the Peninsula as hahu-kabii or k'chabii.

contain a substance resembling cotton, which

resemble pepper in

two, are the time

rice-fields.

surrounded
it

last

The pods

rarely

of this tree

stuftlng pillows etc.

The

seeds

'

26l

more than two)

but

yd'.

ploughing buffalo,

precise area

its

which

yo',

also used to signify the

is

not accurately defined.

is

It

assumed that a yo'

is

really a piece of land requiring a naleh of seed, but

is

much

so

smaller,

Measurements of

of rice-land.

yo'

XXVI Mukims

taken in the territory of the

gave

is

called

still

is

it

um6ng

an

if

even to take only half a nalch,

as

siyd'== one

uuibiig

yoke of a

the surface measure generally used for rice-fields,

is

i8 different yo's

varying from

results

about iSoo to about 3500 square metres.

The

Acheh

padi-lands in

almost

what

all

which they catch and hold

rainwater

which surround them

Ploughing

accompanied by no

is

day

to select a favourable

6th

22nd and

i^th^

i6"i,

labour.

agricultural

On

the

in

ceremony. All that

religious

happens

it

rice-fields
'^'^

^on

'^'-

Pidie.

commencing the work;

the month are considered

unless

banks

little

Dependence

streams are very rarely used for

for

of

are

they are fed by

by means of the

to

fall

by the

pantang, or strictly forbidden

is

it

26th

lucky,

especially

is

day

c.

i.

Acheh, though they generally are

ricecultivation in

is

Rivers and

').

swampy ground,

proper, where not in

called in Java saivah tadalian,

is

is

done
\2^

the 6th,

Lucky

days,

The

the best.

on a Friday, which
adat,

West Coast Wednesday

to

devote to

pantang

is

for

pepper-planting as well as rice-cultivation.

The ploughing
the

of an

umong

usually takes about 10 days, since after

turning up of the ground

first

it

allowed to rest for some days

is

weeds that have been uprooted. The Achehnese plough {langay)

to kill the

(see pag. 262)

has an extremely long handle [go) and a very short plough-

share [niata).

The

buffalo

is

harnessed to

connected with the plough on the

is

and on the right by a rope

[cIl],

some

little

[taVo'e

by means of a yoke
side

Hnggang

distance off might imagine

of sowing

the

padi

them
is

not

Throughout

a large part of the country the

tabu due

followed. This practically

[bijcli]

i)

It

at

is

once on the

the

same

size

which varies

fast

land

measure

(j'o')

which

a pole of aren-wood

or dliam).

The

cries

to

exceedingly loud and frequent, so that any one standing

The method

is

by

and encouragement which the ploughman addresses

of objurgation
his buffalo are

it

left

field,

to proceed from a crowd.

the

same

method known

instead of in a nursery in the

places.

as tabu or

first

instance.

Malay peninsula, where the banks (batas) surround fields of a

convenience of the owner. There is here however a hard and
orlong (= about i
acre) = 400 sq. jumbas = 400 X 144 sq. feet.

in the

sq.

all

amounts to sowing out the seed

to suit the

The oilong and jumba

in

'

are also used as lineal measures. (^Translator).

The tabu
""^

262

The
this

more general popularity of

following reasons are given for the

method. The crop

being entirely dependent

on

the

rain,

there

PLOUGH (LANGAY) DRAWN BY A BUFFALO.

would be the danger of the seedlings

were ready to be planted out,
tinued

absence of rain

transplantation.

a rule

as

It

much

is

less

is

if

in the

nursery dying just as they

the rain delayed too long.

fatal to seedlings

which do not require

further said that the padi in the

than that

better

which

even under favourable circumstances. In

is

The con-

first

regard

sown
to

fields thrives

ta/>/i

the nursery

in

however wc

this

must not forget that where the Achehnese employ the nursery system,
they plough the

Under the

tal>ii

')

literally

much more

slovenly manner than they do

tabu lands.

system more seed

process; the proportion

Tal>u

fields in

in the case of the

means

is

is

required than

to 'strew',

"scatter abroad,"

sowing of the crop, which takes place immediately

l)

Mai /aior

in

according to the Achehnese i6

"to scatter," "strew." {Translator).

and

the nursery

20

12.

refers to the

after the ploughing.

263

The

which govern

rules

the

The work

latter.

be

"In the

bisinillali,

begun

is

accordance with

in

the

name

as

with

The

as in the case of

matters of importance should

all

tradition

of Allah").

same

are the

initiation

its

(= Arab.

beseinnelah

handful of seed

first

is

scattered

a westerly direction, the point toward which the faithful turn their

in

faces at the time of prayer.

After the seed

wooden rake

piece of

wood

handle

is

and

a buffalo harnessed to

padi,"

after

sowing,

where

seumeuldih)

third placed horizontally. This last

it

in

same way

the

is

as to the plough.

csW&d,

pade

teiinabu (scattered

is

falls

sprouting

("sitting

must be thinned out

too thick, and supplemented where

in or

about keunongs

and trying. The ground

sowing and

first

rendering

and

already

is

dry

it

[llidih,

is

sown

3.

(eunipoc)

the

at

time

is

both

of the

sprouting of the seed, and so quickly becomes quite

it

up the

turning

padi

method of sowing the extirpation of weeds

this

called

is

held by the driver, the rake being drawn by

the

it

too thin. This task

hard,

tips of these

such as does not require transplanting). About two or three

e.

i.

tedious

end and the

rather padi obtained through scattering) or padi due

months

In

with a large

it

is

Rice sown according to the tabu system

padi or

raked over

fixed vertically to either

is

[go),

earth

This implement has no handle in the centre.

two pieces are united by a

the

the

strewn,

is

[chreiieh).

impossible

soil in

get

to

rid

of the

weeds without

which they grow with a tukoy

(a

first

kind of small

pachul or changkul).

The second method, which

and occasionally

in

modifications

swampy

consist
(llicue),

in

of two
')

in

is

adopted

planted

or

sown

parts.

districts

These are

which the seed

))

padi

in

a portion of the highlands.

IV Mukims and with certain

such as the VII Mukims Bueng,
the preparation

1.

[bijih]

is

pade seuneulong. The padi obtained

or

in

the lowlands, in the

opposition

to

of a nursery bed

strewn [tabu] to obtain seedlings

in this

way

is

zaWed pade peunula

above-named pade tcunabu or

the

padi.

Malay simai. The method here described

is

that always resorted to

by the Malays

in

weeds out with an implement called a tajai^ which

resembles a golfer's lofting iron with the iron part enormously exaggerated and the handle
m.ade shorter and stouter. The weeds are left on the ground to rot and form a kind of
wet

rice

cultivation.

They

cleat

the

manure. The plants when taken from the siinai are dibbled with the hand into water-covered

ground

at

intervals of about 6 inches. {Translator).

The pula
^^^

"^'"'

264

Where
since
It

the

also

is

swampy

is

method

this

for

entirely

dependent on the

risk of the rain delaying its

cannot be transplanted
time and

generally

is

swamp

followed,

would never mature.

it

convenience sake by some of those whose

adopted

are

fields

ground

the seed were scattered in the

if

coming longer than

from the

nursery

rice-

so doing they run the

In

rain.

usual, so that the padi

the

to

proper

at the

field

thus lost altogether.

is

Accordingly they prepare their nurseries

as

late as possible.

If all

goes well, the subsequent task of weeding proves very easy; the weeds
are simply pulled out with the
are thus saved the tedious

hand

{uruiih)

work of the

from the

ground.

soft

They

euinpoc.

Others are compelled to adopt the seuneulong system owing to their

by the

being prevented

from sowing

of circumstances

force

{tabu) a

long time before the rainy season.

The sowing in the nursery is done in the same way as that in the
field. The interval between this sowing and the planting out depends
on the rate of growth of the seedlings and the presence of

of course

water on the

umong

out on the

after the

"removal of the oven"

up

setting

value

At

observed at is
planting out
of the padi.

is

commencement
the

to

leafy

after

after child-birth

death

usage

of the

undertakings.

fronds of the

indeed a special

pciisijiic

or

After this

is

sisijiie

'),

which are

as piiphon padi',

the

and soaked

tied together

besprinkle the centre of the

to

besom

done, the green

and simply plant the bundle of boughs

known

ot

For the cooling of the um6ng they

is

planted right

middle of the umong. Some omit the sprinkling of

are

cooling, which

pineung (betel-nut palm) and the plants

and water {teupong taweue),

rice-field.

alike

and the

Achehnese the accompanmient of a whole host

mane manoe and

flour

in

44 days

of the planting out of the padi, due regard

superstitious

the

important acts and

called

dapu)

tombstone 44 days

of the

among

employ

{bbih

universally attached to that number.

the

paid

forms

They endeavour if possible to plant

sowing. With this we may compare the

or rice-field.

day

44>li

in

flour

the

and water,

the centre. Both

commencement

in

methods

or inauguration

of the padi.

They then begin

l)

The

nalcti'cng

not used for the

planting

sambo and bayam

rice-field.

from the centre outwards,

Itiba^

employed

in

after

having

other ceremonies of "cooling," are

Further notes on cooling will be found in Chap. Ill

I.

265
of

first

As they
padi

plant they follow the direction of the wind.

supposed

is

way

this

in

regarded as a guarantee of

The
rain

pula-season

unusually

is

its

keunong

late, in

is

shooting up straight and strong later on.

keunongs

in

falls

which

to acquire the requisite slant,

and

when

or sometimes,

3,

the

i.

custom the meaning of which has been wholly forgotten, but

which

pretty generally followed,

still

is

umong

the

in

name of Allah").
The newly planted

uttered the indispensable beseumelah ("In the

all

clump

that of planting in a

is

The inong

a handful of the seedlings remaining over in the nursery

is completed. This is called inbng pade. The word

modern Achehnese means "woman," "female," but sundry

after the planting out

inbiig

in

expressions

the folk

in

lore

indicate

that

must have also had

it

ancient times the signification of "mother." In

oxen and

or

than

the

the

to

never sold

is

rest

convinced

that

So

found

will

it

though

planted together

in

its

In like

inbng

as

it

ineiiih,

for gold.

it

has

now

is

manner the inbng pade

same

being

its

significance for the

gradually faded from the popular

involuntarily reminded of the in dung pare ov

is

ill-luck

made from

proper growth owing to

a clump, probably had the

growth of the padi, though

mind. One

called the

subsequent quest

the famous healing draught

of course unable to attain

is

it

is

would bring

stream a nugget somewhat

in his

by them inbng peundang.

called

is

who prepare

This

flock.

he keeps

shape,

usually one, tamer

is

for that

finds in a

bring him luck

in

large herds of buffaloes

peundang; when a piece of root of similar form

of the

it

or slaughtered,

creature in

living

also with those

root

there

poultry,

a gold-washer

If

').

resembling

the

or

which acts as leader of the

rest,

inbng and

of goats

flocks

all

'^x'ice.-vaoX.hQv"

of the Sundanese, a truss of ripe padi taken at harvest time and fastened

together
the

all

in

other

removed from

its

On swampy ground
must be made

1)

system
Among

is

fowls,

in a

till

in

the padi-store underneath

ceremonies, and

made

lapse of time has

the

it

is

not

undisting-

the tabu-system cannot be applied, and a nursery

somewhat

drier spot close by.

modified as follows.

one such as

the
to

above

The seed
is

is

When

time presses,

wetted and spread out

called ino>ig maiiy\ the

name

ma/ii''

inoiig

lay.

Achehnese poems a hero

of a great tribe,"

placed

is

-).

being given to one that has begun

2) In ancient

It

with sundry traditional

place

uishable from the rest

the

way.

peculiar
trusses

is

sometimes called iitong

in

the sense of "chief"

Kice in
,.q""j'^^

266
mats or plantain leaves, which are also kept wet, and

on
it

sprouts in two or three days. This sprouting seed

called

is

growth, a

little

water

Ladaiigs

opened

padi
in

all

make

order to

in

the

pepper-planting by a years rice-cultivation. Besides

for

and pepper, sugarcane, champli

(chilis),

onions, etc. are planted

The padi-planting is here done by means of dibteumajo') '). The trees are first felled and burned, and

ladangs.

these

bling

as soon

swamp.

in the

the forests of the highlands

in

and especially of the East and West Coasts,

ground suitable

and

occasionall)- let into the nursery,

is

enough they are planted out

plantations) are

(hill

To promote quick

or spreading nursery.

lareuc

Ihcu'c

as the plants are big

I.adangs.

then spread out

is

on a comparatively dry piece of the swampy ground,

[raleu'c or laraic)

whicli

way

in this

[tajo,

big as

so

roots

cause

to

and ready manner. Then,

by the

softened

are

as the

out in a rough

cleared

ground has been somewhat

deep dibble-holes are made, some seed

rains,

first

obstruction

as .soon

thrown into each of them, and the padi

is

thinned out later

if it

is

grows

too thick.

Enemies of
tli6

watch

[ttild,

kept

is

vice,

all

ureitcng or ptiiyakot)

and dry plantain

by constant

day long against various kinds of

rice-birds

Scarecrows rudely representing the human form (iircurng-

miri'e).

'-)

hung up

are

leaves

[on

the

in

hung on

krtisong)

or a cord

fields,
it

is

and kept

stretched

in

motion

pulls.

Other enemies of the ripening

rice are the

the foul-smelling insect called geusbng{^^

mouse

field

walang

sangit).

written

on paper [ajcumat] are used as a defence against both the above

papers are inserted

middle

of

the

owing

the

bamboo

war,

which

[bidoh),

um6ng. The prayers employed

called tangkay tikoih

Before

hollow

in a

for

and

[tikoih)

Charms

the

is

fixed in the

these

charms are

and tangkay geusbng.

wild

pig

were rarely to be seen

in

the lowlands,

to the absence of cover. In the highlands on the other hand, a

1) The Malays plant hill-padi in the same \yay. The process of dibbling is called by
them tugal ( Translator^.
2) The commonest form of scarecrow used by the Malays is composed of two sticks
fastened crosswise, the longer or upright one being driven into the ground. On this cross
some tattered clothes ai-e hung and an old hat placed on top; the whole when seen at a

distance

bambus
to

rudely

resembles a

or better

still,

one of these and leading

together,

man

with his arms

two empty
to the

l<erosine tins

extended.

hut where the watcher

and the birds are scared away by the

Another device

hung together on
sits,

a post.

is

two hollow

cord fastened

enables him to rattle them

noise. (^Translator').

267

watch had

strict

The
but
rice

kinds of caterpillars [ulat pade) which prey on padi do

various

harm

little

opinion

the

in

planted

is

be maintained against these destructive intruders.

to

proper time. Against these there

the

at

Achehnese, provided that the

of the

no known

is

remedy.
padi looks sickly,

the

If

abe'e

cow-dung

or ashes of burnt

is

spread

once or twice over the umong.

As we have

seen, superstition plays

in

the rice-

where a description of the padi-planting constitutes a

as in Java,

part

customary part

Achehnese; by no means, however, so important a

of the

cultivation

its

We

known by name.

perfect

treasury of folklore. Nyi Sri

can at

most point to the defunct custom of the inbng padi- as a

diment

of the ideas on which the worship of the rice-goddess in Java

To

based.

is

when the
bunteng,

the

The

be called,

if

men

only;

for

wage (formerly

who

distinction,

people to assist them

in

possess

compared with that

the

rice are in

The

la-

"''^''^'

Pidie,

is

to the

left

the planting out, reaping and threshing of the

padi, and give them a good meal

seuraya,

as

Daya and some parts of

women, who work
gupang=i2'/j cts.). Persons of
many umongs, invite crowds of

in

highlands the planting out [pnla)

daily

Acheh

in

not rational, at least rationalistic.

the

small

highlands;

Apart from these

rice-plots.

connected with the cultivation of

tasks

performed by

wealth and

in the

kinds of sweet meats are laid on

various

system of rice-cultivation

various

lowlands

custom prevailing

ru-

on the point of ripening {dara, marriageable, or rab

but pregnant),

may

Java

is

bunds or banks surrounding the

the

trifles,

in

rice

all

little

we must add

this

not even

is

for their pains.

This

is

called

iiien-

and through such voluntary aid great tasks are

easily

com-

pleted in a single day.

Simpler folk get

in

their

households and a friend

or

The padi when cut

much as can be held

return.

in

ing

as

up with padi-straw
are

gathered

[ba

padc).

harvest

two;
is

in

with

the

the help (Mily of their

latter

own

accept similar assistance

collected in trusses [gasay)

'),

contain-

the open hand, each truss being tied

When

the reaping

is

finished, the trusses

on high ground close by, where there are some trees to

give shade. Here they are formed into sheaves [puy) of a man's height.

l)

also

Gasay properly means what one hand (comp. Jav. gangsal

meaning of "odd," "not even."

five)

can hold.

It

has

The

harvest,

268
the

being spread

trusses

containing

During the days occupied

grain meeting in the centre.

tlie

the

gatliering

in

out so as to form a circle, with their heads

padi

sheaves,

into

has time to get a sHght preh-

it

minary drying.
After

mats are spread, on which

this,

of padi

be threshed

to

done with the

placed a certain quantity

is

The

properly =: "to stamp"].

[Iho,

threshing

is

feet; in order to tread with greater force, the thresher

supports himself on two sticks as he walks slowly over the mat.

The

when

grain,

which process the

stalks, chaff

Those who help to tread

reward a

tape, a

little

The second

operation
the

there

unless

after the threshing, in

there

?,%

by the

among

distributed

Acheh

The

i".

collection

ciiiitpang (sack of plaited

of

particles

dirt

are

blown away. This

takes place in or close by

It

happens to be no wind

which case

it

done

is

in

the

a long time

gampong, the padi

home

measured

is

for

in this state.

[sukat],

and those

confers

According
school

Shafi'ite

to the law,

on

8 classes of persons.

this

which

point,

is

pretty literally

should be

this tax

Let us now see what the practice

of the

amils

books of the law, who are charged with the

and distribution of the jakeuct, must receive no fixed share,

represented

on

fair

recompense

for their trouble.

The

ainils are in

by the teungkus of the meunasahs. The

them

no

right

to

collect

the jakeuet

measures of compulsion are resorted to only

ulama or other representative of

in

by

however,

adat,
force,

districts

Acheh
so that

where some

religion has for the time being gained

upper hand, or where the chiefs retain a share of the jakeuet

themselves.
to

sole

this respect.

in

but merely a

the

their

done with the help of

is

time being uncleaned, and brought

jakeu'et [Kr^h.zakdt).

interpreted

in

as

rice.

faithfully observc their religious duties set apart one-tenth of the

^'^

whole

is

receive

on high and the grain strewn out so

lifteil

is

After the cleansing the harvested grain

Payment and
ofthe'ake'u'"

for the

left

usually

called peukriiy or pcnangcii.

is

padi-field,

being

corn

good breeze, an

is

empty husks and

the

that

the

separated from the grain.

fermented liquor prepared from

of padi-grain

full

dirt are

by

teuminten'cng),

[tintciicng,

and

heap and then

piled in a

is

cleansing of the unhusked rice

When

wind.

the

leaves)

threshed,

sufficiently

by rubbing between the hands

cleansed

his

As

house,

a rule the teungku waits for the share that

or

has

notice has been given

his

portion

fetched

liome

from the

him of the completion of the

is

brought

rice-field

harvest.

for

if

269

good teungku

there

own

on

themselves

presenting

their

before

many teungkus

no fixed rule and

is

him;

but

as

whole

retain the

to

this

for their

use.

The poor and

2".

come

the

to

field

3".

needy,

the

themselves or

those

or

want,

actual

in

teungku they have

little

hope

to

Acheh

In

for.

From the
Moham-

as in other

medan

countries, the devout poor only are regarded as having

claim.

Few

such

are

to

either

the owners of the rice later on

visit

the year and prefer their claims with becoming modesty.

in

for himself,

bestow a portion on claimants of the other classes mentioned

willingly

below,

handsome allowance

after getting a

will,

any

real

be found among vagrant beggars; while the

teungkus and ulamas, who do as a rule observe their religious duties,

can

make themselves

generally

other.

They

them

of rice and other things.

share

this sense

usually

is

Acheh. The
separate

social

some sense or
brings
in

or teungku.
for a permissible

seldom enjoy any share

according to the

class

it

in

thejakeuet

conditions which might have given rise to such

too rare to be of any account

spirit of the

Mohammedan

law, are

').

Poor travellers (Ach. meusapi from the Arabic musafir) occa-

5".

sionally

something from the jakeuet, either from the teungku

get

whose meunasah they

gampongs who

still

find

in

left

over,

from which the tenth

The numerous

hajjis

from Krinchi (Korinchi)

times wandered

earlier

in

temporary lodging or from people of the

have some padi

has not yet been deducted.

who

in

Thus "poor" and "needy"

synonymous with ulama

or rather a meritorious purpose,

"needy"

Debtors who are unable to pay a debt incurred

4".

in

be

out to

are always ready to advance this qualification, as

from place to place

in

Acheh, were

notable recipients of this dole.

Assistance to slaves in their endeavours to purchase their freedom

6".

has seldom
difficult

to

istration

been given from the jakeuet

where there

fulfil

of the tax,

is

in

Acheh. Such an object

and besides the Achehnese have never been

the habit of entering into contracts of manumission

never refused
l)

their

In

some

native

parts

places

means debtors

a .share

in

of Sumatva
in

order

in

with their slaves.

(Ach. viualali from the Arabic muallaf) are

Converts to Islam

7".

is

no organized collection and admin-

to

the jakeuet

the

students

pursue

in this special sense.

their

in

if

they present themselves as

religious schools,

studies,

are

who have had

called gharim^

to leave

which properly

270
indeed

claimants;

Such begging tours used

harvest.

the

after

go about begging through the whole country

tiiey

to be the chief

8".

called

Mohammedans. This manner of employing it has (as

when dealing with the political situation)
played a

benefit

versal

to

we have seen

'-)

prominent part during the

(1882

').

according to some authorities, be devoted to works of uni-

should,

it

means of

Acheh
The employment of part of the jakeuet for the "holy war" is
the "way of God" {sab'il Allali). Where it cannot be so employed

subsistence of the deserters from the Dutch forces in

92)

particular,

in

twenty years. For the past ten years

last

portion

this

of

jakcuct

the

has

been

the

mainstay of the constantly increasing power of the ulama party.

According to the

recompense

tion of a suitable

and

remaining

for the first-mentioned class (the collectors

be distributed

should

distributors),

law, the jakeuet, after deduc-

letter of the Shafi'ite

equal

in

shares

among

the

with this proviso, that a class not represented in the

classes,

country should be regarded as non-existent.

It

easy

is

We
or

method of

difficulties

would

distribution

no matter how well

it

were

have only to think of the distinction between the

"poor" and

of the

hair-splitting,

such

that

insurmountable

present almost

administered.
classes

conceive

to

the

"needy," which

the

and

"travellers"

no more than legal

is

"debtors,"

who

are creatures of

chance and very unevenly distributed.

Nowadays
tax

is

there

Mohammedan

hardly any

is

country

systematically collected and equally distributed.

Islam are subjected

to

all

in conflict with doctrine,

which

this

nations of

of secular taxes which the religious

kinds

law brands under the name of

in

The

iiiaks as

impious institutions and which,

have made the jakeuet appear as a voluntary

free offering.

Thus a Mohammedan, when he

and gives them to one or other of the

corn
are

to

entitled

devout.

As

In

them under the

a rule

that profit most

i)

unstintingly sets apart his tenths of

addition

to

it

gifts.

privilege,

the

mu'alahs

enjoy in

property, for to slay or plunder a convert

wickedness.

For

reason

See above p. 176

et

is

seq.

Acheh

is

one special

great immunity both of

regarded as an act of surpassing

the sultans and chiefs used to

bring in their taxes.

2)

who

regarded as specially

In the Archipelago there

person and

this

classes of persons
is

the expounders of the law or so-called "priests"

is

by such

this

religious law,

employ converts

to collect

and

2/1

enjoys most of the advantages of the zakat,

of "priests" that

class

owing to

their

From being

position

original

as

administrators of the tax.

official

managers they have come

its

to be practically

its

mono-

polizers.

becomes thus quite easy

It

succeeded
for the

more
part

how

understand

to

the Achehnese ulamas

the course of the last few years in collecting as the share

in

holy war [prang sabi) not merely the seventh part or as

was

as

whole

of the

imperium

by the absence

set free

ta.K,

and

much

of the other classes, but the major

founding with this war fund a priestly

in

imperio.

in

The jakeuet

of other

objects

liable

to

1-11

taxation under the law has

never been contributed with anythmg approachmg to regularity, though

1

much more

times under the powerful incentive of the ulamas,

in later

Jakeuet of
cattle,

silver

gold,

and

"'''chandize.

than was formerly the case.

Very few among the Achehnese

sum of gold or silver unproductive
respect

the

for

prohibition

are content to keep a considerable

for a

whole year at a time, out of

of usury in the

Mohammedan

law.

There

are various devices for evading the spirit of the prohibition while out-

wardly conforming to

its

letter;

Acheh,

as

well

of people

in

but there are besides no small number

as in Arabia,

who

are ready to neglect

the letter also.

Some

however constrained by circumstances

are

gold or silver

money

in their chests for as

These sums should properly be

to retain

sums of

long as a year at a time.

liable to a jakeuet of

2*/,*'/^.

Persons of

means always have considerable quantities of gold and

silver

ornaments

their

in

possession,

these by any

means pay even a

conscience

is

less

sum which

is

far

Payment
and

silver,

which are also subject to the jakeuet. Not

elastic

fraction of the tax, while those

all

of

whose

content themselves with disbursing a yearly

from representing the amount due

of the jakeuet

on merchandize

while the tax on cattle

is

is

').

just as rare as

on gold

entirely disregarded in practice.

The stamping or threshing of the padi generally takes place in

Acheh directly after the harvest. Thus we do not find here as in Java,
padi-barns with piled-up sheaves, but

l)

wont
silver

little

store houses under or close

who never pay jakeuet on their own stock of the precious metals, are
under the pretext of payment of the tax, a certain sum from the gold and
belonging to their subjects, and held by them for over a year as pledges or ha'

Some

chiefs

to deduct

ganching (see

p.

Ii6). This

sum however they always

place in their

own

pockets.

Further
(he harvested
"'^^

272
beside the dwelling-house'), in which the unhusked rice (pade)

Husked

rice [breiich

but only enough

(I'uinpang),

the

rice

[kay], a little

one of

of rice

found

kept inside the house

is

or 4 days' use

left

may

never be entirely empty. This

brciicli

motion

in

at

The husks

The husked

winnowing basket [jeuec]

For making
and the

districts

in

where

behest of the rulers

the

for

in

Sultan.

1)

See ante

2)

The Malay custom

Such

is

a hollowed

),

from which projects

pounded

make

off

by

setting this

the pestle rise and

by means of the

then sifted

it

hand

used, with a

is

toosed

).

pestle {alec),

through a sieve (ayd).

especially

it

would

canals had been constructed at the

irrigation

ancient times, a rice tax

(j.vasi

pade] was formerly

This tax consisted of an amount of padi equal

is

raised

same
on short

the

as

Achehnese

in this respect.

made of

Their padi-stores

neatly

woven berlam.

Traiislalor').

days for taking the rice out of the lumbung, and

as the rules prescribing fixed

whom

the

posts, the walls being

Such storehouses are called jchniipang.

3)

is

is

36.

p.

miniature houses

are

sifted

is

are

[alec),

some of the dependencies of Acheh,

In Pidie and

levied

the

store

dried in the

first

is

the light husks falling out as

')

flour a smaller leusong

flour

fine

rice

It

mortar [leusong]

further end so as to

its

mortar.

the

rice

which stands the pestle

in

a horizontal lever (jeungki).

seem

is

exhausted, the fresh padi required

is

and then thrown into the

{adc'c)

in

When

so stored.

is

by the people of Java, of which any trace can be

supply of

the

block of wood,

fall

a sack

the shell and poured back each

in

taken from the storehouse [krung or brandang).

lever

kept ^).

Acheh.

in

When
sun

is

in

numerous superstitions connected with the

the

all

observed

^)

for

always

is

time so that the cumpang

only

bras]

scooped out of the bag with the cocoanut-shell used as a

is

measure

= Mai.

out. Women who do this for instance must wear

lower garment only, and must not do so during menstruction. There are also certain
definite formulas to be repeated during the act, etc. etc.

by

persons

the

it

may be taken

their

4)

The Malays

use

similar

mortar and pestle

(the jeungki mentioned above, Mai. gaiidar)

the

to

far

the lever

is

end of the lever so

ij'csoiig

worked with the

and

alit)

foot, the

as to give greater force to the blow.

with

a see-saw lever

fulcrum being nearer

Over the

placed a frame-work consisting of two uprights and a cross piece.

far

By

end of
this the

worker steadies himself while he alternately steps on and off the lever, causing it to
and fall. The Chinese in the Straits have universally adopted this method of cleaning

rise
rice.

( Translator').

5)

This

is

the

winnowing-basket

to

which

the

Achehnese compare the shape of the

Acheh (see p. 2 above).

The winnowing is done by alternately shaking the basket up and down and

three sagis of
6)

and

fro.

to

273

which

to that used as seed in the area on

bijt'li

it

was collected [lam sinalch

sinaleli fade).

Besides the pepper-planting, which

more

carried on

is

in the

depen-

Sugar-cane
cultivation.

Acheh proper, there is also considerable sugar-cane

The form of refreshment most generally sought by those
who frequent the market in Acheh is the juice which they suck from

dencies than in
cultivation.

the

sugar-cane,

drink

or

after

means of a very primitive

Acheh

in

of a

"money

is

to

The expression

buy cane-juice" {ngbn

which many onlookers come

to

feast

been extracted

has

it

sort of press.

occasionally distributes pieces of sugarcane

uses

it

to refresh himself

made from

[meulisan)

when on

ic teube'e).

The

giver

addition to the guests,

among them, and

the traveller

a journey. Sugar [saka) or the molasses

cane

inferior

blot'

in

by

therefrom

for "a douceur"'

is

an indispensable ingredient in

all

kinds of dainties and sweetmeats.

The cane

we have seen, planted on the umongs as a

be cut when half-grown and used without further

{tcubic)

is,

second crop, only to

The

preparation.

as

true cane cultivation takes place in separate gardens

enclosed with fences.

From keunong
with

occasionally

planting

other

in

done

is

turns out

srbli,

i.

For planting
two
full

begins the preparation

(January)

23

of the ground

plough; the planting season commences at keunong

the

"limbs'"

growth

in
c.

also,

keunongs

17

the

manufactured from them

but

posed,

from

in

the

cane

planted then

if

are

divided

into

sections

with

They

are then cut

down, and sugar

is

the very primitive Achehnese sugar mills,

in

Banten, the highlands of Padang

').

of sugarcane

one another.
all

plantations

do not

all

possess sugar-mills Sugar

When

not

in use

they are kept under the

the other lumber.

The borrower
plantation,

since

borrow them, or rather the parts of which they are com-

(weng),

house with

7,

canes

which are similar to those found

The owners

rice-harvest. But no

after the

having thus three "articulations." They attain their

about a year.

and other places

just

but

yields blossom but no juice.

purposes,

[atot)

in

months

19,

or

owner takes these separate portions

and there puts the

to his cane-

mill together in a hut [jambo) constructed

expressly for the purpose.

l)
(

The Malays

of the Peninsula use a similar machine, which they call ke/ang p'cnyi'pil.

Tra?isl(itor).

iS

mills

274

The
basis

machine

is

by

two

of the

structure

placed

are

(side

side)

as follows.

upright

On

a massive

circular

shafts

wooden
[whig).

SUGAR-CANE MILL (WENG).

These arc held

a

elevation.

certain

upright

pillars

with teeth

by two horizontal

position

in

The

[tamch blida).

which

bite

of these

extremities

Above

bars
bars

{blida)

fixed

at

are supported on

the bars both shafts are provided

one another so as to impart the rotatory

on

motion of the one to the other. One of the shafts (the zveng again) or
"male" weng

is

longer than

as to allow of the curved

the

beam

other

and must of course hang

would otherwise impede

its

the "female", so

(woe-woe) being attached to the former.

This beam, which bends downwards,

bufil'alo,

{wc'iig inbng),

is

pulled round and round

by a

clear of the other shaft as the latter

movement.

At the point where the canes are introduced between the two shafts
so

as to squeeze out the juice, are

horizontally

serve

to

round the

shafts.

two

parallel strips of

wood placed

These are called the comb

keep the canes, which are pushed

in

(sitri),

and

between them, straight

275

revolving shafts the juice

the

As

passage between the shafts.

their

in

between the

From

obtained

thus

the juice

is

squeezed between

and passes thence into an earthenware pot

shafts,

boiling. Molasses

the cane

into a channel {chara) in the base

falls

the

Mukims Bueng and

IV Mukims,

the

molasses

sugar or

chiefly manufactured in the

is

XXII

[pasii).

made by

is

IMukims, the VII

since in these places the cane

is

of inferior quality.

The cane-gardens

are

manured with cow-dung. The same preventive

adopted against disease

is

the cane as against disease in the padi

in

spreading burnt cow-dung

viz.

Aren sugar

{saka jo)

also

is

over the

made

in

field.

Acheh and commands

a higher

but the manufacture of sugar from the sap of

than cane-sugar;

price

{abee)

the cocoa-nut tree seems to be unknown.

Navigation and Fisheries.

dealing with the occupation, acquisition and transfer of land,

Before

we

5.

make

shall first

a few remarks on the subject of navigation and fishery.

we saw that the voyage from the

West Coast may be made without danger in Achehnese

our synopsis of the keunongs

In

capital to the

{prahos and sampans) from keunong

vessels

and East Coast during the

also

that

there

at

traders

seasons,

all

17,

e.

i.

but

and to the North

from keunong 17

to 7 days in the prevalence

run to the principal

former times the Achehnese sailors and

in

used to set a high value on the knowledge of the exact times

They

when

these

signs

by which they can be ascertained each

only a few

The

W. monsoons. Steamers now

of the N. E. and S.
ports

rest of the year,

occur intervals of from

intervals

who

interval

take place.

that

there

are

certain

year, but that there are

possess the requisite knowledge.

in

keunong

1 1

was considered as especially advant-

ageous to those who could predict

the wild and

assert

inhospitable

its

districts

coming beforehand.

In the rantos,

on the West Coast which separate

the larger settlements from one another and are the field of the pepperplanters' labours, nothing could be obtained during the S.

Whoever succeeded

in

{kanet-blangbng) clothing,

home

with a handsome

conveying thither
salt,

profit.

cargo

W. monsoon.

of pots

and pans

sugar and molasses, was certain to return

The

interval in the N. E.

monsoon was

276
of less importance, since there

a better supply of

is

necessaries on

all

the North and East Coasts.

Fishing goes on
port

Principal

kinds of

fish.

by

life

distinction

the year round, and in the lowlands

all

many

sup-

which

live

employment.

this

drawn between

is

cinigkot daral "land-fish,"

swamps and the

the

krucng,

fish

sea-fish.

Some

found

kinds of

sometimes to be found
fresh-water

In

and

[krucng

there

tabcuc)

i'c

proper knt'cng generally means krucng

ic

The means by which

classes, as

they are

the sea, and sometimes in the creeks and rivers.

owing to the rapidity of the stream

Varieties of

water, citngkut

water creeks, and eungknt laot or

salt

belong to two of these

fish
in

rivers

when covered with

padi-fields

rivers

in

their capture

for

is

but

little

fisherman

the

fishing,

of

Acheh

or salt water creek.

iitascn

eftected differ with the seasons

is

fishing t.ickle.

of the year and

The

also with the haunts

"landfish"

and habits of the

caught with a rod

are

')

different fish.

or fish-trap {biibtc)

[kittvc)

^).

the rice-fields these traps are placed in the openings in the bunds.

In

They

are fastened in a horizontal position to a vertical stake (jcuncullmg)

fixed

in

little

ground. Inside the trap are set at intervals a number of

the

subsidiary traps consisting of circular rows of thin strips of bamboo.

These stand wide open near the mouth

together at

in

the

as

fish

is

fish

Fishponds

dug

are

is

conical basket

the gcuncugbn

open

=),

at

the

and

at the top

mud where

identical with that

bottom.

The broad

they are supposed to

lie;

narrow upper part of the cone and the

taken out."
(inon eungkbt) are also

and

out,

attract

own

their

says: "Fish arc often taken in shallows and marshes

introduced

ensnared

by

e.Kit.

suddenly on the

placed

the hand

the

The following

in

are

fish

made

the rice-fields.

in

Deep

holes

these are placed bits of wood, twigs, leaves etc.

thither.

fish

baled out and the

1)

their

Newbold

by means of a
end

to

closed end [punggong). These obstacles open readily

simpler sort of fishing trap

of which

of the trap, but close

enter and then resume their former position

and bar

elasticity

its

[babali]

Then the entrance

is

blocked, the pond

is

extracted.

some of

the

names of the "land-fish";

/uic/ie^

sciingK^ kruili^scufat^

siingie', atieiC seusia/i., gro.

is the same as the commonest form of Malay
same way. {Tiaiistaioi).

2) This
in the

3)

The Malay

fishing-trap, the

serl:ap.

4) British settlements in the Straits of Malacca

II

1S8.

I'libn.,

and

is

used

277
In the salt-water creeks and rivers

(especially the former) the casting

')

The

net {jeue) and the nyareiig are employed.

which a piece of water

get entangled in

same manner

the

in

its

barricaded as

is

meshes
in

bears the same name.

it

latter

were with a

a square net, with

is

wall, so that the fish

as they try to pass through. Birds are caught

the open country, and the net used to catch

To

ensure a good catch with the nets, two

sometimes posted one at each side of the stream to drive the

them

men

are

from some
The two hold between them a long rattan or pliant trailer
which they move up and down in the water, and the fish, frightened at
the noise, dart away towards the net. Driving of this sort is called nicuuret.
distance

off.

Small seines

and

fish

{piikat) are also

employed

for catching fish in the creeks

rivers.

swamps and in the creeks and rivers, fish

are sometimes caught with purse-nets, some of larger size called 7iyab
and some smaller, ali, the latter being used especially to catch crayfish, crabs and prawns. These ali are let down to the number of fifty
at a time
they sink to the bottom by means of the lead with which
In shoal water both in the

they are weighted

in

the centre, but remain under the control of the

fisherman by means of a rope, to which a float

The

nculicuns

-)

and

llionis fulfil

is

attached.

same functions

the

in the

creeks and

rivers as the fish-ponds in the rice-fields.

The neuheun

is

a kind of pond

alongside a creek

or river

made by

piercing the

bund that runs

by a pipe {grong-grong) and receiving the

water that pours through this

in

a pit excavated for the purpose. This

made an attractive abode for fish by placing in it bits of wood,

leaves etc. The neuheun is protected from the raids of net-fishers by
planting thorny bushes or bamboo stakes in them and also by keeping
watch over them at night. The fish is caught with a casting-net.
The llioiii is formed by collecting a mass of heavy timber in a deep
portion of the river when the water is low, and surrounding it with
is

then

driven

stakes

1)

The following

gi:iireii(ia\

ikan

into

are

taiuia

the

river-bed

some of

the krueng-fish

(certain fish are

order

in

known by

Hancu\

the

trap.
2)

small

With
This

means

kinds

among

those just

is

from being

name of ikan\ mirah mata^

The iideucng (prawn), as well

enumerated, are caught with the casting-net or

the latter are also caught the </!/, itdeueng

that in

it

niuldih^ rapsueng^ kadra^ grapie^

the generic

tangkirdng^ ikan limon^ kitatig^ chaheli^ ikan katoct^ grot-grot.

as

prevent

to

an abbreviation tcuneithcun from thciin

kciilll'.,

to stop, to catch,

which the process of stopping or catching

is

fish-

sriding and uc bhh,

performed.

and thus properly

278

away by

carried

the stream.

The

on the upper

fish naturally collect

month or two

of this dam. After a

side

comes

the time

for

emptying

the Ihbvi {poll Ih'om).

When

the water

with jang.

One

low the space occupied by the timber

is

enclosed

piece {kra) o{ jang consists of a screen of split

bamboos

is

[kra) from 22 '/^ feet to 45 feet in length, the bamboos being fastened

much

together

same way

in the

as "chicks" or sun-screens used in this

country. This wall oi jaiigs fastened together so as to cover the required

space,

screen

lound stakes set

fixed

is

stands

upright

to

of from

timber within the space thus enclosed

hemmed

so

yangs are
waters

caught with nets

in are

of creeks

high, the

still

is

(jcitc,

6"

4'

to

9'.

then removed, and the

fish

nyab).

also used for catching fish in allies, the branches or back-

or

rivers

'),

which are separated from the

comparatively dry spots when

junction

bamboo
The dam of

river bed, so that the

in the

height

marked

is

alii'e

of the

the

oft"

water

is

low.

by

latter

While the water

is

on both sides with rows of jangs, the

with the river being enclosed by a jang (ntoiig

aluc

jang) set between the extremities of these side walls and almost circular
shape,

in

one opening leading into the

with

alue.

When

the water

subsides, the fish in the aluc are debarred from returning to the river

by the accustomed way; the only door

creek)

(or

them leads

the circular jang,

into

right

opening they are caged

then pull the

The

and can

where

this

method of

marked by banks thrown up on

The

find

is

open to

but on passing through this

no means of

The fishermen

exit.

out of this cage with the hand or with scoop-nets.

fish

places

in

that

fishing

is

practised

are usually

either side.

implements used for fishing in the sea bear the same names as

those employed

in

but of course

kruengs,

the

differ

somewhat from

the latter in size and make.

Fishing from boats (jalos or prahos) lying at anchor

means of an ordinary

sea-line

[kawe laot) without a

^)

is

carried on

float

by

(lampong)

but furnished with a lead {batee kawe).

The
sailing

feathers

i)

towing-line
swiftly
')

is

(katvc

before

wind.

For

artificial

bait.

the

used as an

hue or kazvc tumid)

this

is

towed behind

vessels

bunch of white chicken's

These are fastened round the

line

In the highlands aluc signifies a streamlet.

2) In contradistinction to the "land-line"

3) Great weight

is

{kawe daral) with

its

rod {go) and

float.

attached to obtaining for this purpose the feathers of a "lucky cock"

279

above the hook [mata kawe)

in

wards and forwards. Some kinds of

and when they

food,

for

mistake

fish

move back-

that they can

bunch of feathers

this

they find themselves caught

on the

fast

motion of the praho, almost before they have

the

througli

liook

bite

way

such a

dis-

covered their mistake.

Another kind

composed of two

a line

'),

sea

fish-trap

laot)

[biibe'e

almost hemispherical

is

bottom and an opening

closed

and out through the

for fishing

in the side.

form, with

in

fish

They seek

of the side.

interstices

Small

can swim

in

refuge in the

trap from the large fish which pursue them, but the latter follow
in

parts

at anchor.

The
a

kawe ranggong

by an implement [ranggnng] made of horn, and used

united

when

the

is

them

through the opening. Thus the small ones escape, but the big ones

remain behind, since the aperture, as

such traps, gives them no

in all

chance of getting out once they have entered.

The

casting-net

the

to

which

well

the

as

used for fishing

is

several

or

fish

The

tangkirong.
as

and

shore
dried

[jeu'e) ")

species

karhig

is

of

for

fish,

prawns [udeneng) close

such

ikan Iham and

the

ineuneng.

in

At

examined

thrown

simply
after

loosely

few moments to see

deep may have become entangled

In

for the fish.

the water and

into

in the

if

there

{tnano' mcultialC).

is

The

the

These

hauled in and

any of the denizens of the

meshes.

the pursuit of the various kinds of fishery which

described

of course

sea

creeks and rivers, as a wall

the

wherewith to obstruct a portion of the waterway

are

moo from

the

budiicng and suinbbe are also caught with the nyareng

nyareng cannot be employed, as

nets

as

and the budu'eng, siimbbc and

made,

we have

so far

no lack of peculiar customs, many of which are

experts (connoisseurs in cockfighting) distinguish these by the shape

of the scales on their feet.

For further information as

to the

kawe hue

see

Xotulen Bat. Genootscliap

for

i^<

March

1892 Bijlage I, N". 12.

1) See Notulen Batav. Genootschap

for ist March 1892 Bijlage I, N". 12, and as regards

Padang De geschicdenis van prinses Balkis by D. Gerth van Wijk, p. 70, N". 46.
2) The Malays call their casting net ja/a (etymologically the equivalent of Jeui). It is
a circular net with very fine meshes and is weighted all round the edges with small pieces

of lead.

The

hand, throws

fisher folds the net neatly into a small

it

forward with great dexterity so that

compass, and then, holding

it

spreads in the air and

on the water. The weighted edges sink slowly down leaving the middle
bag. This is gently drawn in and the prawns etc. removed from the net.
sight to see a skilful jala-fisher manipulate his net. (^Translator).

in the
It is

it

falls

in

one

evenly

form of a

a very pretty

28o
purely superstitions. Superstition, however, plays a

much more important

part in the fishing with the fukat or seine-net.

Fishing with

on

a small

for

pukat

the

sampans, and

part
is

it

with

taken out to sea

is

.j/v-fish

only carried

requires the cooperation of

It

')

of the net
in

make

object being to

the

year.

is

that

is

caught

in this

two

manner.

great and small, are however caught inshore

fish,

One end

pukat.

the

of the

only the

Various kinds of

other

the open sea [mupayang]

in

is

made

fast

on shore while the

sampan and then brought ashore

haul

big

again,

of fish with the gigantic bags

forming the centre of the net which are thus dragged through a considerable tract of water.

The men

[aivd)^\\o form the crew of a sampan

of a master (pazuang),

belongings.

its

sundry sorts of

who

eh-ioncr {^=

-)a.re.

also usually the

Pukat-fishing

presupposes

subject to the orders

owner of the

great

skill

vessel

and

especially

at

the proper time in

order to resist malignant influences by sea and to attract the

as

rusa, the indispensable "master" of every deer-drive,

Just

must the pawang pukat know

so

beneath

who

alone able

is

wood-spirits, to take bees' nests from the trees unharmed,

exorcise

etc.,

fish.

hunting the secrets of the forest must be known to the pawa/ig

in

to

and

or knowledge of magic lore, principally

llinii)

which must be recited

of formulas

consisting

is

the

sea,

and

be

all

the influences that prevail

armed against them

so

far

as

may be

necessary.

Some
as

of the rules which have to be observed are universally known,

instance that which forbids fishing with the pukat on a Friday

for

under any pretext. Other methods of catching

impunity on

with

ploughing

as

').

lounging about

this

day, but pukat-fishing

Thus on Fridays

the

fish

is

pawang and

may

be practised

prohibited as strictly
his

crew may be seen

in their best clothes.

number of words which cannot be uttered withThis holds good for other fishermen as well as the

There are besides a

out danger at sea.

i)
fish

The

kinds of
taiida^

following

y'ee^

2)

besides

is

those

already

kadra^ g/rttipok^

teiinga^ grapce^

ambic-ambu^

or dried fish

are

rapcu'eng^

kas'c^

alit-alu.

mentioned, some of the chief kinds of seamata, gabui^ lamhctt'e^ hriie' mata^ some

inirah

beurculang^ brachueng^ bubara^ luih^ paroc^ lanJd\ sise\ ikan

talcuing^ bilih.

Of

the last-named sort (as of the nu'd\ karcng

made.

model of a sampan pukat with

its

belongings

is

to

Batavian Society; see Notulen Batav. Genootschap for March

3)

Vide sup.

p. 261.

be found in the
1st

museum

1892. Bijlage

I,

of the

N0SI&2.

28 r

and

pukat-fishers,

have

pantangs

some degree

in

widespread range.

very

which are observed

such

men. Such unwritten

for all seafaring

many

Java there are

In

the chase of wild animals. In the neigh-

in

bourhood of the ancient Galuh there are places where the Mohammedan
must not be uttered while

of faith

confession

fishing, for fear of dis-

Even

turbing the spirits of the ancient heathen kingdom!

chase

the

the subject

is

of a certain

friend

Hadramaut

amount of heathenish

which prohibitions of forms of speech play a great

huntsman or even the

in

of one

lore

regarded as a person of

is

in

that a

so

part,

'),

ill

repute.

Among

on the North coast of Java whole

fishermen

the

words can be collected which are prohibited

replaced

by

seafaring

folk

This

others.

mountain by

of Acheh.
its

the case to

also

is

For instance, those

proper name, gitnong,

lest

at sea

sea

at

If

called

or "loose," and

of escaping

its

Ihcuch

its

stooping",

accordingly the less dangerous

synonym

tanoh

manyang

vieiirah

').

"ready," he must not

is

synonym

this

mysteries.

Icupaih;

so

off,

fish

leiingka

is

a chance

employed.

he uses in place of

too lob "to pass under something by

and several other words have to be replaced by synonyms

or paraphrases

To

is

use might give the imprisoned

he wants to speak of a rope being cast

If

call

ordinary word '^Ikeiieh" because this has also the meaning of

the

"free"'

must not

by his nickname /<'

the fisherman wishes to say that something

use

and have to be

waves as high as mountains

is

of

some extent among the

should overwhelm their vessel the euphemism employed

:= high ground. Gajali, the elephant,

lists

sort

by those who

are fishing or on a voyage.

of universal lore

The awa's obey

must be added the special

pukat

the pazvang not only because they are his

hired servants, but also because he alone possesses this special knowledge.

The pawang and

their

1)

boat

Thus

it

crew are too busy with the management of

his

and nets to spare time to bring the

is

a prevalent superstition

in

that country that

fish

to

market them-

huntsman when

starting for

must not perform the morning prayers obligatory on all Mohammedans, for fe.ir
misfortune should- befall them or they should at least be unlucky in their pursuit of game.
2) The Malays when at sea will tolerate no allusion to the elephant. They have other
the chase,

curious
it

is

pantang

rules,

the

cooking

must

first

be

Translator).

wood

poured

See also Clifford's In Court

(

meaning and origin of which

forbidden to cast charred

into

is

no longer known;

for instance

and the washings of any vessel used for

vessel
before they are thrown overboard.

into the sea,

another

anJ Kamfoiig pp. 147

4S and Skeat's

il/a/j' A^7^';Vp.

314

15.

282

Thus they

selves.

obliged

arc

have

to

recourse

middlemen, and

to

fish-buyers are called niugc. Fish-dealers on a small scale divide

these

among them the catch of one sampan if it be a big one, for they are
their own coolies, and thus cannot carry more than a single basket
a-piece. Those who deal on a larger scale have lesser dealers under
them, and give each of them

for

sale

a portion of the catch of the

one or two sampans with which they have a fixed agreement.

As soon

the

as

has

catch

been landed, the pawang discusses the

price of the fish with his contract buyer.

market

latter

of fact

any time determine

at

him nothing,

profits

and must employ

is

of the

frying-pan

portion

more

learnt

such changes, as

simply means getting out

so

the

of their

always

difference

The

it

on land

time

by experience

that

most pawangs spend a

Accordingly,

fire.

squabbling

in

with their

they know that the verbal agreement as to

as

which they make immediately

final.

once while fresh

his fish at

sell

but this

iiiiigi-,

The pawangs have

in

into

buyers,

the

contract with the

his

he wants to

for

no advantage

considerable

price,

as a matter

his usual dealer or else enter into protracted negoci-

with a new one.

ations

there

is

below the expectations of the master of the fishing-boat.

far

can

him that the

tells

and that he therefore dares

promise more than such and such a price, which

not

He

The

at present greatly overcrowded,

is

landing,

after

is

by no means

dealer should properly retain as his commission the

between the price agreed on and what he succeeds

by driving hard bargains

in

When

market.

the

in

making

he returns from the

sum agreed on is too high,

content himself with much less; adding

market, however, he often declares that the

and compels the pawang to

that he has not earned a single

Just

as

the

pawang

peng

latter contracts with sub-dealers,

so
Distiilnition

c catch,

much by them
The muges are

interested

since he

not the

is

but he does not

doubtful

only

eye the industry of the

the

gampongs along the

the

catch

has

is

it

or fish-dealer, so the
let

coast

friends

pawang and

shore.

come down

who view

with

an

his crew and await

to

meet them, and unless

in

accordance with

fish.

merely respect

distribute these presents.

himself be cheated

number of onlookers from

been too paltry, these have a right

the adat to a present of

Nor

muge

of the same trade.

coming with impatience on

their

for himself.

with a head

deals

for

the

They know

adat that causes the pawangs to

that

if

they did not observe this

283

many an

custom,

with the result that

many

eye would

evil

much

exhaust

and

their vessel

would attend

ill-luck

onlookers would

of the

on

rest

their next venture, for

magic

their

all

their pukat,

arts

to cause

the fish to be driven out to sea, the nets to be torn and the like.

So the pawang has

of the onlookers

enmity, should he

Woe
a

he does not keep them

if

rakans or followers of the

the

punishment

that

like

falls

good humour; but from

in

them

a gift suitable to their rank.

short in this respect

He must

placed under a ban

is

His sampan and pukat are placed under the

(langgch)

')

by the

latter.

ban

month

or sometimes even for an unlimited

for

expect

on the planter who has incurred the

visited

uleebalang and whose land

of his

he must expect open

territorial chiefs

to set apart for

pawang who

to the

displeasure

fail

mass

secret hostility to dread from the general

period, and he

thus finds himself deprived of his livelihood, and can only get the ban

removed by appeasing the uleebalang with a money present, which

may
as

in

be called a

fact

merely

keeping expectations, he

down
in

the

to

fish

they consider

as

pawang

How

less

fish

is

small

so

as

The buyer

"fair."

tax

this

much

then justified in paying to the

is

may be

to the

pawang may be

seen, for

at Ulee Lheue (Olehheh), where the pukat-fishermen have to

three always enforce their

Teuku Ne,

which chiefly

arise

These are generally

a pawang,

self also

choice

territorial chief.

settled

who

in

disputes

whom
in

fellows

title

of the

the

pawang

the end.

with

one another,

each others' neighbourhood.

by the headman of the pawang

bears the

The sphere

92 above.

trade

from their fishing

of his

See p. 115 above.

2) See p.

occasionally

^)

and punish defaulters with

for fish

cannot continually overlook without being punished

The pawangs have

banta

his

Teuku Ne. These

a son of a deceased

demands

the ban. There are, besides, other smaller dignitaries

1)

so

couple of rakans go

of the defaulting pawang, take from him so

with at least three chiefs, the uleebalang

the

trifling,

disappoint her house-

to

punished indirectly.

is

Teuku Sandang and Raja Itam,

to

is

than he had promised him.

oppressive

instance,

deal

his sin of omission

market, and having ascertained which of the buyers has

charge the

his

Where

to cause the wife of the uleebalang to complain to her lord

contribution of

that his

fine.

of panglima and
guild

with the

of action of a panglima

is

guild,

owes

him-

his oftace

approval of the

called Iho (=z

Malay

Share of the
chiefs.

284

which properly means "bay"; these "bays" are separated from

ielok),

one another by boundary marks.

At ordinary times the only meaning of

pawangs of a given

llio'

use

that

up and repairing their sampans,

The

division

this

much

as to them, nor

is

as an offence for one of these others to land in their territory.

however has

The time chosen

planters)

is

the same

two

the

Iho's,

good luck

when the

that

Thus the foreshore

into

e.

i.

5,

open

to

regarded

pawangs

supposed to bring to the

as the kanduri blang

')

does to the

compulsory holiday owing

W. monsoon.

divided for the pukat fishermen

is

its

its

religious feast in

W. Monsoon

keunong

17

at

(about April), and the other

in

beginning of the N. E. Monsoon (about September).

at the

The pawangs

is

fishery enjoys a

Ulee Lheue

at

(which

the changes of the N. E. and S.

one of which gives

beginning of the S.

keunong

it

is

The boundary

on the labours of

Iji^lpssing

for this kandijri

rough weather

to the

tlie

chief significance:(^t the kanduri laot, which each Iho'

its

holds annually to invoke God's

pukat-fishers

tliat

ant! as the basis for their fishing trips.

right to catch fish in the water facing that strip of coast

the pawangs of other Iho's just as

The kanduri

is

portion of the foreshore for laying

of the

on a considerable

scale,

expenses of the

bear the

Iho'

they

but

feast,

which

is

claim a contribution of about

can

four dollars from each of their contract buyers.

The day
the

all

for

the feast

pawangs and

fixed

is

their

crews,

authorities (keuchi's, teungkus

That the

feast

judged from the

luxurious

is

by the panglima, who

uleebalang and

the

and ureueng tuha) of

according to

fact that a buffalo

is

the Iho' which gives the feast, the latter

the

Prophet, or

is

gampong

Achehnese ideas may be

is

for

it.

Before

spread on the shore of

consecrated by like (Arab.

of psalms of praise {seulazveiict) in honour of the

repetition
liatavi,

the

it

mukim.

always slaughtered

proceeding to attack the good cheer which

dikr),

his

invites to

i.

e.

the

recitation

in

chorus of portions of the

Quran by the teungkus and leubes present.

During the seven days following the kanduri,
the
that

fish

in

their

i)

neither the

from

colleagues

the waters fronting that division

2)

week

that Iho'; for in this

"bay" nor

^).

See

p. 259 above.
For a similar pantang-prohibition see

p.

236.

it

is

high festival for

pawangs belonging

neighbouring parts

may

fish

to
in

285

Rights on Land and Water.

6.

To supplement what

we

precedes,

now make

shall

a few remarks on

the origin, transfer and forfeiture of the possession of land and certain
rights over waters containing fish.

Real primary jungle [rimba] suitable for clearing

anywhere

met with

the

in

lowlands," though

scarcely to be

is

there

plenty of

is

it

in

the highlands. Here jungle produce of every kind, timber, damar, getah,
wild

rattan,

honey

fruits,

without any supervision

may

etc.,

nor

is

surrounding

country,

gampong

mukim. The chase

the

or

be collected by
limited

rimba

the

is

to

must

which

all

down

for export.

adjoins a

pass,

attached

is

alike free

and

to

no

particular

The only tax is

river mouth (kuala)

also entirely free.

on the products collected

Where however

all

inhabitants of the

the

impost levied by the uleebalang at the

usual

in

the jungle and brought

a strip of virgin forest

more

closely

tract of inhabited country, the highland chiefs take

definite

products gathered

of the jungle

toll

since

it

their territory, the tax being

in

levied previous to sale.

Special

rights

to

that

all

rimba contains

the

arise

a fact which plainly shows that the country

clearing;

inhabitants.

The opening

is

only through
too extensive

of cleared plantations {ladang) gives

for

its

rise

to rights of occupation, the duration of

which

is

measured by that

of the existence of the ladangs, which varies greatly according to

On

cumstances.

one

from

for

these roughly cleared lands rice and maize are planted

three

to

cocoanut trees or other

The

sole restriction

years;

vegetables

fruit trees for

of various kinds, betel-nut,

much

on clearing consists

in

open ladangs, gardens {lampoih), or wet

to

cir-

longer period.
this,

that

whoever wishes

rice-fields [iimbiig)

in the

immediate neighbourhood of land which already has an owner or occupier,

must
this

first

land

belongs.

Where

number of persons wish

to join in under-

a considerable clearing, they must obtain the permission of the

taking

whose country they wish

chief in

more

obtain the permission of the chief of the territory to which

to

their

to settle, but this permission refers

immigration into his territory than to their occupation

of the forest land.

The
clearing
first

right

to

given

ladang

is

have disappeared, just as

marked out

for clearinsj.

lost
it

as

soon as

originated

all

traces

of the

when the ground was

Rights over
"^^"

286

and gardens always belong

Rice-fields

and thus

is

it

gampong

to the

one particular gampong,

to

that recourse

authorities

the

in

compel them

instance to maintain the rights of the owners and to

first

had

is

to observe their obligations.

Where,

Tlic pailanj.

Tunong, the land has not been taken entirely

as in the

there

cultivation,

composed of umongs or

on which there

is

right

privilege

this

ground

the

extend
either

the

side

of

the raja

land.

over

are

depth
the

etc.

padang,

rice-fields,

what

is

the

in

within

situated

but

open gardens

to

planted only and not

neighbourhood of the

Elsewhere

Pira'.

the lowlands

in

wakeuch

called

of

planted, exclusive of ownership of the

seven

it

is

also to

be met with

lands, for instance those

great

fathoms

at

the

in

which

meunara)

[deiipa

and which used to be

disposal

on
of

by abandonment or complete

traces of clearing to disappear. This of course

but seldom

gardens or courtyards. With respect to the

remembered

a certain

all

lost

is

in the case of ladangs,

the theory of forfeiture

is

(/rtf^/rt^/^"")

their property

more usual

is

the padangs;

to

river,

happens most often

it

the

').

ncglect, such as causes

as

Pante

right to possession of land

All

Forfc-itiire

of what
to

into

to

with.
trees

not confined

is

case

the

tract near

met

Ownership of the
ground,

It

The only padang

itself.

rarely to be

is

of.

this gives a right to

was a small

capital

Wakciiuh

unoccupied

an

seldom availed

is

on the padang, but

it

another area

mukim, which um6ngs thenceforward become

that

to

padi-fields,

addition

in

no cultivation. All the inhabitants of a mukim have

open umongs on

to

gampong,

each

to

'^blang" or area

lights

annexed

is

place,

the

that of wet

in

three even

last

not entirely accepted by the people. So long

is

um6ng

that the

common

unconditionally the rights of

of

or the lampoih of

lay in

folk are generally inclined to recognize

or

or their successors in title

when-

ever they choose to assert them.

It

is

the

especially

covetous uleebalangs

who

in their

own

interest

declare such lands forfeit after they have been for a long time without

a master. In like

manner they greedily annex the

on the pretext of the

l)

An

ordinary deupa

is

difficulty

the distance from tip to tip of the middle fingers

stands with the aims outstretched.

of the

right

hand

above the head.

to

the

heritages of strangers

involved in seeking out the heirs, or

sole

The deupa meunara

of the

foot,

the right

is

when

man

measured from the middle finger

arm being

raised to

its

full

stretch

28/

goods inherited by absent persons under the pretence of

the

pilfer

administering the estates.

As we have already
iimbng

or banning of

'),

possession of

The

many

seen,

also

chiefs

find

the

in

langgi'h

welcome method of quietly acquiring

a desirable piece of land.

by

exercised

rights

these

rice-fields, a

their occupiers over ladangs,

um6ngs, lam-

Tiansfei- of
viclits.

and courtyards (tanoh rumoh, sometimes also used as lampoih

poihs

by the term mile

or gardens) are expressed

[milk)

-]

which

is

borrowed

from the Arabic.

like

Just

ownership,

other

all

have mentioned passes

a

in

at the

of the various sorts of land

that

the

buting estates, the umongs are, where

houses to

hammedan
Wills

daughters

the

shall see

law are

The

exhibited by the Achehnese law of inheritance.

the

We

Mohammedan

owner's death to his heirs.

chapter what departures from

later

and

conflict with the

Mo-

itself in

law.

seldom

are

[wasiet]

made

The Achehnese who

').

death approaching generally acquaints those present with his

regard to the distribution of his property

in

where he desires to be buried and so

(from peusan

and these

*)

right

advantage
law,

is

last

of the

owner

of objects

common

usufruct

the

Mohammedan

or

rice-fields

mosques belong
122)

i)

See pp.

2)

Milik in

law prevails
is

effect

is

called pumcitsan

under

Mohammedan

law.

to devote one-third of his property to the

and

is

the right of withdrawing lands or other

use and

making them wakeuch (Arab,

income being devoted

the

law

wishes

last

his heirs, the place

persons other than the heirs appointed by

or

Equally seldom exercised

(see p.

This

his

universally recognized but seldom practised in Acheh.

property from

The

among

forth.

feels

"behests" are generally observed out of

they have no binding

piety, although

The

to

zoaqf),

some purpose permitted by

law.

whose revenues are devoted

to the

upkeep of the

to this class; they are called inniiiig sara or incusara

their foundation

is

in

part ascribed to the old sultans.

15 above.

Malay has the

to a great extent,

same sense. In the

is

it

used

in the

Straits settlements,

where English land

sense of "occupancy", and no rule of English

more readily understood by the Malays than that by which twelve years adverse
title upon the occupier. (^Translators.

possession (^milik) confers an indefeasible

3) This

4)

Succession.

fact that in distri-

possible, given to the sons

not in

is

we

is

Malay

also the case

pi'san.,

among

which means

to

the Malays.

Translator).

"direct" or "convey a behest" to another. (^Translator).

The makinj;
"^^
'

288
Besides

above, the latter dedicated certain rice-fields as waqf to meet

tlic

the expenses

would seem,

for

copies

to

Quran and other

of the

mosques and meunasahs, to be used

is

compaiatively

rare,

the kanduris held therein.

in

owing

remote situation,

to their

otherwise in regard to wet rice-fields, gardens and courtyards.

is

it

According

by another, a

For

reason

this

notify

may

to the adat, however, lands of these three descriptions

always be acquired by the owners of the adjoining lands

offered

books

religious

chapels and schools and earthenware utensils and the like

for

Sale of ladangs

but

it

however, the Achehnese limit themselves as regards the

making of waqf

^lc-

also,

maintenance of some of the smaller chapels.

for the

Generally,

(kitabs)

Teungku Anjong, and

of the annual kanduris of

owner of such lands

the

immediate neighbours of

his

by the

right not conferred

his

for the price

Shafi'ite law.

Achch

in

intention to

is

bound

to

may

he

nor

sell,

complete the sale without their consent. Where two or more of the
adjoining owners wish to e.xcrcise their right of acquisition, they must

come
any

an arrangement with each other;

to

sale

borrowed

witness

"my

he says,

the
lOO.

present

offer

{peusambot):

"I

^)."

The purchaser

animal's

all

this rice-field

formalities
buffalo

nostrils,

lower down.

Umong

for the

up

The formula

diblang

the

of

being

it

part from the

in

district

With

its

replies

seller

his

for

announces the

first

legal confirmation. "I have

to so-and-so for g lOO; let

this introduction

you the

sell

sum

and each receives

rice-field

he proceeds to

by the acceptance

sum

for the

[sainbot) "I

of one hundred dollars

take place at the sale of cattle.

holds

close

and

The vendor

lacks

still

rice-field in
')."

The same
cow or

law,

gampongs of the purchaser and

[Ixikottg).

properly speaking

it

the

1)

Mohammedan

some tobacco-leaves

from you
Sale of cattle.

from the

formal offer and acceptance,

be known to

make

some ceremony, the form

with

ten persons from the

though

sold'",

part

in

the

trouble
sale,

attended

is

Some

adat.

of %

seems seldom to present

difficulty.

The

this

this

buy

'j."

The

seller of

leading-rope, which passes through the

to the latter, whilst the purchaser grasps

of the

peusambot and sambot

ka lon-piMoe keu gob nyoc

yum

is

the

it

same

sireuloih reimgget.

umong Y deungon yum sireuloih reunggil.

droencu umong yum sireuloih reunggil. In the lowlands

2) Lon-publoe keu dr'oeneu

3) Lon-bloe

of an

ba'

ordinary yo^

(requiring

the lowest price

one naleh of seed padi) was under native rule 100 dollars;

but in the highlands treble the area might be bought for this price.

289

which we have just described,

as those

the

of 40

price

dollars."

buy from you

"I

you

"I sell

viz.

this buffalo for

this buffalo for the price

of 40 dollars." In repeating these words great care

taken to

is

let

the

pronoun "you" precede the mention of the buffalo or cow, since the
sequence

reverse

regarded as highly improper. The same applies to

is

the formula used in the purchase of land.

When

man

a further

purchases a buffalo for agricultural purposes, he performs

ceremony of a
him

animal. Leading

[rciigam]

down

bcscumclah ("in the

name

a cliinu

unhusked

and

husked

of

(breu'ch

of Allah!"), the owner

whole

the

action

or

part

known

is

stamps

opinion

public

still

[pangulee

to

inherited

alienates

umbng=\.\\e. breaking up of his

rice-field.

breadwinning"

all

liareiikat).

Letting [pcushva) of rice-fields used

common

but very
the

Acheh,

reprehensible

This

"king of

rice.

in

man who

the

rice-field.

an attack on the

a o-

pours the water over

first

spendthrift

as

his

as pupipa

amounts indeed

It

of

"

crying

After

padc).

cannot be said to be infrequent

sale of land

new

plough-

of water and a handful

full

^)

rice

the buffalo's head and then besprinkles the latter with the raw

Although the

of a

of the

the foot of the steps of his house, he calls to

to

inmates to fetch him

the

home

superstitious sort at the bringing

Consecration

cultivated

in

ground

is

^)

highlands and

the

to

be rare

in

Palo Breueh (Bras) where

in

the lowlands,

The

too extensive for the population.

rent

Letting

of

is

usually paid in husked rice [breueh).

Gardens

used

money was

also

used.

be

to

let

lowlands,

the

in

and

this

in

case

high rent for a good sugar-cane garden with the

necessary cuttings for planting was 20 dollars per annum.

The

letting

tions of the

on family

of houses

is

entirely at variance with the social institu-

Achehnese, on which we

life.

Shops and

stalls

shall enlarge further in

[kcud'c]

indeed

are

let

our chapter

for

these are only frequented by the traders on market-days, and

times serve merely as storehouses for goods ready for

Buffaloes

about

is

a ladle

made

for

hire,

is

the most old-fashioned utensil of

its

kind.

is

also

sale.

the usual rate being

The use of this

may be explained by

It

utensil to the exclusion

the fact that the chinu

employed, as we shall see

"laying" of certain evil spirits supposed to cause sickness.

Under native

rule, before the

conquest by the Dutch.

but

at other

annum.

of a cocoanut shell.

all

at the

out

let

rice [padc) per

others for the consecration of a buffalo

of

2)

also

gunchas of unhusked

The chinu

1)

and cows are

hire,

Tianslalor).
'9

later on,

Hiring out

290
Contracts fur hire arc concluded without any formahties, since they
are not far-reaching in

The niawaih

form of contract

work the

himself to

plough

buffalo,

etc.,

in

common

of another

become

this

one

own

with his

crop,

tiie

on condition that one-half the young that

Such contracts are also very

his property.

thus

is

synonymous with nicudua

Should special

circumstances

division on other terms, this

thus

By

the maivdih.

is

in Java.

Mawaih
profits.

shall

use

rice-field

consideration of receiving one-half of

or to support his cattle etc.,

they produce

common

very

in

contract.

party binds

consequences.

tlieir

division of

an agreement for

to

rise

eejual

e.

i.

no longer called mawaih, hut expressed

is

example; meugb'e umbng

for

give

laba

bagi

llice

''to

work the

field

of

for one-third of the crop."

il/^?ii:'rt//^-contracts

umongs

situated

more

are

especially resorted to

service.

[pumawdili)

Then he

over

troubles

From
the

in

his field to

who year

the harvest

be

tilled

after year call

').

under a

himself no further about

it

till

iiiaioaih

contract

the crop

is

cut.

witnesses the measuring out of the padi either personally or

by agent and removes the

Mortgages.

chiefs

work

to plough for them, of another to do the

and of a third to gather

He who hands

to be

are powerful enough to get the

There are some

gampong

out the people of one

planting,

for instance

umongs which they appropriate

who cause the

this way unless they

done by feudal

from one another, as

at a great distance

the uleebalangs,
cultivated in

by the owners of

half that falls to his share.

the above-quoted adverse view of the Achehnese in regard to

sale

of

rice-fields

it

may

readily

be seen that they are better

managers of property, and have more comprehension of the value of

accumulating capital than the Javanese. Indeed parsimony

may be

said

be more a national characteristic of the former people than extra-

to

vagance. This does not pre\'ent

money under

rice-fields into

l)

[During the existence of the "linie"

bourhood of
line readily

this

many from

(circ

1885

boundary was entirely abnormal.

made over

temporarily converting their

the pressure of adversity of various kinds.

their fields to the cultivators

96)

the state of things in the neigh-

The owners

of padi-lands

on the condition

along

this

that the latter should

work them for three years entirely for their own profit; it was not till the 4th year that
owner received a fifth share. But since the "linie" has been done away with, and the whole
of Great Acheh brought under the direct control of the Dutch government, the old relations
between landlord and tenant have gradually revivived, though the letable value of the land
the

is

now

less than in

former times, in consequence of the long war.]

29
while the passion for gambling

rank dissipates the

rife

among the

chiefs

and other persons of

The humane but

content

profit

law that the

whatever from the mortgage, but must

of receiving back in

the assurance

with

{pciigald).

Mohammedan

unpractical doctrine of

mortgagee may draw no

rest

Under

of the most parsimonious management.

fruits

such circumstances they have recourse to mortgages

sum he

the

full

is just as little observed in Acheh as in other Moslim countries.

The gala or mortgage contracts
are entirely controlled by the adat.
The objects most commonly pledged in Acheh are wet rice-fields,

lends,

')

gardens, keudes (shops), boats, golden ornaments, weapons, fishing-nets

and the

The

Houses and

like.

cattle are rarely

mortgaged.

adat requires a pledge to be given to the money-lender of

old

double the value of the sum

through the

Should the object pledged be

mortgagee, the latter

fault of the

mortgagor a sum equal

lent.

to the

is

amount of the

Besides this very ample security

his

for

also enjoys the use of the thing pledged.

obliged to pay to the

loan.
capital, the

money

Where it consists
own person

or personal ornaments he adorns therewith his

his wife

and children. The unpleasantness of

must soon

which

others,
slightest

be restored to

degree by the Achehnese.

He

ruffling

its

owner,

money

lent

is

able to do so

to others.

So

is

in

it

is

them

lender

of weapons
or those of

the finery of

not

felt

in

the

he did not get

reflects that if

these things in this way, he would have to buy

the fact that he

lost

for himself,

sufficiently evinced

by

his

and

having

from concealing the source from whence

far

he derived such ornaments and weapons, he plumes himself on having

command

over the most costly possessions of others.

shop taken

mortgage

in

is

often let to a third party.

Money

is

on vessels only by seafaring men, who use the pledges themselves.

lent

Umongs and lampoihs are either cultivated by the mortgagee entirely

his own benefit, or else given out by him in inazuaih contracts.
They are always mortgaged when follow after the harvest, and given

for

back by the mortgagee

fields

always

in the

at

musem

the adjoining lands

is

the

same season,

luaih blang

^).

i.

e.

not required, but as these mortgages are some-

times sustained for a very long time, the contract

1)

The

To

take

on mortgage

object pledged

2) See p.

258

et

gala\ to make a

gala or geunala.

seq.

in the case of rice-

Permission of the owners of

h.ibit

is

concluded

or occupation of so doing

in

the

= geuinala.

292

same ceremonial manner

as contracts for tlie sale of lands.

It

not

iin-

frequently happens that a mortgaged piece of land remains so long in

the hands of a single family that

and the

original transaction

in

is

comes

it

to be regarded as

good

all

faith forgotten.

its

property,

This results

tedious lawsuits between the heirs of the original owners and those

in

of the moneylenders.
fruit-trees.

on

which they stand,

common

or

be

also

We

grounds,

subject

to

of a

ownership over the ground

strip

on each side of the river

of mortgage.

contract

may

The man who

takes

have seen that the rights of the owner of an umong are limited

Even

the fishing-rod.

umong

Fish-ponds

musem

in the

of others

is

and

blang, during which the access

piclie

so strictly forbidden, fishing with the rod

allowed, but not the setting of fish-traps.

is

made by

{idn)

and

permission,

this

free to graze

that "open" season, both with fish-traps

in

of cattle to the rice-fields

on the

is

addition to this privilege, everyone has a right

In

any umong

in

blang by the fact that everyone

liidili

thereon.

cattle
fish

from

right of

example when they grow on a padang

pledge has of course no right to remove the trees.

in

during the niuscm

his

tor

wakeueh

or on the

the

such gardens
Rights over

as

11.

any

Fruit-trees etc., held without

Pledging of

the owner on his

is

it

any other implement than rod and

own

forbidden

likewise
line

in

land are excepted

to catch fish with

neuheuns or Ihoms which

others have constructed on the banks of creeks or rivers.

Mortgaging of such
customary,

though

succession.

It

ponds or staked enclosures seems not

they

even

pass

into

There remains one further point of

[I'iba),

and
yet

transgression

itself

interest with regard to the

The Achehnese

lending system of Acheh.

usury

sale

man sells his rice-field,

he has made there.

the

occurs at times that a

retains his ownership of the fish-pond

hends within

hands of others by

be

to

money-

contract of mortgage comprerule of law prohibiting

of the

a rule unconditionally insisted on

in

all

the teaching of Islam

and much emphasized by every school. The popular conscience, however,

finds

than the
receipt

this

direct

form of transgressing the

covenant

of goods

aversion; pledging

in

for

pledge

interest

commandment

less repulsive

on a sum of money

lent.

The

does not excite even an outward show of

fact permitted,

only respect

in

which the adat of the country has somewhat modified the hukom

in

practice.

interest"

is

But where
[pculaba

in

it

is

said of

nor

is

this the

anyone that he "makes

reungget, piibungong

remigget,

dollars yield

or pajoh

biinghng

293
retingget) then every hearer

although such usury

knows

that the expression conveys a reproach,

by no means exceptional

is

on the character of the man of

whom

Acheh.

in

said,

is

it

much

It is

a slur

as though he

were accused of being an opium-smoicer or a drunkard.

The ingenuity

mankind

of

the in\ention of means of evading the law

in

Achehnese practice of seeking innocent

condemned by their religion.

finds full exemplification in the

names

for actions

The Achehnese dollars (piastres) taken by traders to Penang to buy

goods '), yield them in that port a profitable premium varying between
and 5"/o; 4"/o 's reckoned by them as the average premium or basi
as they call it. The moneylender who advances capital to the trader for
I

trip

such as this stipulates for half this

for the trader the

The

adopted

basis

the loan

is

or

traders

other
for

half,

such contracts

for

his venture.

the rate of basi prevailing

when

voyage

come over from Penang.

last

protected from loss,

is

the

as

risk,

who have

people

seafaring

little

the

is

so that there remains

may make by

made. This rate can always be easily ascertained from the

Thus the moneylender

very

basi,

plus whatever he

seldom

rate

falls

much

and the trader runs

in the

time required

Penang, and he no sooner reaches that port than

to

he at once proceeds to change his money.

This method of raising

premium

into

equal

money

portions".

is

called

The account

months, so that, taking the premium at

lender

gets

the basi
the

is

trader

4X2^8/,,

annum

per

meudua

for

its

is

basi

balanced

average

his

"dividing the

every three

rate, the

money-

money. Sometimes when

very low, the moneylender bargains for the whole, so that

has

to

consider

whether he can make a

profit with

such

dear money.

Such contracts

are,

on account of the usury

(riba)

which they imply,

condemned by the Mohammedan law equally with the Achehnese system

of mortgage, nay even just as much as undisguised borrowing with a
covenanted rate of interest. Yet the former process is in the popular
estimation quite different from "making dollars yield interest", and the
pliant consciences of the

Worse

still,

the

whole of the basi

name
is

Achehnese are thus appeased.

of lending in consideration of a part or the

used simply as a euphemism for ordinary usury,

without any money-changing or journeys to Penang. For instance the

1)

These dollars

find their

way back

to

.\cheh in exchange for pepper and betelnuts.

294
lender says

to tlic borrower,

of 6 dollars

premium

"I

[basi) after

lend you
3

the appearance of a sharing of the

three months amount

to

lOO dollars

months"; or

premium he

12

dollars, half of

says,

which

in

consideration

better to maintain

still

"the basi will in

will

be your share

and the other half mine".

In

loans

requires a
in

with

pledge

such cases

is

in

not

covenant

for

addition.
so

much

interest

The
to

the

draw a

profit for this short period

from the object pledged, as to have security

capital with interest.

equil

in

value

to

The moneylenders

capital plus interest,

double the value of the sum

lent,

moneylender generally

object of the pledge or mortgage

for the

repayment of the

are thus content with a pledge

and so do not require one of

as in ordinary mortgages.

CHAPTER

III.

DOMESTIC LIFE AND LAW.

many
Mohammedan
Girls

We

to

Acheh

in

meet indeed

husband

said that the

house"

all

such countries cases of what

"is

in

wedlock

their marriage (Jav.

Examples of

maturer age.

in

where children are united

consummation of

actual

Child-mar-

form only, but

nano akc)

Acheh

occur in

this

called in Java

is

in

deferred

is

also;

it

then

is

only married and does not yet frequent the

nay even of 7 years of

In Acheh, however, girls of 8 to lo,

').

any other

at an earlier age than perhaps in

country of the Eastern Archipelago.

gantiing,

l-tiwiii

the

Proposal, Betrothal and Marriage.

I.

age are actually handed over to their husbands, even where the latter
are

grown up or elderly men. So universal

at the age of 8

whose daughter

is

this

custom, that parents

10 years does not occasionally share

her husband's bed are greatly concerned thereat, unless there are spespecial reasons for her not doing so.

Such a reason would

.

savyid and

of a

Mohammedan
and

as

is

it

gampong
a

girl

maid,

of note

may wed none

nobility are not very

that the girl

,

wait
class

is

for

that

Or

years
is,

else

for

apart
it

is

the daughter
1

otiier tiian a sayyid.

numerously represented

As
in

these

Acheh,

for a girl to leave her parents'

to follow her husband, her high birth

to

thus

be, for instance

an exceptional occurrence

Native world.

may sometimes compel

husband, or even to become an old

from such cases, almost unknown

may happen

that the daughter of

in

some

the

chief

formally married to the son of another chief, but the great

distance of their

i)

homes from one another, and perhaps

Kaxoen mantong^ haiia woe.

also small local

Possible
causes of late
marriage
of
"'"'=-

296

may

wars

delay

for

years the "home-coming" of the husband. These,

however, arc manifestly exceptional cases.

The Achehnese

promoting
marriage

the

of

girls.

and beauty, tliough observation

strent^tli

lead us to form a contrary opinion

would

When

Superstitious

of feminine

preservation

the

declare that these early marriages are conducive to

').

what the Achehnese regard

a girl reaches

as the marriageable

^b^ without having yet had a single suitor for her hand,
(^j^gre
must be some suijernatural agency
at work.

upon

must have

as certain that she

value of the

initial

in

way

tlie

(if

husked

When

this

letter of her

has been ascertained

by means of a wad

the girl

and the spot indicated

rice [hreu'eli]

golden needle, so as to draw a

little

of tree-cotton

is

looked

of her success.

name

the basis of a calculation for indicating the part of her

to blame.

It

some part of her body something

in

)nalang or unpropitious, which stands

The numerical

believed

is

it

j-j^^j.

is

assumed

body which

as
is

placed on a heap

is

slightly pricked with a

blood. This blood

[gapciicli)

is

which

is

gathered up

then placed

is

in

^n sgg> P^rt of the contents of which have been removed to make

room

for

it.

little

are enclosed in a

of the

hair

girl's

young cocoanut

leaf,

and some parings of her

and

nails

finally all these things arc

tlirown into the running water of the nearest river or stream.

This

is

one of the most usual methods of doing away with the

inalang [both malang). There are also other ways, such as for example
the throwing

away

of an old garment of the unlucky one into a river

or at a place where three or four

ways meet (simpang). The old women

are the most trusted advisers in such cases.

Relative soposition
of man and

The Achehese adat

cial

^^''^^'

ntcdan

law that a

agreement with the

not

marry a man

rule of
r

Moham

ot social position

own.

inferior to her

The

in entire

is

woman must

pride of the Achehnese also withholds

daughters to

long settled in the

strangers

them from marrying their

Arab blood, or have been
country and have attained some position. To other
unless they are of

foreigners,

they only give

women who have some

slave blood in their

veins.

An
l)

exception to this rule

Cases in

cumspection
hand,
follow.

where

is

which young
enjoined

-Vrabs

or

wives

is

suffer

made

strangers

favour of devout hajis from

serious physical injury are rare, since great cir-

on the husband by
other

in

the

adat

wed Achehnese

and public opinion.

On

the other

virgins, such painful results often

297

and especially those from Krinchi

Java,

made

long

better

stay

Achch

in

of Achehnese

class

or

who

earlier

in

times often

permanently. But the

there

settled

have always objected and

object

still

to

(K/i-iig), who are speknown as "strangers" (ureueng dagang). Only such Klings as have
amassed some wealth as traders or have the reputation of religious
learning are allowed to wed the daughters of Achehnese of consideration.
The doctrine of Islam, that there exists no such thing as a mesal-

giving their daughters in marriage to the Klings

cially

Uance for a man,

also

is

liberally applied

on alliances which connect them with good

of

and

it,

tuanku prefers to
the

tries to

obtain

rank as a wife for his son. The

in

his consort

honour

for the

from among

own

his

relatives or

of the great uleebalangs. Most marriages of chiefs and of

families

relatives are regulated

nearest

their

choose

set a high value

Both

an uleebalang always

also for political reasons,

daughter of one of his equals

the

men

yet

families.

by purely

political considerations.

At

present

the

Dutch Government. The best way of allaying a feud between two

they are not as a rule concluded without the consent of

clans consists in bringing about a marriage

and a
in

of the

girl

Women who

other.

between a man of the one

arc far beneath their husbands

position generally take the second, third or fourth place in the ranks

of his spouses.

A
1

young man usually marries

6 to 20 years.

in

West

(though

Although
service,

1)

of

for

uncommon,
to

case,

for

is

still

it

in

2)

allowed

is

visit

to

is

first official

taken through a go-between

(25

dollars)

dowry,

of the

the post

is

one

tima. This proverb cannot be taken as in itself proving the rarity

Java,

vfhere

the people of Minangkabau,

Mis

After numerous confi-

by the adat a recompense of one

a proposal

called liinipang angulati alu

seek her a husband,

the ladder". But in

').

outward seeming the seulangke simply renders hireling

which he

every bungkay

for

seeks out

^).

Hanthm mon mita

such

even

to

girl

between the parents of both parties the

form also confidential) step

in

called seulangke

dollar

young

regarded as incorrect by the Achehnese. "The

is

does not look for the bucket", they say

dential discussions

custom prevalent

his side; the

Java, according to which the father of a

a suitable son-in-law,
well

time at the age of from

for the first

The proposal comes from

among whom

of marriage

on the woman's side

the rule

is

for the relations of the

have a saying anau mauchari jangjang

Acheh

make

not

the proposal

is

woman

"the aren-tree seeking

this practice is really exceptional.

the girl's parents to

is

"the mortar seeking the pestle"; and

called nuusculciingaiy.

Proposal of
"^*

298

much sought

reason

polish

(=

should

lie

which

"elder":

further

bestows

see

on

75

p.

course such as
Before

broke

latter

tlie

an

Achchncse the

He must

is

For

his promise.

{Unto)

this

rank and

in

the seulangke begins

of

title

urciicng

titha

be completely master of the

and particularly of intimate

intercourse,

and must be

this,

It

have that knowledge of the world and

above).

proper forms of social

Appeal to
lucky omens.

by persons of some consideration.

former times the scidangki- had to take the

must be the equal of the bridegroom

he

position.

in

bridegroom when

of the

place

even

after

of trust, and

position

word an accomplished person.

in

inter-

lucky

task, the requisite appeal to

his

omens must be made. Long before the formal proposal, a sort of calis
made which is supposed to show whether a blessing can

culation

on the union;

rest

for

example the numerical value of the

names of both

of the

added together

are

number, and the remainder

it

wise to

is

There

are

and omit

divided by a certain

antl

over after this division shows whether

commence the negociations

some however who prefer
calculations of this sort

all

The day

left

initial letters

or not

').

to place their trust in Allah

^).

for the visit of the seulangke

is

computed by

also carefulh-

counting off against the days of the month the four following words:
langkali
iiiawht

pace),

(a

raseuki

Dates on

(death).

(brcadwinning), pciitcuinn'cn (meeting),

latter for preference) fall are

On

all

and

which the words raseuki or peuteuiiiuen (the

considered favourable

'').

ceremonial occasions the Achehnese has recourse to eloquence, and

time has gradually reduced to crystallized forms the "speeches" to which

domestic and social

the

girl

life

whose hand

is

gives

rise.

Thus the seulangke says

to the father of

"Your servant has directed

sought^):

his steps

towards you, because Teuku N. has requested him so to do.

you

to

be so good as to take

child

his

but

1)

humble

The books

folk".

2)

This

is

miiphay.

The common name

similar subjects (Jav. pr'imbon)

wilful

fitting,

presses

or tables used for these calculations are called

working them out

on these and

The seulangke now

neglect

of

calculations

is

for a

in

more

his suit

phay (Arab, u^j;

V^)j

vogue

is

begs

your slave". The

we be

seeing that

memorandum book

teh (Arab.

generally

as

(son)

answer runs as follows: "That would not be

He

see p.
called

closely,

tlic

act of

containing notes

198 above.
in

Java

li(!lo

or

and much practised by pious men {santris).

3) These time-tables or methods of computation are known as sural kiilika or kalika\
those most in use are the Malay kiitika lima^ ktitika tiijoh^ bintang tiijoh or bintang dua

gudil

blaih.

btiiguttg

299

and

the end the father repHes

in

you have

goal yet not wholly attaining

till'

touching

we

e.

(i.

matter

the

in

it

knows not how

After

this,

coming

it,

to reply"

much

to be desired); therefore your servant

').

the symbolic language

dropped, and a preliminary

is

where the
narit,

i.

e.

the

see

to

resides,

girl

in

The parents

part

their

has

of the

day

me tanda kong

for the

young man have of course, before taking the

/

proposed

the

for

and keuchi

'

ot their

and the parents of the

marriage,

own

girl

Marriage an
affair

his first visit.

family matter, but at least as

Thus the keuchi

consent.

He

Marriage

on

affair

of the whole gampong.

prevent a proposed marriage from

to

of the

girl's

gampong

will

seldom refuse

man

no reason to object to her marrying a

has

of

Authority of

connection"
^^''i

riage.

same gampong and

taking

even

is

less likely to

husband from elsewhere. In the

the marriage

may

raise difficulties to her

latter case the children of

be regarded as trees planted by a stranger, of which

the owner of the garden has the exclusive enjoyment and profit.

It

is

only where the keuchi' himself or one of his relations or chiefs has

eye on the

his

that

girl,

he sets himself to baffle the parents

they suggest disposing otherwise of her hand, and so

when

compass

tries to

his private ends.

The

usual

keuchi'

is

as

form of the dialogue of the parents of the

follows:

"X

message from Teuku N.

child

for

him

(n.b.,

good pleasure?" He
as

l)

the

(the

seulangke)

(the father of the

father).

replies,

What

"What

seems good to you, whose child

it

is

has just

with the

come, bringing a

young man) asking

now

part have
it

girl

the Teuku's
I

in

for our

{=

your)

the matter? be

it

concerns".

For a description of the betrothal ceremonies of the Malays of the Peninsula, see
Malay Magic pp. 364 368. {Translator).

Skeat's

the

by no means a mere

in fact

is

much an

power

has

The headman

taking place.

the

of

gampong.

do the same with their local authorities after the seulangke

them

paid

youth

and tcungkii of the gampong

fix

step, asked the permission of the teungku

gampong

Betrothal
^'

fact.

first

ar-

sent him,

invites the parents of the

keuchi

order to

who

to those

the bringing of a token that the agreement has been ratified

a betrothal gift in

his

and

his report of the negociations

accompany him

to

up yet not actually

close

rangement made. The seulangke now returns

makes

that

all

are of a truth too lowly in rank, and our dealing

leave

will

are willing to agree to

the saying holds good of us, reaching

know

but as you

said,

We

"'>-

300

On

the other hand

often Iiappcns that a keiichi" opposes the mar-

it

schemes of a young man, especially when the object of his

riage

gampong.

resides in another

The

authority

affections

of the

such matters

in

keuclii'

is

considerable, as he

practically regardetl as being, in a general sense, the representative

is

No one

of the interests of the gampong.

headman of

spouse

his

would

outside

be

thus

instance

which the

in

own

his

kcuclii'

in

children

gampong.

see

he, a5

to seek

marriage

of the

we

Here

further

conformity with the popular saying,

gampong, and keeps

"father" of the

the

actually

is

to

the

since

limits,

its

lost

when

fiat

gampong, forbids a youth

populated

sparsely

disputes his

his

"children"' in

its

turn carefully

the right path.

The

day

best

for

the

tanda koiig narit

/;/(

ascertained

by computation. The favourite

that of the

full

To what an

14'h

is

that

fact

in

for

this

ceremony

is

of the month.

extent marriage

from the

gathered

be

moon, the

is

tlay

an

affair

it

is

of the

gampong may

further

not a relative of the would-be

bridegroom, but the keuchi, the teungku, certain elders and the go-

between who undertake the presentation of the

latter

is,

who
the

actually receive

with

latter

hollow

gampong.

called the ranub

is

dbng

This consist of a dalong or large round food-tray

in

its

midst.

Round

rows of sirih-leaves tastefully arranged

long

placed

base.

are the authorities of her

wooden upright standing

detachable
are

it

they bring what

betrothal-gift

"standing sirih".

or

The

of betrothal.

indeed, received in the house of the bride and in her name,

but those
Besides

gift

The rows are piled up

all

in

the
the

round from the lowest layer

upwards, and on the top are laid betelnuts, and boiled eggs gaily coloured.

As soon
girl

lives,

they are

as

rences in

l)

as

the

envoys have entered the house where the

suitor's

there ensues one of those stereotyped discussions, as prolix

droll,

which always accompany important domestic occur-

the domestic

life

of the

Achehnese

These prolix discourses on weighty occasions are also

A good example of those employed

of Sumatra and in Java.

in the essay

on the adats

Kapau, lithographed

at

in

there

are

floods

1890

in

be met with

in

other parts

Menangkabau may be found

oratory

district of

house of R. Edw. van Muien. But even in

at the

much from

of stereotyped

to

appointment of a pangulu nndiko in the

in use at the

Padang

Java, where the adat has suffered so

nile,

').

the great

at

power of

the chiefs and a foreign

every village wedding. These "speeches"

sometimes furnish important historical and ethnographical material, for crystallized forms of
this

kind generally live longer than the adals on which they are founded.

;:

30I

The entrance
place

the

at

"going

(or

Achehnese

the

as

call

it)

brought forward by way of preliminary, and

is

takes

eloquent elder of the bride's gampong.

of an

invitation

The ranub dong

upstairs"

sirih

is

Thereupon an elder of the bridegroom's gampong

offered to the guests.

speaks as follows: "Teuku keuchi', Teungku and elders of this gampong,

our

desires

you

you

to

visit

address to

to

by one

given

of the

to present N. (the suitor) to

is

do ye accept or not?" The answer,

then,

of the

elders

word which your servant

little

Our wish

you.

How

your slave.

as

on account of a

is

gampong, runs

girl's

as follows

"Your servant esteems your words as a command, but as

matter

is

concerned,

know naught

of

it,

you had better

far as this

X"

appl)- to

(indicating a fellow-elder).

The

speaker

first

then

turns

X, and repeats

to

and pretence of ignorance sometimes goes on

the most serious way.

enough, the person

who

whose
his

child

the farce

addressed

replies:

bridegroom N.

great-grandfather"?

As soon

time

for a considerable

"There

Who

as

to others

thought to have lasted long

is

no objection

is

by your words, which we esteem

this

is

When

last

the purpose conveyed

but

question, but

him the same evasive answer. This reference

the other gives

in

his

was

as a

to

command

his grandfather

and

genealogy of the suitor

the

has been set forth up to a certain point for the benefit of those present,
the

matter

considered

is

gampong now produces

gold

ring or hair

One

settled.

the

of the

ornament [biingbng

of the

elders

tanda or token of good

faith,

or the like, and hands

preiie')

to the keuchi' with the words "Let this serve as a token".

dong or "standing
fellow-villagers
sirih-leaves

with a

The ranub

thereupon brought up and presented to the

is

maiden with the words: "Behold one or two

which we have brought to

this

time

forth

offer

you".

The meeting concludes

the pair are one another's betrothed. Should

engagement be broken

remains

in

her side

it

his

of the

it

feast.

From
the

sirih"

suitor's

a valuable

the
is

possession

returned.

off later

of the

heavy one,

bride; but

When, however,

word without reasonable

a pretty

through the man's

cause, he

fault

the tanda

where the blame

is

on

the father of the bride breaks

must

also

pay a

fine,

generally

to the uleebalang.

In Acheh, just as in other parts of the Archipelago, no father allows

his
still

daughter to become betrothed so long as she has an elder

unbespoken, unless the

latter

sister

happens to be blind or insane. Nay

Creaking of
"

'^
''

302

even

such

in

case

sought to provide the unfortunate

usually

is

it

one with a husband, thouyli the ordinary requirements as

tf)

rank and

position are not of course insisted on in such instances.

Mutual

icris-ii-la\r

and

The

ic-

sons-in-

'"

peculiar relation between the son-in-law and the bride's parents

Acheh, a

Conditions,

social

which must be regarded as a rudiment of

relation

the time of the betrothal. Neither

commences from

law,

man

the engaged

himself nor his parents

Nothing short of a death

may

any time durmg the

at

cross the threshold of the girl's parents.

betrothal

continuance of the

earlier

in

the

create an exception to

family can

this rule.

All intercourse between the son-in-law and his parents-in-law

improper and

after marriage, regarded as

This notion, which

prevails

still

be gradually dying out

Son-in-law and

Should

one

shun

brings

them

presence

another's

Acheh.
like

the

together, pass with averted faces.

be impossible to avoid communicating with each other, they

it

whom

do so through the friendly interposition of a third person,

each address

Such

even

parts of Java, but seems to

in that island, subsists in full force in

father-in-law

when chance

plague, and

some

in

is,

restricted to the unavoidable.

they

in turn.

a situation

might

Achehnese daughter

at first sight

appear to be untenable,

really never quits her parents' roof.

for the

According to

their means, the latter cither vacate a portion of their house in favour

of each

daughter that marries, or supply the lack of room by adding

on to the main building or putting up new houses

Yet when the son-in-law

called

'),

his

wife

in the

same enclosure.

"comes home" as

or

it

is

he takes no notice of her family even though he remains for

months or even years

this

visits

discreet

at a

time within the same enclosure.

behaviour, which

is

strictly prescribed

To

by the

facilitate

adat, after

every absence whether long or short, he notifies his return by coughing

long, so as to give the inmates time to get out of the

loud

and

and

leave

children.

terchange

his

part

of the

In a respectable

of

house

faniil)'

between

thought

free

for

himself and

this

coughing

the

parents

is

his wife

way
and

the only audible in-

of the

woman ami

her

husband.
Well-to-do

parents

often

have a house built

for a

approaching the marriageable age. Others furnish an

l)

IVoi'; see p.

295 above.

daughter who

is

which

is

outfit,

303

pars pro

ilescribed on tlie principle of

hantay

by the expression chub

toto

tika

"the sewing of mats and cushions".

The engagement

lasts

sometimes only a month, but sometimes longer,

even as much as a year. The day for the marriage

seulangke in

consultation

Mo lot

with

by the

fixed

is

the parents of the bride. Mo'lot (Rabi'

and Kandttri Bu (Sha'ban) are

6A,
14th and 22i"l of the month
regarded as lucky months, and the

al-awwal),

Adb'e

(Rabi

al-akhir)

as propitious days.

The

all-important

day

is

preceded by three evenings of feasting

house of the bride {dara bard)

the

custom of staining the hands and

Arab, hinnd)

formance of

The

').

point

skilled

of fact

in the art,

name from

in

the

gacha {= henna, the

feet of the bride w'xth

guests arc nominally supposed to assist at the per-

this portion of the bride's toilet. 'Y\\&

phun gacha, dua gacha and

In

these derive their

it

who

is

llice

gacJia

the

^), i.e.

gacha evenings are called

first,

second and third gacha.

woman

but a

not the guest,

At

the hands and feet of the bride.

least

woman

one old

professionally

much admired

applies the dark-red stain so

to

of the family,

the grandmother for instance, takes an active part in this performance,

in

order that a greater

invited,

blessing

varied

by the

Many women

rest thereon.

are

the bride's house, which

in

They spend

.decorated to suit the occasion.

they

may

and partake of the evening meal

recital of hikayats or stories,

is

merry evening pleasantly

till

about midnight, when

retire.

None

of the

may

bridegroom's people

partake

in

these festivities,

even though the two families are related to one another. Nor are any
feasts held

in

the bridgroom's house on these nights.

Well-to-do people convert one or more of these three nights into a

festival for all the

inhabitants of the

gampong by

organizing a piasan.

This word (Mai. perhiasan) signifies a feast of a secular description

characterized

by various popular amusements, and generally enlivened

by fireworks and

illuminations.

Among

the most popular

on such occasions are what are known as Rapai

favourite

1)

2)

performance

is

the

hanging

^).

of red-hot

The Malays have the same custom, which Ihey

At Mecca also one of the festive gatherings

3)

See below Vol.

II

Chapter

III, J

3.

these the most

chains

on the bare

call b'crhhiei. (^Translator).

to

which a marriage gives

called hhtna after this very practice of staining the bride's hands

Vol. II p. 165.

Of

amusements

and

feet.

See

occ.ision is

my Mckka.

304
body. The ratcb sadati and pidct are also very popular. The people of

gampong

the

of the

take care that the players are entertained at the expense

who

family

give

the good cheer and the

The

The

.iiulam-

the

show

in

following the third gacha-xi\^\t

form

the
is

it.

amusements. The day

of the

called the andain-^z.y [urde meu'andam),

the bride's toilette, of which the

since

andam

the shaving off of

e.

(i.

of her hair) constitutes the part esteemed as of the highest

portion

importance,

is

From two
invitations

completed thereon.

gampong

to four days beforehand the people of the

morning

the

issue

female to attend this ceremony.

at this kanduri at uncertain times; the concourse lasts

early in the

gampong-folk

both male and

guests

to

They assemble
from

that accompanies

three nights of feasting are only distinguished from one another

by the arbitrary changes

while they themselves enjoy both

feast,

till

women go

about

3 P.M.

They

to the

sambe

likot,

their place in the srainbc rcnnycun.

Food

is

are received

while the

by the

men

take

placed before each of the

guests immediately on his arrival.

No

Presents from
le gues s.

gifts,

guest comes with

one a

dollar,

empty hands. They hand over

Where

is

who

another a goat, and so on, to the elder

as master of the ceremonies {peittiiiiang jatnee or

the bride

their respective

acts

peutimang bu'et).V^\\erQ

the daughter of an uleebalang, even buffaloes are presented.

a married couple attends the feast, the

separate gifts

man and

his wife bring

').

Those invited

as guests are for the

most

part, besides intimate friends,

the relations of the bride and more distant kindred of the bridegroom.

The adat contains a curious rule in regard to the return

made to those of the two last-mentioned classes. To such
belong to a generation younger than that

money must be
the

gifts

unless

1)

bride

be

them

as

sum

of

of

'),

at their departure equal to double the value of

paid

which they have brought.

The andam must be performed

it

of the

gifts to

it

before midday;

take place while the sun

This offering of

gifts

is

is still

no blessing

ascending

called lcumciinluc\ In Javanese

it

is

{itroc c').

known

as

rests

on

Though

nyumhan^^

in

Sundanese as nyambiing.

2)The bridegroom's
as junior to her

relations, even

when they

though they be really senior

wife each to address the others relations in the

elderly

man may be heard

to the bride in age, are

are younger than the bridegroom.

calling

elder brother of the speaker's wife.

same way

It

is

regarded

usual for husband and

as that other

a mere boy aiang (elder brother),

would do. Thus an

if

the latter be the

305
the

work

the

sramoe

by an

actually done

is

expert,

nominally take part

likot

in

women assembled

the

all

and the professional

it,

in

hair-

dresser must nowise neglect to invite at least the most important guests

share

to

the andam,

in

matters not

commencement

the

Before

"It

leave the task to you".

invariable answer being, however'):

the

be taken to avert

andam

of the

evil influences,

the necessary steps must

and means employed

to ensure

what

technically called "cooling".

is

As we know,

languages of the E. Archipelago

in the native

all

happiness,

peace, rest and well-being are united under the concept of "coolness",

the powers of

Thus

while

the words "hot" and "heat" typify

when

a person has either just endured the attack of a "hot" influence,

or

has luckily contrived to escape

confirm

"cooling"

in

order

recovered

or

escaped losing.

the adat prescribes methods of

it,

him

evil.

well-being

the

in

which he has

are also adopted for

The same methods

evil things and baneful influences, the removal of which

charming away
is

to

all

regarded as an imperative necessity. For instance, the completion of a

and various domestic

house,

made the occasion for a

when newly built or after the

are

festivities,

process of "cooling"; so also with a ship

holding of a kanduri on board

and before the padi

is

planted out the

ground must be purified from "hot" or dangerous influences.

Acheh

In

this

cooling

be cooled with

unhusked

The

rice

with

in

Hana

e.

i.

object

itself

implies

cool).

The most

mixed with a

of a

little

little

husked and

{breu'eh pade).

tcupong taweu'e

Among

plants'").

water

is

performed with the help

the plants which always appear

holy-water sprinkler are included the

improvised

which

1)

mingled together

small

^),

strewing over the

besprinkling

of certain
this

teupong ttnveuc

the

also

rice-flour;

(making

called peusijiic

consists in besprinkling the person or thing

method of cooling

effective

to

is

^)

cooling)

and

the

manc-manoc

')

to

in

name

(a

sisijuc

which

peui^ idin Ion to' andam.

2) Peiichrueng in the highlands.

means unflavoured

3) This properly
is

mixed with
4)

The

dough, since no

salt or flavouring

component

use of this "neutralizing rice-flour" (^tlpong tawar) with a sprinkling-brush formed

of leaves and twigs of certain plants

Magic pp. 77
5)

flour or

it.

80

This cooling plant

(the Sundanese

is

also universal

among

the Malays. See Skeat's

Malay

etc. (^Translator).

bun

is

/iris).,

known
and

is

at

Balavia as chakar (^elsewhere chochor or sosor\

bel>ek

used in Java as in .\cheh for certain mysterious purposes

20

"Cooling"

3o6
betel-nut

stalks

naleu'eng samlnt

or

Thus before the young padi

planted out, a besom composed of

is

small plants of inane' -manb'e and

and a betel-nut

sisijtic

the midst of the rice-field, after being

in

liidaii

dipped

first

and used to sprinkle the centre of the

a birth, marriage or death, the

added on certain occasions.

arc

')

field

viane' -inanbc or sisijiie

of the Quran

"cooled"

is

one who has

too,

the

all

in the

fallen into the

same way by

the

In

woman

old

case

of

is

been saved

water and narrowly escaped drowning,

beings,

kiinyet (glutinous rice

In

some

made yellow

cases this last only

is

it

requisites

for

and some

7ialcu'cn<r

of "cooling".

The

all

the smearing of a

little

done, and a child that has fallen from

clay from

little

are employed, should

otherwise the good result

is

very doubtful.

bride's hair {andain)

andam and the cooling that precedes

rice (brcmli

given to

e.

i,

is

with turmeric) behind both cars.

behind the ears with a

(talani).

On one

is

it

*).

The

are placed

husked and on the other un-

and padc), on each stands a bowl of teupong tazveue

and a small besom composed of a

is

'),

with flour and water

when recognized experts

women

ready on two trays

husked

cooling

ceremony of shaving the

return to the

the

"cooled"

is

falls.

All these coolings, except

be performed by old

To

is

simply smeared

the ground on which

the

called peusunteng

bii

the stairs

recitation

of the family.

human

by what

followed

after

woman"

guru or teacher. So

his

or a child which has fallen from the steps of the house, etc.,

by an

up

the posts of the house

a long journey, or

from

set

is

day

44111

boy who has completed the

returned

just

from shipwreck, or

On

-).

stalk,

teupong taweue

(midwife) or an old "wise

comes and besprinkles the topmost portion of

with

in

sambo,

plants so used are

sisiju'e

plant, a viane -manb'e plant

kind of grass the flowers of which look

however

alike in different localities.

i-eally

of different sorts, but the same

All have this in

common,

name

shape of the

that the

leaves bears a rough resemblance to a duck's foot.

1)

as

This

is,

according to Dr. P. van Romburgh, the Eleiishie India.

jampang and used

2) See p.
3)

the word, like that of

or inserting behind the ears", and

the youth of

known

is

in

Java

264 above.

The general meaning of

a technical

It

as cattle-fodder.

Acheh of wearing
sense

to

is

its

equivalent in Malay,

used to describe the custom so

flowers stuck behind their ears. It

is

much

in

is

"smearing

vogue among

also used

however

in

denote the smearing with yellow rice for purposes of cooling. [The

Malay word Krsuiithig means according to Marsdea the wearing of flowers or other ornaments on the head or behind the ears. (^Translator).']
4) Cf. Skeat's Malay Magic p. 353 et seq.

307

though they were

as

plaited.

On one

young cocoa-nut opened by cutting

line,

of scissors,

through the centre

bowl of perfumed

dried sandal-wood {kleiunba) and a

women

Arabs; used by

An

old

woman

scatters

little

blacken

to

oil,

an indented

bowl with some

a similar

and the edges of

their eyelashes

sprinkles the patient with tcupong taweu'c, then

first

over her body and smears her forehead

breu'eh-pade

little

Before

for the purpose.

by Islam

prescribed

Bismillah!

padc

task, she repeats the formula

for the inauguration of all

name

the

"in

commencing her
of Allah!"

The

matters of importance

scattering of the breiieh-

lliic, pcu'ct,

limhng, nam, tujomoh! This counting

on other occasions, such as the use of charms, and

The

bride

is

thus

Now

is

sa,

'):

employed

also

in children's

games.

prepared for the actual ceremony of the andam.

to the time of marriage the hair

sible.

placed ready

is

performed seven times, each being solemnly counted

is

duel,

by the

seitrciiina (called kiihl

some cocoanut water from the cocoanut which

with

Up

in

and two eggs.

their eyelids),

also placed a

is

the two halves being then neatly fitted into one another, a razor,

pair

it

trays

of the

is

drawn back

as tightly as pos-

however, the shorter hairs are combed forward from ear to

ear and shaven to the depth of about a fingersbreadth along this line.

The married woman continues to wear her hair in this manner until
she has some children; she thus "andams" for several years. But the

andam properly
marriage

so called

derives

its

is

name, and

receives as her recompense

and unhusked

So soon

rice

as the

that from which the great feast before a

is

among

and eggs

left

performed by an expert. The

over after the "cooling".

andam proper has been completed by

of some of the above-mentioned cosmetics (perfumed

seureiima)
this

latter

other things the remnants of husked

the female guests assembled in the sranib'c

have been merely onlookers, proceed to

the application

oil,

assist

kleumbd and

likot,

in

who up

the

to

work on

hand; one after another they apply behind the ears of the bride the

supplementary "cooling" of yellow glutinous

above

under

the

name

of pcusuntcng.

rice

The

which we have noticed

bride

acknowledges

this

token of friendly interest by an obeisance (senmbah), and at the same

time receives the

gifts

presented to her by these guests.

Mothers whose daughters

i) Cf.

to

sick very often

make

vow

that they

Tijdschrift voor Binnenlandsch Besluur Vol 7 p. 221 as to the

seven as an introduction to invocations of gods or spirits in Timor.

the notes in the

counting up

fall

3oS

have a geundrang or drum to play

will

they recover and

live to

such cases the geundrang with

In

of two flutes {srune)

is

at the andaiii

should

festival

be married.

played

its

indispensable accompaniment

the back verandah during the actual

in

operation of shaving, and afterwards the musicians complete their per-

formance

The

lageii nieu

with

laced

bracelets

gold

are

thread,

tightly

which the bride

briefly the toilette in

As upper garment

after the andain.

They have

a special

andain for such occasions.

Let US now sketch

toilet
'

the front part of the courtyard [hu'ai).

in

tune called

over

the

she has a

dressed

or jacket richly

bajt'e

of which

sleeves

is

sundry kinds of

These comprise the puntu and ikay on

fastened.

the upper arm, the sangga near the elbow, a bangle (gleucng) on either

arm, pushed up to near the elbow, round the middle of each fore-arm
a

and a

sazi'e,

pnc/io'

on each

wrist. All the ten fingers are

with two or more rings each. Over the jacket

ija

the

two ends are brought up crosswise over the breast and

It

is

allowed

hang down behind over the shoulders.

to

Around the neck there

to

cloth,

folded in four and passed round the waist, and

the

siniphi.

adorned

thrown a long

is

is

first

suspended a golden chain

(gaiiclinig)

which are attached horizontally one below the other three half moons

of gold each set with precious stones and finely wrought at the edges.

Above

comes an

this

cuntite

or

collar,

coinposed of golden

usually

knots of the same kind as those which are to be found attached to

corners of an Achehnese sirih-bag [boh chru). In the ears are the

the

great earrings (subang) which give such unbecoming width to the holes
in

the ears of the Achehnese

The

women.

silken trousers (sihtenl' or Incul') are not as a rule even partially

covered with a loin-cloth

[ija

pinggang). Such a garment

dispensable for the adults of both sexes in

that the

wearer

is

Mohammedan

Acheh and

but the bride

is

indeed

in-

serves as a token
is

usually of im-

mature age, and neither propriety nor religion demand so much of children.

On

either

foot

the

bride

suasa (an alloy of gold

silver bells inside

On

the

gracefully

tin),

krnnchong or anklet of

which

is

hollow and

silver or

has tinkling

it.

forehead

down

and

wears a

rests

a patani

dhbc (forehead-plate) which curves

to the cheeks; on the right

fixed

golden bosses {anthig) from which

bells

hang down

to the level of the ears.

and

little

One

left

sides of this are

chains
or

furnished with

two golden bungbng

309
(champaka-blossoms) are stuck into the hair above the forehead,

jeitnipa
wliilc

on

prciic

and the

back of the head are worn both the golden bung'ong

the

real flowers

known

on threads. Over the

strung

as bung'ong peiikan or market-flowers,

ear a golden biingbng sitnteng

left

may

')

sometimes be seen projecting.

Round

her waist the bride wears a girdle, with a broad square golden

clasp {peundeng) set with precious stones in front, the belt

con-

itself

sisting of a silver chain.

out in this heavy attire, loaded with costly ornaments, the

Dressed
bride

now

company.

kin to bear her

The proceedings

in

house of the bridegroom are of a simpler

the

The malani gaclia

On the andam day a

description.
at

all.

some of her next of

the all-important evening with

awaits

or night of the gaclia

feast

is

not celebrated

given, but only to such of the

is

bridegroom's relations as have to travel some distance to share

ceremony of the evening. Here too the

presentation

the

of which

is

in

the

relatives bring gifts {teuiiwuntuc),

governed by the same adats as

in the

bride's case.

The bridegroom
ceremony.

He

and a loin-cloth of the

sort

place of

all

placed

is

known

side

contains
the

Lam Gugob

krong

cap with a gold crown {tmnpo'

thrust a dagger, differing

is

The handkerchief

one of

as ija

meiiili)

all

the

tied

is

{talb'e

in

On

from the
head

his

surrounded with a
kii'eng)

on the

appearance from the

called skvdih.

up so as to form a bag

{bu?igko'ih),

which

requisites for betel-chewing, an indispensable adjunct

eyes of every Achehnese,

his

somewhat

wedding

striped silk trousers,

{bajei-),

richly laced with gold thread.

ordinary Achenese reunchmg; this

in

rich attire for the

in

handkerchief {tanghdo). In his waistband

purple
left

fabrication,

its

himself

arrays

also

usually wears a white jacket

is

borne behind the bridegroom by

comrades.

Where the parents of the bridegroom have taken the geundrang

vow on his behalf (and this happens just as frequently in his case as
in

the bride's), certain ornaments which properly belong to

are

added

to

his costume, such

fastened in the folds of the handkerchief which

The drum and

l)

women

only

as bracelets and anklets and flowers

is

wound round

his head.

the two flutes do not begin to play until the evening.

See the e.\plan.ition of pcusiiiitciig on

p.

306 above.

310

The music
The wedding

continued during the procession to the house of the bride.

is

This great procession

called inainplcnc

is

')

and commences

at q P.M.

(inainpUtte).

or even later.

All that \vc have so far described appertains to the

and the same

course

bridegroom

This

form.

meeting

until the

bridegroom

can

take

place

between the bride and

Mohammedan

requirements of the

ceremonial
the

to

seldom

is

bride's house;

deferred
it

law arc

coming of the

generally takes places during the

of the bride's gampong, or in the house of

On

nancial

page we

later

;iV/<75rt/!

some neighbouring

shall describe the peculiarities of the

and add some remarks with reference

of marriage, etc.

results

fulfilled,

the prescribed

in

the

until

course of the wedding day, or even a day or two before, in the

contract

adat,

regarded as a matter

is

it

marriage contract has been executed

the

until

e.

i.

no

that

Achehnesc

mampleuc and the subsequent proceedings

true of the

house of the bride. At the same time

at the

of

is

to the

F"or the present let us

iitali-in.

marriage

dowry, the

fi-

simply assume

that the requirements of the hukoin (religious law) have been satisfied,

and that adat can thus take

The

fellow-villagers

in great

and

its

free course.

relatives of the

bridegroom have now assembled

numbers. After the young man has paid respect to

and brethren by a farewell obeisance, he

house by some of the "elders".
the

at

of the

foot

gracious

to)

The bridegroom
is

the steps of the

'^

ground

Allaltitmvia (alii

nearest

of

i.

e.

These formulas are repeated three times

is

now

frequently attended

by the

one of the elders exclaims

Muhammad"

chorus salazvaUee

He

down

as his feet touch the

"O God let thy blessing rest on (be

our Lord Mohammad." All the bystanders shout aloud in

sayyidina

'^ala

.steps,

led

is

As soon

his parents

all,

placed

in the

by some of

and never by

^).

midst of his fellow-villagers.

his nearest relatives, but

his father, as this

with the relations which subsist between parents-in-law.

would

seldom
conflict

The procession

headed by the musicians, who have here again a special tune

is

i)

This word

is

identical with the

Malay

m'c'mplai^

which

is

for

borrowed from the Tamil,

never used (like the original word) in the sense of "bride" or "bridegroom". It
Acheh to indicate the procession alone. The expression ja' euntat mamplcui is
is used in
indeed employed in the sense of to escort the bridegroom on his way to the bride's house,

but

it

but

to

is

the

Achehnese these words convey

the

notion

of joining the "bridegroom's pro-

cession".
2)

Salawa/e

is

the Achehnese pronunciation of the .\rabic

prayer for him (the Prophet).

Qallii

'alaih

utter the galat-

3"
the occasion. This tune

changed when the party enters the gampong

is

road or rather the path which leads past the entrances of the enclosures
within the gampong.

Amid

re-iterated

they at length arrive at the

of salawaleee\

cries

enclosure of the bride's parents, where the people of the latters'

stand drawn up

form up

in

opposite

line

in

to

hosts

their

background and as

entirely in the

it

but the bridegroom

gampong

"Are ye

asks:

addressed

those

all

reply in

which

elder of the bride's

"We

receives

all

the

walked hither, oh Teukus

all

The

questions

three

directed your steps hither, oh

same reply

as

the

last,

personages of the bride's gampong.

by

in turn

When

all

"Have

the principal

this child's-play has lasted

long enough in the opinion of the master of the ceremonies,

time to offer

remain

and

sirih

outside the

accessories to the guests,

its

house.

This

and

r"

then repeated

are

civility

is

who

it is

all

thought
time

this

introduced by an elder of

the bride's party in the following words

"Your servant

illustrious

desires

to

of you

all,

Teukus, that

my

permission

the

speak a few words,

oh Teukus. Be

it

for

which he invokes

known unto you

brothers here desire,

if

in

so

then,

Allah the Exalted

so will, to go into your midst (i.e. in order to present the sirih)

they

should

doing crowd or incommode you through predestined fate

(God forbid that they should do so on purpose), then, oh Teukus, we

humbly crave your

An
be

it

elder

among

forgiveness".

the guests replies as follows in behalf of

according to the words of the Teuku (the

last

all

"Good,

speaker) to us

all.

What says the Teuku? He says that his people wish to come amongst
us. As regards crowding or pushing that is pre-ordained by God, if it
be not done with the feet, we shall gladly submit to it *). It matters
not; we agree with great pleasure (lit. "on our head") that the Teukus
come among us".
1)

This Arabic formula "in

sha'llah'' is very frequently

used by the .Vchehnese in con-

nections which would sound incorrect to Arab ears.

2) This sentence

is

Colloquy
between the
hosts and the

(i.
e. gentlemen)", and
^"^^
here to serve your will".

are

the chorus of guests give a like answer to the question

finally

ye

question

An

come, oh Teukus

chorus,

The questioner resumes, "Have ye

Teukus?"

kept

is

were concealed from view.

There now begins another curious colloquy.

_

gampong

rows ready to receive the guests. The new comers

expressed in the Achehnese rhythm {sanja').

^'

312

The ranks now break up for a moment. The people of the bride's
gampong go through the polite form of offering the guests sirih and
and

bctcl-nut,

meantime they greet one another

in the

begins consists practually

close

files

in

familiar

this interval

up again. The colloquy that now

a series of pressing invitations to

("come up", the Achehnese says, since

house stands on

his

who

excuses on the part of the guests,

polite

more

When

fashion and speak the language of ordinary mortals.

has lasted long enough the

in

come

in

and

posts),

declare themselves con-

tent with their place in the front part of the enclosure. All this politeness
is

most part expressed

for the

pantons have this

common

in

with the Malay, that the

any way connected

are not in

The Achehnese

the form of paiitdns.

in

first

two

lines

point of sense with the second pair,

in

who

but serve chiefly to supply rhyming words. For an Achehnese

has some knowledge of the pantons most
of the
it.

The

that

Achehnese pantons

verses of the
to

is

used, the repetition

word of the next

last

arc also generally in sanja,

each consists of four parts of which the two middle

say,

ones rhyme with each other, while the

with the

commonly

strophe at once suggests the meaning of that which succeeds

first

last

word of each verse rhymes

').

Let us now see how the reciters help to shorten the evening of the

wedding; we

shall call the elder of the

of the bridegroom's

A. Weil then

A
A
/

dove

offer

you

B.

sirih,

I proceed

harm

I am milling

I)

E.

pray

accept

disclose to

to

tliat

to

bamboo

it,

you %vhat

is

in

my

heart.

case.

you should

teuku

disclose

hear that luhich

g.
|

li

flight.

mountain-bird with red

Basa Mculayii
Be'

its

pgrkutut's cage in a garden of flowers,

It is no

to say

enku,

'1

casting-net in a

A.

and the elder

to tell thee, even

quail twists in

Now may

afar.

flies

young

gampong B.
Teuku I have something more

wont

as the elders are

bride's party

phang

tciipdi

meutul'eh-lag'elt

is in

it,

your

heart.

feet.

basa Achch pisang teuchucho

saleh-saVeh tiialam ka jula.
|

Mere

teup'c/i

rhymes with Ach'ch and lageh with salch

also Icuchuclia with jula.

313

Bramoe-leaves form his food.

Come

Wash your

B.

feet

and

the stairs

to

step into the

of the house,

front verandah.

langsat-tree on a grave,

They

cut

me

down and

it

Teiiku, wait

Allotv

A.

Teukus, up

nearer,

fashion

it

into supports for a fly-wheel.

for a moment,
consult with

to

room

In the inner

is

my

comrades.

bag

for glutinous rice.

In the central passage an earthenware jar for sugar.

Rest, o Teuku, be

Should

B.

it

be longer,

We

it

will give

me

pleasure

(lit.

shadow even on

to the seat

my

head").

above the

stairs.

come here but once in a long time, only one single time

Let us be received in the front courtyard, that

A.

"on

braleuen-trce in the midst of the front enclosure.

casts its

It

moment

but for a

it

Men

').

sufficeth.

scare to frighten squirrels in the garden of Lubo',

tap the ajren-palm and take the sap.

You have come hither from (name of the guests' gampong)

It

is

7101V

On

B.

but a small distance

the

Padang

Sirahet-fruits tied

Once

A.

up

from

tvhere you are to the sitting-mat.

grows keutumbct

(a

plant used as a vegetable),

in the corner of the

garment.

a long time, barely one single time.

in

So far

*)

(as to

where we now stand)

In the field of

In Pante

Tama'

enough, this sufficeth.

is

petroleum.

is

Teungoh ("Middle Bank")

is

perfumed

oil.

Stand no longer on the ground, Teuku,

Ascend

into the house

and

sit

Let us go the sea-shore

B.

Let us bring

For

it

home and

upon the sitting mat.

to catch the cuttle-fish,

salt

this evening let us even

it.

remain on the ground,

Later on we can take our places on the sitting-mat.

A.

maja-tree in the midst of the garden.

Thereon may we hang the

sirih-bags of the guests

who

arrive.

You have just come from yonder, from afar.

Step

1)

forward now

We who

to

the sitting-mat.

are not familiar acquaintances have

2) Close to the

Meuseugit Kaya.

no claim

to be received within the house.

314

B.

kcutapang-tree

the midst of

in

country.

tlic

Jati-trccs in the forest.

hath charged us

to

come

Glumpang-trees with abundant shadow on the border of the

field,

Yonder gentleman (the bridegroom's

father)

hither

Bui as Jar as here (where we stand)

The buah-nona-trec

A.

branch

If a

it

forebodes an earthquake,

front courtyard, Tenkics,

in the

Perhaps rain will come and your

B.

sufficetlt.

the midst of the moon.

therefrom

falls

Stand no longer

in

clothes be wet.

Pomegranate-trees at the side of the gampong-path.

Let us then return

to the

entrance of your gampong-path,

That we may put up our umbrellas, and then our

clothes shall not

get wet.

What is that pong-pong

They are busy pounding the
A.

')

Withdraw

not,

Teukus,

For there a cocoanut

B.

sound

in

flour for a

to the

gampong?

the

(wedding)

feast.

entrance of the gampong,

liollowed (by squirrels)

may

fall upon your heads.

wag-tail on an apong-tree,

bco's nest in a jati-tree.

We

bear respectful greetings from our fellow-villagers.

Now

that 'we have come hither by the gampong-path

-),

let

us return

home again.

A.

brujoe's nest

in

')

wood-peckers nest

a panjoe-tree

^),

a virginal cocoa-palm.

in

You shall not return, Teukus,

and

Until you first come

Under the house

B.

Within the house

We

sit

on the mat.

an earthenware lamp.

a lamp of brass.

have come over the earth,

Hotu can
A.

is

is

lue

ascend into the house, zve should

Fresh and

salt

water mingle

in

soil the

mat!

the sea,

This water overspreads the swamps.

Even though
1)

The sound

2)

I.

3)

The

4)

e.,

now

it

be soiled that matters not (to the owner),

of the ricc-pounder in the Iciisoiig or mortar.

that

we have conducted

bird called m'erbah in Malay.

sort of wild cotton-tree.

the bridegroom to your

gampong, our

tasli is

completed.

315

He

will replace

B.

In

Lam

Here

it

And

Baro sugarcane

respect,

befits

Under

From
The

planted,

is

keutila (katela)

is

sown by dibbling.

Teukn,

us to remain, this sufficeth.

The concluding pantons

so forth.

An

A.

with a new one after the wedding feast.

Mukims

In the III

With due

it

are as follows:

asan-tree grows in the market.

the asan-tree

is

a space for the panta-game

early morning

it

has come

to be late in

prepared for you on the

rice is

')

the night,

platters.

In the midst of the fore-courtyard they are drying the padi,

B.

They

wood under

cleaving

are

the seulasa (the sitting-place at the

top of the steps leading up to the house).

Well then Teuku, ascend yourself

To

set in

A.

order zchat

baju

is

still

sewn with a

is

first.

lacking.

fine needle.

Clothes are woven in the III Mukims.

For two or

three days past all has been ready.

The people who are giving

Go

B.

the ivedding-feast have provided everything.

go and angle

to the shore,

for fish;

prahu at sea with two masts.

You, Teuku, go first,

and we

Such

wedding

A.

is

the custom at

shall follow.
feasts.

Dark-coloured glutinous rice

The bamboo

is

cut

down

to

is

make

made

into eumpicng-)

a ladder to the platform beneatli

the roof.

Your servant then goes

first up the stair.

All of you, Teiikus, will give him leave

to

do so I

After the guests have entered, and before they have

all

taken their

gampong says:
The young buloh-bamboo stands and thrives,

seats, the orator of the bride's

Let us cut

off ten pieces (for

Now, Teukus, wipe away

And

take

your

bobbins) to wind

1)

Roasted glutinous

sort of

upon.

the perspiration.

rest on the sitting-mats.

The bridegroom however does not accompany

2)

silk

Achehnese game at marbles.

rice, which is eaten with a

sort of

the others into the

lump sugar

or jujubes {giita tare").

3'<5

house;
their

while

sirih

the

who have

guests

few who remain to hold

A.

Well then, whcrc arc ye

"

and

for the bride-

groom.

Now

A.

partaken

now

of the

now

us,

to

now

us of that which

hearken with joy

my

(lit.

set before

A
A

pa' iko

^)

wagtail

you

will

as regards the sirih that you have laid

lies

by Allah's

it

upon your

Do

heart.

will.

You

so then,

wish

Teuku!

"on our head").

to say.

We

Teukus, using the words of the weavers of

all,

heart.

A. Well then, Tcuku, we have yet another word

now implore you

his entrance.

of Allah the Exalted, you, Teukus, have

your servants have enjoyed

tell

between

Tcukus?

all,

upon

lies

Well then, Tcuku

B.

fresh dialogue

gampongs introduces

which your servant has

sirih

were concealed with

chorus: Here are your servants!

in
will

you know what

let

before

We

by the

then,

it

companions

his

him company.

the orators representing the two

The demand

escorted him thither are enjoying

the front verandah, he stands as

in

shall

talcs

'):

with red shoulders

flies,

making the world shake.

Respectful greetings

from grandmother peunganjn

')

She lays on us the task of demanding the bridegroom

at

your hands,

oh Teukus
B.

What

pa' iko etc. (as above).

saidst thou,

Now we

too

Teuku?

have a word to say, that you, Teuku,

may

impart to

the elders.

You
But

"A

said:
it

pa' iko with red shoulders".

has flown

away

to Blang Pangoii

Teuku convey our greetings

Say,

A.

Teuku, that there

Well,

Teukus,

is

to

*).

grandmother peunganjo,

no bridegroom

among

us.

have already told grandmother peunganjo of

and what was her reply?

this,

down by word of mouth

1) Ureucng mcurulic. Haba ruin' properly means a story handed
and composed wholly or in part in rhyme, which is usually of a laughter-moviug character
and singles out some special person or thing for ridicule. It is however used to designate
other compositions also, which cannot be referred to the headings of tiikayats., pantons and
natams.

all

2)

3)

The name given

the

4)

,\

yellow bird often kept in cages.

to

the old

women who

wedding ceremonies.

gampong

in the

XXVI

Mukims.

act as the attendants of the bride throughout

317
Molasses

a cup,

in

rambutan-fruit with a red skin.

Say not that he

What

is

IV ay

what say

B. Well, Teukus,

Pi

not here, he ivhovi

you have come

my

comrades here

planted, and stakes are placed to prop

is

Kundur

to bring.

is this to jest?
?

it,

planted, and let creep along the ground.

is

why

Tlie reason

Is that

we know

As we

are

all

zve said "-no" to

grandmother pennganjn.

of the bridegroom.
stupid and confused, be so good as to describe
not the appearance

his

ajipcarance.

Well then, Teuku,

A.

have enquired of grandmother peunganjd,

and she says that the bridegroom's appearance

is

described

in

the ten

following headings
In the

place, says she, his

first

hands are dark.

For they have been stained with hinna

Secondly

Which

his clothing

is

for three

past.

laced with gold thread.

follows the pattern of the cloudy firmament.

Thirdly, he

is

shaven

')

[andaui)

before the sun attained the zenith

upon the forehead

as

it

which was done

in

a white baju.

were heaped together over the breast.

Fifthly he wears a battle-sword

On which

-).

Fourthly, she describes him as clad

With golden buttons

^)

with octagonal handle.

the smith has worked for thirty days.

Sixthly he wears a handkerchief on whicli

in

days

is

embroidered gold thread

the shape of a twisted cord.

While flowers hang from

gold ornament)

is

it

and an

itltr

clicuiiiara (an

old-fashioned

fixed therein.

Seventhly, a cap with a golden crown,

Round which
Eighthly,

From whose
Ninthly,

The

arc eight smaller crowns, set with precious stones.

may mention
four corners

tenth token

p.

304 above.
304 above.

3)

See

pattern of

4) See p.

hang the golden acorns.

when ye came, ye

2) See p.

i)

the sirih-bag.

sikiii

310 above.

cried aloud with one voice, salazcale

^).

is; four clans, eight families, sixteen relatives, thirty-

now

as rave in

Aclich as

it

is

eagerly sought

after.

3i8

two individuals

make him

together (to

He

witnesses.

a bridegroom).

whose hand the Teungku held

is,

it

counting friends and acquaintances, have consulted

in all

Make him

over to

all

of us now,

presence of two

the

in

Teuku! As the

.saying

goes:

Thatch made of sugarcane-leaves

The agreement

at three

already been entered

lias

mas the thousand

into,

let

it

').

he carried out to

night.

Well then, Teuku, according

R.

you,

to

if

clinations
if

Allah so

will'-):

what

right,

in

he transgresses

A. God

is

keep

to

your request we give him over

from straying, follow

his feet

help him

in

his difficulties

his in-

and check him

').

we do so with joy (lit. "on our head").

The bridegroom is now sought out, and led up the stairs of the
house by his companions. He stops half-way, however, to be besprinkled
with husked and unhuskcd rice [breu'eh-pade) ^) by an elder of the
bride's gampong, who sits at the top of the steps. The elder, while
he throws the contents of the small bowl or bate by handfuls in the
willing,

bridegroom (who protects himself with a

of the

face

fan)

pronounces

the following blessing:

Blessing in-

voked on the
bridegroom.

"O Allah,
Mohammad.
Far be the

bless

Lord

Mohammad

and the family of our Lord

curse, far be the calamity, let there

be peace,

there

Our

may you have

prosperity,

be good fortune,

may you

let

have happiness,

children and grandchildren be given you, in numbers as the mibo-

may

bushes

in

swampy

land,

may you

beget

marry two of them every year,

and

children

three

may your

in

the year

children succeed each

other at long intervals" (ironically said, as appears from what follows),

"while

the

elder sister

is

still

only able to

younger be born; may you have children

land

may
1)

may you have

it

be even as a

One mas

{jnaili)

2) See note on

p.

lie

on her back, may the

in trusses like

padi in

swampy

children like a plant that ever shoots up afresh,

bamboo with many

joints".

dollar.
J

311 above.

These four injunctions are always given to one into whose charge another is committed.
in the letters of appointment of the sultans with the nine-fold se.il (chah sikureucng)
the same precepts are enjoined on the subjects in respect of a newly appointed (or rather
3)

Even

confirmed) chief, or of a servant [kadani) of the Sultan, or other

4) This cermony is called seupcui' hreuch-padc.

ofticials.

3^9
In Java the bridegroom, before entering the house of the bride,

<

1-

bride

the

with

stepping

washes

also

how much

conjecture

over

some

leaves

bridegroom

The

filled

is

bride

room

plant

his feet

(a

women from

marriage.

Of

and

attends

also

the

in
is

Acheh

to
in

the placing

heavy thick mattress) covered

mat against the

Two

wall.

piles of cushions

The young man's

attended by some

side.

She

is

both gampongs

who

are interested in the

prepared at the bride's right

is

etc.;

must leave

known as sisijue ^); in this the

for a moment as he enters the room.

the jure'e on a tilam

(hantay iiwusadeice) stand on the

place

entrance
of the bride-

where the bride awaits the

[jtiree]

with a cloth and bespread with costly sitting-mats.

peiinganjos^ old

We

must The

to pieces, m-oom.

with water, in which are placed an egg and

expected to dip

sits in

(pasangan)

spouse.

future

only observance of this sort

"cooling"

of the

1-

tramphng an egg

may have been customary

of this

the entrance of the inner

bridegroom, a dish

as

buffalo-yoke

of her

feet

earlier times; at present the

at

sucti

acts,

bride
the

perform various symbohcal

these mistresses of the ceremonies one acts as directress,

the bridegroom for the

first

few days when walking

through the house and courtyard of his parents-in-law, to familiarize

him with the place and

The bridegroom

to serve him.

conducted to the door of the

is

jure'e

by an

and there handed over to the care of the peunganjos. In some

customary

is

it

for

one of these

women

elder,

districts

to pretend to hold the door

room shut from within. The other who leads the young man
now advises him to surrender to the woman who guards the door

of the
in,

his reiinchdiig'),

the dagger which forms an indispensable adjunct of the

equipment of the Achehnese man.

In order to cover the bride's shame, one of the peunganjos constantly

holds a fan before her face so as to prevent the bridegroom from looking

He

her.

at

takes

his

seat

by her

side,

and now begin what are

for

both of them the most disagreeable moments of their wedding. Guests

and

fellow-villagers are

now permitted

to stare at

through the door and the interstices of the

Certain female

1)

Cf.

p.

2)

He

is

for

305 above.
supposed to surrender

all

v/ithout restraint

walls.

of the bridegroom's family (sometimes even

it

as a "token," or as a

opening the door. This giving up of the reunchong

introduced tor the

with

members

them

is

recompense

to the

also a farce; the

purpose by the pcungaiijo herself. The bridegroom has, as

guests on entering a strange house, laid aside his

weapon on

arrival.

door-keeper

weapon being
is

customary

320
mother) attended by a number of

his

now
They

admitted, but not

till

however, received

are,

women from

their

gampong, are

bridegroom has entered the juree.

after the

back verandah

in the

the

{sram'o'e likot),

proper abode of the women.

There they receive a formal greeting, but without pantons, so that

the reception

They

sirih.

is

over

moment

in a

especially as they are offered no

'),

then go straightway into the

jiirec,

where

their presence

somewhat strengthens the bridegroom's courage.

The

now

bride

gives the

long obeisance

of a

token of wifely obedience

first

homage which he accepts with

gesture

gracious

the form

in

knees of her spouse, a token of

at the

{sciiiiihah)

point the adat prescribes his presenting her with a

At
money

{smnbot).

sum

of

10 dollars), which one of the peunganjos receives and puts in

its

this

(say

proper

place.

Meantime food

The weddin"

feast.

placed before

is

The adat

the idaiigs must be very complete.

and on such occasions

guests,

tlie

down

lays

fi.xed

rules for

the arrangement of these idangs, especially in connection with wedding

The same

feasts.

Birthday
feasts
in

good

hold

Mohammad, and

of

oft'ered

to specially

any sense of

by the

rules

idangs of the Feast of the

for the

what are called

for

honoured guests

guest-meals",

religious character, nor are they, like kanduris,

of selections

recitation

from

Ouran or

the

i.

e.

These, however, arc not

^).

marked

litanies witli

final

prayer.

On

ordinary occasions an idang consists of two dalongs or presentation

of wjiich

trays,

meat or

Such an idang
feast-idangs

just

is

intended for 4 or

mentioned

manner. In the one dalong there are

meat and vegetables

with

pisang-leaves,

in

their

gravy

up to as many

Na

lieu

keiinoc

kani'oi uldii-tuan

2)

in
5

bowls of

Java) and sdiiibay (Mai.

persons.

more complex

are

formed

first

placed a number of bowls with

(gule).

in

This lower layer

is

covered

on which are set a large number of small dishes

{chipc chut) of fish, meat, eggs etc.,

1)

and the other 4 or

rice,

together with gule (called sayur

fish

saiiibal).

The

one contains the

and savibay. These layers arc piled

as nine deep, each being separated from the next

liian

= "we

ilumiia'r

"are

ye

all

there, ladies?";

and the reply

is:

by

tia

are here at your service".

Such formal entertainment is called fciijaiiici^ and takes place on certain special ocfor instance on one of the rare visits paid to one another hy those who are

casions, as

connections by marriage.

321

322

Round

plantain-leaves.

other metal

or

handsomely worked cover

summit of which
again

this

in the

costly

second dalong contains simply

named

tecting cylinder

To complete

filled

sort of plantain sauce

^),

will

is

suffice,

Should

with glutinous rice

food

the

as

on

more

short,

all

women must

bridal pair

smeared

by the

*).

rice

etc.

verandah
is

itlang a-piece or
(nrkaiis)

for the

simply added.

who

between

invariably

their lords

till

have finished').

''),

but their share of the feast

this

behind the ears with

pretended

is

meal,

of course

the

yellow glutinous rice

young
''),

bisans (the relatives of her husband), the bridegroom

the peiinganjos

*)

of the bride.

each of the bisans a

gift

These covers are called

1)

and a sweet, savoury

ordinary occasions, the male guests are

wait

merely nominal. After partaking of

are

-)

have also food served them, and are even requested

same dish

to eat out of the

pair

and

are given everyday fare.

At a wedding-feast,

bride

{seuluii>).

after the rice

set in the front or stair

run

two of them, while the numerous attendants

The

and the cloth

and the other with sundry sweetmeats

one being

the

accompany them,

first:

The

si'iiliul).

also provided with the pro-

But distinguished guests often have a separate

served

as

Over

').

no persons of importance among the guests, two complete

If there are

women.

but

rice,

known

covering

cloth

which idangs are used,

a feast at

shape of a great truncated cone, the

glong, the cover {sange)

brought forward, one

idangs

The whole stands beneath

about.

which we have just described, two more dalongs are

accessories

its

a cylindrical piece of tin

sunk inwards so as to resemble a crater

is

spread

is

moved

is

placed

is

which serves to prevent the dishes from

called glong,

when the dalong

falling

whole

the

in

On

this occasion the bride receives

monev, about one or two

satigc.

The handsomest

the

by

from

dollars.

are manufactured in

lava

tliey

are

formed of pandan-leaves and are adorned on the outside with coloured threads and on the
inside

with

gamfdng
2)

goldleaf.

The common hemispherical

Bu

to distinguish

covers m.ade elsewhere are called sant^c

them from these beautiful sangi Daya.

leiikat: see p. 31

above.

Fisang peungal^ the Javanese kola'.

4) These are called pamajoh.^ a word really meaning "food", but which in the colloquial
is almost synonymous with the Javanese jajan pasar.
5) All, both men and women, who join in escorting the bridegroom arc for this evening
called blsan. This name is at other times only used to express the connection between the
3)

two pairs of parents whose children have married one another.

6) This
7)

is

called tneurab hu

See p. 306 above.

8) See p.

316 above.

"to eat rice close together".

323

This

which

night

much

of the Levant)

enhvened by celebrations

seldom

is

signifies

the same as

piasans

expressed by fantasia

is

in

word

(a

the jargon

take place frequently on the three preceding evenings,

but not on the wedding-night itself There

more than enough

is

to do,

however, for the time wears on to morning before the completion of

the ceremonies

all

which we have described.

etc.,

Achehnese weddings of course exhibit some small

We

have assumed, too, that the bride and bridegroom belong to two

gampongs, which

different
case.

Where they

themselves as

same gampong,

are of the

were into two

it

though by no means always the

often

is

all

their fellow-villagers divide

one headed by the teungku

parties,

and the other by the keuchi', and

the formalities are gone through

though two gampongs were interested

as

local differences.

the event. Speaking generally,

in

however, the above description holds good for the whole of Great Acheh.

At

conclusion

the

of the

by

bridegroom, escorted

the

feast,

his

once more to his parents' house.

The next day nothing of note occurs, but towards night, about
^
o
ii
L
J
i.8 P. M., the bridegroom agam goes to his ivife s house yii.'oc), attired as
on the previous evening, but now escorted by a small number of
fellow-villagers, returns

whom

peimganjos, half of

bedstead

now

is

men and

are

set

up

J-

room

one person, intended

for

from

it

is

the juree or inner chamber, furnished

in

')

with costly embroidery.

a thick square sitting-mattress [tilam due),

for the

bridegroom's use, and at a short distance

sitting-mat for the bride,

women.

half

with a mosquito-net and a vast pile of cushions

In the centre of the

who

thus

sits

on

this occasion

on

a lower level than her spouse.

Some

of the peunganjos

by one or two of

now prepare
the

bridegroom on
relieved

this

Bantay

is

is

to the juree.

by one

The

of the old

be found

is

at

feet of

matter of fact she

women, and her share

bridegroom has taken

piled

his

in

place on the tilam, the

up cushions somewhat resembling our

bolsters in shape.

two ends are covered with shining metal plates or tampo's. As many as
to

bride

supposed to wash the

confined to a timid glance from a distance.

as the

siison

man

his entering the juree, but as a

of this task

ceremony

As soon
l)

the

the bridegroom, reinforced

from the party of the bride,

officials

back verandah; she

time

is

fellow

conduct the young

to

this

in

their

who accompanied

in a well-furnished

pillows, while the rest are for

Achehnese bed. The

show only.

fifteen

The

of these are

sleeper of course only uses one of these

First days of
married life.

324
bride

led in,

is

Once more she makes a deep obeisance

in full dress.

still

before her husband, after which he gives her a small

money

present

say a dollar.

repast in the form of an idang

is

thereupon brought into ihn

jiiree

As soon as it has been removed

back among the women, while the bridegroom

but as a rule remains almost untouched.

the bride retires to the

joins the male guests and the fcllow-villagcrs of the bride in the front

verandah.

Meantime they both change

garments

and up

summon

mat"

amount

in

enter

to

to

on

the

mattress

eh),

{tilaiii

room and

the

her

join

now

to

give

unrolling of

considerable

the /;vc, in order

in

One

husband.

now and then by

induce the bride and bridegroom to

towards one another, though

3d,

in

where the desired position

Java,

women,

assistance of old

birth,

up

till

or

two

a friendly

encourage the pair to greater mutual confidence. They try

to

The

jurce

of scolding and persuasion on the part of her mother and the

especially

as

the

into

which has up

sleeping-mat,

the

rolled

peunganjos keep watch

turned

him

leads

').

peunganjos,

word

and the leading pennganjo

She

bed. Here another peunganjo (of the bride's

unroll

left

sleep, for the social

dame the chance of earning her dollar "for the

The bride is now constrained, not without a

the aged
the

to

been

purposely

bridegroom.

the

the curtained

to

hastens

party)

verandahs soon ceases,

the

in

to

for the simpler

clothing

which the Achchnese arc wont to

in

concourse

comes

heavy

their

5tli,

7th,

lie

with their faces

Acheh they do
is

not go as far

sometimes effected by the

friends of the newly-married couple

loth,

4oih,

44th,

5otli,

loo'h

and

ioootl<

^).

days after

marriage or death are regarded throughout the Eastern Archipelago

epochs of importance, and are always marked by some ceremonial

as

observance.

Acheh

In

wedding.

On

the

three

first

the third,

fifth

those

are

most

and seventh days

strictly

observed after a

after marriage, the family

of the bride offers the bridegroom and his peunganjos a formal feast

')

such as that described above.

The whole
1)

2)

of the

first

seven days are however more or

Upah Iciii/ig t'tka.

They sometimes thus admonish

for th.it

is

a sin", by tapeiilikol lakoe^

3) Pe)ijam'ti\ see p.

320 above.

the

liride:

d'tcsa.

"Turn not your

bacl< to

less festal

your husband,

325

wedding

and

Bride

character.

in

toilette.

Early

meunasah of the

the

young men of the

bridegroom

in

daily

are

dressed

out

their

in

the morning the bridegroom must repair to

gampong, where, as we have

bride's

He

village are congregated.

is

seen,

escorted by a

the

all

number

male peunganjos, who bear behind him an unusually large and

of his

He must now

well furnished sirih-bag.

hand him the great sirih-bag

seperately, and

young men

greet each of these

[bungkoili).

He must

also

walk

through the gampong from time to time, and wherever he sees a number

men

of

Should he

young
with

must hasten up. to them and proffer

sitting together,

ordure

by

')

As

the

night,

disagreeable

this

when

he

A. M. this peregrination

and the peunganjos

time and escapes

shortcomings

his

it

is

con-

his

The

morning meal with the

rest of the day,

however,

own gampong.

he spends in his

During these

in

completed and he returns again

is

the juree.

in

bridegroom

the

make him ashamed.

to the house of his parents-in-law, to enjoy

bride

house

bride's

leaving the house in the

first

forewarned

is

consequence of

material

sidered a sufficient revenge to

About 9

being that

intention

however,

rule,

fellow-villagers, the

by smearing the steps of the

should step on the unclean thing

morning.

new

these civilities towards his

in

fail

punish him

folk

sirih.

seven nights the young married pair always sleep

first

under the surveillance of a peunganjo. Should the extreme youth of

render living

bride

the

and even where

days,

husband and wife

as
this

difficult in

would cause no hindrance, the Achehnese

are averse to such great intimacy in the beginning, and call

the institutions of the Arabs"

as

Java for example,

in

All

him

that
for

we

In other

find

this

husband bestows on

the

her

-).

Mohammedan

same

it

'^adopting

countries also,

dislike of the full use of

wedlock.

rites early in

marital

the earliest

support

his wife before she

called biaya,

is

is

thrown on

and the custom requires that he

should give her no biaya until the seventh evening after marriage. This
first

i)

may

biaya

K'cttnong
also

It

is

to

attend

t'

applied
the

be

in

kind'');

"he has obtained

in

noisy

other

it

filth"

then consists of such things as

is

the technical expression for this punishment.

where a young man neglects constantly

meunasah duiing the fasting month. Sec p.

cases, as for instance

traweh-recitations

in

the

234 above.
2) Pcitto^ hitkoin arah.

3) This

is

called biaya

tiiasa''

(lit.

fish.

"ripe" or "cooked").

326

and

plantains

other

fruits,

however more usual

husband

for the

tobacco and gambir.

pinang,

sirih,

At the same time he

of gold in his wedding-gift.

known

of clothing

seunalcn (from

as

'),

is

and the amount

by the number of biingkays

varies from six to eight dollars multiplied

suit

money

to give

It

gives her a complete

scilai

"to change" said of

garments).

This

last gift

reciprocated

is

by the bride on the seventh day

day that succeeds the seventh

the

money
Where

clothing

or

bridegroom

the

to

this

e.

(i.

a gift of equal value in

called

also

is

setmalen.

of clothes, the adat prescribes that the bridegroom

consists

it

by

night)

should at once don them and go back thus arrayed to his parents' house.
The

Not

"cool-

until after the

feast {keitreiija)

morning meal on

this

regarded as concluded.

It

seventh day

the wedding-

is

follows, therefore, that at this

point the bridal pair require a "cooling"'-^). For this purpose they both

down

sit

at

entrance

the

straight in front of them.

dipped

are

in

of the

The bridegroom

sprinkled therewith.

with yellow glutinous rice

to

alone

He

sisters of the bride

these

tedious

1)

day

it

at

after

in

the

by a deep obeisance,

understood

(lit.

that

first

seven

seven days are sometimes

first

after these

must not

or third

visit

day

'').

seven busy days

bridegroom.

rest for the

he

first

*).

another on the

an end, and

compulsory day of

is

Biaya mciintah

3) See

now

is

there succeeds a

2) See p.

ceremonies of the

by being performed one

The wedding
eighth

bride.

assemble

which he has presented to the bride during the

those

simplified

The eighth

feet are be-

him money presents of an amount equal

evenings as a recompense for her scunibali

'"^'^'

')

smeared behind the ears

anticipates their greeting

return for which they give

All

is

and their

[rambat) of the house to take leave of the bridegroom on his

departure for home.

in

tawciie),

done by a peunganjo of the

this is

Meantime the mother, aunts and

passage

their legs stretched out

Boughs of the cooling plants already enumerated

and water [teufong

flour

with

juree

On

the

the bride [ivoe);

"unripe" or "raw").

305 above.

pp. 305

above.

Thus both uiulergo

the fcnsijiic\

llio

bridogioom ahmc the

peiisimteng.

These

young husband are called sciincumhah.

= "they have made the third day into the
5)
seventh". The converse of this may be observed in Java, where the ilamilans prescribed
by the adat for the 3d, 5th and 7th months of pregnancy, often resolve themselves into a
4) See p. 324 above.

The

saying

is,

ur'oc

gifts of the

thie

gcupeutujoh

single feast held in the 7th month.

327

whoso transgresses

On

adat

this rule of

day the husband

the ninth

no ceremonial idang prepared

After the

parents'

sent

to

give

to

this

by her

from

continues

going
not

'),

first

real biaya for his

money brought
conformity

presently notice) to be maintained

monthly allowance amounts on the average

usually

by an

next

the

backwards

to

and

home

original

be

to

depend

will

it

of about fourteen days.

forwards in

is

in a

way

this

gampong

homes of the young couple

paternal

one another,

mere

entirely exchanges the

for

is

He

about six

close at hand.

occasional

abode of

Where

at a great distance

lie

entirely on circumstances
to

visitor

his

from

whether the man

wife's

house or

his parents for that of his wife.

commenced to live as man and wife,

woman who has sacrificed her maiden state

After they have

gives to the

and

about eight days,

lasts

interval

then does he become a habitual inmate of his wife's

till

his

if

continues

"elder"

new moon, on behalf of the parents

return to his wife. The young man yields

shall

husband

of the

visit

months

An

dollars.

separated

house

to

which we

This

parents.

This

feast.

wife, so long as she continues (in

the

to

rules

certain

about four

wedding

understood to mean a monthly present of

is

the husband
to

him three

fashioned of gold or silver according to the circumstances of the

gifts,

giver.

These comprise a waist-belt

golden chain

compound
bracelet,

closing

of

and

gold
a

in

and

front
tin),

finger-ring

[talbe

kii'eng),

with a clasp
a

made

{eiinchien).

At

remain the property of the woman, whilst

Thus

the

wife

is

very

properly

which consist of a
of gold or suasa

wrist-chain (talbe jarbe)

a

distribution

consequence of divorce or the death of one of the

house".

Biaya.

repose and an op-

needful

and now brings with him the

by the husband
with

occasion, too, there

this

for his reception.

parents-in-law

his

him

of his spouse, to press

l)

new home,

to his

generally at the

him,

to

On

gossip over the events of the

to the invitation,

the

comes

or I2'h night the bridegroom retires for a time to his

lo'li

house,

portunity

wife

popular super-

kab).

as a rule

behind him.

great sirih-bag

the

carried

is

sure, according to

unaccompanied by the companions who on the previous occasion

but

is

is

devoured by crocodiles {buya

to be

stition,

called

ail

worn

like

(a

of effects in

pair, these objects

other personal ornaments,

prumoh ph

riimoh^

the

"mistress

of the

Gift of the
.;fg

328
with

exception of raiment

the

always

arc

he most Hmited sense of the word,

in

property and dealt

regarded as the husband's

with

ac-

cordingly.

As

reader

the

almost

exclusively

described

it

upon the

have remarked,

will

we have

marriage

we have

as

on the customary element than

stress

Most of these customs

of law.

rules

more

laid

the adat which has so far

Achehnese

an

controlled

is

it

are,

true,

is

it

on as indispensable by the Achehnese where the bride

is

looked

a virgin, even

though the bridegroom has been already several times married and

At

of a considerable age.

agreement of both

the

parties,

is

same time exceptions may be made by

nor will anyone dispute the legality of the

marriage on the ground of neglect to perform some of the ceremonies

above described.
Summary
adats
leeal

Let US now Summarize the Achehnese marriage customs which are

of

having

conse- '

queiices.

'"^P^'"'-''"'-^'
,11

'Y\\Q

"om

a legal point oi view.

-rx
1 he

principal are:

power of the keuchi' (headman of the gampoiig)

gampong;

a marriage on grounds connected with the interests of the

2".

The

3".

The adat-law under which

betrothal-gift {tanda k'ong narit)

and

woman

the

can never be requiretl by

her husband to leave her home with him, nay

doing

so.

The only exception

to

this

rule

consequences.

legal

its

to prevent

is

is

even prohibited from

where both her family

and the authorities of her native place consent to her departure. This
usually happens only

the

woman's family

(at
is

the instance of course of the husband) where

very inferior

in

rank or social position to that

of the man, so that the customary gifts etc. on his part are not fully

reciprocated on hers. In such cases the marriage

is

said "to be without

adat" [liana adat).

The

4".

govern

gift after

consummation of the marriage and the

rules

which

it.

Anyone who

is

not entirely a stranger to

be reminded that these four matters

need

to

term,

among

the "departures"

')

Mohammedan
are, to use a

law

will not

much-abused

from the law of Islam which characterize

the native race.

By-and-bye, when we proceed to examine the chief results of marriage

as affecting the children born thereof,

couple,

1)

we

The word

shall

in

find

that

here

the original Dutch

is

also

and the property of the married

the social

life

"afwijkingen" {^Translator').

of the Achehnese

329

by "ancient popular customs

controlled

is

that they suggest a customary law existing in the con-

sense,

this

in

sciousness of the people"

Before

passing

to

').

important negociation

as

must

some

Acheh. Our assuming

in

any way

less so, as the

generally concluded at a different time and place from that

is

and bridegroom.

The Marriage

2.

Contract.

impossible to describe the marriage contract in

is

gain

complete has not

wedding ceremonial; the

of the actual meeting of the bride

It

we

exists in

it

already

as

affected our description of the

contract

however,

subject,

this

knowledge of the marriage contract

this

Islam

in conflict with

Acheh with

the
the

accuracy without

desired

Mohammedan

some

giving

first

details

as to the rules of

law on this subject, and the "departures" from this law,

which prevail throughout a great portion of the E. Indian Archipelago,

These

of law

rules

Van den Berg

C.

have,

in his

some of

imperfectly,

been dealt with by Mr. L. \V.

true,

is

it

Mohammedan Law"

"Principles of
principal

his

^),

but very

being erroneous, and the ne-

facts

cessary notes on the actual practice in the E. Indies entirely wanting.

In

on the

essay

recent

his

"departures"

same

practice in Java and Madura, the

1)

the

Orilinaiiec

from these

writer has

made

laws in actual
clear

it

^)

that

of the 14th March 1S81 with raped to the administration ofjustice among
of Great Acheh^ loith an explanatory memorandum by Mr. T. H.

native population

Der Kinder en.^ Katavia 188 1, p. 17.

2) "'Bcginselen van hct Mohammedaansche
van Nederlandsch-Indie^i
according

to

made by him

the
in

trace

single

the

at

writer (p.

He

person".

evidence of his ignorance.

a

recht''"'.

Bijdragen van het Koninklijk Instituut voor de Taal- Land- en

the

3) In

of what

is

instance;

It

Hague,

for

the

year

1892,

p.

454

is

now abundanily

is

Batavia marriages

are

lacking both in this essay and in

now for

given by the writer of this essay

institution

of the

taUiij

(p.

never concluded by

485

Van den

and Madura. To quote

the

pangulus as such,

played

this

subject,

by a pangulu

and
at

is

Berg's '^Beginselen'".

the first time in regard to

the very

name

tlie

all

very characteristic

more than what we

find in the printed

thus very incomplete and often absolutely incorrect.

marriage

in

mention

The information

of this inslilution does not appear in the

third edition of the "-Beginselen") comprises nothing

books on

is,

clear that these notes really contain hardly

recourse being had to a contrivance called tahk'im in the books of the law, but

of which

Volkenkunde

This essay

455), based on various writings "supplemented by the notes

would have been wiser to have omitted this last unintentional

peculiarly characteristic of the practice in Java

in

et seq.

Java and

Madura

(p.

458

et seq.) is

The

part

ignored by

Nature of
marriage

contract

"i|amn,edan"'
'a^*-

330
during his long residence

not

has

iic

passing notice to

We

thus

many

these regions given even a

of the most characteristic of these phenomena.

our

preface

in

on the actual Achehnese marriage

remarlvs

contract, not by' a complete description of the

much

but by so

thereof as

Mohammedan

absolutely necessary to

is

contract,

show what portions

of the Achehnese contract are peculiar to that country, and to rectify

by the

agreement

intercourse and

sexual

according

is,

which the man and

in

by her

being represented

latter

Mohammedan works

light of authoritative

by Van den Berg.

The marriage contract

advantage, which

all

that

assured

is

himself to pay a dowry, which

the

contract,

and

the

suitable

or

He

food,

may

also

appear as the

parties, the

subject of the contract

man by

in

it;

the

is

return for this

he binds

contract,

be either then and there fixed by

on according to the

undertakes to supply

lodging and

clothing,

The

the Shafi'ite law-books, an

connected with
the

else settled later

custom.

local

wali.

is

to

to

his wife

the errors disseminated

attendance,

other wives, not to devote more of his time to

or

if

wife's

position

wife

his

with

he should wed

them than

to her, ex-

cept with her consent, etc.

At
who

the

making

fulfil

of the contract there

The "acceptance"
of the

wall

offer"

and

of capacity,

religion

and morality.

of the bridegroom must follow directly on the "ofler"

and a

standards

required

the

must be present two witnesses

settled form of

Neglect

.acceptance".

words must be employed

of

any of these

for

both

rules renders the

contract null and void.

Van den

Berg.

In

Van den Berg has never studied on the

works containing comments thereon by
were never even opened by him until after his return to Europe.
short,

spot the subjects he treats

sundry lay writers

of,

shows

essay

this

and

that

that the printed

The woman is not the subject of the contract into which her guardian enters on her
Van den Berg states in his Afwijkingcn\ certain Shafi'ite teachers allege that the
subject is the woman, others the man and wife, but they always add, that it is not their
behalf, as

but the enjoyment of connubial

persons^

woman

is

bliss

that

is

intended to be signified. That the

a party to the contract appears most clearly from the fact that she herself

prefer before

may

judge independently and without the intermediary of a wall, any claims

the

arising from the marriage, such as the claim to maintenance, to suitable lodging or even to

divorce.

the

that

as

the

After

who

The duty

woman
law-books

completing
contracts

it,

of the

does

this

is

contract

to

maintain the honour of the family, and to take care

an

undesirable marriage

(_a.~.aJ'

ry^

>'"*'

7^'^

'

and thus the contract is concluded through his intermediary.

task he has nothing more to say to the marriage and to the woman

have

till

wali

not
it),

such time as she desires to marry again.

331

No conditions of any

sort

must appear

would be

be transgressed, the whole

rule

the contract. Should this

in

invalid,

contained anything at variance with the essence of

invalid,

if

Some
a

Mohammedan

but the contract would hold good, the conditions

riage,

girl

')

walls, viz. those in

marriage without her consent,

in

line,
if

mar-

alone being

wedded

the latter did not conflict with essence of the

the ascending

conditions

the

if

state.

have the right to give

The law

she be a maiden.

recommends, however, that her consent be asked, and the compulsory

on her declaring that she has

right ceases

her virginity,

lost

matters

it

not how.

The

of compulsion

right

only given to these walls because

is

it

is

thought that they are better able to promote her actual interests, and
because her maiden shyness has yet to be overcome.

Where

the

no longer a maiden her consent

girl is

woman

mature unmaried

the

provided

that

has the right to

a suitor presents himself

whom

is

essential

demand

indeed

to be married,

the law would allow of

her marrying.

We

thus see

woman

the

is

how
the

foreign to the dictum of the law

subject

be married by their walls with their

it

is

the idea that

of the contract. Males under age can also

own

consent,

when the

latter see

to be for their good.

The

following are proper walls of a

woman

according to the Shafi'ite

law-books.

The nearest male

i".

relative in the

he be deceased the father's father,

2".

Brothers,

first

those

who

Male descendants

3".

above,
one,

it

4".

i)

these

male

father's side.
line

of those included under 2"

in

each degree a descendant of a

be

the
in

are

true.

alike,

brother of the

fact

closer

definitions of the subject of the contract, as for instance that the

What we might

and

2".

books of Mohammedan law certain "conditions" are cited as permissible, but

call conditions

under the law of Islam; the

all

full

brothers of the father, subject to the same rule as

bride should be a virgin. In such cases separation {fask/i)

to

as

takes precedence of those of her step-brother on the father's side.

The
In

the

same parents

being understood that a nearer degree excludes a more distant

and that

woman

in

if

etc.).

are the children of the

women, then step-brothers on the

the

ascending line (the father, or

if

Law

is

is

supposed

if

the contrary prove

word

are not admissible

allowable

in the real sense of the

to regulate all the results of marriage for

one of the parties wishes to surrender any of

can do so in practice, but cannot forego them in the contract.

his or her rights,

he or she

The

Wali.

332

The

5".

male descendants

following the

This

same

male

in

lino

by the reader

at

the

no agnates who

bride

has

may

requirements of the law

the

fulfil

decease his agnates

order

in the

in

which fhey

In each special case the wali indicated

closest

the

to

more nearly

woman

is

inherit.

by the law

its

members

who

he

is

Thus

for

grandfather takes the place of the father when the latter

and the stepbrother on the

the latter

of the

wali

an

is

absent

^)

or

is

unexceptionable marriage desired by a

succeeding class docs not take

is

dead

Where, however,

unwilling to be a party to

woman

place, but that

its

example

father's side of the full brother

incorrigibly godless or unbelieving.

is

next class

stands

are morally and phy-

sically incapable of discharging the functions of zvali.

insane,

of his

replaced by one more distant only where

the former does not exist or where

when

viz.

with the above classification.

accordance

in

related class

'),

which we need only cursorily mention

itself,

it

6".

or

be continued

now no longer exists owing to the abolition of slavery,

The male patron (liberator) of the woman, and in case

since

4".,

from the rules just given. Only where

pleasure

his

another class presents

the

in

rule as 3".

of collateral relatives on the father's side

list

included

of those

of mature age, the

which we

here

shall

the 7th viz.

call

The

7".

By this we must understand in the first

Mohammedan Community or those who govern
his representatives. As a rule, however, the duty
women who have none, or whose proper guardians

Authority

Civil

'').

place the head of the

Moslim countries

as

of acting as wali for

absent

are

or

unwilling

with marriage contracts

The

1)

least

moment

of

making

The minimum

distance

Law

of the

3) According to the precept

4)

other
is

kiiuHisa

to

marriages,

drawn

as

is

name

is

The

about 84 miles

sound understanding and (at

(^m//), as opposed to the

life

from that of the

.jrfiji

iCiLw^.*

woman which

...LLiiA.JD

*J

J.^

.<

wali".

women who have no

wali at their disposal,

never applied to the authority of those

is

in

Java

who conclude

us suppose (p. 459). In Java a distinction

{%i<ali by blood-relationship) and the wait

by the panghulu or naib in the celebration of a marriage

7vali itasab or wait

part played

deal

/iisiij.

dwelling-place

is

their

to

^)-

age, of

with the name of

wall's

Van den Berg would have

between the

hakhtt or kiikim.

this

c-'t**)

faith, of full

civil authority

give in marriage

kakiin'^

specially appointed

handed down by the Prophet \*Jj

her that hath no wali the

The power

called

upon the qadhls or

the contract) of an upright

renders reference to the judge necessary

= "To

officials

OJLc

(xs\.Jo^i|

unsanctified state branded by the

2)

devolves

act,

must be of the Moslim

Villi

the

at

to

sometimes on separate

deputies,

bapa

333

When

8".

wed one

to

the

than

woman having no wali at her

may by mutual consent select

another, they

charged with

official

The

Law makes

function of a wali thus selected

of an

that

arbitrator in

undertake the duty (given by the

Where
no

or

there

charged

without a wali, the tahkim

But

of marriage.

of

suitability

woman)

or

is

known

as tahkim.

Mohammedan ideas,
wali-ship of women who are

the

for

office

with

the

the only

case

the

in

is

way

of uniting a couple desirous

of this make-shift wali the requirement

of qadhl

no longer insisted

is

perform the duties

In Batavia

since

is

it

pointed
this

in

assumed that there cannot be

in

that

is

not based

infidels (in fact the

Mohammedan books

of their

nullity

In other parts of Java this

Thus
tative

is

of tahkim

of the law recognize the legality

civil

is

is

officials

as valid only

when

less strictly insisted on,

from
ac-

verbal.

and the pangulu

be either an agnate of the bride, or the represenauthority, or one appointed to discharge the duties

wali,

the bridegroom, or

and

however,

empower another
'

the other hand

actually

is

if

he be a minor, his guardian.

every

bridegroom

to conclude the contract

only occasionally happens

he be

kafir authority) but

by the man and woman themselves. The second party to

the contract

Every

in

recognised as endued with the kuiuasa kakim.

may

a wali
of the

legally ap-

appointment by written decree; since Islam

knowledges the appointment of

of a division

town any

way,

on their appointment by a government of

of the appointment of a qadhl by a dc facto

the

this

in

to take the wall's place. The incapacity of pangulus

official

respect

fitted

the prescribed manner.

such contracts of marriage are concluded

all

and

on,

anyone may be appointed hakam who shows himself moderately

to

to

no lawful authority according to

is

lawfully

official

man

name

hakam. The authorization

in

is

and

guardian

his stead, as wakll.

the case of the bridegroom;

may
This

the wali on

almost invariably represented by a zcakll, even though

present

at the

making of the

contract.

The reason

of

this is not far to seek.

To conclude
with wati nasah
of

its

Tahkim.

of the qadhl.

designated by the same

is

dispute

disposal desire
as wali another

provided that other entirely

this duty,

the requirements that the

fulfils

as

man and

is

a valid contract of marriage, those concerned must have

not regarded in any part of the Archipelago as a special, not to speak

being an indispensable, ministration;

it

is

over as an expert substitute the task of the wali.

generally understood that

he simply takes

-jhe
"^'J'*'')'

wali
>?

pointsanolher
to act for him.

334
a

knowledge

thorougli

of

the

which

rules

control

such

contracts.

Otherwise, should questions arise later on, there would be some danger
of being unable

prove the existence

to

contract which preceded

This difficulty

to express in a few

the case of the bridegroom

in

words

moment when he

the

quently as
has

owing
from

the writer

repeated

be

to

has

to

them

commanded by

is

strongly recommended, though not

Law,

the

ceremony with a

to begin the

on marriage, preferably

discourse

short

would

to take his chance, a contract

left

seldom be correctly made. He

imperatively

ceremony

inaccurately.

the wali, however, were

If

this

three or four times,

as

words quickly enough or

to the bridegroom's not following the

his repeating

at

happens not unfre-

it

actual experience that

over again as often

him

dictated to

are,

Yet

them.

utter

knows by

all

he has only

"acceptance" of the "offer" made by the

his

and these words may be and generally

wall,

of the

or

marriage,

being found to be invalid.

it

least

is

of the

in Arabic.

After this he must

express his intentions at some length, adhering strictly to the established

forms of expression.

legal

serting that in

one wali

We

then,

find,

marj^j^j
nage makers.
oilicial

the qadhi,

may

so

it

able to discharge

knowledge

legal

contract

Java

in

fiqlli,

{ketip etc.)

the

of

general

public.

in

the

As

the

they enter into can only be disputed before

and

"licentiates

others only recognizes

for

in

discharge

their

Mekka they

in

')

if

we

some

them. The
are called

making of marriages"

the

naib or district pangulus

Acheh tcungku

in

officials

in

vary with the locality;

Medina

who

countries, certain persons

follows as a matter of course that these registrars,

bear

in

'),

These

Mohammedan

he actually appoints,

names they

Egypt

all

them, stand under the supervision of the qadhI;

call

countries

niumlik

in

scanty)

of the

validity

^),

in

or their subordinates

mciinasali.

duties

in

one of two

ways.

They

In regard to these mumliks and the "absolute" identity of their functions with those

of the
2)

as-

in

countries, hardly

on such occasions and suppK'

t-r j the deficiencies

help
'^

their

(necessarily

1)

Mohammedan
who would be

thousand could be found,

in a

mark

not be beyond the

duty without extraneous help.

this

MohammcJan

One would

Arabia as well as other

district

K^VXJ'^I

pangulus

lXac

in Java, see

gh

,j>toLsj'

my^ Mekka, Vol.

II

p.

i6o

et

seq.

QJLo. After undergoing an examination they receive a

license from the qadhi.

3)

It

is

these

and not the pangulus of the

larger

"divisions"

who conclude

ordinary

335

or

and the bridegroom what they have

to the wali

dictate

either

marriage

contract

as

whole of the

most generally

resorted

example
whole

method, which

last

Indian Archipelago,

Mohammedan

other

is

is

countries,

make

the latter dictates, to

marriage contract
attention

is

much

is

greater

risk of the

easy for the former)

bridegroom

the

to

it

proper formula

(a

concluded, so that this

On

only.

beforehand
lesson), "so

soon as ever

')

authori-

for

which

given before the

is

wakil has to devote

official

comparatively simple duties.

his

for

indeed what we should naturally expect,

system there

deputy by the wali

official

one

as

by the inadvertence of one or other of the

being upset

of the

adopted

also the

Under the more usual method, on the other hand, the

parties.

his

E.

in

is

first-named

the

affair

zation

to

This

Arabia.

in

under

This

wakil.

his

throughout the

for

to say

have themselves empowered by the wali and enter into the

else

the

latter

he

impresses

"So soon" (thus runs

have given utterance to the

offer

shall pull

his

your

thumb" (which the official holds fast during the ceremony for this purpose)
and then you must immediately repeat the words which I dictate".
Such

is

sundry particulars, but are everywhere the same

in

Mr. van den Berg, who clearly made

essentials.

with these matters quite recently

of de Wilde and

dictionaries

marriages

on such occasions

also the practice in Java; the formulas used

vary locally

in

even

Java,

in

chiefs

the

-)

his

first

in

acquaintance

from Winter's brochure and the

Coolsma, draws therefrom the entirely

towns

of

divisions which are of course at the

tlie

same time the capitals of their own districts ("distrik kota"). Very often the official mariagemaker is a minor mosque-ofticer, for suitable persons are found among the personnel of the
mosques, and the naib has often other work

to do.

It

is

only the marriages of

women who

have no wali which are always concluded by the pangulu or some one appointed by him,

who

kuwasa kaki>H\ but occasionally where the bride

is concluded by the pangulu in person.

exercises the

is

of very good family,

an ordinary marriage
i)

In

making

he may make
This

2)

He

there

is

this authorization,

it

however, the wali

is

not restricted to any particular formula;

by simply replying in the afiirmative to a question of the registrar.

quite manifest from the third edition of his Bcginsehn which

states

(p.

present them, but

145)

fails

that

the

came out

in 1S83.

bridegroom and the wali may empower another

to note that this is almost invariably

done

in the wall's case.

to re-

Again

(sic) //; other Mowho receives for his

pains some small recompense^ and who recites a passage from the Koran or a prayer^'. In
his latest essay Van den Berg revokes this absurdity, it is but he substitutes a new one in
its place when he says:
"//u {the "priest" in yava) does not invoke a blessing on the mar-

on

p.

149 we find a further error: "/ Netherlands-India and probably

hammedan

countries as well^ this takes place in presence of a

riage, bill he Joins the couple in marriage,

so;

in

woman

Java as
to the

in

other

Mohammedan

'^priest''\

just as the /Registrar does with us". This

countries

bridegroom, in the name of the wall

the

official

who

has

is

not

as wakil or agent offers the

empowered him.

336
unwarrantable conclusion that the presence of the so-called "priests"

Mohammedan

or other officials at

absolutely

Madura"
of .the

').

This results from

other countries 'an

in

from what

it

has in Java and

having failed to grasp the meaning

his

The persons who have

authorization.

wali's

marriages has

significance

different

(sic)

entrusted to them

the task or special commission to conclude marriage contracts in their

division or district have naturally no liking for competition, being

enough

to

strong inclination to monopolize

feel

from the making of marriage contracts. This finds support

of

the

autliorities

becoming

to

the

protect

prey to confusion.

law

human

the profits arising

in

governing domestic

the wish

from

life

everyone who, rightly or wrongly,

If

had the reputation of being a suitable person

to

manage

the preliminaries

much

of marriages, was allowed to act in such matters, there would be

more confusion

in

the

Mohammedan

between married people than

lawsuits arising from the relations

now

is

actually the case.

every precaution taken to avoid such a state of things

Thus we

find

-).

In Java the district pangulus have an easy task in this respect. First

of

have

they

all

and

districts,

in

any

hardly
the

to

compete with them

next place the

who would regard

the support of the chiefs,

on the parts of a kyahi or doctor of

marriage contract. At places on
the conclusion of contracts

mon

occurrence,

why

we ask
reply

1)

it

as an act of usurpation

Mohammedan

and especially

at Batavia

in this line is of

very com-

coast

by "amateurs"

law to conclude a

their legality

').

If

seldom takes place inland we receive the unanimous

that no one dares to assume the responsibility for fear of being

See

p.

kuwasa

2) See

the

makers of marriages have

and no one thinks of questioning

this so

459 of his essay above quoted on the '^Afwijkhigcn". Even Ihe uninitiated

can see that the function of

the

official

the inland

in

kakiin^

this

agent of the wali

which Van den Berg has

my Mekka^

Vol.

II

p.

is

entirely distinct from

llie

exercise of

identified therewith.

161.

Here again Van den Berg has gone quite astray. " Utilcss"^ he says "//< (///( I'llesf
or official maniage-makcr') declares the marriage to have been conehi(/ei/^ the parties arc not
man and tuife^ even though the formalities by which their willingness to wed is declared
3)

'^

are complete in every other respect".

by the Mohammedan courts

are

allowed to

sit.

in

Such marriages have

Java,

in

in fact

been often declared valid

which those who are interested

[Recent legislation in Java has

now

in a seperation

(by ordinances passed in in 1895

and 1898) confirmed and protected that adat by which marriage contracts are concluded by
permanent district pangulus. Those who aid in the making of a Mohammedan marriage
without
this

proper authority, are punished, but the marriage

would

conflict

itself is

not declared unlawful, as

with the religious laws and customs of the natives].

337
suspected of an attempt to rob the pangulus of their privileges. There

however be no lawful means of

would

Government declared the

unless the

empowered
In

much

as

pangulus to be exclusively

as

lands, however, in the inland parts of Java just

we

Arabia,

in

of apppointed

services

district

or

find exceptions to the rule of invoking the

licensed

makers of marriages. For instance

where a recognized expounder of the law gives

whose wall he himself

his

own

"amateurs",

to act as attornies of the walls.

Mohammedan

all

such

frustrating

act

to

as

or

is,

where he

in

marriage a

empowered by

woman

a friend of

no one thinks of raising any objection. Nor

wall,

Mohammedan

again would any

is

Court ever protest against the validity

of a marriage on the ground that no "minister of religion" was present

thereat.

What

true of the office of wal; applies also to that of witness.

is

marriage

not valid unless

is

two witnesses who

it

The

has been concluded in the presence of

opinion of the judges on whose verdict the

in the

disputed validity depends, satisfy the requisite standards as to suitability

and

morality. There can thus be no better

danger

good and

we

of fact

find

in

appendage to every qadhl's

called 'adl

and

other

who have been

who

'),

many Mohammedan
number of

court, a

countries,

as

an

professional witnesses

lend their assistance for a moderate fee in marriage

This also holds true, mutatis

contracts.

of the

tniitandis,

Indian Archipelago. Here the district pangulu, or whatever other

the

for

declared to be suitable by the judge or his representative.

all

point

In

means of guarding against

than by selecting witnesses

this respect,

in

name

maker of the marriage contract may be known by, causes one or

two of the

officers of the

mosque

for their services a share of their

The above
persisted

refutation

owing

enunciated,

to the

puts

us

Achehnese marriage
It is

in

of

to attend marriages,

chiefs

errors

and these obtain

fees.

which,

clumsy as they

are,

have

appearance of authority with which they were

a

position

to

begin

our description

of the

contract.

usually concluded in the chapel which also serves as the meeting- The marriage

house and caravanserai of the gampong, the vieutiasah, one or two days
before the euntat mainpleu'e or wedding which has been described above.

l)

The Arabic 0-^c

upright

life

"just",

since

they

are

declared by

the

qadhi to be

and conversation.
22

men

of

^cheh*^

338

Where

docs not take place beforehand and the ceremony

it

wedding

part of the

the contract

itself,

[srainbe rcunyeiin) before the

When

The teungku
and "wakiV'

billing

the ivali by

to

concluded in the front

is

bridegroom

relationship

invited into the jiirce.

is

available,

is

made

is

verandah

and

both able and

is

lend his help, the teungku of the meunasah

')

manages the

way as is done by the district pangulu in Java.

This is likewise the case when the woman has been married before and
has no wall at her disposal. Of such a woman it is popularly said "she
has the right to be her own wali"^); and though this saying is not
exactly the same

affair in

exact,

legally

the

hakam. The

appointing a

all

and purposes

intents

has the right to join with her intended husband in

she

that

fact

expresses clearly enough for

it

should

latter

this case

in

properly possess

the qualifications required of a qadhi, for there are regularly appointed

qadhis

Acheh

in

qadhI are

As however

^).

the

qualifications

very narrowly scrutinized

not

matter of course

much

that

latitude

in

the

for

Acheh,

oiifice

follows

it

as

of
a

allowed to the woman's subsi-

is

diary wali appointed by tahkim. While however, the theory of religious

hakam entirely free, the Achehnese adat

feungkn. Amateur marriage-makers such as are

law leaves the choice of

limits

it

strictly to the

commonly found

this

woukl be heavily fined by the uleebalang

at Batavia

Acheh.

in

Where

by

a virgin has no wali

relationship at her disposal, she must

not be married by the teungku, but must, as

the

to

kali.

Let us however

shall see directly,

go

give a closer description of the two

which are concluded by the teungku.

sorts of contracts

Before the bridegroom enters the meunasah, the wali of the maiden

The formalities.

first

we

woman who

or

attorney

be

to

in

my

be given

to

is

in

marriage appoints the teungku his

some such words

as these:

my

daughter

wakll,

the bridegroom,

to

who

"incha alah", i.e. 'If

give
will
it

(immediately)

so please

"I

appoint you, oh Teungku,

(or sister etc.)

come

hither"

'').

in

marriage to

The answer

is

God!"

gampung. Tlic teungku meunasah of the bridegroom's gampong

the introductory negociations and the procession to the
gampong of the bride, should such take place, but bear no pai't in the concluding of the
1)

and

I.

his

e.

of the

keuchi'

bride's

share

indeed in

contract.
2)

Ka

jeit'tt

jidong

ivali kctt

droe

jilt.

3) See p. 332 above.

4)

Wahilah ulon tuan la' Ttuiigku ncupcuuiUah otieii' (siidara) uldn tuan si N. ngon
The teungku as a rule dictates this formula to the wali word for word. If the

linlo teuka.

339

When
from

the

bridegroom enters the meunasah with a small following

own gampong,

his

his

have brought with them, and

which are rolled up two handsome

in

mats and a number of costly cushions. These represent the

sleeping

and are spread

future bridal couch,

making of the

the

companions open a bundle which they

contract.

for the

Close by

is

bridegroom

to sit

on during

placed a bowl {innndain) of

wherewith the teungku and the bridegroom rinse their mouths

water,

commencing the ceremony. As the name of Allah is to be

invoked, it is not fitting that any remnants of food, tobacco or such
before

should defile the instrument to be used in glorifying God.

The attendants

bridegroom

of the

platter {bate) containing the

The jinamee

(jiuamee).

sum

of

money

place

in

the foreground a The maniage

given as a wedding-present

seldom mentioned

in

the contract, since

every case pretty closely defined by the adat. The jinamee

in

is

is

')

also

it

for

the daughters of princes of the blood [tuankus] amounts to 500 dollars,

according to the old-fashioned

or

of gold"
iilee)

as

for

meuili);

(sikatbe

such

uleebalangs,

rank or wealth,

mode

those

of expression, "a kati (I'/^lb.)

of persons of distinction

imeums and

who

others

lOO dollars or 4 bungkays

-)

[ureumg

are their equals in

of gold;

for

those of

middle rank [ureu'eng peuteungalian), such as keuchi's, teungkus, wakis

and the

like,

dollars

25

or

50 dollars or 2 bungkays of gold, and for the lesser folk

i

give one or two

The

jinainees

a maiden

As

in

bungkay.

He who

talies (tahils)

here

marries a poor

woman need

only

or even less.

spoken of have reference only to marriage with

other cases they depend mainly on mutual consent.

a rule the

dowry

is

paid at the conclusion of the contract

').

In

be one of the immediate next of kin of the bride, as for instance her
the adat forbids him to be present at tlie concluding of the contract
(see p. 302), and thus the authorization is given beforehand in some other place. Indeed
this often happens even where the relationship is much more distant.
i) This word sheds a remarkable light on the history of the Achehnese marriage. Derived

happens

wall

to

brother,

or

father

from jamie = guest, it can only be construed to mean, in its original sense, the
recompense given by a guest to him who extends his hospitality towards him. In
spite of the great change unquestionably wrought by Islam in the Achehnese conception
of marriage, there still remains, as we have seen, much that is based upon the idea of the
as

is

it

gift

or

husband
2)

but

A
at

as a guest in the

house of his wife (pr2imoh\ see p. 327 above).

bungkay of gold is reckoned at 25 dollars for the purpose of marriage contracts,

th of a bungkay, so that
20 only in gambling and in the pepper trade, h tahi =
J,

in marriage contracts
3) This
to regard

is

the

it

is

equivalent to 5 dollars.

entirely different from the custom in Java, in

dowry

as a debt,

which remains unpaid

many

parts of

which

it is

usual

until separation or the death of

one

340

some

sum

cases half the

at

is

once repaid to the bridegroom, but

merely formal, as the bride receives

is

when she pays her

present

wedding

this half again in the

form of a

to her parents in law after the

visit

first

this

'}.

In addition to the bridal couch and the dowry, the attendants of the

bridegroom bring with them two

of the same

kind

those already

as

Miikims Bu'cng)

for instance the

sets of "standing sirih" {ranub dong)

described

In

').

this is replaced

by

some

districts (as

sweetmeat

in

the

form of network, called halua pulot. Both of these are intended

for

among

distribution

Two
serve

leubes

the onlookers.

from the bride's gampong, chosen

')

They begin by

witnesses.

as

dowry on the bate or platter.

The bridegroom now takes his

by the teungku,

amount of

carefully verifying the

the

whom

two witnesses and the crowd of onlookers. After they

the

sit

have

place opposite the teungku, behind

duly rinsed their mouths, the teungku pronounces

Arabic

in

his

(Ach. koteubali). This, though not actually prescribed as indis-

kliutbah

pensable,

As

*).

recommended by the Law

strongly

is

substitute

to

the

wali

or his

a rule he greatly abbreviates this task, using only the

words: "In the name of Allah! unto Allah be the praise, and blessing

and peace upon the Messenger of Allah.

Allah, and myself to the fear of Allah

exhort ye, oh servants of

').

The teungku now clasps the right hand of the bridegroom in his
own and says "When I shake (your hand) you must immediately make
Thereupon he makes the

answer'')!

these

of

the

In

pair.

forbidden by

you

unite

"I

''):

"offer"

most parts of the province of Preanger

the

adat

for

the

in

some such words

marriage with N., daughter (or

in

woman

to

it

is

considered to be painali, or

any portion of the dowry even

receive

as

sister etc.) of

in case

of a divorce.
1)

Ja' gampong linto\ see below.

is also called "marriage sirih" {ranuh

2) P. 300. It

who understand and

3) Persons
are

called

same way

santris

as in Java

4) See p.
5)

in

Java.

It

observe

to

noticeable

is

rtika/i).

some extent the precepts of

that

religion.

These

Acheh

in the

witnesses are selected in

and other parts of the Archipelago. (See

p.

337 above).

71 above.

Learned

teungkus (who

indeed

are

few

and

far

between)

know by

heart a longer

holeubah^ which treats of marriage as an institution ordained of heaven.

ka lon-yo taseiiot

6)

''oh

7)

The Achehnese

is

li.

Idn-peunikah

jiwakilah uba' ulon {ngon jinamie

bungkay).

The

gata

ngon

bungkay).

Si N., aneu' {s'ddara) Si A'.,

nyang ka

Lon-trimong nikahji {ngonjinamieji...

portions in parentheses are often omitted.

341

who has empowered me to do so (under bargain of a dowry of so

many buugkay)." He now pulls the bridegroom's hand as a signal and
X,

the

immediately

then

latter

repeats

The teungku then

during which

all

many bungkay)."

the fatihah (the

recites

hold

him the following words

after

accept her hand (against a dowry of so

"I

hands before

their

surah of the Quran)

first

their faces as

customary

is

during prayer. After this comes a general offering up of praise to God,

and

the

finally

teungku

another

repeats

prayer

generally

used

in

beginning with the words ^Oh Allah! make union between

marriages,

these two, even as thou didst unite the water and the earth" etc. All

express by

present

"amens"

their

sympathy

their

and then the bridegroom thanks them

blessing,

prayer for

in this

by

all

seumdah or

respectful obeisance.

The order

of proceedings

almost exactly similar when the teungku

is

appears not as the substitute of a wall, but as deputed by tahklm by

woman

who

authorization

of the

and

tahklm;

no wall

has

teungku by the wali

^)

almost

every

of

women who have no

has

official

wali.

indeed

not

very burdensome to the

is

description.

division

the case, recourse

reason

charge

is

not

far

to

Acheh,

and
is

in

had

wali-ship
seek.

The

very large, but the bad state of the

in

Acheh would render

it

people to be obliged to go to the residence

numerous marriages

In Java the facilities are greater,

receives

in

[qadliT),

by him with the

invested

The

"kali"

of the kali for the celebration of every one of the

of a

the words

my

wali.

its

and the general insecurity prevailing

of this

name

herself to

very frequently resorted to

countries where such

qadhi or the minor

the

uleebalangships are

is

uleebalangship

to

roads

replaced by the woman's

"who has entrusted

of the tahklm

Mohammedan

other

or

no mention being made of her

The expedient
although

is

the "offer" he adds after the bride's

in

"who has empowered me"

by tahklm,"

and her intended husband. Here the

')

women who

all

and the pangulu

are without a wali at the chief

centre of the province.

The adat

1)

It

must be

entitled

is

distance
(in

Acheh

remembered

from his

much

is

that

relationship

Nyang

is

stricter

the
is

bride

to

in

regard to the

legally accepted

whenever he who

than

the wall's absence

to

from the bride's home, or

which takh'im

2)

in

is

fulfil

in

Java

this function resides at

some

little

unwilling to lend his assistance. Cases of this kind

resorted to) are of very

common

occurrence.

ka jiwakilah drheji ba' iilon or nyang ka jipcutahkim

dro'eji ba^ ulon.

Talikim.

342
part

played

be

to

gampong, and by the

authorities of the

which we

pronounced invalid

the ground that

censure

and

Java of the

(in

by the keuchi'

part played

we have already

as

is,

required

and by the people of the gampongs,

of

out

carry

And

keuchi'.

that

called

lid

his authority

adat

^),

agent,

The

The hd

ha'katib.

katib

of a dollar.

'/^

see

fixed

hd

or

nikali

amounts

He

made

is

usually

makes over
l)

in

[Since

one mas

to

The teungku

the other hand he

fixed,

He

who

the person

is

sum

as

it

1)

is

to the keuchi'

recompense. This fee

little

is

money,

speech-maker's

chupeng,

is

[saiudih] as

paid so

much

advantage, that his

metal plate

is

it

still

called,

as the parties

i.

e.

concerned

though not definitely

fee,

correspond with the requirements of the occasion.

one

receives

to the leubes

was

dollar,

who

vviitten

the

sometimes more

Many teungkus do

not

more experienced

possess

sum he

half of this

stand by him as witnesses.

Government has interfered

Java and Madura amateur marriage makers are

of some

actually enters

can adduce no right founded on adat, but on

has this

to

the above

is

wear to cover their persons.

to give him.

fit

alone

but he would not venture

marriage-money or chuphig-money, chupeng being the

girls

he

since

peunikah or peiikatvcn)

'),

allots

ha"

katib,

active

formalities

although the teungku

the

which young

also

is

without the presence and authority of "father"

task

his

the

is

requisite

into the contract [peiikatib

alone

preparations for the marriage

seen, of great importance

gampong,

the

acquainted with the

to

in the

concluding of the contract. In this the teungku, the

the

for

"mother"

Acheh. The keuchi

in

and claims they maintain against invasion.

rights

The

the

in

exercise. In this they are supported both

its

their overlords the uleebalangs,

whose

But while

are zealous in maintaining their authority and the profits

teiingku

which they derive from

by

on

in Java,

marriage would escape with a mere

concerned would be heavily fined

all

'),

marriage would not

pangulu).

district

country the maker of the

latter

Achch any more than

in

was concluded without the cooperation of the heads

it

gampong

of the

marriages of the kind

kalis in

proceed to describe.

presently

shall

be

indeed

concluding of marriage contracts by the

the

in

in this matter,

now punished by

and

botli

fine].

the requisite knowledge; these call in the assistance

fellow-villager,

who

acts

only

at

the teungku's request

and

in

his presence.
2)

The

action

enunciation

of

of the

the

registrar

is

koteubah, which

authorized by the wali

is

called pcnkatib

because

its

most

difficult

part

is

the

the law requires from the wali. In Arabia the person

said to conclude the

contract (iAftj'

LXfij).

343

Under

Mohammedan

the

maiden of

of a

law there

age who has no wall should not be performed

full

through the mediation of the same

woman

or

who

official

acts

circumstances.

similar

most

Mohammedan

ofhcial

charged with

in

the

or

qadlfi

widow under

the custom

no reason why the marriage

is

countries

a divorced

for

both cases

In

is

it

have recourse to the

to

like functions,

even where the law

admits of resorting to tahkim under certain conditions. In Acheh the

tahkini

is

applied

habitually

the latter case, subject to the choice

in

woman's gampong, so

of a hakaiii being limited to the teungku of the

we might

that

naturally expect to find the

the marriage of a maiden of

same method adopted

This however seldom happens, the intervention of the

1

deemed necessary
1

that

Acheh

in

T-i

such cases,

great

the

ihis

11

being

kali

majority of maidens are given

in

indispensable

in

view of the peculiar manner

among

marriage contracts are concluded

marriage
kali is

the Achehnese. There

thus

is

a tendency to invoke the assistance of the kali in the absence of

also

a wall in those rare instances

where a

girl

is

married

for the first

time

after reaching maturity.

must be borne

It

in

without

marriage

relatives are

her

consent of a minor has no force.

allowing

a universal and deeply-rooted prejudice

is

maiden to remain unmarried

This we have already noticed

till

she attains

supplement

here

this

no impediment

by observing
in

way

the

that

Mohammedan

law

state"

i)

').

husbands when, as the saying

This

last

This expression

is

contingency

to

be

found

in

is

the

is,

^j'

^^^

tioLj^

ji.xj

J|=y.j

handed over

(Vol.

Mohammedans

VI

p.

in

all

442 of the marginally

noted edition of as-Sharwani of Cairo, A. H. 1305): cU.;S\j' J.*Xj^'

and further on iy^'^

not only

"they can endure the married

considered by

Tiilifa/i

we must

of marriage between

of contracts

children, but even expressly permits girls under age to be

to their

her

beginning of our des-

in the

cription of the marriage ceremony, but to guard against error

places

is

Thus where such ascendant

a maiden is impossible under the

wanting the marriage of

In Acheh, however, there

majority.

it

consent.

Shafi'ite ritual, since the refusal or

against

to the Shafi'ite law

agnates in the ascending line that have the right to give a

only the

maiden

mind that according

in

*!!^

.vUXi^J jj c>-b

'i,.fJu3

^^>m.j

LS>^}

kali as

of

fact marriage con-

which most of these

in

The

concluder

undoubtedly due to the

is

they arrive at the age of puberty, and the help of the

before

for

age.

full

'b5

-^j

''^'^-

344

Acheh one

eountries to arise at a very early age, and in

whom we

Now

in

have, whilst

girls

unmarried,

still

lost their

their proper walls, the Shafi'ite ritual

to reconcile this difficulty.

give a clear explanation of this expedient without

to

difficult

is

once more digressing from our subject. As a matter of

school permits

Such

cases.

making

with the Achehnese adat on this point. Means have however

been found
It

of these

and grandfathers who are

fathers

to be taken on the knee,

the market in the capacity of matrons

many

as

conflicts

Ch.inging of

deem of an age

should

purchases

sees children

its

disciples to follow

clothing

with

resorted

to

authority.

order

in

In

to

some other

ritual in certain isolated

of another school

following

partial

Java,

for

the

qiblah

fix

fact the Shafi'ite

is

instance,

')

i.

e.,

is

commonly

in

which the

taql'id

direction

(the

taqUd

called

devout must turn when praying) since the rules of the Shafi'ite school
are too strict to be carried out in actual practice.

employed
deceased

we seek

We

of neglected

fulfilment

We

persons.

Beginselen

but

the

in

should have looked to find in

discussion

also customarily

on behalf of

Van den

we might

Berg's

here refer,

vain for even the bare mention of the question.

in

mention here so much of the law as to

shall

only

as

indispensable to

detain

us

is

subject to which

of this

taqlld

Taqlid.

It is

religious duties

too long

-)

we

our subject, for a

this sort of

description would

full

therefore merely quote such opinions of the

teachers as are followed in actual practice at the present time.

"And

the

married state

may not be entered

is

girl

to

husband before she

the

Mohammedan

who cannot

into with her

yet endure

it;

for

required the testimony of four women." In Java also the "handing over" of a

there

this

of mature age

is

the

teachers

usual

is

common enough,

of puberty

signs

are

for in the

opinion of

not necessary to constitute a

capacity to endure the married state.

i)

This

school and

word

is

also

used by the disciples of any given school with reference to that

founder; for example, the recognition of the

its

imam

by the

as-Shafi'i

Shafi'ites

word is more especially applied to the

adoption in exceptional cases of the ritual of another imam. So it is said in answer to the
question why such and such a Shafi'ite does a certain thing which is at variance with the

is

eminently

taql'id.

But

in

its

technical

teaching of his school, such as

to the taql'id" (that of
2)

The

derably

doctrine of the

taqlid

to that as to

regard

whether the layman

madhab

or

to

we must

this

Mohammedans

not;

on

in the case in point).

this

recollect

The
e.

latter

that

"he resorts

authorities differ consi-

best exposition of the subject

is

to

be found in

VIII pp. 315 et seq. The question is akin

he who is not endowed with authority as a teacher)

Tuhfah

(i.

somewhat complicated and the

is

details.

the above-mentioned edition of the

has

the

drinking fermented liquors (other than wine)

Abu Hanifah

from one another in

use

vol.

point
as

also

the

Shafi'ite authorities are divided.

measured by theoretical law,

all

of the present time, even the so-called doctors, are only laymen

In

or almost all
(||j.c).

345

The

doctrine

question

given

supposed

follow

to

interpretation

Mohammedan

every

school

different

provided

belong,

to

other

this

that

then,

is,

do so

he

to

with

which he

that

to

full

knowledge that

imam

supported by an

is

authorized in a

is

is

of equal authority

with him

whom

the

controlling the question in point in that other school, since,

rules

were

he himself follows, and that he

would

inconsistencies

otherwise,

it

all

from following partly

arise

one school and partly another. Some add

acquainted with

is

to this a further condition

from every school of what seems easiest and

forbidding the selection

most agreeable.

According to the prevailing opinion, however, each individual

make

use of this permission on his

judge and the

verdicts

their

must

mufti

themselves but others.

him portrayed

find

his

without

of the

law,

since

own

school in

these affect

not

books of the law, should be guided entirely

view

infallible

that

hesitation

Mohammad

derived

is

from both these sources by the

community of
was only

it

in

Islam.

the

It is,

two centuries

after

to this standard,

and

first

that there were any who came up

however, admitted

now-a-days such a phenomenon would be esteemed a miracle.

that
is

for instance, the

indeed allowed that the ideal qadhi, as we

is

in the

qddh'i s)

(the

consensus of the

be,

pronouncements by the Quran, by tradition and by what according

in his

to

It

behalf only

confine themselves to their

interpretations

or

own

may

It

now admitted as a fact that no teacher, no matter how great he

can do more than simply interpret the law-books of his school.

Besides

this

it

matter of

is

common knowledge

that the qadhls are

very seldom chosen from the ranks of the most learned.

The

qadhls might at best be described as "make-shifts"

ad-dharurah,

but the great majority of them do not even

of this
ill-fitted

term found
to

their

in

task,

the

^),

qadlii

come up

existing

to the definition

books of the law. They are

in

fact quite

and are appointed by the authorities

for the

of maintaining social order, but are of course not allowed to go

sake

outside the limits of their

To

return

to

our

age and their walls

being given

in

own

school of doctrine.

main subject; where Achehnese

in

marriage

girls

are under

dead or absent, their

the

ascending

line

is

facilitated

by the tenets of the Hanafite

partially

the requirements which the

are

school.
l)

That

of a qadhi.

is

to

say,

such as

only

fulfil

Law makes

Hanafite
n,a."iaj,e

maidens,

of

346
the

In

Abu

of

In

age has the

the same as

33

right to be wali of his

first

law can

given on pp. 331

list

but after these

ite

from that of the

differs

Shafi'ites.

former the descending line takes precedence of those men-

the

tioned in the

is

the order of sequence of the walis in the school

place

first

Hanifah

we have described
come in the first

never be a

wali),

it

above, so that the son

mother

of full

if

Otherwise the series

').

so far as the agnates are concerned,

place the mother (who under Shafi'-

and then the relations on the mother's

side in order corresponding to the degree of consanguinity. After these

comes the patron and

woman

moreover, a

finally the civil authority

of

')

have the right to give a virgin who

walis

Among

age can never be given

full

though she be a virgin

her consent even

-).

in

the Hanafites

marriage without

on the other hand

is

under age

in

all

marriage

without her consent. The only distinction that they make between the
walis

the

ascending

line

have

exercised

the

in

former
contract

receives

and others
said

latter,

soon as she

as

of compulsion,

right

binding force, whereas

absolutely

by one of the other

forced marriage being arranged

the

consists in this, that

of

is

full

age and

in

the

the

when the
marriage
of a

case

walis of the

woman,

becomes aware of the

demand faskh (separation) *). The same

regards boys under age who have been married by their

circumstances, has the right to

holds good as
guardians,

but in their case the compulsory power even of the walis

the ascending line

in

simply conditional.

is

Under the Hanafite law we

successor

in

the

also find an absent wali replaced

and not directly by the

list,

civil

authority as

by

his

is

the

case with the Shafi'ites.

Acheh

In
far

it

as appears

In

do the

kalis of

will

the

universal

custom to apply

the

as

desirable,

regard

taqtid.

1) It

is

to

this

Acheh

it

is

teuketilit,

somewhat

the

in

these matters, so

Achehnese pronounce

singular fact that not only

recognize this adat (though they ought properly

be observed that the function of the wali

as

such consists simply in looking

honour of his family; and this is recognized by the Mohammedan teachers themselves; but actual guardianship of the son over his mother is of course unknown.
after

2)

the

As

to this see the

Shark al-wiqayah (Kasan

among

881) p. 124.

woman's consent being only

recommended. The Hanafites consider even the marriage of a woman of full age without a
wali permissible and only admit a right of protest when the woman marries beneath her
and thus brings dishonour on her family.
23.
4) Shark al-wiqayak pp. 122
3) This

is

permitted

the Shafi'ites, the asking of the

347

speaking to keep entirely clear of adat and follow the Shafi'ite law only
but

in the exercise of their office)

even obligatory to invoke their

is

it

help in order to conclude a marriage contract which

is

unlawful under

the Shafi'ite, though permitted by the Hanafite law. This rule has ap-

parently been adopted through mistrust of the knowledge of the teungkus,

and through

many

fear

that

the matter were

if

marriage contracts would

completely at variance

with

be entered into which would prove

Law. There could of course be no

the

such

of entrusting

suggestion

entirely in their hands,

left

duties

"laymen," which

to

in

theory

would be the proper course.

must further be borne

It

marriages

Hanafite

of

bridegroom and the

knowledge of

regard

and to

The

(i.

is

we have

serve
to

e.

as

to

full

Hanafite

this a condition

keep up appearances,

the outward form.

(the

witnesses)

them, a

assist

makes

seen,

enough simply

faultily,

gampong

her

of

who

called

It

as

to

kali

marriage under the

and the bridegroom go to the

wali

authorities
leubes

however

numerous cases of

that in these

controlling

rules

the taqlid.

to

follow,

mind

no one thinks of expecting from the

even with the

wali,

the

although the law,

teaching,
in

all

in

virgins,

keuclii

kali

the

with the
tciingku

order to bale

in

girl

and the

and the two

vicudenliab as

is

it

change the madhab or school of doctrine under

his

guidance.

The circumstances

....

ascendmg hne
but

matter,
first

or

of the case, viz. that the girl has no walis in the

11,-

communicated

to

give

her

to the kali.

imam

marriage

the

in

that they live at too great a distance to act in the

desire

cording to our
in

t.

[as-Sliajii)

marriage according to custom, are

in

He
it

replies

is

somewhat

as follows:

"Ac-

not permissible to give this maid

absence of her father and grandfather; this can

only be done according to the teaching of the

imam Abu Hanifah"

Thereupon the

"We

decision,

wali

oh Teungku

and
!"

').

taqlid there should be no

bridegroom
This

is

reply:

will

follow

'-).

your

really quite improper, as in case of

mention of following the decision of a third

person.

The
1)

Or

2)

Ba'

kali

now

dictates to both wali

the bridegrooms guardian if he be under age.

imctini

geitianyui:

lian

ineung kon ba' imctim Hanapi.

3)

and bridegroom a formula which

Ban nyang hukom Teungku.

sah

tapctikawcn

aneii' nyo'e^

labab

hana

kiiji^

liana nc'

Formalities
ofthe''changj^g of
"madhab.

348

understood to authorize them to have recourse to the taqlld for

is

matter

the

Imam,

Hanafite

of the

imam

hand. This runs as follows: "we embrace the authority

in

question,

this

in

this

that

who has

child under age

our

is
it

belief;

permissible

is

same way

mock

taqlld

the

teungku

as

the

kali

is

share

to

fit

rather he

is

brought to

live

have

them

enough

for

deuhab,

which

and

in

know

to

family

-)

are of opinion that

handed over

is

recourse

of the

to

this

may

kali

order

is

method known

that a special

have any

real

their task

in

actual
It

as hale

is

mcii-

regarded as an indispensable guide, has to be

marry young

to

girls

who have no

no inconsiderable degree by

to

knowledge of

selves compelled

him or

question.

of the

niceties

even be doubted whether the majority of

augmented

are

to

takciilit

ascending line and that this guide must receive 4 dollars

It

is

stamped with the approval of the ulamas of Acheh,

is

which the

in

adopted

knowledge

no

girl's

the wali in the

with her.

The common people who have

practice,

convinced

The marriage ceremony

other cases.

in

am

').

husband's bed, she

her

give in marriage a

empowered by

is

then completed, and as soon as the

she

to

neither father nor grandfather

of the force of the Hanafite arguments"

After this

agree with the Hanafitc

(like

performed

its

origin.

kalis,

walls

for his trouble.

whose incomes

this bale'

Indeed some

in the

meudeuhab,

kalis find

them-

the teungkus) owing to their ignorance to have

for

them by some

helpful friend

who

is

well versed

the law.

in

As we have

seen

above, the kali

is

resorted

also

to

on the

less

common
The

ta'liq

? ^A ^J'"''""2
in Acheh.

occasions when a virgin of full age whose wali is absent or

who has no wali, is given in marriage.
As Acheh forms a part of the East Indian Archipelago, our remarks
on the marriage
contract would be incomplete if we failed to notice

one negative peculiarity, namely the complete absence in Acheh of

a very characteristic adat which prevails among the vast majority
'^

of Moslims in these regions. Here again a slight digression

in the

1)
ill'

necessary

absence of any reliable authority on the subject.

Geutanyo'e tatamong ba'

masa'alah

/lyoe,

tikeu'et kitat dali

2)

is

imeum Hanapi^ vtcunoe lo'e'likeuel: ulSnleu ikoi imeum Hanapi

aneti' nyang chtil^ nyang hana ku ngon ja ; ulonteti e'-

peukawcn

Hanapi.

The opinion of

that of the

mi'e

four

women

prescribed by the Law,

mother or perhaps the elder

sister

is

not insisted on in such cases,

being accepted as

sufficient.

349

The

Mohammedan

the

made on

tions

would

that

side

the

in

by the

seen, there

must be no condi-

marriage contract, a fortiori none

The

this relation.

law of Islam

or

fiqh

by

finally fixed in all its details

is

we have

law, and, as

either

any way modify

in

defined

as

of wife to husband

relation

many ways

in

is

position of the wife

favourable one, and this not merely as measured

a very un-

by European standards;

many Mohammedan countries there prevails in practice

pretation of the law much more favourable to the woman.

yet in

an interThis

is

based on the pre-existing social conditions which Islam found established

on

introduction, and which

first

its

Such are

was unable

it

to exterminate.

example the obligations of the husband

for

in

regard to

Difficulty ex-

the provision of maintenance, lodging, clothing etc. for his wife. These omenLob^

indeed closely defined by the Law, but

are

means

practical

deserts

for the

and

wife,

his

enforcement of these

she has no right to

her

husband

rights. In fact,

the

.if

demand

a divorce

')

life

can prove that

until she

maintenance. In

the

absence of such proof she can only invoke the interference of the

civil

authority

which,

to

of providing

incapable

is

compel her husband to

might be supposed,

as

in

is

fulfil

her

her

in

course

avail.

Where

obligations,

his

most cases of

woman has succeeded, no matter

own support, and where no money

the

for

little

what way,

has been paid

faskh.

man

provide her with the necessaries of

to

fails

etc.,

furnishes no sufficient taming

it

providing for

in

by the husband

response to the judge's order, every claim on her part for compen-

in

sation for the deficiency as a rule falls to the ground.

East

the

In

medan law

Indian Archipelago
gives

itself

the

^),

method

which the Moham-

to

impulse has been resorted to

in

order to

-j-^e ta'iiq in
^''^

^-"*'

'"'

dian Archipe-

prevent the husband from leaving his wife to life-long misery by deser-

and neglect of

tion

According

or as the saying

ways

which

in

his duties

towards her.

the talaq

is,

can be

this

may

1)

It

must be borne
wish

woman who

is
is

sufficient

in

mind

to

be "suspended"

met

in

Archipelago.

The numerous

that for the

man on

is

that

the other

if

hand

in

the

the husband has

the

mere expression

abandoned by her husband without any severing of the lawful bond of

The same custom

with

{tal'iq).

disolve the marriage without any further reason, and that the

marriage occupies a miserable position in

2)

be pronounced

done are most minutely defined

books of the law. The essence of the matter

of his

may

to the law a conditional talaq (divorce)

those

exists

parts of

Mohammedan

society.

and would in all probability be

Hindustan whence Islam was introduced into the E. Indian
in

the

Straits

Settlements,

lago.

350

thing

actual

my

and such a thing Iiappen,

"If such

said:

referred

wife

need only take place,

to

divorced," the

is

order to

in

make

the

talaq a determinate fact.

This tdhq can be used for sundry purposes. Sometimes a Mohammedan employs it by way of an oath, saying for example to some one
who doubts the truth of his words: "If I lie in this, my wife N. is
divorced." Or he uses it as a threat to his wife in case of disobedience,

you enter that house again, you are divorced."

as thus, "if

He may, however
his

month without

support,

saying, "If

beat you, or leave you for a

you

forsake

or

his voluntary declaration

improve the position of

ta'llq to

you

then

year,

for

The husband cannot indeed be

divorced."

and

by

as for instance

wife,

employ the

also

are

constrained to such a tatlq

necessary to bestow such privileges on

is

his wife.

At the same
and

wedding
any

bound

but

by
he

that

by

man

asks the hand of a

request

the

at

of the

woman

father

favour immediately after the

the

bridegroom
promise.

such

objections

declare

to

her

contract,

legal

tallq,

in

ta'llq

morally

if

undertakes,

first

such a

time,

if

thought better of

so doing

to

wali,

make

so

true,

speak

to

would

completed

he

raise

were

intentions in regard to the

his

he would entirely

is

it

was

contract

the

after

one,

marriage,

conclusion of the

himself

considers

No

or

in

confidence of his

forfeit the

acquaintance.

Such predeclared and morally compulsory

everywhere.
the

husband

for

may

Archipelago they are by no means rare

Indian

instance,

be met with

conformity with an agreement with

in

his

declares immediately after the marriage ceremony, that

parents-in-law,
his wife

the

In

ta'liqs are to

regard herself as divorced by him

or gives her no house of her

own

if

to live in, etc.

he marries a second,

Here

again, as might

be expected, the great majority of bridegrooms require the assistance

of

the

who

official

expression

concludes

marriage contract

the

for

the

proper

of the formula; he dictates the words one after another to

the bridegroom.

This

is

not peculiar to Indonesia, and

But throughout the whole of Java

i)

In

Van den

Berg's

Bcginselat

important adat, but even the

not

possibility

')

also to be found in Achcli.

and the greater part of the other

only do
of a

is

we

find

no

"conditional

single

talaq"

word about
is

this

most

only barely alluded

351

Mohammedan possessions of Holland,

human memory required every man who
immediately after the conclusion
subject

same,

to

or

to

he

if

drift

of this

is

everywhere the

is

regard herself as divorced

months, or beyond the sea for a year

if

her husband

In

when

1888,

of the

existence

custom

existed,

verbally informed Mr.

many Javanese

of this adat by

and when

it

g.

Van den Berg

one month)

'),

^)

had been told

that I

proved to him that

an application

in

(e.

Mecca, he denied that any such special

my ground and

maintained

Batavia by referring to an allusion to

at

some places two

(in

maintain her for a given period

to

fails

157).

(p.

The form

and betakes himself to some other part of the country

her

for seven

may

that the wife

viz.

forsakes

within

marries to pronounce a talxq

general

its

always

has

of the contract.

but

variations,

local

adat

the

it

did exist at

for fatwa (verdict of a religious

judge) composed by Sayyid 'Uthman, the most he would allow was that something of the kind

might

appear

perhaps

sporadically.

support of his

In

view that

it

was exceptional, he

had found no mention of any such adat in the registers of the Mohammedan
courts. Since then, as appears in his essay on the Afwijkingen [Bijdr. Institiiut^ 1892
pp. 485 seqq.). Van den Berg has gleaned some popular information on the subject and
alleged that he

himself compelled

finds

to

speak of "the use sometimes made of (the permission)

nounce a conditional divorce." Not a

duction

he

essay

his

to

taken

trouble

to

he

trace of 'personal observation',

speaks of notes

personally

made by him (Van den

enquire, he would have found that the custom

is

to

pro-

though in the introBerg).

Had

the established rule

he
thioiiglicut t/ie w/io/e of Java^ its omission being sporadic and requiring explanation
would have known that among the commonest questions arising before the Mohammedan
courts are those which spring from the ta'llq, the pi'rkara rapa' as they are called; he
would have furnished us with examples of the very characteristic and instructive Javanese
and Sundanese ta'lTq formulas, and we should not have to complain of the omission from
;

his essay of the

most important technical terms connected with

ni/igiatu^ janji

dallm

given

Now

and rafa'.

1)

other

such as janji

information which he has acquired 20 years too

certain popular books,
draws wrong conclusions therefrom, and gives misleading explanations.
In Batavia it is a year in each case, and the following condition is added to the

him by

late

this question

he only supplies the small amount of information

two: failure to maintain the wife for one month or serious ill-treatment. Even as

regards Batavia,
better data

Van den Berg

supplies

from any Batavian; or

else

misleading information.
as

He

might have collected

he chose to form his ideas of the adat

in the

East Indies from printed works which he studied in Holland, he might in place of consulting

Sayyid 'Uthman's tabular

at

Mekka on

itself to

'i^M^M
On page

2)

which

treatise

this

..-w-JjJ

to the fatwa pronounced by the authorities

and especially the wording of the application

have referred

the application of that writer,

fatwa conveys the reply, and which

ToUvu rj-^

o-^ O^^^

is

(J*}''*

printed under the

'^^'

2 in the description of the contents of the ta'liq at Batavia,

So that the

woman

if

she

wishes

husband's incapacity to maintain her.

to

obtain a separation

*''-'*"'

we

is

title

U^j'

jLxi

V|>^

find the following

^^'
J!*'*"-

words

not bound to prove her

352
maltreats

or

her

similar conditions

or excludes her entirely from his bed

')

To

').

the series of conditions "on which the talaq

suspended" the two following^) are always attached:

"if

not a consenting party thereto and places the matter

is

and other

^)

is

woman

the

the hands of

in

The omission of these two conditions would

to the greatest difficulties. The Mohammedan law will not allow
word talaq to be made light of; when the talaq has been once

the constituted authorities."

lead

the

pronounced or a condition on which

of the pair

habitation

talaq must be proved

denies

any

ipso facto without

dissolved

is

from

is

tliat

by two

consequences

for

and

all

further co-

The

as adultery.

one of the parties concerned

if

but

the marriage

fulfilled,

moment regarded

witnesses,

having been pronounced

its

"hangs"

it

judicial decree

it

has

both parties as soon as ever

force with

full

its

all

has been uttered by

it

the husband.

Suppose the husband then

refer

and

to

to

have created a

kind

ta'liq of the

we

have done one of the acts therein enumerated, the

to

marriage would be then and there dissolved, irrespective of the wishes

of the

woman, who would perhaps be glad enough

to leave things as

they were. Extraordinary complications would arise

woman

were to be decisive and the

to

There would be a complete want of

ignorance

great mass

of the

if

have no voice

the man's act

in

the matter.

control,

and amid the prevailing

people,

many

of the

a married couple

might form an entirely wrong opinion as to whether a given "condition"

had been

fulfilled

mentioned gets
pletion

The

1)

of

rid

all

addition of the two final conditions just

these difficulties, since they

make

of the divorce dependent on the consent of the

nature

of

the

assault

draw blood, or pulling out her

many

The

or not.

is

sometimes defined,

hair, or

smashing

to

the com-

woman and

as for instance striking her so as to

pieces her loom, the silent witness of

a forbidden intrigue.

Although the marriage can be dissolved by the judge {fask/i) at the instance of the
woman in case of impotence on the man's part, Van den Berg is wrong in concluding
2)

that

All

the man is bound to give "marital rights"

Mohammedan law-books teach the opposite
;

surrender

her

person.

Divorce owing

to

(see
it

is

his

essay

only the

quoted above,

woman who

is

p.

482).

bound

to

impotence only takes place because the object

to be attained by marriage (that is, according to the law-books, sexual union) is thereby rendered impossible, so that there is no longer any reason why the marriage should

continue.
3) In some districts we find conditions Whose object is simply religious,
neglect the obligatory prayers or fasts or drink arak or gamble" etc. etc.
4)

Absurd

as

it

may appear,

neither of these are mentioned by

Van den

e.

Berg.

g.

"If

353
declaration

before

case in the

first

the judge

instance.

whom

The judge before

which indeed there

(for

made

made

is

gives no verdict

no necessity) but declares the facts

viz.

brought into force by means of the decla-

is

presence coupled with the fulfilment of the other

his

in

declaration

the

is

whether or no the divorce

ration

must of course enquire into the

wlio

'),

condition as evidenced by the woman's statement.

As appears from

woman
purity

is

most reasonable one smce

,

the

''),

above explanation,

the

adat

this
,

favour of the

in

.....
applied in its

the law were

il

demanding separation (faskh) on the grounds

of

right

.^

mentioned would be entirely denied to the woman. Thus where Van

den Berg,

made

wide' use

the

expedient

useless

of the

dissolving

for

we

marriages",

essential nature of this native adat

want of

is

constrained

are

rules of

to

Mohammedan
by

universally esteemed

native

view of the thoughtlessness

as a social blessing, in

which marriages are entered

somewhat

as "a

it

familiarity both with the

and with the

law as to tallq and faskh. This adat

teachers and laymen

notices as "peculiar"

and characterizes

ta'llq,

qualify as most peculiar the writer's

with

7)

essay referred to (pp. 486

the

in

many

into, the indifference of

hus-

bands to their wives and their proneness to abandon them, as well as

1)

This declaration

kinds

all

woman

the declaration of a
m.arriage

The

dissolved.

is

talaq kula siji

word which

in

.\rabic

may be used

to signify

used in Javanese and Sundanese as the technical term for

that a ta^liq condition has

runs

usually

ta'liq-formula

the conditions^ ora

follow

(here

called lapa' (,<-J0, a

is

of declarations, hut

tiimaiii

rabi kiila^

been
as

fulfilled

follows:

and that she wishes the

samaiigsa-mangsane tula

rapa' mating kakini^ ma/igka runtuh

maring rabi kula N.

There are indeed Mohammedan courts which give faskh on simple proof that the

2)

but such verdicts are based simply on the ignorance

and not on any rights conferred by adat, far less on Moslim law. Some
courts also wrongly apply the n.ame pasah to proof of the talaq which has arisen through
taTiq^ but we must not draw from this use of the term any negative conclusions in i-egard

husband has
of

to the adat

in

its

failed in his obligations,

judges,

the

of the

ta'llq.

where called naib or

The

3)
into

district

compelled

possession in

settled intention
p.

to

migrate

common

prevails,

his wife along with him. It

beforehand, but
occur.

used

laU'iq is universal axii.

to designate the

otificial

who

faskh

is

else-

pangulu.

den Berg, Afivijkingen^

is

is

fact that "the majority (of the Javanese) even of the lower classes,

matrimony with a

(Van
band

In certain parts of Jogjakarta (where

proper sense very rare) the word pasah

is

487)
as

is

do not enter

of being guilty of wilful desertion of their wives"

woman whose

but a poor consolation to the

labourer for

hire

or

cultivator

into

districts

hus-

where

but does not possess the means or the inclination to take

sought

to

arm the woman, not against

a base intent conceived

against unfortunate eventualities which as experience shows very frequently

Even Arabic

teachers,

who

are otherwise alw.ays inclined to frown

exhibit a great regard for the "conditional separation"

and do

on native customs,

their best to

maintain

23

it.

Intentional
of

adoption
(j,e

t^'liq

custom.

354

Meantime such

made

a tdliq whether

between the bridegroom and

or without previous parley

witli

his parents-in-law,

Mohammedan

must under

law always be a voluntary act on the part of the former, as otherwise

it

would be

Yet

invalid.

must be understood that

it

where the adat prevails of conditional divorce

the chance concurrence of the wishes of

adat holds good,

it

every marriage,

married couples cannot be

all

As

regarded as the cause of this custom.

the large field

in

after

a matter of fact,

where

this

usually compulsion or "persuasion" bordering on

is

compulsion that carries the day.

In

olden

times

Chirbon and Banten, the

also in such places as

the rulers of the country.

which extends so

not only in the kingdom of Mataram, but

Java,

in

The

beyond the

far

great

open

to doubt. Still this ta'lTq

ordained

(Sultan

sultan

of course

is

to

say the least of

was everywhere known

of the Prince" [janjinin^ ratii o\ janji

called

even outside the Native States.

ofticial

who concludes

It

"do you accept the janjining ratuF', but

and

daleiii)

is

still

to this

many

in

uttered

by the

second

person

the

in

unheard

is

this

question

is

purely formal,

of.

main departure from

districts,

official

Mohammedan

law, another

words of the

the

that

viz.

marriage-maker,

who

tal'iq are

still

only

of course speaks in the

and the bridegroom instead of repeating the words

'),

person

first

so

indeed customary for the

is

unorthodox custom (which seems formerly to have been universal)

prevails

it

as "the promise

the marriage contract to enquire of the bridegroom

since a reply in the negative

In addition

was an invention of

limits of Java,

Ageng)

their

was ordained by

tal'iq

tradition of the Javanese that this adat,

simply answers

"yes".

According to the law

this

defect in form renders the whole transaction void, yet the adat regards
it

as valid.

provinces directly subject to the Dutch government there

the

In

of course

in

Both

ta'liq.

theory no such thing as compulsion

this

freedom and the increasing study of the

law cause the proper legal form

more

largely

formula

suppose

to

l)

He
in

in

his

to

late

the

to

it

most

to

the

Mohammedan
be

but as a matter of fact the

such a

in

way

that he

is

left

forms an indispensable part of the

dictate the
in

regard

this voluntary declaration to

bridegroom

ignorance that

become customary

such matters.

for

in these provinces

ought properly speaking

This has of

Mekka

employed

dictated

is

in

is

words

to the

localities

bridegroom

owing

in the

first

person.

to the increasing influence

of

355

The ordinary

marriage contract.

knows naught of the

has not studied,

the

He

contract.

who concludes

places

it

when

example, the

for

Some,

the

pedantic,

overscrupulous

part

admirable adat, but

this

such cases)

of investigating

surely repeat the

follow", few bridegrooms

In the Residency of Batavia

princes and

in

Java, the free voluntary declaration

ignorance of the law gives

Malay

representatives

than

official

of late

ascertained

still

was universally practised.

or taVe

to

but the advice of the

have always made a special

and also

their

have

pangulus

every place where

mission
in

official

have met persons who could

remember when the janjining ratu

the

in

custom (and

of the

non-existence

task

regard to

in

as conceive the possibility of refusing this request.

part

abandoned

Law

after the ratification

now

will

men

all

any native who

hands of the

the

latter,

"You

according to the good adat which

would so much

rules of the

himself entirely in

of the contract proper, says to him:

ta'llq

indeed

or

villager,

countries,

where sub-

much

less slavish

is

always observed

is

in

form,

marriage-maker combined with the layman's

kind of restraining force that serves

rise to a

to maintain the adat.

We
is

now

see clearly that this ta'lfq-adat, so far from being exceptional,

deeply rooted

woman more
yet

in

the necessity for rendering the position of the married

favourable than

it

avoiding as far as possible

is

Mohammedan

under the

with

conflict

all

open to dispute may be our conjecture that

by the pioneers of Islam

in

that

However

adat was introduced

this

we may

the East Indies,

law, while

law.

rest assured that

the almost universal acceptance of the custom was due in each instance
to the fact that
I

it

harmonized with the requirements of the people.

almost universal acceptance,

say

and

in

doing so

intend

only to draw attention to the exceptions which are everywhere

in

favour

made

of persons of rank or teachers of the law, in whose case

malevolent desertion or ill-treatment of a wife

but also to put
in

not

in

is

not supposed possible,

strong relief the fact that the adat

is

entirely lacking

some good Mohammedan countries of the Archipelago.

The most unequivocal confirmation

of this

reason

adat

to be found

is

for the

in the

fact that

absence of the tatlq from

it

among

Re.isons for

supplies a satisfactory
^f*^

ih^ ta^Uq!

custom

the essential adjuncts

in

Acheh and

of marriages

in

some

countries.

the mere mention of their names

of the

of our explanation of the acceptance

social

This

will

be at once recognized, on

by every one who has any knowledge

system of the two principal countries which arc without

ceitaia

^'^^^'

other

356
the

Achch and

ta'lTq-adat;

woman

these the

is,

Menangkabau

tlic

so far as lodging

territories').

In both of

and maintenance are concerned,

practically independent of her husband, since she continues to form an

woman whose husband

West Coast and

wherein

family

of the

part

integral

has gone

as

she
a

An Achehnese

was born.

pepper-planter to the East or

may

gives no sign of his existence for years,

indeed

own house either together with

or in the immediate neighbourhood of her own family, she is seldom
constrained to demand a dissolution of marriage hy faskh. In the same
way there exists no necessity for facilitating by conditional divorce,
such dissolution of wedlock which as we have seen is most difficult to
feel

unhappy; but as she

lives in

her

obtain by faskh.

3.

Early days of married

life.

Financial relations of

We may

now proceed

to

Polygamy and Concubinage.

Husband and Wife.

mention certain adats which are observed

during the period immediately following the completion of the marriage.

We

shall at the

same time

find

an opportunity for discussing the results

of marriage as regards the property of husband and wife.

After the wedding, some months, indeed sometimes as

Tueng men-

much

or so, will pass before the family of the bridegroom takes

of the

notice

bride.

parents-in-law,

The
guests

idangs

entertained

visit

an

however

invitation.

woman

the

first

visit

to her

with her a number of female companions

a

the

at

money
bride's

present for the young wife.

house at a formal

feast

The
with

^).

This
tute

brings

own gampong and

are

does not make her

^).

woman

elder

from her

latter

her husband's mother comes to "fetch her away"

until

itu'cng mcHiiarn)

The

as a year

any further

sent

mother

is

Some

not sufficient according to the adat to consti-

time

later the request

must be repeated by

by the husband's mother. The messenger thus addresses

of

the

bride:

"The

reason

why

have

directed

my

Here the ta'liq has begun to be einployed in some places on the coast.
The word tueng means to "fetch away," and mcttnaro is formed from mavd = bayo
{dara bard means "the bride"); ef. iiieuneiiri (present) = bcuncuii from I'v/, "to give."
1)

2)

3) See pp.

320, 324 above.

357
footsteps hither to you

The

invitation

gampong

the

to

and

relatives

as 20 idangs

mother

visit

'-)

away

tliis

Si

Nya'

is

allowed

').

has been given the bride repairs

accompanied by a crowd of female

She takes with her from 6

of sweetmeats, which gift

the

at

of her husband

fellow-villagers.
')

fetch

acted upon.

is

it

due notice of the

Finally, after

may

pohtely accepted, but a considerable time

is

to elapse before

order that

in

is

rate

fixed

of

is

however, intended for the more advanced

many

paid for by the bridegroom's

per

dollar

to as

idang.

This return

years of the

in

gift

is,

women who

attend the bride.

The welcoming {sapa) of these guests is attended with a certain

amount of ceremony, but is by no means so tediously protracted as
at the wedding. Here too we find idangs of the sort which we have
seen in use at the peiijame'e. At the conclusion of the feast there takes
a survival from ancient times) which bears

ceremony (probably

place a

name of "handwashing", though there is in fact no washing of

hands. The mother of the bridegroom rubs some yellow glutinous rice
behind the ears of the bride [peusunteng see p. 306). The bride then
the

as

with

her

greets

gift

which

the

return

in

usual
for

respectful obeisance {seiimbah)

greeting a

this

worn on the thumb

is

'').

peculiar

Sometimes

those districts where

ring

money

and receives

{ejinchiiii

present

is

gile),

given

the custom for the bridegroom

instead,

and

to give

back half the dowry after the wedding, the bride receives

half)

The

in

usually with an additional

ancient adat also prescribes

should receive as a parting

This

peunulang

keubeiie

Nyang

1)

a pet
2)

3)

for

^)

laitgkah Ion

name for children.

The technical expression

house) of

feasts

to"

tile

speaking

properly

should

gift

it

is

sum superadded
on this occasion.
that the bride when returning home

from her mother-in-law a cow-buffalo.

not

be

slaughtered,

but

kept

as

breeding purposes only, as a special blessing

kciiti'oc

is y'l;'

Im' Jiociicii^ geiijiic Ja''

tiitiig

gnnipong or runuih /Into

=^

Si A'y<t' nyoe. Si Kya'

"to go to the

gampong

is

(or

bridegroom."

The idang of sweetmeats l^feiinajoli) consists of only

is, as we have already seen, composed of two.

4) This

this

ring

consists

of a

succession

of thick

knobs

a single

dalong ; the idang for

or balls held apart

by

little

thin

strips of metal.

5)

6)
for

See p. 340 above.

Peunulang
their

account

is

support.

the
It

is

special term applied to all that children receive from their parents

thus

on a division of the

the others, gets less peusaka.

opposed
latter,

to

peusaka or inherited property, but is taken into

who has received more peunulang than

so that a child

Feast and
"handwashjng".

3S8
is
is

supposed to

upon

rest

It

it.

often happens, however,

only handed over to the young

tliat

the buffalo

woman pro forma, and

afterwards

pohtely returned to the giver. In case of second marriages the adat of

the keubeti'e peiinulang does not apply.

The woman

herself always

stays three complete days in the house

of her parents-in-law. During this time she

the recipient of constant

is

from her new connections, who come to

visits

and

eggs

these

All

'j.

who form

villagers

home with her. Her fellowhome on the first day.

present in his native gampong during

she

gifts

brings

her escort return

The husband, although

usually

these days, takes no share of any kind

On

offer presents of sirih

her return journey-), the wife

is

the festivities.

in

escorted by a crowd of people

from the gampong of her husband, and a procession of her own fellowvillagers

comes out

welcome her back.

to

These meunarX) ceremonies always take place even where both man and

same may be

wife have been married before, and the

connected
referred

with the

is

merry-making, and even though the

less

more advanced age usually imparts

After

this

first

for

been

has

receives no

about

make

Mohammedan

married,

herself on

her respectful salutations

she

absolved

is

occasions,

tliesc

feasts

When

and

in

from the

any case

presents.

parents and other blood-relations of the married pair also

on either
such

own

years

three

more money

one another very

to

only at the two great

is

which she receives a further present of money.

of presenting

necessity

The

It

adat requires her to go and

the

[scutnbak),

she

a calmer tone to the festivities.

of the bride to her parents-in-law she goes to

visit

them but seldom.

that

last

young maiden, the circumstance of her husband being of a

bride be a

see

most adats

seven days of the marriage. In the case

first

however there

to

said of

side,
visits.

time.

rarely.

It

especially

Nor do

is

only important

deaths

the

which

marriages,

or

visitors

come

Each brings a present of

in

visit

events in the families

give

occasion

body but each

a dollar or

at his

two by way of con-

tribution to defray the expenses of the ceremonies. Those who receive

such

t)
is

visits,

The

on the other hand, are bound to entertain their guests

technical

name

for

these visits

is

/a' brl

ranub

going

to

offer sirih.

The

sirih

brought in the form of the ranub dong already described.

2) This

is

technically

note on p. 356).

known

as

woe

ba'

meunard

"returning from the mcunaio^^ (see

359
the

in

best

with

[penjamee]

style

possible

the

idangs

traditional

Let us here interpolate one word as to the practical significance

the

social

Acheh

of

life

polygamy which

of the

').

Polygamy

in

in

permitted by the

is

creed of Islam.

As might be supposed,
of wives

plurality

are

those

and

ulecbalangs

[tuankns), the

who make most

among the

use of the custom of

found

be

to

other lesser

scions of royal blood

who rank next in

who stand in the

chiefs

dignity to these, and the religious teachers or others

odour of sanctity or learning, and to

were

daughters,

their

This

are willing to unite

only as their second, third or fourth wives.

it

more

the

all

is

whom many

of the

true

principal chiefs, since the distin-

guished marriage alliances they seek arc as a rule only to be found at

a great distance from their

own homes

may

many

but

more marriages of

When

falls

on

and above

women

of such couples

of these chiefs,

by

is

it

illegitimate

by contracting one or

their

mariages de raison.

of the lowest class, such marriages

frequently dissolved later on by divorce on the ground of satiety,

are

though as we
in

others attain their purpose

inclination over

choice

their

life

Many

themselves for their constant loneliness

console

true,

as the wife

not absent himself too

long from the sphere of his authority, the married

consists of short scenes with long intervals.

intrigues,

Hence

or territory.

does not follow the husband and the latter

shall see, separations of this sort are otherwise less

Acheh than in many other

The great and wealthy, it

indeed

have

still

with

intercourse

markable

to

is

true,

considerable

had

extent

till

and

a short time ago,

the opportunity of sexual

female slaves, especially those of Nias,

for their

common

Malayan Archipelago.

countries of the

who

are re-

beauty and are not too expensive. These were and

are so used, but comparatively speaking, to a very moderate extent.

The Mohammedan law

of a

slave

on a

full

places the children begotten

equality

with

those

born of

order however to sec this theory actually adopted

seek

centre

(as

also

observed.
different,

l)

of

Mohammedan

civilization

very mixed population such as

with a

in

the

The
and

it

inland

parts

such

Mecca

of Arabia),

this

or

his

by a

man

free wives.

in practice,

as

free

Cairo,

or

towns

Medina. In Acheh

custom

is

only partially

legal privileges are the same, but the social position

is

never forgotten that a

See pp. 320, 324 above

man

In

we must

has slave blood

is

in his veins.

Concubinage,

36o

Even where two

rank and birth,
their children.

wives of the same husband

free

has

difference

this

Hence

somewhat

differ

in

on the social position of

that the propagation of the race

is

it

effect

its

is

so

much,

and we might almost add, so openly and shamelessly interfered with

by causing of abortion or preventive checks.

female slaves

who cannot refrain from intercourse with their

who make an extensive use of such methods. This docs

not alter the

fact

It

especially those

is

used

that the fear of failure in the efficacy of the drugs

majority from that concubinage with their slaves

withholds the

which

is

lawful according to the creed of Islam.

Where such concubinage

takes place, the slave

the legitimate results of the union are controlled

The name gunde

law.

however often

is

also

is

gunde

called

and

by the Mohammedan
though incor-

applied,

rectly, to
i".

Women

short

humble

of very
the

time)

wives of

who become

origin,

men

such

of position

(generally for only

ule'ebalangs or

as

tuankus.
2".

Women who

number of

as

exalted

so

far

in

unlawful concubinage, over and above

Few

Tuankus, however, regard themselves

kept

are

the lawful

four.

above

consideration

all

admit of their forming such openly

of such

unions, albeit

or adat, are

family

for

law

and morals as to

connections. Children born

not recognized or legitimized under any hiikoin

under the name of aneii gunde

still,

of their

illicit

esteemed part of the

natural father, so long as he himself sets the

example

of so regarding them.

Persons

when

of

their

humbler rank sometimes indulge

means admit

of such

between the abodes of

fro

As

rule,

their spouses

are reduced to a

They only marry a second wife

incessant

after the

explanation

share towards producing

In

the

first

same gam-

same husband

are practically monogamists.

death of the

place

and her family,

of this

there
to

is

or

where

it.

the

whom

first,

Various causes are

phenomenon, each of which perhaps

in

lends

wife

the

in

rival consorts of the

domestic quarrels necessitate a divorce.

assigned
its

of wives

minimum.

number of Achehnese, however,

great

plurality

do not prove too burdensome.

however, they do not choose two wives

pong, and thus the quarrels between

in

luxury and the journeys to and

he

husband's
is

position

in

regard to his

as a rule under very great obli-

36i

This prevents him from doing what might be disagreeable to

gallons.

them, and

taking a second wife would in most cases be unwelcome

his

to the family of the

Secondly,

there

first.

the

is

facility

forming illegitimate connections,

for

which though strongly condemned by the law and

the

do not

adat,

of the Achehnese

also in theory

who

indulges in such intrigues in moderation.

many

Finally the paederastic habits of the Achehnese, and (as

the

use

opium

of

by

point of fact do any injury to the social position

in

think)

cause the majority of them to set a lower value

'),

on intercourse with the opposite sex than

is

among

usual

other native

populations.

The

financial
,

consequences of marriage

husband have so

for the

results of mar-

received only a passing notice.

The

obligations which

in respect of his wife are

pay the dowry, which

nearly

of a financial nature

by mutual consent

-).

He

man

has to

or in accordance

we have seen, the Achehnese jinamee

rules laid down by the law.

bound

also

law imposes upon a

as

regulated according to the

is

all

fixed either

is

with the bride's position

The husband

,.;

Mohammedan

the

is

to supply his wife with food, clothing'

lodging and service in conformity with

and has on

social position,

Iicr

the other hand the right to require of her within fitting limits, obedience

and

fulfilment of conjugal duties, but not to burden her with domestic

cares or occupations.

These

rules serve as a basis for the settlement of differences

universal

of their

privileges

adat that

with the

people

as

they

choose.

For

with

the

this

The man

2)

the

to

claims

much

latter in

it

not

at

all

never bound

is

pay

is

law causes

so prevalent in

to

is

wives

very

Acheh Proper

is

are relative

be regarded

this to

men

common on
as

is

the

of

little

West and

usually supposed.

p. 352 above); and is only

more than one. In the latter case
only and not absolute, i. e. he is bound to spend as

connubial intercourse (see

regular visits to his wife where he has

of the

it

custom and the want of acquaintance

details of the

must here observe that while opium-smoking

North-East coasts,
required

The

instance,

almost as an obligation. Marriages of wealthy wives with

1) I

Mohammedan

law.

the wife should assume the duties of housekeeper,

and both the universality of

of the

conflict

the husband and wife entirely free to give validity to just

leaves

many

so

different principles in all

and that without any

countries,
fact

by quite

controlled

fact

in

is

between

people when brought before the qadhT, but the married state

married

Financial

far

,.

time with one as he does with the other.

362

whom

or no property

partis

eligible

think

their learning, birth or other qualifications render

of very

also

frequent

of enforcing against such a

much

etc.,

are

much more
more on

husband her

such maintenance as

less

maintenance

befits her position;

indeed they

Even where the means

often support the man.

difference

explained

of both are

seldom taken into account.

thus in this respect a great and generally prevalent differ-

is

ence between the teaching of the law and the

this

wife would

rights to

a par, such financial obligations are

There

No

occurrence.

exhibits

from

past

special

each

character

in

from

social

and

history

the

The

reality.

nature of

country,

to

conditions

be

of the

present time.
In Acheh, where the adat assumes the mastery even in questions of

domestic law, and the adat-judge

is

generally the supreme arbitrator,

these peculiar departures from the law have not only a greater degree
of stability,

but also serve

albeit in conflict with the

hukom

as

a standard in the settlement of disputes.

The Achehnese adat

from

obligation

all

sets

the

maintain

to

husband
his

free during a certain period

wife.

The

length

of this period

depends on the amount of the dowry, irrespective of whether

paid in

fact

of gold
a

for

(25

full

or only half, or even not at

full,

gift,

the bride

period

is

regarded as a free

10 to

days

15

first

may

which

dollars or more,

gift,

in

of

all

in

that

called,

is

at

is

is

in

made dependent
man gives

even though these

the monthly biaya

the

at

the

^)

of 3 or 4

be almost considered as boarding expenses

man spends in
"bring home meat" ')

each month which the young

the house of his wife. In the next place he has to

it

it

For every bungkay

themselves to some extent regulated by the adat.

These presents consist

as

').

year on the support of her parents. All that the

her during this

gifts are

for the

marriage

dollars) of the

all

two great Mohammedan

feasts,

and especially

end of the fasting month. In our description of the

we have seen

that

it

is

an

established adat in

Acheh

to

feasts

form small

societies for the slaughter of buffaloes before these feast days,

and the

custom required the young man to bring home to his wife a

handsome share of the meat from the slaughter in his own gampong.

ancient

1)

The dowry

is

not

infrequently (especially by persons of position) h.inded back after

the conclusion of the contract.

2) See p.

327 above.

3) Piiw'oe sie ;

cf.

p.

237.

363

This

meat gradually gave place

of

gift

Where

value.

the

feast-gift

the

for

first

For a dowry of
dollars

dowry amounts

the

proper

sidered

husband

to one

other gifts

to

')

bungkay of

of a

gold,

time; on later occasions

dollars or so

is

may amount

bungkays these

feast-gifts

respectively

and so on. To

this are often

and though

retained,

from her husband money only as a

received

asked

{padum jipuwoe
Here again

it

10

added garments and

is

however

feast-gift,

the question
to

is

you?"

sicr).

must be borne

(such

description

sufiicient.

to 8 or

same "How much meat has he brought home

the

all

con-

quite well understood that a wife has

is

it

is

it

present to his wife 6 dollars as a

to

ornaments made of the precious metals. The old appellation

still

fixed

in

mind that only

gifts

of a transitory

meat or the biaya and other money presents)

as

become the property of the woman, while in regard to personal ornaments she can only regard as her own what she receives on the /"i day
after her marriage
and the present made in token of the loss of her
'-),

virginity

On
his

').

the

the

wife,

don

to

by way of
it

first

in later

husband

also receives a return present

time a suit of clothes, which he proceeds forthwith

On

feast-gift.

in

occasions the parents-in-law appear as

such

the

when

passage

their son-in-law

the house, and he seizes the opportunity to

(seumbali) in

all

from

years his parents-in-law present him with a dollar or so

were by chance

leave

the

feast-days

haste,

for

we know how shy

make

is

about to

his obeisance

the Achehnese

is

of any

encounter with the parents of his wife

The
parents
the

period
is

the

called janji jinamee

*).

wife

still

While

a peculiar relation which

pair

medan

during which

is

it

remains a charge upon her

there subsists between

lasts,

entirely in conflict with

Moham-

law.

This law allows unconditionally to the husband a certain definite

portion

Acheh

of the

goods of

his

wife

this right of inheritance

on her decease, and vice versa. In

does not become effective

till

after the

janji jinamee has ceased.

1)

These

gifts of

meat are not however entirely discontinued. Most men whose gampongs

are not too far off from those of their wives bring presents of

meat as well

as of

money.

2) See p. 326 above.

3) See p.

4)

327 above.
This properly means

"the

dowry period agreed on" since the length of

depends upon the amount of the Jinamii,

this

period

janjijinamee.

3^4
Should

Ha' balee
and
pulang
balee.

wife

his

during this

die

period, the husband in

Acheh has

right

dowry

only one of two things;

to

which sum

'),

and chooses rather

known

is

as

marry a

to

he

ha

who becomes a widow during

claim to

little

of

money

we

shall

rich,

widow

also understood

is

pulang

balee

').

in

its

sum

place a

certain cases to

which

the walls of her husband offer her a suitor

same

family. It

and leaves behind him few

distant ones, that the

It

as

her legitimate portion, but receives in

presently allude,

very

is

known

at the marriage

the janji jinamee, has just as

equal to half of her dowry, while

for her hand, preferably of the

band

mentioned

is

but never paid. Marriages of this kind are

wife

other near relative of the

or

deceased. In the latter event the jinamee

or he waives this right

balec"^),

sister

gets back half of the

either

that

is

only where the hus-

relatives

and those very

gets her proper share.

if

woman

dies during the jinamee period,

the expenses of the laying out of the dead body, the funeral feasts

etc.,

must be borne by her parents, but propriety requires that the widower
should

request

politely

cost

of one

day

after

warns

the death.

may

Sometimes the

not to expend too

to

allow

him

to

bear

the

father of the deceased privately

much money

way, as any

in this

cherish of a share in the subsequent distribution of property

be disappointed, and he

will

parents-in-law

of the kanduris, as for instance that held on the seventh

his son-in-law

hopes he

his

will get

no more than the ha'

Yet

balee.

often even in such cases the husband gives as costly a feast as he can.

As soon

reuugklch.

woman

committed

is

orphan, this
if

her

fathe.-

[peungkleh
other

i)

*)

the

If

2) Ha''

to

the sole charge of her husband. If she

is

an

done without much formality, but with great ceremony

is

mother be

or
in

as

The parents "put her forth"

all the authorities of the gampong and
and mark the occasion by a public

still

the presence of

notabilities

remaining

year or years of the janji jinamee are over, the

the

as

witnesses,

living.

dowry has been only paid in half (see p. 340 above), the widower pays the
and afterwards receives it back as ha' balee.
the Arab. //(7(/(/ = right, that which appertains to a person, and I'alt'e means

h.alf
is

both widow and widower.

pulang balee ngoii a = "to make use, after the younger sister's
wedding her elder sister without paying a dowry" and vice versa,
ma/e' a, pulang balee ngon ad'oi. Cases of both such nianiages occur.
4) Peungkleh.^ which properly means "to set apart, to give up control of," is the
3)

It

death,

is

said:

of the

technical

mate

right

adoe.,

of

term for the action of the parents or next of kin in this matter. After the con-

ceremony it is said of the woman

and placed under the protection of her husband.
clusion

of the

that

she ka

metingkl'eli.^

i.

e.

is

put forth

365

the

abandons

father

with

consecrated

[kandiiri]

feast

prayers.

daughter for the remainder of her married

has

from him,

received

himself somewhat

delivers

have summoned you

that

is

of you,

all

house and

this

What

my

weight, one yo

in

what

is

known unto you all." The keuchi'

assembled company: "We have heard it."
be

of,

it

as

Just

husband brings

the

that

all

that she

on any
his

in

all

this

ye elders,

known unto

as follows: a pair of

is

of rice land, a pair of earrings,

equipment. This

its

all

daughter N; be

have given her

all

arise

"The reason why

Teuku Keuchi', Teungku and

hither,

elders.

6 bungkay

anklets

follows:

as

have now "put forth"

may

he or another

Either

subsequent distribution of her property.

name

he sums up

life,

no unpleasantness

that

so

which

in

with the concerns of his

interference

direct

all

the set speech

In

wished to inform you

replies in the

home

to the

name of

the

of the pair, even

l-ai

veukat.

form of presents to

the

in

own
over

where

districts

have been brought thither by

her. In

the custom for the wife to assist the husband in

is

it

to

ownership

employment, the property accumulated during the marriage by

his

respective

their

toil

between

shares

Where one
half share

common

in

and

most

same

the

Malayan

but here again he

gives

their

respective

heirs.

of the heritable property, to which the

regarded as belonging. Thus we

is

peculiarity that exists in Java and

where

that

viz.

this adat in his essay

us

Madura

woman

the

on the Af-vijkingoi pp. 474

the

is

et

')>

seq. In
falls,

nothing but what he has derived from books without a trace

made by him." He might

of "notes personally

equal

he makes fewer of the gross blunders into which he elsewhere

this subject

to

or

in

divided

survivor obtains in addition to this

earnings

countries,

Van den Berg mentions

regard

divorce

of a

woman

the

the

dies,

portion

lawful

his

event

the

man and

the

Acheh

find

in

is

of the two

other half of their

l)

show

she can

that

all

retains an indisputable right of

wife

the

so

property,

remains with few exceptions his

his wife,

for

instance have discovered by personal

enquiry that the exceptions he mentions (BantEn and a number of other places) are really

no exceptions
divided
assist

their

districts

husbands

proportion of 2

many
what
equal
that

places
is

the just

parts
this

to

is

adat

that

they

the saguna-sakaya or

He might

though of frequent occurrence,

to

enquire

also

first

is

by no means universal, since in

and then to decide
for instance, division into

On page 477 Van den Berg makes

specially Javanese,

possessions such as Southern Celebes."

because

it

not

into the circumstances,

which each has earned. In Madiun

customary.

not

have found out that the division in the

I,

custom

common earnings are

women there do

have no existence, since the

their work.

proportion

very
is

is

in

the

is

it

why

the only reason

at all;

these

in

is

also

to

the curious deduction

be met with

in outlying

Dutch

silia-

366
husband,

of her

fellow-worker

gradually grows

there

up a kind of

partnership between the two.

Such property acquired by common labour

with

the

in

husband

in

by

labour

highland
field

work which

regard to agricultural
is

only of

late,

her

assists

naturally excluded in the cases of fishermen,

is

and manufacturers, but here the same

traders

It

where the wife

the lowland districts, such sharing of their

In

wives

their

of Acheh,

districts

work.

met

especially to be

is

owing

the

to

the

is

case also with

entirely performed

is

by the men.

Achehnese war and the disordered

women have

conditions arising therefrom, that the

ceased to be ashamed

of field labour and accordingly are entitled to the half share, as allowed

by the

adat, of accumulations during marriage.

common
by common

This property acquired

(goods or profits gained
(goods or profits held

in

called atra or laba sihareukat^)

toil),

is

or atra or laba meucharikat

As opposed

partnership).

in

from other sources

derived

is

characterized

as

to this

atra ba'

that

all

is

(property

kit

that one receives from one's father).

Where

the adat of division of the atra siliareukat into equal portions

is

firmly established,

it

are

it

is

sometimes applied although the grounds

non existent or very far-fetched. Suppose

highlander goes to the

West Coast

on

it

with

his

earnings,

might

to plant pepper,

be classed as atra siliareukat ;

husband

to

take

his

means

is

him

with

wife

another

to

the

fact

name

the

made
kitlali
is

as
^)

to

with

whether
fish

then regarded

work

since

his

husbandry and
in

whose

To
and
as

give this a
the

wife

sirih as

the

of

common

show of

Yet

provender

for his

for

the

first

it

often

by such

by divorce

or the

enquiry

is

at his departure bu

journey. Such provender

with which the

man embarks on

subsequent requirements (some very simple

rice

not

earnings to the wife

legality, a formal

gave her husband

capital

later

adat forbids the

district.

or her heirs in case of a dissolution of the marriage

husband's death.

and returns

that the husband has accumulated

all

made over under

in

for

instance that a

be said that such gains could

possibly

happens that the half of

for

year) are supplied

tools

his

of

him by the chief

territory he proceeds to plant pepper.

Hareukat means "occupation," and

the profits derived from one's employment. It is

used as a verb in the sense of "to earn one's bread,'" "to carry on an employment,"
"to go forth to seek one's fortune."
2) The name given to rice folded up in a peculiar way in plantain leaves. Fishermen,
travellers, etc., often take their food from home in this fashion.
1)

"also

6(^7

Divorce.

4-

Before proceeding to describe the most usual methods of divorce in

Acheh, we should point out that marriages to which the man, or both

man and woman,

law), are of much

compelled

are

common

less

Mohammedan

with the

conflict

(in

occurrence

Acheh than

in

Compulsory
'"^''""S'^s.

Java

in

'),

yet do occasionally occur in the former country.

Most

prefer

chiefs

posing a

money

pregnancy

punish

to

in

unmarried by im-

the

and directing that abortion be caused, rather than

fine

by compulsory marriage

but there are nevertheless some

who employ

the latter method. Cases also occur here (just as in Banten) where the

man

illicit

Separation

We

countries.

her husband

pasah

rare

is

Acheh

in

as

compared with other ]\Iohammedan

Faskh.

have seen that the woman, even when abandoned by

years together, does not readily resort to a

for

before

separation,

judicial

or

[faskli)

she

for

demand

seldom wants

for

means of support. Where, however, such a demand

lodging or the

made

her complaining to the chief

intercourse and producing as evidence (tanda),

fragment of a garment worn by him.

like Potiphar's wife, a

for

woman on

compelled to marry the

is

of his overtures to

the kali,

he,

like

pangulus

the

grants the pasah rather more readily than

Mohammedan

interpretation of the

is

in

some

parts of Java,

consonant with the

law. Still the

is

Achehnese

kali

strict

cannot

pronounce faskh without the special permission of the uleebalang, and

where the

forbids

latter

does not take

effect,

may

religious law

be

its

exercise

even though

for

relations with

intercourse, are

much more

the faskh

by the

taleiie

from the Arab. /a/^) of the

woman

The man

reasons,

to

feels

the

Acheh than

in

himself under a deep

family of his wife, his

border on dependence. This withholds him

such marriages, especially between persons

In Java

l)

many obvious

whom

case,

the conditions required

all

of less frequent occurrence in

Archipelago.

other parts of the

obligation,

also

is

particular

fulfilled.

The ordinary divorce (Ach.

by her husband

in

who have been

in

detected in

frequent than would appear to be the case from

Van den

most

illicit

Berg's

(p. 466). They take place when the night watch on their rounds find a
on terms of too great intimacy. Chiefs compel their followers, pangulus the inhabitants of their districts, to marry a pregnant woman simply on her unsupported assurance

quoted essay

oft

pair

as

to

who

meantime

her seducer

this

is.

The woman

is

generally divorced after a short time, but in the

expedient has provided the yet unborn child with a father.

Xalaq.

368

from

cases

which

breaking
other

in

marriage

the

places,

as

Java

in

many

the

for

tie

give

instance,

for

reasons

trifling

such

to

rise

separations.

Neither momentary anger nor the cooling

of

love, but

first

and irreconcilable differences between the pair form the cause

violent

of most cases of

The

law, as

during

which

husband may,

which occur

talcitc

we know,

in

Acheh.

prescribes after a single taldq a period i^iddah)

woman may

the

marry,

not

and

he please, reconsider his decision

if

man

the

lege

down

only

enjoys

the

after

which

during
').

and second time he has

first

pronounced divorce against a given wife; the third divorce

cable. After a

and second divorce,

first

between the pair by mutual consent.

times

the

against

man

When

be concluded

still

same woman by her husband,

meantime been wedded

to another

him. In districts where the talaq

is

man and

marriage

with

is

employed, who

method

this
if

the wife

separated again from

extensively resorted

happens that both parties desire reunion even

such cases a middleman

irrevo-

divorce has been pronounced

of reunion becomes impossible, and they can only remarry

has

is

made timely

has not

new marriage can

use of his right of recall [ruju) a

three

the

if

the

This latter privi-

to, it

frequently

after three divorces.

In

for a certain fee enters into

divorced woman, and then at once divorces her

the

again to give his principal the chance of remarrying her.

This device, however, can be made use of twice only,

divorces the marriage

As may

easily

trolling

this

3X3

be supposed from the comparative rarity of divorce

Acheh, the lay-folk are but

in

for after

irrevocably and for ever dissolved.

is

little

conversant

with

the rules con-

of which only a few of the main principles have

subject,

been sketched above. In Java on the other hand, most of the people

own surroundboth with what we have described above and with many other

are tolerably familiar, through experience

ings,

amongst

their

similar technicalities as well.

As
i)

the

a result of the fact that the talaq as applied

For a

first

woman who

of which

has periods the

may be

till

lago

it

to

is

it

is

fix

the

not an

three seasons of sexual purity,

which the talaq was pronounced, thus comprising

three full months. In the case of a pregnant woman

about 40 days after childbirth. In

has been usual to

amounts

Acheh

that during

least three periods; for others

lasts

'^iiii/nli

in

''idda/i

of

Mohammedan countries of the E. Indian

non-pregnant women at three months and

all

all

at
it

Archipeten days,

through fear of errors arising from ignorance or miscalculation on the part of the women. Of late

however, Arabic influence has caused an increasing tendency

to

adhere to the letter of the law.

3^9
expression

which

become

ration

Thus arose the

times.

by the law

to

same time and thus make the sepapopular in Acheh, that a divorce

idea

composed of three

There are two

Some

permission given

the

at the

all

to terminate a position

once irrevocable seems to have] been made use of from the

at

necessarily

is

means used

the

impossible,

pronounce three taldqs

earliest

but

of ill-temper,

has

parts.

ways of pronouncing the

different

take three fragments of ripe betelnut

Acheh.

taldq in

krd pinenng masa)

[Ihec

')

and hand them over one by one with a kind of dignified anger to the

me

to

the words "one

with

wife

taleu'e

two

thou art

taleiics, three taleiies,

but as a sister in this world and the next

^)."

Thereupon they

The

give notice of the dissolution of the marriage to the teungkit.

of divorce
three

these

connected

thus intimately

is

of

pieces

husband a woman

will

in the

When

betelnut.

idea

minds of women with

particularly

angry

with

her

ask him to give her "the three bits of betelnut."

Others, however, betake themselves to the teungku of a neighbouring

gampong, and charge him with the task of giving notice

their

the

name

threefold

gampong

This notification, called siirat

taldq.

in

a cover of fine cloth costing about

Recall [riiju)

is

taleiic'

is

addressed

wrapped

It is

dollars, called lape

sural.

thus as a rule excluded under this method.

happens that a man says

sionally

two

writing in

that they have pronounced

Teungku, the Keuchi' and elders of the gampong."

to "the
in

to the authorities of the

in

anger to

occa-

It

his wife: "I divorce you''),"

adding no further words, and afterwards repents of what he has done.

such a case

In

pieces

go

to

that

of betelnut

the

in

remedy

question

1)

most are aware that a remedy

first

have
place

consists.

only one

not

been employed, but as a rule they have

an

to

ulama

After enquiry,

taldq

exists, since the three

has "fallen

to ask

he

*),"

him

declares

The Malays have the same custom, but with them any small
may be used as tokens, and not fragments of betelnut

2) Sitaleue\

Ka

4) In

dua

ktitaletie\

taleu'e\

Ih'e'e

taleiiV.,

only. {Translator).

goto sah s'eedara donya akkeral.

la kupculheueh or gata ha

it

one or more of them may

fall

man

three

talaqs

to her.

From

originally

"possesses"

one of these, he "gives"

that the

objects, such as pieces

clire

rigon Ion.

most of the languages of the Archipelago the words used indicate

idea being that the three talaqs are as

woman

that are in his

it

at

what

and that what has been done

of paper etc.

3)

to explain in

that in the case in

"falling," the

were suspended over the woman's head, and that

a given time. .Another very

of his
this

wife,

we can

and

common

notion

is

that the

that as often as he pronounces

readily understand the prevailing idea

can, with her husband's consent, purchase from

him one of

the three talaqs

possession.

24

Recall,

3/0

may

therefore be set

by giving

consecrated
paki),

and

this

The ^iddah is
known indeed

divorce,

little

adat

the

make reunion

Where

there

is

three months and ten days must be

case of pregnancy

in

possible

It

again sought and he decides that

is

Acheh

of

rnjii^.

cannot marry again immediately after

she seldom wants to do so.

rule

allowed to elapse except

diaries to

of devout poor {petijamcc

understood by the laity as the

woman

that a

the teungku's advice

according to

number

to a

feast

as

just

but as a

any doubt,

generally done.

is

is

The'lddah.

but adds that the reconciliation should be

asitle,

The

').

use of interme-

and

practically nonexistent

is

is

known

only to such as have studied the kitabs or books of the law.

Where

the ground of divorce

woman who

always the

the three taleuc\

generally

"three

the

he

If

urges her husband to the

final

pieces

of betelnut."

it is

in

the house,

by giving her

He might easily set himself

men are ashamed of the

this temporary confinement, but most

diabolical
their

all

or imaginary, in the most unflattering form in

characteristics, real

evil

from

free

on such occasions by their wives, who sum up

outcry raised

almost

step of giving

slow to yield, she imprisons him

is

inner room, until he meets her wishes

the

in

incompatability of temper,

is

the hearing of the whole gampong.

woman prove

Should the measures of compulsion adopted by the

Khul'.

she

fruitless,

law-books as
wife

may have
klnil'^,

as

is

'-).

implied

is

in

such

in

the very idea of purchase. In

is

contract

quite in accordance with

the Arabic

also observed in

is

Mohammedan

by the

even a single talaq

In

tUius talak by the Malays. It

2) Called

remedy known

the purchase of the talaq

in

After the death of the husliand an ^iddah

1)

and 10 days. This

is

which consists

from her husband

irrevocable

recourse

to the

Acheh

Acheh

lasting 4

is

this

months

law.

occasionally resorted to in the Peninsula, but

not a general practice. {^Translator).

3) This

again

khiil'^

to

seems not

to

have been understood by Van den Berg.

appears a note, wherein he expresses surprise

Afzvijkin^cn
the

temporary

divorce

of a

wife

On

p.

484 of

his

Winter's applying the term

brought into practice by the princes of Java,

when they wish to wed a concubine with child.

the prince, who always has four wives, would
would have

at

If

he employed the ordinary single divorce,

not be able at once to marry another, but

and the period

to await the conclusion of the ^iddah

{rujii')

allowed for

recall.

he gave his wife a three-fold divorce, although he might then immediately wed another, he could not remarry the divorced one later on, as he wishes to do.
He therefore selects the khul' method as the only one which combines the power of

On

the other

hand

if

eventual lemarriage with immediate se])aration.

take

place

more than

three

times

without

Some

teachers even hold that the khul~ can

preventing a renewal of the marriage, and the

princes of the Native States adhere to this dictum.

371

known

is

usually

taleiie),

(teiiboih

and

it

double the amount of the jiname'e. Cases of such bought

costs

divorce are

"redemption of a divorce"

the

as

however

and only

rare

met with among the lower

to be

classes.

The comparative

of the

rarity

the

talaq,

that

fact

men

mistress oi the house (pruinoh), the efforts of the

of social

besides

standing not

their

Mohammedan

own,

woman

to the position of the

testifies

high one for a

fairly

to

inferior

this

all

in

woman
...
obtam

the
to

is

Position of
the

woman.

wives

and much more

Achehnese

country. This

is

society, a

indeed what we

should expect to find in a country where the throne was occupied for

more than

half a century (1641

Even now
cies

'),

1699)

by

four successive female rulers.

there are instances of female government in the dependen-

and

it

the rule rather than the exception to find the wives

is

of uleebalangs and other chiefs exercising a very considerable influence

on

all

her

their actions. It

is

husband's authority

common

very
in

his absence,

ago on the East Coast, where a

for the wife of a chief to wield

and a case occurred not long

woman

of the ruling class, with her

hair hanging loose, took actual part in a civil war.

Great freedom of action, some knowledge of

of the ordinary

affairs

(within the limits

Achehnese horizon) and a sound understanding

be met with even

among women who do

not

are to

belong to the ruling

families.

The women

also the hereditary guardians of old-fashioned

words

and expressions, the meanings of proverbial sayings and so forth.

When

are

enquiring into such matters

have been often told by Achehnese that

they must refer to their wives or mothers, and

seldom

latter

5.

failed to

can say that the

supply the desired information.

Pregnancy and Birth. Early years of childhood.

Before proceeding to consider the relations of child to parent in Acheh,

let

us say a few words as to the birth of the child and the early days

of his

life.

At some time between

the

4''i

and

6^^

months of pregnancy, the

l) See the essay of Van I.angen, entitled Atjeh's Westkust^ in Tijdschr. Kon. Nederl.
Aardrijks. Genootschap, 2"' Series \'ol. VI (longer articles) p. 38.

Pregnancy,

adat prescribes a formal

The former

in-law.

accompanied on such occasions by about ten other

is

women. This ceremony

or where

of the husband's mother to her daughter-

visit

is

me

"bringing rice" (ja

called

persons of wealth and

spoken

are

position

mi dattgdang)
'-)." As a matter

Of humbler

bit

oxjababii)

of,

"bringing a

great pot of rice" [jd

').

they "bring a

naleli

of fact well-to-do people take with

them

pot [kanet) of boiled

large

great tray

they

else

of

[dalong)

the

cooked" [dangdang meuntah)

'),

and a bowl of meat, or

by giving "the dangdang un-

trouble
i.

in-law's

but

roof,

she

gift to

money named

a kathig^) oi cooked

and some additional

way we have

described (peujamec)

'').

second

visit

same description and

of the

ba meidineum.

On

P.intang

Acheh,

In

the

no

less

regard

particular

to

than

Java,

in

supposed to be attended with

is

').

pot (kanet) of a very large size

a measure

is

(see

20 1

p.

sometimes used for carrying cooked

We

thus

the

find

when used

5)

See as

to

is

in

ule'e

cooking

sit

at the

reunyeun), lest her

rice is

csWd kanit dangdang.

bili,

to

hold exactly a nalch. These are also

rice.

expressions

dangdang masd' and dangdang metin/ah^ on

the note to p. 366.

this

packed

for

{ba'

above) for raw rice whether husked or unhusked.

analogy as biaya masa' and meuntah (see pp. 325

4) See note 2 above.
boiled rice

evil results

For instance, she must not

Baskets (tateng^ are manufactured of rattan or

3)

is

known

woman must pay

pregnant

the

top of the steps leading up to the house

Naleh

is

fruits.

both to herself and her child

1)

gift.

of similar duration

certain mysterious rules [pantang], carelessness in

observance of which

2)

en-

she brings with her sundry kinds

occasion

this

of sweetmeats [peunajoh) and

rules

is

At her departure

paid by the mother-in-law about a month after the vie bu, and
as

dishes.

two or three nights under her daughter-

presented with some tobacco or clothing material as a return

is

^)

of

only on the day of her arrival that she

is

it

for

sum

the actual

e.

to bu kulah

The mother-in-law remains

tertained in the

said that

is

another of goats'-flesh and a

rice,

above. Those of humbler rank confine their

rice

it

to the total value of about 25 dollars, or

fruit,

themselves

save

folk

26

The name

is

the

same

above).

taken from the manner

in

which the

leaves.

6) See p. 320 above.

7) Very

similar

superstitions

among
woman must

prevail

those here mentioned, a pregnant

when she walks abroad, and must

extremely dangerous
banggala.

to

pass

let

the Malays of the Peninsula. In addition to

always carry a knife or other iron implement

no one walk behind

her.

It

is

also regarded as

beneath the tree known as chermai or the pisang batu or

This reminds one of the superstitious objection English people have to walking

under a ladder. (^Translator).

373

be

labour

nor must she be allowed to see monkeys for fear

difficult,

the child should resemble them. If her husband goes out for the evening

must
the

gampong) he must not return

the

(outside

go and

first

Achehnese potitianak
into

the

the

husband

but

it

place, as for instance

dreaded biirnng

most

will

animals

come

of this prohibition

during

^)

supposed only to

of the

friends

bringing her

period,

woman

also

of food

dishes

(me

bii)

are not so ceremonious as that of her mother-in-law.

out

place

much given

to

country,

or

but these

Women

in

organizing picnic-parties [vieurainicn).

a crowd of friends to the seashore or

the

in

affect

pay her occasional

visits

day

wife's

his

into the world mutilated

is

at

They go with

him

likely follow

visits

this condition arc

the

'),

sort are very numerous. In Java

slaughter

should

the house, but

to have a nauseous smell (/lanji).

and

relations
this

of this

to

child

disregard

the meat, causing

The

the

fear

for

some other

this rule, the

which more anon)

forbidden

is

Acheh

in

(of

Superstitions

house.

pregnancy,

a time in

for

sit

Should he neglect

ineiinasah.

to

direct

some other

suitable

to a mosque. There they pass the

else

gossip and enjoy a feast, the food being either cooked on the

in

spot or brought ready prepared from home.

In the seventh

month the mother

of the

woman summons

and makes a preliminary engagement of her

will,"

she

says

my

'that

your hands." After

daughter should

this the

ill,

midwife pays no more

God

"Should

services.

fall

the midwife

leave

visits

it

all

in

the con-

till

finement, unless she considers occasional massage [urot) necessary.

All

expenses

of

the

first

confinement

woman. The husband may evince

fish,

on the parents of the

fall

....

his

-u

good wdl by contnbutmg some

and tobacco towards the housekeeping, but he gives no

oil

money

save in the form of fees or presents.

The confinement generally takes place in the back verandah [sramoe

At the beginning of labour the woman simply lies down on the

likot).

plank
the

floor,

ceiling

self slightly

1)

2)

An

or

on a mat

above her head

is

the flooring be of bamboo.

exception

is

to

raise her-

woman and

holds

pregnant women.

made

in

traditional custom.

occasionally transgressed.

Fastened to

a rope which she employs to

during labour; she leans against another

bogey inimical

defined by

if

cases

On

when such

slaughter

is

required for special purposes

the like pretext almost all pantang prohibitions

may be

The
nement.

coafi-

374

by the

fast

Hence the expression

rope.

woman

for

in

chililbirth,

uratcng mat taloc='^&\\Q that holds the rope')."

Meanwhile the husband waits

the jure'e or in the front verandah,

in

when the confinement is difficult his help is sometimes invoked.

The custom in Acheh in this respect resembles that in vogue in Java'-).
but

He must

backwards and forwards

step

body, and blow hard through

wife's

above

her

He must

forehead.

his

also

seven times over his

[lingketic]

on

fist

spot [mbot-mbot) just

recite

certain

woman

tangkay seulusoh) over a bowl of water which the

this

supposed

is

tention

away

hindrance

Should

the

known

his

incantations.

For the

be of no
is

called

are

sprout.
if

is

it

If

to clear

whose prayers

tciingku

charm some water with

left

nature.

to

Deaths

in

regard

children

to

gift

for

born

The

massage

feet

are

first

and

(urot),

is

to be invulnerable [keubay

possess

to

this

in

it

is

^).

a high

placed in the fold of the caul [sarong) and

bursts through the skin of the caul

it

gift

left

bad omen,

constrained by the covering to assume a crooked growth,

is

it

infant's
is

whether they are likely

a cocoanut

degree,

then

in

have an incomparable natural

ascertain

but

a
to

Those born with a caul are believed

perties.

to

and

prayers and their spittle are thought to have great curative pro-

their

To

closed,

_
with a caul {nieiisarong).

foremost {jalieuc) and these born

to

is

in-

occurrence.

cherished

dren.

supposed

avail,

upon

matters are

rest,

common

to be of

expectations

Great

chil-

more speedy. This incantation

open that which

to

be efficacious

to

seem

childbirth
Lucky

then drinks

').

scidiisoli

ii'

are

enough

clear

is

all

delivery

meaningless as most others of the kind, but the general

as

just

is

make her

to

prayer [diia or

certain

life.

The

neither

that
caul

kept,

is

lead

and

nor steel

will

ever threaten the

at the circumcision of the child

it

roasted and given him to eat.

1)

In Java the

taken by

woman

so

is

placed

that

her position

corresponds

the nearest running water or with the line of the split

flooring. In

Acheh no

attention

is

with the direction

bamboos which form

the

paid to her position.

2) And in Malaya. The Malays explain this custom as an atonement by the woman for
any sins she may have committed against her husband. Such faults are supposed to be
condoned by this symbolical trampling uuder foot of the wife by the husband, who should

touch her body lightly with his feet as he steps over

3) .\tsi

pater

nulla

talia

carmina

noscit,

satis

it.

est

{^Translator).
ei

penem

in

aquam, quae mulieri

dabitur, intrudere.

4) This

reminds

us

of

wellknown superstition among English sailors

charm against death by drowning. {Translator).

the

efficacy of a child's caul as a

as

to

the

375

As

placenta

in Java, the

7.

/-

(adoc

as the elder brother

The

child,

fine

large

1,
'),

united

still

to

an oven

is

adbe,

"engaged

During
drying

in

this

e.

i.

"one that

woman

{madcu'cng

fire"
lies

under

quench her

with

thirst

She gets nothing

tea.

women

is

then

and tosses hither

is

not allowed

mouth except some

allowed to chew. Of late a

is

its

close to the hearth."

this process,

to cool her parched

cane and pineapple which she

is

must be content with a

but

water,

damp

that she

She

").

and thither to save her skin from being scorched. She

to

is

that the almost

is

said of the

is

it

the

dreadfully

suffers

idea

fire

quickly restoring her figure to

assist in

period

The

*).

laid

is

has recovered

counteract the collection of

will

herself over

called ureueng didapu

The woman

readiness,

in

woman

After the

[prataili).

smoke

woman's body and

the

being cleansed and

after

placed beneath this platform, and in this a

insupportable heat and

former shape.

placed for the time being on

is

The woman,

kept up continually for forty-four days

in

little

sugar-

less

severe

begun to be adopted

in imi-

instance of "pantang" during this period of drying''), the

woman

treatment of

childbirth has

after

tation of the Javanese.

As an

Hence

1)

N. mate

Si

saying

the

younger brother was not brought

The Malays have

2)

of

this

to

notion

meukaiiiat ado'e

"N. (the woman) died because the

the birth."
too;

when an

infant smiles

it

is

said to be "thinking

younger brother" {adek). The Malays do not keep the placenta; they put

its

and bury

the

in

it

ground and plant a cocoanut over

serves as a token of the child's age.

it.

The

it

in a jar

grows from

tree that

this

Translator).

3) Miriyeu' kayee pittih (kayu putehj, minycii*

doythun

(olive oil)

and jninvnC sribugnna

or minyeii khnto.
4)

As

syllable

Niemann

44 days after birth, marriage, death etc., see pp. 264, 324.
an abbreviated form derived from daJciieiti; with the addition of the inserted

to the signifance of a period of

5) This

is

Dadetieng

eiim.

in

the

van Nederl.-Indie
[The Malay
the

is

Bijdragcri
for

the

dry over the

(transitive).

Inst,

As

to this

custom

voor de Taal-.^ Land- en

cf.

G. H.

Volkenktinde

1892, p. 36.

is

Malays only apply the "oven"

gradually diminished.

kind most generally employed

Peninsula as api-api,

fire."

van het KoninkL

Hdiang. The

intensity of the heat

poison

"to

Kambutanwood

is

is

a variety of

a rule, and
must contain no

at intervals as

The wood used

for fuel

mangrove known

in the

Malay

also used occasionally. [^Translator').

6) The Malays have a curious pantang-rule as to the wood used for the oven; those
who tend the fire must be most careful not to break the burning brands, as to do so would

be likely

to

brother (placenta).

Achch.

in

which her mother holds

')

upon a bench or platform

little,

.-II-

but the estimation of the liquor amnii

its

spathe.

betel-nut

unknown

is

treated with sundry oils

regarded as the younger brother or sister The younger

is

of the new-born child

')

cause sickness to the child. (^Translator).

The oven,

37^

must

eat

from a bowl and

rice

neglect of this

manner

not off a

would cause her body

rule

plate.

It

thought that

is

unbecoming

to swell in an

after childbirth.

After the mother has been laid on the prataih, the infant

The navel-cord

to.

is

bamboo

as in Java, cut with a piece of sharp

is,

attended
')

[tcnmen -= the Jav. zvilad), and to ward off evil influences the midwife
spits

it

upon the

[seutnbd)

chewed

turmeric

sirih,

from her mouth a slaver composed of

child

The midwife then wraps

the child in

over to the father.

is

adan or bang

the

and

prayers),

If

it

used

kamat or

his left the

in

some

the

The

last.

summons

as a

immediately after

hear,

in

of performing

incapable

the

birth,

its

which occurs frequently

to the five daily

exhortation before the per-

final

of this pious custom

intention

and hands

strips of cloth

formance of a religious exercise. In the case of a

to

lime.

a boy, the latter repeats in his right ear

formula

(the

gambir and

betel-nut,

[kutiyct),

he limits himself

girl
is

to

make

the child

Mohammedan confession
formulas. Where the

both these

this

office,

the

services

of faith,
father

teungku

of a

is

are

engaged. At the same time the father gives a fee of one or two dollars

who

to the midwife,

money

after her first

present from the

born child

first

woman

{ancu

couple of dollars, which he

attendance on the child also receives

'-)

phon)

and another from her mother-in-law.

is

by

presented

his

with a

father

puts under the infant's sleeping-place, to

be spent by the mother's parents for the child's advantage.

The

Theburong.

child

now

is

laid

beside

its

mother on the prataih, and care

taken to spread some raw rice beneath

its

pillows. This

is

numerous devices employed both about the prataih and

one of the
all

the house, to avert the dreaded biiroiig (pontianak). Pieces of

a

variety

burong,

hung,

with

are

laid

bell-wise,

malodorous bark
all

the

cord passing through

is

fastened

The
1)

The

to half a dollar,

3)

hollow
its

half-shell

top.

To

of a

the

is

of

thorn

is

cocoanut, suspended by a

the end of this cord, inside the

of a

large tree

bell,

which bears

fruits.

buloh^ the only variety of thornless

present

wood

supposed to frighten away the

stairway or ladder leading up to the house

2) This

through

round the platform. Over the mother's head

a durb'e ruiigkom,

small sour-sweet

'')

is

bamboo found

in

who

are fairly well off

protected against

Acheh.

.\mong the humbler folk

give two dollars.

called k'oh ptisat or lafp pusal.

but those

is

For instance the kayie mmih-meuih^ also called maih-maih.

it

amounts

377
the

burong by means of a

of the

attacks

round the steps on one side

equally

this

averse,

used

is

which the burong

charmed

in

a similar way, arc

under the pillows or sleeping-mat of the mother, or

placed

ground beneath the

fixed in the

is

Seven or thrice that number

this.

of filaments of the aren-bark [purcli jo'),

also

to

[talh'e jo")

place of

in

slung

{azvc)

consecrated by a tangkay or

first

is

Sometimes an aren-rope

incantation.

strip of rattan

else

stairs.

The burong (like the knnti of the Sundanese) is generally believed

to be much afraid of palm-leaf fibres (Mai. lidi) and old fishing-nets,
yet these arc not used in Acheh as charms ').
Under the stairs and also under the guha (the hole in the floor of
the back verandah, which serves as a latrine for sick people and

some thorny twigs of pandan

children)

(diirb'e

seuke) are laid

young
on the

ground to scare away burong.

The burong -)

of

Achehnese superstition has much

common

in

with

the kunti or kuntianak of the Sundanese and the sundi'l bolong^) which

an

is

burong
her

in

of dread

object

them

is

showing the

back,

are the spirits of

organs.

vital

of this
slain

malignant race of

by a burong

is

Like the

woman

latter the

with a great hole

many

supposed that

led an unchaste

life

of

and come

also believed that the

It is

number

to by the ghosts of women

who then become burongs them-

added

spirits is

childbed, and

in

It

women who have

an unhappy end in consequence.

to

of Java.

parts

certain

in

conceived of as having the form of a

selves.

The means

resorted

to a great extent the

The

incantations

to

same

against

protection

for

as those

employed

abuse of the burong, and she

1)

is

driven

West of Java on the other hand, they

The word is exactly identical in sound with

In the

Achehnese

in

is

away

the kunti.

used to exorcise the burong are essentially identical

with the janipe or japa customary in Java.

2)

burong are also

the

to drive

Recourse

is

also

away by being shown

had to
that her

are universally so employed.

the

Malay burong

chic/um^ and their expression for the spirit inimical to

"bird." But "bird"

women

in childbed

has no connection in the mind of the .\chehnese with the M.ilay word.

Compare also the Arabian Umm a(-(ibyan ox qarinah (see my "Mekka" Vol. 11 pp.123 24).
The Malays also believe in the pontianak\ but even more dreaded is the penanggalan^ a
sort of second self of certain living persons who have the mysterious power of detaching
their heads and pulling out their entrails so as to hang loose in front. These dread beings
3)

are

supposed

to visit at night

fasten strips of

houses where

mngkuang below

women

in childbed lie, so the

midwives often

the steps to catch in the protruding entrails

entrance of the plnanggalan. (^Translator).

and bar the

378

know

enemies

name and

her

origin

and

they have a greater

that

mastery of charms than she.

As might be supposed, however,

Leube Pen-

the biirong has

some

characteristics

reuba.

which are pecuharly Achehnese. Sundry strange

Achehncse

some

in

who

as

to

tales are told

her origin. These exhibit local differences, but agree

Leube

respects, especially in the assertion that one

his lifetime

in

by the

was a

')

Peureuba,

or Friday preacher in a mosque, played

liatib

a principal part in connection therewith.

man had an

This

her was so

for

when

time

the

haste

all

great
for

the

to

with a

intrigue

one

that

the

Friday he was

He

prayer.

in

for the efficacy of a galat or

also forgot to return to his mistress her earrings,

beam

which

for

of the house.

he had mounted the pulpit and commenced the service

the customary manner, leaning on his great

the

dallying with her

still

mosque, and omitted the bath of purification which

a jest he had hidden on the bara or main

When

his passion

weekly service arrived. He betook himself

indispensable after sexual intercourse

is

woman, and

certain

mosque and enquired

of

staff, his

him "where are

my

in

paramour entered

earrings?" In reply

he recited the Arabic words from the service barra 'rrauf arrahwi

^),

indicating the bara as the place where the earrings were hidden. The
woman asked him other questions all of which he answered by frag-

ments of the Arabic

whose sound recalled Achehnese words

service,

in

the pulpit and being killed

by the

According

to

morals,

i)

p.

71

2) (-fp-r^^

own

preacher's

staff.

were derived from deceased

child-birth.

fell

all

women

prey to burongs

Others narrate that his mistress

by the congregation immediately

killed

See

whom

and others from those who

during pregnancy or at

was

from

one view he now became the biirong, parent of

subsequent burongs, some of

of loose

iron point of his

').

falling

the hatib Peureuba suddenly

This unholy by-play ended

after her lover's

fall,

and

above.

^-'iV'

"!^'

epithets

of God,

used

in

praise of

him

in

the beginning of the

service.
that tree whose leaves are as big as a
whereupon he gave her the name of the
tree bira/i by reciting the Arabic formula birahmatika ya arham arrahhnin = "by thy
mercy, o most Merciful of the merciful." In reply to her question "what are the plants
which stand in a row?" he recited the words: ^imkhti/af al-aili wan-naliar ("day and night

3)

Thus she

rice-sieve

and

is

its

said to have asked him:

"What

is

roots as big as rice-pounders?"

succeeding one another") the

first

of which suggests keutila^ a kind of vegetable

379
that her spirit

though open

became the forerunner of the

to the objection that

from a man, finds support

burong) where the latter
thou

art;

art

The

notion,

first

the tangkay biirmig (charms against the

in

thus addressed

often

is

biirongs.

makes the feminine biirong spring

it

know who thou

"I

Hatib Peureuba" and "thou hast not taken thy bath of

purification."

addition

In

to

story of the

this

more celebrated of these

the

there

is

spirits

has a history of

Lam Bada (XXVI Mukims) may

In

but

age,

having

pregnant was

in

allowed

the burongs, each of

all

own, though

its

between the various legends.

a general resemblance

burong woman, named Tuan

of

origin

be seen the grave of a famous

or Pochut

Siti

Siti.

She was of good

line-

be seduced and having become

herself to

the end treacherously drowned by her lover while on

a pleasure trip to which he had invited her.

Most dreaded of

however,

all,

Srabi or Seurabi, whose tomb

of Pagaraye)

the

to

close

is

at

the

situated in

capital

time

present

the burong

is

gampong Tanjong (mukim

She is also known as

of Acheh.

burong Tanjong.

The proper name

woman who

of the

after

death was changed into

monster, appears to have been Rabiah (abbreviated in Srabi

this

She

Rabi).

is

said

= Si

have been the daughter of a religious teacher,

to

but in spite of the pious lessons and strict discipline of her father she

was seduced into an

intrigue.

her lover induced her to

down

man

the

river

When

she had been some time pregnant

with him to the

fly

West

Coast.

They dropped
open

a boat, but before they reached the

in

sea, the

slew his paramour and casting her body into the water, pursued

journey to the West alone. Her body was found near the gampong

his

Kaje'e

and

Jat'oe

was

When
they

about where the hospital at Kuta Raja

(just

brought

of the

out

pulled

they found
her

water

by the people of

that

was the body of a woman belonging

it

thither

now
to

stands),

gampong.
Tanjong,

and she was buried there. Meantime the

unhappy woman had been transformed

into

a burong,

which rested

not until she had overtaken and slain her murderer. After having thus

appeased her passion

Kayee

of
the

woman

she

let

him

of that

revenge, she

for

on

body of Rabiah

possible,

Jatoe, but

his

seized a

reminding her that

or

Srabi

go,

and

man

his

from the waves and

at the

in the

gampong

people had rescued

made her

same time swore never

burial

to molest

gampong. All the more violent however were her

38o
onslaughts on pregnant

by a

presence

women and

those in childbed in other gampongs.

the

burong sometimes announces her

Sundancsc

the

Lii<e

kunti,

scream, a sustained nasal

shrill

to be feared wlien she creeps

This

more

does

she

when a pregnant woman heedlessly

sunset, or when her husband or some other

inmate of the house after having been out

symptoms

mistakeable
their

threatens

by

of possession

youth hear countless

earliest

convinced

are

and

consciousness

of

them during pregnancy

regarded as un-

are

As

a burong.

the

about these

stories

the

is

in

^).

delirium

by them

possession

that

evening comes

for the

directly without taking the proper precautions

Occasional

most

is

especially

ventures out of doors after

loss

But she

iiii^)\

upon her victim without any such warning.

women

from

evil spirits

greatest

and

danger that

or shortly after confinement,

it

is

not

astonishing that their ravings while delirious appear like utterances from

mouth of the burong.

the

Like the zars

which arc wont to "possess" the

^)

women

of Mekka,

the Achehnese burnngs have certain desires which they express to the

comprehension

whom

through

enquirers

of expert

the

lips

of the

victims

they have bereft of their senses. These experts do not confine

themselves simply to repeating a tangkay or exorcising incantation;

they must

The

wishes.

may

know what burong

first

they have to do with. They

is

it

whence they come and what are

enquire

thus

last

question

generally that

is

first

their

intentions and

answered, and the rest

be deduced from the reply.

Where

the delirious patient through the interpretation of the expert

expresses a desire

murmg-lea.ves (the leaves of the plant known

for

as kelor, which are used as a vegetable), for dried buffalo's flesh

and salted ducks' eggs

that

it

is

the dreaded

As long

as

the

{boh

woman

over the

lies

the burong, but most of

on the

3d,

1)

Thus

2)

See

3) See

jru'c),

then regarded as certain

is

it

that has to be contended with.

[madeiieng], that

fire

space of 44 days after childbirth, some anxiety

for the

to

ite

Burong Tanjong

the

p.

7th

5th,

and

making of such

all

lo'l^

during the

days

sound

is

first

During

called by the

is

is

felt in

to say

regard

10 days, and especially

this period care is

Achehnese meiiTi

taken

lagee burong.

373 above.

my Mekka,

vol.

II,

pp.

124

et

seq.: also

M.

J.

are,

it

will

be

after a marriage or a death.

noted,

the

very

de Goeje and Th. Noldeke in

XLIV

pp. 480 and 701.

days which arc considered as of importance

the Zeitschrift der Dculschen Morgenliiiid-Gesellschaft., Vol.

4) These

(palii)

38

avoid

to

while

patient,

against

mention

needless

all

all

hearing of the

biirong within

of the

the precautions mentioned above are taken to guard

approach.

its

Should the biiroug have entered into the woma.n

{'^ka

tamong iurong"),

Vows
burong.

man who

acquainted with the proper incantations

is

the dangerous days this

done

is

Sometimes the mother of the

tomb
"to

fulfil

kaoy

Iheucli

vow

her

omened burong.
Such a vow is performed
and a

tomb

vow

to visit the

of her grandmother," (Ja peu-

euphemistically

thus

company

the

in

feast is given.

Flowers

')

on

measure of prevention.

describing the

ill-

of a large party of friends

may

Goats or fowls are killed as the occasion

after the 44111 day.

her daughter's recovery. She promises

at the

jeurat ne),

ba

as a

woman makes

sick

of the evil spirit in case of

go and

any case

in

called in

is

require,

are also offered at the tomb, together with

a piece of white cloth to serve as a covering-) for one of the tombstones.

At

same time

the

a piece of one of the white coverings already sur-

tombstone

rounding the

brought away, and strips of

is

this are

charms round the neck and wrists of the mother and

as

worn

child, until

they wear out.

The circumstance

that these spirits which torment

and especially the

birth have definite names,

which are revered

manner

the same

in

fact that

women

in

child-

they have tombs

as those of departed saints

is

peculiar to Acheh, at least in contradistinction to Java.

During

this

first

critical

lamp burning by the

beside

come

To

her.
in

off

often while

When

period of ten days there must always be a

patient's

and some one must keep watch

side,

women from

facilitate this task the

and on

away

at

night.

the time

by

Where

the neighbourhood

company

the

is

numerous they

reciting popular stories {Jiikayat).

the burong reveals itself these

women

much
medium

of course evince

sympathy, which they express chiefly by conversing through the

of the patient with the invisible being.

"Who

art

thou?" they ask

for

"Wherefore comest thou hither?"

1)

Boh iungon^,

2)

Saloil

3) ya"

one who

"I

am

shall

not

taking a walk."

tell."

"What

identical with the Javanese ngUmiang.

bat'ee.

dom
is

example. "That

ba' uretteng

madeuing

drj'ing" (intrans.)

as

it

is

called,

i.

e.

"to go and spend the night with

to the

382
dost thou seek

The answers given by

her with

quence.

It

who comes

home"

thy

to withstand

are regarded as of greater conse-

(tangkay)

thought a very good sign when the patient grows quiet

is

burong "get thee gone

after the exorciser has said emphatically to the

to

murong

"Fishes' heads,

')."

the burong to the Icube

incantations

his

wliat dost thou desire?"

for,

leaves, dried flesh, ducks' eggs

Should

woe).

[jo'

be of no

this

the expert then

avail,

employs sundry phrases to drive the burong out of the inner room,
through the passage, down the steps and out on to the gampong-path
(jurong);

this

bringing

called

is

But woe to the victim

through

replies

unless

the

bring

One

The chawat.

day

admonitions the

spirit

down

hope

all

what

after the birth,

of cloth

fold

is

various

known

twisted

sick-chamber, however, the

the

his

all

me"

[nicung liana kupeutron,

to prepare, on the

is

indispensable

This

simples.

is

word generally

as the chaivat. This

"44 herbs"
in

^),

pounded

situ

back and front to the ordinary girdle

trousers. In the

long bag

chaivat denotes a

placed

or second

first

round the middle and between the

convey the impression of a short pair of

legs so as to

placed

to

lost.

is

of the duties of the midwife

denotes a

at

reply

in

sick one) along with

(the

han kutron). Then

the burong"^) (peutron burong).

of the delirious patient: "I will not go

if

lips

down

and

which are

and mixed with

fine

fastened

This cliaivat

').

in

with

is

band

renewed once

or twice during convalescence, and on each occasion the nurse receives

a fee of about a dollar.

The placenta, or "younger brother" [adbc) of

with some salt and ashes from the kitchen, and
of cloth.
that

it

about
that
i)
peii'e

It

is

quickly.

adi ari-ari, as

the placenta
she gala?

tameunapsn?

is

mixed

folded up in a piece

then placed behind the cooking place, probably in order

may dry
this

the infant,

is

it

returns

Han

In Java there are

to

kttpeugah.

many

there called.

its

place

Pubii'et

It is

ketmo'e?

si'e

for

example

the confinement, and

after

Ulee eungkol^ gul'e on murong^

superstitious notions

thought

Kuja'-ja'.

ialu.,

boh

is

Peu'e taja' mita.,

ili^ jru'e'.

As we have

seen these last-named objects are those desired by Srabl Tanjong.

2)

Where

"below"
3)

"may

is

the speaker

is

in

an Achehnese house, which

is

raised

on

posts, the expression

the equivalent of our "out-of-doors."

A common

form of curse against a pregnant

the burong bring you

woman

is

thus: ba^ burong peiitrdn heu

down below."

4) Awcu'eh peu'et p/oli piu'el. These will be again referred to in connection with Achehnese

medical
5)

art.

Ta/h'e ii'ieng. See p.

30 above.

383
thus

same

the

every birth, and that

at

is

it

a source of danger to

None

brother (the babe) at the time of his birth.

elder

its

of these ideas

are current in Acheh.

Much

weight

less

attached

is

ance of the umbilicus

Acheh than

in

When

').

the

cord

sprinkled in the navel to prolong the

portion

wrapped

is

where

place,

in

On

severance

its

own accord

its

by the

first

(lit.

^ to

No

^).

is

feast

').

the seventh day after the child's birth there takes place the

of the pcnchichab
ied

gold-dust

little

of the child, and the severed

disappears of

it

till

given on the occasion of

is

Java to the sever-

in

cut, a

a piece of cloth and placed above the cooking-

remains

it

life

is

give to taste), which

is

ceremony

generally accompan-

shaving of the child's head. Like other ceremonies

*)

may be postponed for a day or two, but it is oflicially

understood to take place on the 7* day. The presence of the teungku
of the gampTmg and some leubes is indispensable at the great kanduri

of the kind,

it

or

feast given

religious

on

this occasion, not

only for the sake of the

prayers with which the feast must be consecrated, but also because
is

generally thought to

be essential to the sanctity of a

should be partaken of by some indigent persons

who

from the mass by their knowledge and practice of

Where

the peuchichab feast

is

feast,

and

case,

generally

also

it

are distinguished

religion.

celebrated on a fairly large scale, the

and female relations of the father and mother are invited

niale

it

that

number

of

from

people

the

any

in

gampongs

of both.

The

guests

arrive at about 8

Some

ceremonies.

prolix

.\.

of the

M.,

and are welcomed without any

relatives bring a

money present (say

new mats, pillows,

a dollar each) for the child; the father's mother gives

and a

clothes

and

is

supported by a rope covered with cloth.

1)

Ka

2)

The use

in Java,

3j

swinging bed which serves as a cradle [ayon)

little

srot pusat

seems

is

to

The Malays
(

guests give

the expression used to denote this occurrence.

of the separated portion as a charm or medicament for the child, so

common

be quite unknown in Acheh.

cut the navel-cord with a

supported (di-alas) with a strip

midwife.

The male

^)

of silver,

bamboo

knife; while being severed

it

is

often

which afterwards becomes the property of the

Translator).

4) See p. 326 above.

5)

Malay Iniayan. The Malay cradle

corners
(

and by these

Translator).

it

is

is

of basket-work;

hung from a beam of

the house

cords are attached to the four

and swings

easily to

and

fro.

The peu-

384
biaya peukan

and

sirih

bought

(things

Food

is

manner

as

served

some

After the feast

with

hands

over

in

it

the

before

but not

guests,

in

idang of glutinous
for the

The bidan

his attendants.

lays

it

in

all

of which

the

place to the teungku.

first

tray

latter

small mattress

of costly

chempaka

and then brings

cloths,

At

containing a bowl

the

made

of a

it

[kasT))

after

of pap

sort

compost of raw

name

same time she

midst

in the

takes a small

on

it

of Allah.

him the

relatives of the infant also "give

(Ach. cheunichah; Mai. and Jav.

fruits

and

in

with the santan (cocoanut milk) and rubs

Both the teungku and

taste"

its

of dates, another of

The teungku

flower stands erect.

it

the child's lips after invoking the

to

with

rice

(midwife) after shaving

on

finery

its

number

piece of date, mixes

so formal a

midwife.

cocoanut milk and the savoury paste known as kleuvibd

him

fruits,

the guests depart except the immediate relatives

all

head,

child's

covered

An

').

fruits are set aside

and the teungku and

sets

such as tobacco,

market),

the assembled

to

the peujam^c

at

accessories and

the

the

in

fish.

pounded very

fine.

It

is

riija/c)

from

this

compulsory introduction to human customs as to food that the whole

ceremony
The
kah."

called paichichab.

is

-)

The Mohammedan law recommends an

"haki^

oftering
& of two sheep
b
K or goats
male, and one for a female child, by preference on the seventh
,

for

day

after

but

birth,

even when the child

and

not

is

name

grown

quite

only known

but

up. This sacrifice

practised

actually

in

is

called ^aqlqah,

Acheh under

the

of hakikah. In Acheh, no less than in other parts of the E. Indian

Archipelago,
doctrine

people of

the

that

the

for

is

be impossible then at some later date

this

if

it

child

is

in

Mekka have done

their best to foster the

an extremely meritorious act to

the

holy city.

The Mekka

offer this sacrifice

folk thus of course reap

the profits on the sale of the goats, and at the same time enjoy their

share of the meat.

more properly

is

sacrifice,

this

for

Many Achchnesc
offered

at

are

however aware that the hakikah

home. The choice of some

and not the seventh day after birth

is

later occasion

also

common

Acheh.

in

1)

See

2) This

The
often

p.

320 above.

feast

child's hair

fasten

by the Malays,

is

also oliserved

is

not shaved, but small pieces

small

in

much

snipped

diamond-shaped pieces of gold or

the same
oif

silver

way

as here described.

fro formA. Well-to-do people

in the child's hair, and these

are presented to teachers and others of repute at the discretion of the father. {Translator^.

The giving of the name, for which the seventh day is also recommended by the law of Islam, generally takes place in Acheh at the
end of the period of convalescence, and is not attended by much
ceremony. The teungku

He

him.
a

for

name

is

fixed, the child

Chut both meaning "the

Nya!

little

Si Kheb, both of which words have a

or,

a boy,

if

remain
are

may be

it

called Si

their

all

usually called Si Chut

is

somewhat unsavoury

Gam

(mannikin), or

if

indistinctive

')

or

significance;
girl.

Si Inbng

they

as

are,

cases the only ones by which those that bear them

many

in

known

Many

long.

life

by the teungku 's

given

suitable

one," or else Si Chu'cng

Such names, universal and

woman).

(little

house or the child sent to

the

to

born on a given day of the week and month throughout

child

the year. Before the

or

called

is

Malay manual which gives the names most

consults a

dispense with the Arabic names

and have

skilled advice,

names

in their places

borrowed from some object of daily use or mere nicknames indicating

some bodily

characteristic or defect.

After the lO* day begin the

ances drop

in

visits of

congratulation.

odd times and bring some

at

Female acquaintfor the

gift

little

mother

or the child. These presents are called neutne ("things brought"). Those

intended

known

as

much

of the

especially

consist

sweet banana

little

both of which

klat,

eaten by sucking infants without causing indigestion. Bananas

may be

newborn children

the

is

it

child

pisang seuinatu or the sourish pisang

are given to

and

the

for

as early as the seventh

custom

universal

Acheh

in

to

day

habituate

after birth,

the infant as

as possible from the very beginning to eat regular food

in addition

to the mother's milk.

The

the visitors to the mother usually consist of fresh fruits

gifts of

such as oranges of various sorts {boh kruct nimiich,

yellow glutinous

From

about 7 A. M. and

:)

pvopeily

Chii'iiig

plates of

etc.

rice,

day

second

the

boli gi/'i),

P.

means

after
M.,

the

its

birth

bespued

the

[scuiubo)

child

is

twice a day, at

by an old woman with

smell of urine. In other parts of the Archipelago, as for

names are very often borrowed from such ideas or from the
names of the sexual organs. Thus we find in Java toU or koitlolc^ It (contracted from pili)
which signify the male organ Itip or kultip = uncircumcised, for boys, and rtti (from
instance in

Java,

children's

iurui) or

me''

from

among Malays;

iifmi-'

they

= pudendum

muliebre) for

do not however seem

to

girls.

[A'li/tip

is

a very

common name

employ any of the others mentioned

(^T/aristafoi)].

25

.above.

386

composed

a slaver

protection

turmeric

same ingredients which

of the

against

the

Java serve as a

in

influences which threaten the infant

evil

sirih,

sweet-flag [jeuraingec, Jav. dringo), clieuko (Jav. khichur,

[kiaiyet),

Mai. chektir) and brown onions. Sometimes a chewed pap of the same

on the spot above the

articles is laid

body has thus been overspread, the

the whole

of swadding-cloth
of cloth
Diseases of

The

children.

till

he

in

the

dapu)

[abee

idea

are

to

supernatural

dressed

in a sort

wound

drb'e

^)

disease;

powers

generally

strips

fatal.

and sakct

is

especially

As

a measure

or ashes from the cooking-place

"that no wind

may

enter in"

appears to derive

{sakit diri)

its

as

')

name from

brings into the world in himself [drbc) the

is

it

supposed to depend entirely on the

whether

')

abdomen which

is

[kiinyet)

on the navel

laid

this

for the child are beuteng

of the

two months and

every child

that

tendency

a swelling

first

they say. The saket

the

most dreaded

is

chewed turmeric

of prevention

is

teumpee) and over this are thickly

[ija

indispositions

common

infant

closely packed {geitddng).

is

The former

dro'c.

child's forehead [nibot-mbnt). After

malady

the

be

will

developed

or

suppressed.

European physician would probably divide

what the Achehnese understand by

ailments

Fever

said

is

to

be often the

first

symptom

into several distinct

appellation.

single

this

of the saket drbc, but at

a later

period the hands are clenched and the eyes staring, while the

patient

moans

continually.

to the forehead

are

alone
this

and chin

seldom employed
of avail.

It

is

for

Hinggii or asa foetida roasted and applied

believed to act as a preventive. Remedies
this

disease

in

is

thought indispensable that a child suftering from

is

ailment should always be laid on

placed

tangkay or incantation

the

this position

stomach and

its

on a manure-heap,

in

it

is

sometimes

the hope that this treat-

ment may be of some service

The sakit drb'e is especially feared during the
*)

and during

existence,

1)

j5t''

refers

period

children

is

also called

peunyakct mauya^

Such diseases are called pcuiiyakct liimanyang

to

classified

year of the child's

are kept carefully indoors

lamong angcn.

2) This disease
3)

this

first

the
is

supernatural

powers supposed

"diseases from above," which

inhabit the

air.

.Another

disease

name

also

peunyaket gajahan^ the symptoms of which are a feeling of oppression

above the navel followed by

4) Saepe

to

the suckling's sickness.

quoque mater,

osculo pueri adfert.

so
just

loss of consciousness.

alios

modos

frustra experta,

indicem

in

pudendum suum intrusum

3^7
after sunset, as the

"powers of the air" are supposed to threaten them

outside.

There are however some diseases which are apt

later

in

the

sakct

drh'c

child's

having been imperfectly exorcised.

attacks,

epileptic

of derangement

in the case

(pigs'

jump

saket drb'e are

nisa),
i/noe).

known

as liantu burn.

of persons

class

is

in

which the

recall the

movements

into the water

').

whose malign influence causes the development of the

spirits

They

inhabit the woods, so that

acquainted with the proper incantations for

best

influence

their

neutralizing

instance are

for

madness),

symptoms which

of wild pigs, shows a strong inclination to

the

Such

of the saket drb'e ; another

pungo buy

called

patient, besides exhibiting certain

The

appear

which the mother resorts to the same peculiar

for

remedy which she employs

sort

to

and these are regarded as arising from the

life,

the

are

deerhunters

professional

and those who bring honey-combs from the

These hold

all

wood-craft in

and

fee,

forests {nreii'eng pet

their help

on the appearance of symptoms of the peiinyaket

[pawang

drb'e

is

invoked both

and

for

sundry

other diseases as well.

Another disease of children

chology

is

When

a child

done to

The popular psyman has

is

souls.

badly frightened at some unwonted occurrence, such

and subsequently continues nervous,

seumangat has been driven

the

that

loss of the

not entirely agreed on the question as to whether

one or seven of these

as a fire,

thought to be caused by

more of the seumangat.

of one or

or

seujiiangat

is

call

it

This task

is

out,

it

is

regarded as certain

and that something must be

back again.
undertaken by a skilled old woman, who receives as

her fee some husked and unhusked rice (breu'eh pade), two eggs, a piece
of white

by

roasting,

later

form of food which we

last

shall

is

unhusked

rice

opened

have occasion to refer to

She burns incense and

recites

by the hour, varying these occasionally by an appeal

to the

description

our

in

paiitons

and some keumeu. This

cloth

of small-pox.

seumangat to return. Finally she enquires of the assembled women:

l)

Mai. gi/a

and the name

movements

but the disease so called by the Malays

Imbi ;
is

is

not confined to children,

taken rather from the grunting sound emitted by the patient than from

recalling

Malays

are

s^ra-waii,

rubbed

on

the

part

those
a

of wild

soreness

affected

delirium. (^Translator).

pigs.

of the

Other diseases of children so

tongue, the

classified

chief cure for which

is

by the

Chinese ink

and sawan^ a form of fever accompanied by giddiness and

388

"Have you not seen those sparks? They

now

And

returned."

arc the scitiiiaiigats which have

fortunately for the credit of the expert, there are

women

always one or two

wlio

are

enough

kind

answer

to

in

the

affirmative.

Grown-up people speak

tively,

pression

krit

or

st'uviaiigat

used

submissively

body

which
End

known

IS

a rule

and

for

which

by the

the fast

krit,

kandiiri

is

its

however as

[boih dapu); this

day of even number

given to a number of teungkits

there must be plenty of

feast

One

accessories.

funeral prayer, in which the

dead and

the

all

on

the rice and

to

word

the

have passed, there takes place what

')

the 41st or 43<l day, as a

less lucky.

at

leiihcs,

addition

himself too

occasional departures from

its

"removal of the oven"

really occurs

considered

is

ex-

fowls home.

call

the

as

borne

has

may be summoned back by

momentous days

After the 44

of the

oven period.

used to

is

with

this soul

which

as a bird

who

one

to

figura-

The common

confusion.

or

towards the speaker, seems to contain the

rudiment of a notion of
the

seumangat only

loss of their

express great astonishment

to

politely

of the

apam

or cakes in

of the guests consecrates

mercy of Allah

for the living as well.

is

invoked

number of women

are

invited to attend the ceremony, but these take no share in the kanduri.

Those whose means allow of

religious play so popular

The midwife removes

jars

must

1)

forty

2)

for

in

(i.

e.

44 days).

it

beneath the

bath

is

then given a bath, which

we may

If

had

times

earlier

the

is

this

the

cases

The Mohammedan

l;uv

this is the

midwife can

then

her departure.

take

For

sets

down

the

average

^)

if

4344

purpose she

become

familiar,

period of purification after childbirth

in

other countries

is

often replaced by forty-four,

number plays a prominent part iu Achehnese superstition.

Compare the bath of the woman in Java in the 7th month
is

this

She

time observed in Java. As we have seen however the period of

days customarily observed

3) See pp.

bath served from

kru'ct).

the means with which we have already

water for which

believe the old

mixed with the juice of sour

however, "cool" (pciisijuc) the house.

40 days, and

latter

of rank

The water

first,

employs

of 44"

"bath

ordinary

In

The woman

also deposited.

women
-).

oranges {boh

at

is

the

called

legends,

44

the Achehnese.

the dapu or oven and pushes

where the platform on which the mother has rested during her

house,

confinement
is

among

same time a Rapa'i, the

give at the

it

possible taken from seven wells.

above.

which

of her pregn.ancy, the

389
i.

and water which

flour

e.

improvised besom formed of twigs or whole plants of

with an

and

sprinkled on the places to be "cooled"

is

and

Diane -manbc

naleumg sambo

of

stalks

solemnly invoking Allah's name, she besprinkles

With

').

sisijiie

after

this,

the i6 or 24 posts

all

which support the Achchnese house, beginning with those called raja

and

which superstition assigns a special importance.

to

piitrb'e,

At her departure
estimated by her as

midwife

the

receives,

of the

equivalent

the

in

addition

drugs

various

Java

and a complete

{peunayali)

trouble

customary

is

it

of the midwife for

this lakec vieiiah

or her

garments

husband

as

is

it

called,

made by

is

momentous epoch
with

contact
old

are

ideas,

such

until

it

when he

is

first

religious

feast

is

no exception to

into

upon the ground

forms an important

part

also

it

for the

much

i.

e.

The ceremony which in Java

Innah (Jav.), is in Acheh known

this rule.

nurunkcun (Sund.) or niudiin

peutron

is

as

"causing to descend," referring to the child's being brought

of the house

example the

5th

3<l,

given to a month of uneven number, as

is

/''i

or

take place a couple of months after

may

This

*).

but preference

birth,

comes

not entirely abjured the

evil.

is

Acheh
called

regarded as The

duly prepared for by a number of cere-

been

contact has

who have

Acheh

the woman's mother.

to let the child lie or sit

not

careful

of the child

life

earth. All

but in

which contains so many blessings, holds within

earth,

out

the

in

mother

of which

monies,

that

his

her

[scunalcn). In

^)

to,

Throughout the whole of the Indian Archipelago

a

which
for

to ask forgiveness

the trouble they have put her

all

^),

outfit of

woman

for the

etc.

money

she has prepared for the mother and infant, a douceur in

sum

the

to

month

Up

of the child's age.

its

for

to this time

the child must on no account be brought outside the house.

Acheh, however, not nearly so much

in

important epochs

in

as

life,

in

1)

See pp. 305

2)

shawl
3)
is

house,

the

pair

{ija

The

goat

306

buffalo

or

made

of this or other

ceremony-loving Java.

country such events are chiefly marked by

in

is

In the former

the giving of a big kanduri

being slaughtered

and the occasion

above.
or /m-iie),

of trousers {si/uciie

saiva\ Mai. and Jav.

an undergarment

(i/t!

p'"gg(">S)i "<! sort of

slent/aiif;).

invariable reply to this, as to

all

other pr.iyers for forgiveness,

is /;<;

/i't

"it

nothing."
4)

Owing

for entering

to

the

fact

the house

is

that
e'

Achehnese houses stand high off the ground, the word

climb up, and for going out of doors, Iron = to descend.

the
to

peutron.

390

by the

sanctified

good of

pras-cr of tlic

This

h-iingkii.

olt'icial

indeed holds

last

any importance; no leube and few uiamas of con-

feast of

all

sideration would venture to appear at such a feast and honour

it

with

prayer except on the special invitation of the teungku of the

their

meunasah.
This feast

when

is

also frequently

When

the kanduri

and

take

be found

some women, including the midwife, who

of a saint

Such tombs arc

krauuit).

[^Iculm

They

the neighbourhood of almost every gampong.

in

them

with

over,

tomb

to the

it

is

on such occasions, fetch the child from the house

always invited

is

embellished by a Rapa'i representation,

the givers are persons of means.

as

an oftering

to

take

dead some flowers and incense, and

for the

a piece of white cloth to renew or add to the coverings of the tomb-

stones
[srah

{salob

either

iilcr)

At the grave the

batcc).

head

by the keeper of the tomb

and thus the ceremony

selves,

solemnly washed

is

by the women them-

or

brought to a

is

All such events in the family

Vows.

child's

close.

form the occasions

life

for

vows. These

sometimes made without any special motive, but particularly

are

in

cases of sickness or misfortune, in the hope of furthering the well-being

of him

whose behalf the

in

feast

is

given.

The Rapa'i

representations

mentioned may form the subject of such a kaoy or vow.

just

common custom

also a

for the father or.

mother

to

vow

It

is

at the sickbed

of a child which has not yet been "brought down," that in the event
of
to

its

recovery they

inaugurate

pilgrimage

such

to

the

as

its

first

the

not merely bring

will

contact

resting-place

renowned

cession

of one

is

earth,

of the

but

will

Teungku Anjong buried

cattle

are

take

it

tomb
on a

great saints of Acheh,

in

escorted to the sacred spot

men and women, and

of

the

to the nearest holy

Teungku di Kuala Abdora'oh,

Singkel, or the holy Sayyid

In such cases the child

with

it

the

saint

Gampong
by a

of

Java.

great pro-

slaughtered and

feast

given at the tomb.

Where

the

It

includes the expression of an intention to head the

with geundrang, the two drums or gcundrang and the

procession
[srune)

vow

are

marched

in

sometimes happens that when the time of the pcutron

means of

fulfilling

the

flute

front.

vow

are momentarily lacking.

Then

arrives, the

the '^descent" of

the child takes place simply in the manner described above, and the

ment of the vow remains

fulfil-

a debt to be discharged as soon as possible.

391

392
non-fulfilment

Tlio

on

ulcers

is

head, ears or eyes, or

its

regarded as apt to be attended by

For instance

consequences.

disastrous

vow

of a

a child suffers from persistent

if

slow in recovering from an

is

illness,

or suffers for an unusual length of time from the effects of circumcision,

people say: "That child has a biinaran"

vow

been made

has

in

its

which means either that a

^),

behalf and remains unfulfilled, or that one

vows

of those feasts or ceremonies which are generally the subjects of

should be held for

its

benefit.

In this last case recourse

to

ascertain

in

its

and

it

and

sleep

of the

had

is

to certain mysterious tests in order

what should be done. For instance the child

asked

what

ceremonies

usual

assumed that the one desired

is

needs.

really

it

one

slowly repeated

are

etc.

that

is

it

is

to

order to

in

ascertain

watched

The names

after

another,

that at the mention of which

same method

is

the nature of an unfulfilled vow.

It

the sleeping infant seems most at rest. Sometimes the

resorted

is

may happen, for instance, that the child's mother has died, and the
wise man or woman who is consulted in regard to the illness of the
babe may say that there seems to be biiiiaran in the case, and that
probably the mother had made a vow but had not communicated

it

to

Under such circumstances nothing seems left but to try and

discover the terms of the vow by the means of divination described above.

others.

The most

kinds

usual

the

are

of bi))iaran

to the child of a peculiar

now-a-days at

We

shall

least

here

is

garment of many colours

of

them we have already

The

iiyan

idea

being which

is

kadang

noticed, the

iia

There

is

When

planggi) which

woman's

is

museum

vows

first

occurrence of importance

desired by a jcn

{Jiii/:)

or other supernatural

ti/ie

is

thought

to

be

/'/OTarflw/

she

which

underside of which

The woman places it in her back hair, but conceals the golden
custom for grown up women to wear such ornaments. The idea is

fixed

which caused disease

in

chain

then supplied

attached a hook to fasten

the

is

is

cluumara^ consisting of an oblong gold plate on

hair.

of the spirit

Two

to celebrate with geinuh-ang

of the Batavian Society.

hair falls out this also

with a golden hair ornament, called

the

*).

the child with sickness.

a specimen in the

3)

4)

{ija

himaran.

that the thing in question

afflicts

')

behalf of their sick children.

in

music or with a Rapdl performance the

A>icii'

or the presentation

enumerate some of the vows most commonly made

Acheh, especially by parents

1)

to,

not worn except in case of vows or biinaran

in

2)

tomb

procession to the

with geundrangs which we have so often referred

to

is

the hair, or of the hair

itself,

plate, as

that the

it

to the

it

is

not

demands

are thus satisfied.

393
the

in

with

of the child.

life

or

religion,

The

things

such

are

else

vowed have always some connection

have been shown by tradition or

as

personal experience to act as charms against evil

spirits.

Where

a parent

in desperation promises to perform an act which has never before formed

the subject of a vow, and the wished-for recovery supervenes, the

that has proved so successful

more

added to the

is

resorted to

is

by many others

'),

means

and one

of vows.

list

some of the vows which

In addition to the Rapa'i, the following are

are regarded as of a religious nature.

you recover,

"If

will

take you to seven mosques."

consists in taking the child round to seven different

head with water from the reservoir

its

who then performs

to a leube,

"I

witli

give

shall

mosques and washing

couple of dollars are given

this pious task.

44 saints." This visiting of holy tombs is again

the washing of the head (iTrt/; /^i') of the convalescent child.
you

"I shall take

coupled

fulfilment

{kidain) of each.

have the whole Quran recited".

"I shall

The

to

kanduri of seven

head of buffalo." These are then

purchased at the great slaughter preceding the commencement of the

month [ma meugang) and given

fasting

as

present

teungku

to the

of the village.

servants

you

bathe

shall

"I

To

Majesty."

master', and the latter

his

hand

pulpit

some

fulfilment

in

head

some

else

it

to

of His

feet

beg of the Sultan's

washed the

feet of their royal

the

at

vow, or simply to avert

and perhaps a

flowers

water,

of a

superstitious

copper money are

little

Friday service. Sometimes the child

in

which a congregation of not

vows

at the

thing

less

commencement

is

laid

on the

given to drink

than 44 persons

all

of the Friday service.

the following are

some of the purely

classified as piija or efficacious against evil spirits:

you recover,

Of such

evil influences,

often washed near the pulpit of a great mosque, or

is

Besides the geundrang music,

1)

washed the

would generally oblige the suppliants by putting

have dipped their hands

"If

has

was customary

into a jar of water presented for the purpose.

Either
child's

vow,

of the water that had

little

'a

water that

with

this

fulfil

it

shall

is

said ka

seven shops')." Thereupon

go and beg

in

geupuja

has been successfully used as a charm

i.

e.

it

against the jens.

2)

Such

vow can only be fulfilled by well-to-do people; most shops would

who come to beg for such a purpose.

doors against poor folk

close their

394

they beg

some

for

saying

deal,

other

do so

they

that

or

trifle

the child

fulfilment

of the Quran,

sheep

vow

of this

the

while

ceiling

disposed

Under
the

that

midst

by

allusion

').

child

kept apart below by a bar of wood placed

bar

is

fastened

can

lie

in

it

handkerchief or

with comfort.

Acheh

in

movements

the

to

described

is

it

is

The mother

"crawling"

Thus they

of making.

capable

"running"

To

(pliicng)

[iiieiilintetieng)

its

child

to this

in

is

To

which

given

is

bamboo

the

the

to

its

movements a rounded

point
is

child

of the

fastened
hold,

to

so

toddle round the stick. This instrument

The Achehnese formulas

1)

meting ka puleh kah

sitting"

(ja)

and

for the

you recover'

'if

Kuja' ml kah tujoh boh

stick

planted

is

attached a section of bamboo, so placed that

hollow end covers the

revolves.

"walking"

{dbug),

').

the

practise

the ground

in

"standing"

{ineutieny),

sings

as in the adjacent countries

"turning on the side" [bale), "lying on face and hands" [diigbm),

[dnc],

so

cloth

^).

between the stages of "lying on the back"

distinguish

to reciters

rocks [ayon) her child to sleep in a kind of

is

it

this

age

child's

girl.

When

of the courtyard."

the child to sleep [pculalc) with native lullabies

The

if it is

of a rope of which the two extremities are fastened

swing, consisting

horizontally.

the

in

tliey

and generally

accompanied by an invitation

is

assumes a religious character

it

The Achehnese mother

to

of a vow,

where

afterwards sewn on the head cloth

a boy, and on the kerchief (ya sazva^)

is

slaughter

shall

"I

the

if

is

(shops)

^f/u/ts

fulfihnent

in

receive a piece of gold thread, which

[tangkulo')

the

in

is

round which

stick,

wooden

handle,

it

easily

end of

the

that thus supported he can

called zvhig

*).

above mentioned vows are as under. The condition

is

to

be understood as precedin;; each one.

mcusetigii.

Kujti'i beu'et siseun tamat.

ICiija'

mi kah

bcC peit'it ploh pctt'et cilia,

Kukanditri tujoh boh

ulc'e keiibeu'e.

Kupumaiio'e kah ngon

i'i

srah gaki poteu.

Kuja' gcumadi tujoh boh keude.

Kusi'e kameng saboh diteunghh leu'en.

The singing of

2)

called
in a
3)

in

.\chehnese

more or

less

meudodi,,

modified form in the cradle-songs.

The question asked

your child do
4) This

is

(^pcu'i thee

of parents by those

who

seek to

anetC gatay\ to which the reply

know
is

a child's age is:

"what can

ka thee due\ meuacuy

etc.

also in general use in Java: Sund. kurilingan,, Jav. leredan or gritaii.

[Also used by
brella-top."

among the Sundanese lu-ng-iicngkung) is

from the sound dodi (Mai. dii-duy) which constantly occurs

these songs (in Java Icla-Ula,,

the

Malays of the Peninsula, and called by them kcpala payotig

Translator')^

"um-

395
In the
It

Iwen the father does not know

The haste with which this operation

performed with great secrecy.

is

when
is

of girls circumcision follows very soon after the pcutron. Circumcision

case

daughter

his

got over

circumcised.

is

attributed

is

to

the fear lest the girl so soon as she can

in

her childish

speak should mention

it

of festivity attends the

ceremony

innocence. Not a semblance

some yellow glutinous

rice is

brought to the teungku and he repeats the fatihah over

In presenting

time.

offering

it

to

{net

bachut ken Pangulee),

liajat

without further elucidation. The teungkus receive such

with

daily
in

request for a fatihah or a prayer.

matter

this

country there
of

much

is

greater

Acheh than

in

little gifts

almost

The secrecy observed

In the latter

in Java.

not indeed a feast given to celebrate the circumcision

is

but there

girls,

a single

him the women say: "we have here a small

honour of the Prophet"

in

it

simply

is

on the other hand no concealment where they

are circumcised at the feasts given to celebrate the performance of the

same

rate

The

upon

their brothers or cousins.

"piercing of the ears"

The midwife

(tab glitnyiicug)

')

of girls

acts as surgeon.
is

performed

in

their o'n or 710 year.

This ceremony
luaih blang) as

it

is

restricted to the

is

believed that

tendency to contract. Neglect

of ear-boring

feast

if

"open season of the year"

it

to

fulfil

done during the "narrow" or

vow made with

reference to

likely to result in the

considered

is

is

{t)iuscm

blang) the holes in the ears will have a

"closed" season (initsem piche

the

complete

splitting of the ear-lobe.

only the very poor

It is

who have

this operation

inviting but few guests to witness the ceremony.

the

girl

blessing

But

at

home,

usual to take

may

rest

upon the

act.

This

is

done even when the mother

reference to the piercing of her daughter's ears.

seldom happens that the mother has not made some such kaoy

it

tomb

at the

of

some famous

saint,

such as Teungku Anjong or Teungku

Kuala.

On

such

an

invited

in

great

l)
its

more

vow, the most customary being that the ceremony shall take place

or

di

performed

It is

procession to a neighbouring holy tomb, so that the saint's

in

made no vow with

has

Piercing of
the ear-lobes.

occasion

both

men and women

numbers, and a procession

is

of the

gampong

are

formed to the sacred

Mai. bSrtindek telinga. The Malays often bore the ears before the child has completed

first

year.

Translator).

396
spot, escorted

by the gampong autlioritics (J;cuclii' and teiingkii)

drums {geundrang) and a flute (snine)
After the Icubes have recited some passages from the

possible

if

and with the two traditional

leading the van.

Quran followed by the customary prayers, an animal

is

slaughtered

and a kanduri held.

The woman whose

task

precautions against evil

scatters

over the child, and

rice)

and water [teupong

flour

in

and the other old women who

rice

usual

with a besom formed of the three "cooling" plants

her

which she dips

glutinous

tlic

Invoking the name of Allah, she

influences.

pade (husked and unhusked

breiich

besprinkles

to bore the ears begins with

is

it

Finally both she

tazvenii).

are present at the

'),

ceremony rub yellow

behind the ears (peusunteng) of the young maiden. The

expert then bores the holes with a thorn or a golden needle.

Every time of

life

has

its

siderable part in the bringing

the

but

of children,

instruction

parents

of the

attitude

up of the young. These

We

subsequent chapter.

in

amusements, which play no incon-

special

also

shall

will

be described

discuss later the elementary

one or two points which rather concern

may

respect to such teaching

in

fitly

be

dealt with here.

At

Instructiun

age of about 6 or 7 the boys are brought by their father,

^j^j^ ^^ ^.j^^^j^, j^-,Qt|-,gj._ ^.q jj^g school where they are taught to

the

the (luian.
.^^^^j

^j^^.

recite the

Quran

This instruction

^).

is

some men who have not been able

given chiefly by women, though

more

to find a

lucrative

means of

livelihood also act as ureii'eng puinubeu'et, as these teachers are called.

Wednesday
bring

large

come

rod;

mistress.

or

of glutinous

dish

As

rice

for

gift

with grated

the

teacher,

cocoanut and

they
red

on top. The parent addresses the teacher somewhat as follows*):

sugar'')
"I

generally chosen as the day for bringing the children

schoolmaster

the

to

is

so

my

hand over

to

you make

it

not

child to you.

lame

or

Teach

blind,

let

it

the

and spare not the

rest

be at your

discretion."

From
1)

time forth the child attends school pretty regularly until

this

See page 305 above.

"bvinging to school"

2) This

is

called eutitat beuet

i.

e.

to take to

be taught recitation,

and the teachers, not only of Quran recitation, but also of higher forms of knowledge, are
called urcueng fumubcuil^ i. e. the persons who cause (the pupils) to recite or read.
3) This dish

4) Anctt'
la' en

ba

Ion

nyan

is

called

bii

Ion ja' jo'

/tiikoni

Uukat
kcii

dihincii.

>igon

u miiah.

(iioeiicii^

neufubcu'el^

tieufoh^ mnbe' chapie' dcungmi bu/a,

397
tamal,

the

Quran

to

until

e.

i.

has completed

it

Some

teacher's satisfaction.

its

parents

when

the

sidered

bound

to

kunyet)

with

task

of the

recitation

whole

teachers give notice to the

whereupon the

half finished,

is

the

latter are con-

send the teacher a dish of yellow glutinous rice {bu

cakes

little

of rice-flour

and cheuneuruet, a

[ketan)

sort

of gelatinous network of the same kind of rice, or grated cocoanut and

sugar

mirali),

{u

When

"cooling"

the

for

the teacher's

task

guru should subject the

the

popular

pupil

to

sets

belief,

motion

in

"hot"

flour

and water, together with the plants

that

he

may perform
pupil

his

dangerous) influences,

e.

(i.

This

by

recompensed

is

the

pcnsuntcng),

place in the house

of the

"the

bathing

viz.

gifts,

(of

of

white

teacher,

an

cloth,

dollars in

yellow

required

is

under-garment,

money. The ceremony takes

presence

in

he

pupil)

taviat

of

dish

large

this,

the

pitmanoe

be taken at the same time what

ten

to

called

(of the recitation)"

piece

from two

is

certain

may

glutinous rice, (whence

kerchief and

which serve as sprinklers, so

')

therewith the usual ceremonies. Besides

bath.

on account of the completion

for

As we have

pade) are sent to the teacher to scatter over his pupil, and

rice [breu'eh

and

"cooling."

final

which precautions are necessary. Thus husked and unhusked

against

gives

it.

every important act or occurrence, according to

repeatedly observed,
the

of the Quran, as they express

entirely finished, the adat prescribes that

is

of the

father

and a

few guests.
Well-to-do
applied

to

people,

instructors

however,
in

the

the

invite

teungku

(for

this

title

Quran both male and female)

to their

house, and give a great kanduri to which, besides the teungku, a

from the gampong, and

of people
are

leubl's

invited.

any case a man,

completion,
of

already

Java
is

finished

task;

for instance,

unknown

When

in

front
this

particular the ketichi

number

and many

teungku, whether the teacher or another, but in

directs

the

in

however,

fact,

in

is

the peutainat,

the

making of the tamat or

verandah where the guests

ceremony only serves

for

the

to

set

sit.

As

a matter

seal

on the

custom that prevails elsewhere, as

in

of making the pupil give a sample of his proficiency,

Acheh.

the pupil

is

a boy, he sits arrayed in his best clothes along

with the others in the front verandah, with an open Quran before him,

i)

.See

p.

305 above.

398
but

no active part

takes

number

When

sacred book.

the proceedings and simply listens to a

in

chanting certain chapters (Surah 93

of leubes

they reach the 112th Surah,

ceremony with one of the prayers

close the

all

-114)

from the

present join

and

in

specially used for concluding

every recitation from the Quran {ineuhatam).

If

be a

it

her, for

it

she

girl,

is

inside the house with an

sits

always considered unbefitting

open Quran before

men and women

for

to

sit

together during such religious ceremonies.

When

reading

the

paraphernalia of "cooling" are

the

finished,

is

brought into the house, always by a woman.

Owing

to the early marriages of

end.
is

When

such a young wife

performed

pletely

Achchnese maidens,

becomes a bride long before

that a girl

in

chanted

all

haste,

for

word

of

the

this

often

it

happens

elementary instruction

is

at

an

with child, the ceremony of peutamat

is

dying before she has com-

fear of her

Allah.

Either simultaneously with,

or

immediately

after

how

the principal duties prescribed for every grown-up person

to

fulfil

by the creed

instruction

their

in

the

children learn

of Islam, and especially the ritual wa.shings and prayers

This knowledge they gain

{seuniayang).

Quran,

the

by

either

actual

practice or

from the pages of a Malay hand-book.

^''

peutamat

In the case of boys the

Circumcision

is

usually followed

by the circum-

immediately or after the lapse of a

cision [kbh boh or peusiinat), either

couple of days. In contradistinction to the practice in the great majority

Mohammedan

of

festivities

countries,

this

ceremony

is

often

unattended

by

of any kind, so that even near relations and neighbours are

sometimes ignorant that the operation has been performed.

Under the Mohammedan law circumcision

obligation

or

"pillar"

of religion.

great importance to this

form of adoption
ever,

this

special

unbelievers

medan
It

is

into

rite,

the

it

feeling,

more

however, attaches

or less as the outward

Mohammedan community.

significance

who embrace

Popular

regarding

a duty but not a chief

is

is

Islam

In Acheh, how-

given to circumcision only

and not

for

in

the children of

case of

Moham-

parents.

the

vows

{ka'oy)

ceremony of circumcision.

which

in

many

cases lend distinction to the

In accordance with such vows, Rapa'i per-

formances are sometimes given on one or more nights, but oftener

the parents bind themselves to

visit

a holy

tomb

(in

some

still

cases accom-

panied with gcundrang music) one or two days before the performance

399
of the

rite.

procession

great

boy

the

round which

folded a tangkulo' (head-cloth)

is

on horseback and

Sometimes he

the holy place. His head

to

rides

').

tomb, and a great kanduri

at the foot of the

is

one of the boy's ancestors happens to have been

If

dressed just

is

except that he wears the high Achehnese kiipiah or cap,

like a bride,

ulee),

organized

is

washed {srah

is

given.
in his lifetime a

very learned or distinguished person, the grave of the latter

and the procession then moves on to the tomb of the

visited,

Persons of wealth and

set

is

first

is

saint.

rank inaugurate the circumcision with other

which owing to their purely secular character cannot form

festivities,

the subject of a vow, such as the rateb sadati, pulet or a piasan.

The bath which

circumcision

in

not

is

Java

regarded as an indispensable prelude to

is

made compulsory

cleansed prior to the operation.

with

He

Acheh. The boy

in

The implements used

table.

of the

bark

made),

chalk

a razor

As

to

aren

of the

fibre

make a

line

in

of which

palm,
to

and thus serving as

foot

operation are a pureh

the

(a

piece

pens are also

native

guide the operator, a forceps and

the

rule

only styptic used

first

a prayer (dua peiidong darah),

is

part of a formula used to exorcise the

burong, or some other such tangkay

word

strewn

^).

employed being the

that

is

from the cooking-place covered with plantain leaves, or

ashes

upon a krikay, a small tray standing on a

a

simply

is

placed on a mat which

is

charm,

or

in

(motionless or fixed) and the words that

teiitab

which occurs the

rhyme therewith

from the iii'h chapter of the Quran. This symbolizes the checking or
stopping of something

The

injured

the

till

warm

1)

part

is

as the blood in the case in point.

simply wrapped

following day that

water)

This ktipiah

with a

it

is

covered

and

a white rag,

in

(after

being

first

it

is

not

washed with

healing drug composed of gambir and tamarind-

with the kerchief surrounding

it

really

forms a turban as defined in the

books of Mohammedan law. In Acheh however the name seureuban is only given to the
turban of .-Vrab pattern surrounded by a kerchief twisted in the Arabian fashion. Only a
few distinguished Icungkus wear the seureuban. There is no proper term for the Achehnese
shape,
is

consisting

of a

described as kupiah
2)

The operation

is

high kufiah and a small tangkulo'

wound round

its

lower edge:

it

paUt tangkulo'
absolute

circumcision

and not incision merely. Incision, which is

end

universal in the Native States of Java, and the removal of a triangular patch from the

of

the

prepuce

circumcision

is

which is sometimes resorted to,

becoming more common in Java of

are

unknown

later years.

in

Acheh. The absolute

400
bark grated

This treatment

fine.

convalescent

repeated

is

daily

Meantime, as

in

Java,

from

[keumamaih)

with

Maldives,

the

dietary

strict

the

for

patient's

dry

chu'et

as

The

The operator

cure

and the

^)

thought

is

it

human

contact with

into

ordure or the dung of fowls or horses, they are wrapped

a precaution.

vegetables

and the stockfish

euntpieng

rice,

come

to

feet

No

observed.

is

except the eungkot

fish

Fruits and pungent herbs are forbidden, and

dangerous

is

').

must be eaten, and no

like.

the patient

till

cloths as

in

generally complete in from 7 to lO days.

is

{niudcm, probably from

tiic

Arabic mtiaddin, which

is

in

proper meaning) obtains as a recompense

Java also entirely wrested from

its

for his trouble a quantity of

husked and unhusked

rice {breti'eli-pade), a

piece of white cotton cloth, a dish of yellow glutinous rice and one dollar.

Boys are generally circumcised

has one

often

father

well-to-do

from 9 to

at

what

The

is

known

Many

omit

is

it

matter to the husband;

13th year.

far

from giving

do by alleging that

case of boys

in the

it

is

whose teeth are

his birth, or

custom a devotional

this

in

is

said to

her work

mouth
one

origin, as

have been shaped as though

filed

it

ulamas are opposed to

whetstone

The

dilceu'c)

piece

teeth

[bate'c

The

cliane).

of betel-nut

it

is

The Malays

tasak). See Skeat's

and the two "dog's teeth"

use

formed of

dressing

Malay Magic^

2) This consists of rice

a sieve.

from the time of

which

p.
is

in

the battle

as being self-mutilation.

women)

i.

e.

the

[gigb'c asee)

fine clay

uses for

between the molars on

are rubbed with white onions before the operation, "to

1)

some Javanese

better to keep the patient's

thrust

be operated on,

to

or

simply as a personal embellishment

of teeth (an operation usually performed by

open,

side.

{gigbc

their

I2tli

their

from religious motives.

according to others, after having been injured

and some of
filer

in

conformity with the example of the Prophet,

of Uhud, the Achehnese regard

The

done

till

this

form of mutilation altogether, either because

tliis

it

women

thought proper to leave the decision of

their teeth are not naturally too large or ugly, or

So

not attached to this

is

the teeth [kbh gighc) does not take place with

filing of

as bela in Java.

their marriage, as

after

of age.

two poor lads circumcised along

or

with his son, but the same peculiar significance

as to

years

lO

four

front

teeth

of the upper jaw,

make them

soft."

mixed with the yolk of eggs (ubat

360.
first

roasted and then

pounded

line

and passed through

401

have been ground down to the desired length, the hne

After they
of the

teeth

known

as

filed

until

Baja

(soot)

is

asah.

is

a curative. Baja Kleng (Kling)

many make

but

unevenness disappears.

all

This

filing

is

then laid on the surface so formed as

to be found with the medicine-sellers,

is

by catching the soot offa burning

the baja themselves

cocoanut-shell on a wet knife or other steel weapon.

The people
it

of Pidie

appear as

they projected

if

teeth in such a

their

file

outwards,

entirely black, as the Javanese used

women

and

of light

reputation

space between each pair of teeth

The Parents

6.

As we have already
in her own house

live

up

as a rule brought

in

to

use

do

manner

as to

make

and end by making them

Some

in earlier times.

day

baja every

to

fops

blacken the

').

as Bringers-up of their children.

seen,

woman

the

after

or that of her parents.

marriage continues to

Thus the children

Share of the

are mother

inthe

the house of their mother, in which the father bringing

up

of the child.

in

is

sense

certain

Achehnese
they are

still

traces

the

bringing

up of

brother,

as

the

seen,

is

some

his

in

take

in

On

relations

it

p.

is

not

latter

Thus the

for the mother's

As we have

till

from

after years of

wedded

his wife's people

is

bliss that the

father has as great a share as he pleases to

it

may

be asserted without hesitation that

to be repeatedly absent

for instance,

The operation of

from home

for

many

et

seij.

reasons

long periods.

he has more than one wife, his spouses are gene-

tooth-filing

is

equally popular

among

the

Malays of the Peninsula.

description of the Malayan tooth-filing ceremony will be found in Skeat's

355

already

gradually removed

than that of the father. The latter has

which cause him

i)

the

grow up more under the protection of the mother and

children

her

full

the highlands of Padang.

himself in

family are only too anxious to leave the ground free

whole, however,

the

When,

concerning

bringing up of his children.

tlic

the

seriously

and reserving that right

children,

done

wife's

extent.

from

father

ban which severs the

to

some

of an earlier "matriarchate,"

and nothing more. In Acheh no one would dream

the husband, and

to

bear clear traces

institutions

prohibiting

of

a stranger. In a certain sense, for though

Malay AfagU\

(^Translator).

26

402
established

rally

diffcicnt fjampongs,

in

between them, not indeed according

medan law

respect of the Icasm

in

he also spends much of

seamen, fishermen

own

but as suits his

'),

own

There are

time

his

to the strict rules of the

time with his

his

friends or on business etc.

visiting

ami the man divides

MohamBut

liking.

family, or travels about

also the pepper-planters,

who often remain absent from their wives' homes

etc.,

for years at a time.

The

attitude of the married couple in the matter of their childrcns'

up

bringing

when one
If the

Fatherless

shown most

is

such of the children as have reached a discrimin-

f[ither dies,

ating age

(say

up

years)

10

to

usually remain with the mother, or

they are

marries again

latter

take

by the adats observed

of the two happens to die.

children.

the

characteristically

free

to

choose whether they

abode with her or with the family of

their

if

will

their deceased

father.

Where
relations

there are children below this age, the adat requires the male

They

their destiny.

[piila

have no right to

step,

perform

native estimation, of setting up tombstones

in

of the

keuchi"

the

When

interfere.

young children

the

first

in

on the grave of their deceased relative; otherwise they

l>a/ir)

depute

must, however, before taking the

important

so

the task,

deceased to interest themselves pro forma

of the

(wall)

gampong

duty has been

to go to the

fulfilled,

they

widow and demand

The mother always

hands.

her

at

this

replies

that

she admits that they have a right to the children, but earnestly begs
she

that

then

is

befitting
hibits

may

not be separated from

deputed

again

to

support for the fatherless infants.

destined

to

is

content

whether

l)

This

with

rule

these

formal

this

the

defra)-

give tokens of good intent

rest

till

her death.
the

girl),

cost
in

of

The

keuchi"

can

assure

means ex-

article of value, or

with the assurance that these things

of bringing

up the children. Others

proportion to their means, and the walls

Apart from the question

assurances.

demand

mother

A woman

on such occasions a sum of money, or some

a house (where the child

are

them

whether

enquire

is

or

is

as

to

not a rudiment of an older

in-

of law imposes no special obligations on the husband as to the frequency

wives or the

of his

visits

but

it

expressely

this

respect, so that he

to

his

gives

the lalter's consent.

to

.all

may

the

length of time which he must spend in their company,

wives of one husband a claim to equality of rights in

not spend more of his time with one than another except by

403
of Achehnesc

stitution

may

it

family

be asserted conclusively that both the

means of support are now mere

as to

has

wliich

life,

now fallen
demand and
These

formalities.

into disuse,

the enquiry

however,

are,

never omitted by the walls of the deceased, because otherwise public

would condemn them as completely indifferent to the

opinion

fate of

children closely related to them.

When
is

widow

the

new

re-marries,

The adat
widow a new marri-

formalities are observed.

deceased person to offer his

for the walls of a

age
subject
to her consent. Sometimes one of the walls
'^
>

dead

the

as

man's

another

or

successor;

suitor

^^

^^^^

^g.

offers himself mai^'age

of

the mother.

sought,

is

Disposal of

who

is

regarded as a suitable person to act as father to the surviving children

the

in

future

').

suitor

If this

is

accepted, the childrens' interests are

widow does not marry

considered to be as well assured as where the

again.

She has of course

makes use of
and

"steal"

pro forma the

wait for

which cannot yet choose

latter's child,

new husband, attended by an

the

so,

in

lie

for

elder from

mother's gampong, comes and politely begs for the restoration of

the

the child. This request

on

walis of the deceased

freedom, the

this

After a day or

itself.

to contract another marriage. If she

liberty

full

the

watch,

generally granted; the walis however remain

is

becomes

as

careful

and

guardians,

step-father

the

if

be a good-for-naught, they demand back the pledge which

proves to

they have entrusted to him.

woman

Where
demanded

the

rule

only entrusted to him

is

it

in

Should the

be

This request

child.

may

manner,

like

latter

reply,

and death"

when
-),

leaving

dies

still

may
if

of course

living,

if

this

wish

in

his wife's

child,

life;

it

die

Great importance

is

"

shall return
is

indeed

in

1)

it,

acceded

me

''give
to,

the child in

it

life

the father or his wall

in the

to your hands"

it

event of

its

to nic during

').

attached to the disposal

of the

body

Contest for
the disposal
of the bodies

have already seen (p. 364 above) that

new

or "putting forth," her family offer a

2) A'enbri

As

one or other of two ways. She

'

We

Motherless

is

mother be already dead.

Sometimes however the grandmother says "Give

should

surrender

the father's name.

have no right to demand the body of the child

death.

its

she begs to be allowed to retain the

made

be

young

on to surrender

called

and

but

Iteii

if

the

Ion udeb mate.

3) A'eubit hcu Ion udeb, coh

mati

woman

dies before the iiuiiiigk/lh '

wife in her place to the widower.

pii/ani; ken drocneu.

'""^

dead,

404
and the question as to where
burying-place

family

or

shall

it

be buried, whether

in

where

it

mother's

the

of

perhaps enjoy the company of any of

family,

the bhnvi

walls, or in that of

its

not

will

father,

its

where most of them repose.

This question
before

dies

the

unwilling to

wife.

leave

probably marry again

will

among

buried

lie

have already
of

The death of course very frequently occurs in

The walis of the husband in such a case are
the disposal of the body to the woman, since she

wife.

house of the

the

regarded as of equal importance when the husband

is

lost

gampong, the
of the

{jitre'c)

is

first

husband would thus

not raised

however the man

If

dies

for

moment, before
For

house.

wife's

the couple

if

it

his

in

assume the entire disposal of

walis

only just brought

and her

This objection

by death and have buried

child

mother's family.

its

later on,

strangers.

in

the hhitni

own

original

body, which

his

burial,

is

room

into the inner

service she rewards the bearers

this

with a present.

specimen of Achehnese prolixity

characteristic

and that of the wife

plion).

It

may

more

civilization

furnished

respect to the dead

in

body

of their

treated

as

band's

the

serve

as

is

the case at present. All this

chiefs

a petrified adat.

their

body

sort

gampong

assembled.

We

name

all

in the

of

This

takes

place

of the wife, and in presence of the

shall call the speakers

antl

W; the

his fellow-villagers.

A. Well now, where are ye

our destination.

may

of theatrical dialogue

speakers of the husband's gampong.

there

and there hokl

to that of the wife,

The prelude forms

arrival in the

speaks

in

all,

Time moves on

my

(lit.

brethren
the

We

have arrived

at

we

sit

sun advances), and

doing nothing. Of walking a single step; of speech a single word;

is

now your
15.

turn to speak,

my

is

authorities of the hus-

and elders a colloquy, of which the following

model.

authorities
latter

gampong. The

a public affair of the

between two
after

child

other important domestic events, the burial of the dead

gampong proceed

with

first

substantial reasons existed for such a contest for the

speech-making now seems rather objectless, and suggests

all

the

be inferred that at an earlier period of Achehnese

possession of the bodies of the dead than

Like

by

which take place between the gampong of the husband

negociations

[aneii

is

it

brethren.

Well then, Teuku, as concerns us your younger brethren, what

saidst thou?

"Of walking a

step,

of speech a word."

With

us

it is

even

40S

on the

as

30'''

day of

the whole matter as

Wherefore

month

tlic

darkness from eve to morn, l^ct

'),

stands be dealt with by you, our elder brother.

it

Because, as the elders say "where the sun shines, the brightness

moon is overpowered." Our hopes are thus fixed on you alone.

A. Good then, if you are all resolved to leave it in my hands, I am

of the

and

ready

me

withhold

With

from

then

all

joy,

be of service.

to

me

and stop

difficulties

H.

willing

if

me

error, follow

with leave of

act

help

in the truth,

go beyond the mark

if I

Allah so

all

of you

me

in

all

^).

will.

As soon as this farce of appointing A as spokesman of tlie husband's

gampong is played out, he proceeds to address the fellow-villagers of
the wife. The man who replies in their behalf we shall designate as C.
A. Well now, where are ye

my

all,

brethren

") ?

desired to address

one single word to you; how are your thoughts to us-ward?

C.WelljO Teuku,give us a moment's time

(to

deliberate

upon our answer).

After an interval of a minute or two

Well then, where

C.

slumbered

two

for

thereat,

take

Now

you

will

will

little,

have

but be not vexed

shall respectfully

hearken

here at your service.

Well then,

if

Allah the Exalted so

will,

though

a piece of goods to be speedily disposed of').

people of Acheh, our words are those of Acheh

1) I.e.

We

are here present, one or

clumsy and crooked, somewhat rumpled and creased

f<jr

on our head).

it

am

A.

Teuku, our brother

we
now say we

by Allah's

A. Where are you, Teuku

C.

moment, we have delayed a

Teuku!

at least; to all that

(lit.

thou,

art

"you lequire us
moon."

to speak, liut

we

it

^),

We

be somewhat

it

are

is

in

profitable

any case

*).

ave too stupid; our undeislandini;

is

as dull as

the darkened

31S above.

2)

Cf. p.

3)

The constant

repetition

of this

question,

though the persons addressed are present,

.adat of Mcnangkabau gives rise. Specimens

work printed by Kdw. Van Muien in 1890, ".li/nl tiiaiiJh-ikait fa>ii;ii/ii uitdiko larpakai dalam nan salaias Kapnu.''' This is far from being the
sole point of resemblance between the eloquence of the Menangkabau people and that of

appears also

of these

are

in

to

the formal orations to

be found

in

which the

the

the Achehnese.
4) This
5)

is

a formula used to introduce an apology.

The words from "though

The meaning is "it

6) The meaning

is
is

it

be"

to

"speedily

disposed

oV

are in

Achehnese

verse.

well to proceed to business without delay."

that the matter will

fashion. Their conception of brevity

is

be dealt with short and sharp

somewhat

original.

in

the .'\chehnese

4o6
C.

That

is

A.

To

the

certain.

matter

but his brother or some

a

is

you

to

all,

member

dead

of the

relative

hither

hand then:

in

and we, who

child,

up

sack, thirdly the hands held

To

by the prayer
matter

the

gampong)

beg of you, oh Teukus.

we do
it

sweet,

let

it

If

Be

times.

ten

so

staff'

which are only

secondly a beggar's

supplication); these three are

(in

man who

the

e.

(i.

it

be thought

to

it

and the plant brought forth a

to

first

is

com-

itself

on we gave

later

who

have directed our steps

needed,

are

things

hand; once on a time

in

of a plant

a cutting

named, not the father

is

oh Tcukus, have somewhat to beg of you. There

complete with the addition of a fourth

pleted

(here

of his family, or a fcllow-villagcr)

saying that for begging three

all

fruit;
it

days gone by we had

in

has married a
of you, Teukus.

we should beg once,

sufticeth not that

be

savoury, be

it

give this

fitting to

body) we now come

this fruit (the

insipid or

woman of that
Ye planted it

it

sour or be

to us your servants

fruit

to taste.

Where

C.

A.

We

C.

What

of us,

are ye

are here at your service.

said ye but

your

wish

of you

all,

let

and beg

by you,

us

we beg

of you

mother).

that

fruit,
it,

be

fulfilled

taste

it

flavoured

or

if

God

which the tcuku requires

leave this

to

fruit

shall

shall bring

to her

first.

be yours.

this plant

let

then shall

For the

future, then

has tended the garden

fruit

in

the years to come,

Even should you not come to

for this, we invoke your love

remain with us; sweet or sour,

this

When we have once

insipid,

who

was indeed given

But as

to you.

it

we now ask

so will. Yet do

Should the tree again bear

and compassion, Tcukus,

us

to the fruit

oh Teukus! Behold,

oh Teukus,

we

now? As

was indeed your own possession.

it

(the

fetch

oh Teukus?

all,

it

tasted,

be given

and know
to

all

if it

of you

let

be wellto

taste,

oh Teukus.

A. Well, Teuku,
present,

have now taken counsel with

and what say they

').

? The first fruit, say they, properly belongs

As you know well, oh Teukus, those that

tap the aren-tree and draw the sap, take the

i)

it

on the root of the

The husband and

brothers here

to us

to the people of the place

pour

my

tree.

his family are here

meant.

first

that flows forth

and

407
C.

It

even as you say, of a surety!

is

and beg of your love and compassion

A. Well,
But even
the

you speak

if

there

so,

your brethren.

has
thus

were but

it

who

(lit.

Ye have

part.

this

all,

as token of

One

the sick, what then?

visit

(i.

good

brings

the relative of

e.

have referred to as X) has come to

one who

visit

him and the other world before him;

oh Teukus, to grant us our request, namely

fitting,

plank for the head of the

of cloth

fold)

you

to

not acceded

time you must

this

Here however he

gift.

(that he should contribute) a

piece

we address

world already behind

this

on our

trifle

one

If

as

whom we

the father

still

is

cluster of pisangs

May you

the shroud).

(for

coffin,

a single

see

that he

fit

has this world behind him and the next before him should bring

this with

him

who

him a plank
as

has this world behind him and the other world before

head of

for the

his coffin

and a single piece of cloth? As

we can

see,

you have brought, not a single plank

coffin,

but

of the
piece

tomb.

to the

Teuku, what saidst thou just now? Didst thou desire to

C. Well,

give to him

of cloth

shipload of timber.

As

fold of cloth, but a

more

the

all

we can

far as

see

whole kudi (20

A. Well then, Teuku,

are

we beg

will,

wise, nothing remains for us to say.

this

in

grant the prayer

fail

will to us

far

Allah so

if

we made but now, oh Teukus;

request

without

we now ask

that which

is

sap as a healing balm.

first

to

It

if it

is

if

for you,
it

for the

is

ten

head

saidst thou besides?

you have brought, not a

seemeth

pieces), so

one

and

content),

What

is

it

for

single

it.

ten for us

you,

it

is

(i.

e.,

we

hundred

for us.

After

remains

this
in

colloquy

the

body of the

the

gampong

of the mother,

phon

aneii

as

all

(first-born

child)

concerned were well

aware would be the case before ever the farce commenced.

We

no further examples to make

require

it

clear that the children

of a fairly happy marriage receive the greater part of their upbringing

from the mother and her family, even when the union
death.

The

he

not

is

show an

father

always
interest

is

is

severed by

indeed the recognized guardian and educator, but

at
in

home
the

lot

and though the members of

of the

his

family

young children whom he leaves

mere

formalities.

Exceptions are not rare; the father has the power to take

his children

behind,

to

such

interest

himself and

as

rule

expresses

itself

in

have those of one wife brought up by another, and

4o8
rights

his

admittedly

this res[)cct are

in

Mohammedan

in

and are sometimes actually

law,

agreement

entire

excercisetl,

witli

yet

tlie

they

remain exceptions and no more.

ChiUUcn of

It

diftcrcnt

is

divorce

mairia^e.

that

and

most,
wliat
It

separation

more extended

We

\\hether

by

have already seen

occurrence and almost always

insist

these cases the adat of

in

[[^asali).

rare

both parties

that

of marriage,

breach of the peace between the pair

irreconcilable

follows

naturally

of dissohition

of comparatively

are

an

entail

case

or judicial

[talcu'e)

these

the

in

on their rights to the

Acheh

privileges than the

i).

It

utter-

gives the husband some-

Mohammedan

law.

the almost universal rule that after such separations the children

is

away by

are taken

the man, or where the marriage

is

dissolved in his

absence, by his walls.

often

It

happens that the mother claims certain

seem very strange

were

task

shirk the

mother to
right

the

to

it.

her

own unweaned

child

for

if

oblige the

she choose to do so, gives her a

her services as wet-nurse. In Acheh, after

woman

has

been weaned, the mother often

over to the famil\' of

it

If

Yet the Moslim law does not

and

child,

divorced

hand

its

father until her

have been paid. This she looks upon

her compulsory separation from her

wages as

as a sort of

revenge

child.

Sicknesses, their Origin and Cure.

7.
Causes

the

mothers.

which would

one might suppose that no true mother would

recompense
of a

to

wet-nurse
for

luiropean

of nursing

suckle

child

refuses

to

to her charge

left

rights

Before proceeding to describe the most important customs observed

of

on the occurence of a death

the survivors,

to

it

may

not

in

an Achehnese family, and the results

be out of place to

make a few obserOur purpose in

vations in regard to the sicknesses which cause death.

this

l)

is

This

not,

is

of course,

entirely

different

to

enlighten

from the custom

medical

prevailing

men

in

as

Java,

and the divorced couple and

to

the diseases

where marriages are

remain on
good terms with one another after the separation. Among the Sundanese, when a man puts
away his wife and yet remains on excellent terms with her and her people, the situation
is described as Pondok dtiriat panjaiig baraya = "a short marriage, but a long friendship"
dissolved

(lit.

on quite

relationship).

trivial

pretexts,

their families

409
prevalent

Achch, but to give a sketch of the

in

Achehnese

lore of the

with respect to sickness, a lore which indeed constitutes a large part

philosophy of

of their

In

life.

medical art as

sucli

who

aware

are

question

the

that

though Achehnese

another chapter.

in

unacquainted

not

are

is

touch on

involuntarily

for effecting cures,

be treated of

will

Those of our readers

world,

we must

this

some of the methods and means

not one

the

Native

of microbes,

but of

with

spirits which threaten man with all manner of evils '). We have already
made acquintancc with the treacherous biirong'^) and the nameless
beings who punish with sickness the non-fulfihncnt of a piijn vow ').
Those who wade through creeks or rivers, or bathe in these or in

the sea, or accidentally

into the water, are

fall

exposed to the attacks

of sundry enemies. Sometimes such an one disappears without a trace,

swallowed up by a baleiian beude or bide

be judged

best

from a

forbidden

ends.

to few,

one recites

If

this

and serving

There
as a

a certain

is

means

to gain

on a buffalo-skin,

it

closes

for the future in the

mouth

sitting

round him to open no more, and he dwells

may

these are like

tale respecting their origin.

known

formula of witchcraft,

What

^).

of a river, changed to a baleucin beude and eagerly bent on swallowing

up

')

In

man and

beast.

swamps,

creeks

spirits

the

in

and

there

rivers

which house more especially

Their agency

water.

dead wood

in

felt

is

dwell

also

sane, invisible

floating

form of pains

the

in

the

supposed generally to supervene two days

and

drifting

the legs,

in

after the sufferer has

come

into contact with them.

men

Seafaring

kind of jen

1)
(

the

''),

make acquaintance

often

ic

ciintct-

For an account of the Malay

'),

which sometimes appear as glittering

demons

spirits,

etc.,

fire-

Malay Magic Chap. IV.

see Skcat's

Translator^.
2) See p.

376

3) See p.

.ibove.

4) Balctiiin means a bag or sack. Beiiile might

that

meaning.

ula biday or

The people
liaday.,

of

Menangkabau give

5)

Of one who

disappears

thus

swallowed him." Instead of

to

being carried
6)

The Malay

Malays fasten

to

392 above.

mean "gun" but

to

the variant

Hi/l-

a similar malignant spirit the

has not

name of

the connection of ideas being the formidable size of the snake of that

name, which they compare with the

to their sorrow with another

off or

i7,

biday., a rattan
it

is

said:

samon or

mat of great length used

ka ji^uct

samiii-

may

put out of the way by evil

balcucm

bciidc

for

drying padi.

"the b. b. has

also be used; both these

words

refer

spirits.

ayer. To prevent this spirit from alighting on the mast, the

summit twigs of the kabong palm. See Skeats' Malay Magic p. 279

liantu
its

Translator).
7) Literally

"track

or

trace

(Malay

bekas')

upon

the water."

It

thus means the traces or

Spirits hosj-i^j

410
sometimes as men with no covering on their heads. Their influence

flics,

become water-logged. To

causes the vessel to

aren-fibre

forbidden

to

mast and the mast

tied to the step of the

are

approaching

tiicy persist in

crew

tlie

exorcise them, strips of

itself,

and

if

strike at them. Sailors are strictly

take off their caps on board ship after dark; should one

do so inadvertently,

companions

his

on him ami beat him

fall

he

until

covers his head.

The
times

As

head over heels from the shore into the

victim

his

a rule, however, the

main

the

gciiiiteiils

appear elsewhere, as

who seek him

those

parently

a tree or a clump of

lifeless in

of the

clearers

The
on

are

forest

mentioned above, but

still

find

him eventually

bamboos

').

persecuted by some of the

It

and the

screaming girc

exclaiming "Keep

The form
and places;

left

far

is

ascribed to the hostile influence

always accompanied

by

flock

i.e. a

is

liowevcr

is

a distinction

not the same at

made between

kind of ghost. So too the expression

all

sea-,

;<r/rt t'/t't' (lit. =-

fire-flies

glittering eyes

the

dead

behind them

are
as

sitting in the evenings in the

washed, and they

the

are

supposed

traces of their existence as

to

times
world-

"liace"-

which are supposed

be seen at times in the dark in the inner room {jiir}e)oi an Achehnese house.
that

of

Old women never hear these birds without

or "remnant-eyes") to the pairs of glittering objects like stars or

room

are

away!"^).

there

fact

by the dead,

birds.

symptoms

resemble apes, but have the power of

are

rambaluys,

of the
in

spirits

They

air.

Its

(liiiianyaiig)

of the body, and a rigid closing of the

stiffness

These

through the

shrilly

this

trees.

which bring sickness

midnight or midday.

at

itself

mcurambuy and

called

is

rambaluys.

of the

residue

(/(rt)'r(:-;;/r//;V;/)

"coming from above" (pcitnyakcf

one disease

is

of consciousness,

teeth.

flight

beings

more by the lurking denizens of the

regarded as "haunted trees"

which usually shows

to

sitting ap-

who meddle with them.

all

There

loss

on

for instance

great heavy trees with hard timber (such as the sciiinantu

peiinb) are

sea.

where they pounce upon the lonely wayfarer and

roads,

hurry him away;

The

man, some-

whicli takes the form of a gigantic black

gcnntciit,
flings

It

is

in

leave these mysterious

human

beings. People avoid

jurie of an old house, as many dead bodies must have been

washed there and many of these dread mala eiiii/ie arc likely to appear.
i) In Java spirits called gem/rinva and whoe are supposed to torment human beings, and
especially children, in a similar manner.
2)

The word they use

the Ach.

word

for

"far."

is

j'awd/i (Ach. pronunciation of the

Malay

yV?^/;),

and neveryVWi,

411

ground-rambaluys

and

and to these

')

last

ascribed,

is

among

other

diseases, that of beri-beri.

The word

meurainpot

ineiirainluiy or

of sudden illness without discoverable cause, such as dysentery;

cases

may

both words

be approximately rendered "blown upon," and that

may

which has blown on the patient

the

in

also applied, however, in other

is

branch

or

leaf

of a

equally well be a jcn dwelling

which the victim has accidentally

tree

brushed against, as a rambaluy of the kind above described.

The

which

evil thing

is

away" again by magic

thus "blown upon" a person

this

art;

is

done

and almost every old woman can act as an expert

as

it

be "blown

in

this

pciirampbt

called.

is

For

may

the house of the patient,

in

seven

this

things

required: a

are

chiiiii,

or water-dipper

made

of a cocoanut-shell, a spoon {azveue) of the same material, a reiingkan or

rough mat of cocoanut or other palm leaves on which pots just removed
from the

fire

are set, a red betel-nut leaf, a kala-Ieaf (Malay kantan),

a worn-out pair of trousers and a rice winnowing-basket {jeut'c). These

seven objects are each

head of the

the

waved

suft'ercr

who

-)

seven times

in the

above order over

has been breathed on by the jen, with

the solemn counting already described

')

up to the number seven, which

long drawn out thus, tiijooooh! After the waving the articles employed

is

thrown out of doors. During

are

all

sit

opposite

this

operation the patient has to

door of the house, so that nothing

the open

may

inter-

vene between him and the doorway. Before the waving of the jeiCee
certain expert matrons besprinkle

him with water poured through

this,

the last of the seven objects named.

climbing liane

certain

haunt

favourite

of spirits

in

the jungle called Icumbe or

hostile

round

rivers,

from being used as balls by

But anyone who encounters on

and shooting
have as
the

In

1)

it

pp. 418

maintains

wood

his

way one

respectful

drift

some of

down

the

their games.

of these creepers full-grown

distance.

Specimens that

of these climbing plants are to be found knots or callo-

la'dt^ ilonya

or tanhh.

the description of the "wave-ofTering"

et seq.

3) See p.

which

the children in

a
its

were slung themselves across a stream inspire special alarm.

Rambaluy

2) Cf.

freely,

liuiihe is

man. This does not prevent

shape and as hard as wood,

fruits,

in

to

307

(Transla/er).
.ibove.

among

the Malays in Skcats

Malay

Afagic^

412
sometimes

sitics

resemblance

six

feet

and

girth

in

shape to the Achehnese

in

as gKclii,

l<iii)\vn

to their

owiiii;'

Where

watertubs or giichis.

three such giichis are observed at sliort intervals in the branch of such
a creeper,

The

being haunted

its

influence

of the

water of the

the

considered as beyond

is

most clearly to be seen

Icniiibe is

Most of those who ihink such

disease

common

very

is

bourhood of Keumala; and

ferous

the

get

regard to

in

they exert their

goitre

[chugbiig)

spell.

This

').

part of the highlands of the auri-

in

West

ascribe<l

is

which

parts of Pidic, especially in the neigh-

aI.so

Woyla on

malad)'

Tlic

Achehnese
'n

of

district

women.

water

some

in

on

streams

niouiilaiii

doubt.

all

Coast. Most of the sufferers are

absolute

\\itli

by the

conviction

to the drinking of the water of certain definite streamlets

those districts, and

is

it

the influence of the

Iciiinbc

which

is

-)

believed

to render their waters so dangerous.

Some

removing

called

nightmare

call

which

beiiiib *),

sometimes

fresh puntoc-{x\\\\.

piecemeal with the hand

it

What we

Nighimarc.

in

woman who

out

to another cause,

instead of

(jiijiici)

'').

ascribed

to

certain spirits
{geunthi),

to such an extent as to cause death.

body wrapped
a

the kernel

Achch

in

is

oti"

up a pressure on or under the breast

set

At times the wayfarer

Gliosis.

by the Achehnese

cases of goitre are referred

namely sucking the

its

sees something in his path resembling a dead

shroud. This

a btirong piinjot, the

is

has died in childbirth, and

who

phantom

of

has been buried with-

winding sheet being loosened before closing the tomb. The

the

ghosts of other dead people also walk on account of a like omission

''),

man has to fear from them is fright or

stupefaction. Much the same may be said of the ///A7/tv/^'"^/c^' ("standing
bones"), walking skeletons looking like our own pictures of "Death";
also of the jcn apny which appear in the form of men walking in the
but

only influence

the

distance

with

Mai.

bi'iigoh

1)

2) Cf.

that

burning torches,
or

liiigoiig.

antl

are most often to be observed in

The remedy used by

llic

Malays

is

ni/a (indigo). {^Traiis/a/oi).

Wilken's Struma en Crelinismc in den Indischcn Archipel^ in the

Koninklijk Inst. v.

Taa/-^ I.a/id- en

d.

Bijiir.

van hcl

Vo/kenkiinde van Ncderlaiidsch-Indic for the year

1890, p. 420..
3)

swelling

on

Ihe

lower jaw

is

called chiigong

IhiI\

i.

e.

monkey's

e/iii^vn^'

from

its

external resemblance to the full pouch of an ape.

4)

The Malay hantu

5) In Java the

They appear
uekiili

kopek.

especially

loosen

Translator').

dead arc believed

in

the

to

first

"walk"

40

days

if their

after

shrouds are not unfastened

death,

cr)ing

"i7/(///,

at burial.

chilli '."

i.

e.

413

among

perambulations

nightly

the

and

padi-fields,

of the

bio

our

"bogey man" with which children are frightened, and whose terrifying
aspect is compared with that of the Bengalis with their gigantic turbans.

More dangerous than

who have met

grip

victim

their

last-named class of ghosts are the wraiths

this

of persons

their

unobserved

deaths by violence. These seize and

the

'),

though he were wounded and grows

some person whose

of

has

fate

whose ghost haunts him. Like

know^ the

best

selves

with

the

he

that

as

feels

delirium speaks

in his

been the same as that of the dead

all

other tormenting spirits they them-

it

was

Sultans' time to execute death

in the

sword or by strangling, were wont to ask

what the remedy would be

victims

being

and

antidote against the malady which they cause.

Thus those whose duty

sentences

result

feverish,

in

their

case they should attack people

death ^). The condemned was generally good-natured enough

recommend some leaf or herb as a cure for the sicknesses which

after their

to

he might engender, so that the executioner derived from

his

employment

the additional advantage of being able later on (not of course without

a fee) to cure those possessed in this peculiar way.

remedy against various kinds of possession

further

of water

them, thunder-teeth

call

have

the drinking

is

which prehistoric stone implements, or as the Achehnese

in

glanteuc

{gigb'e

cf.

-.

the Javanese

liiiutii

glap)')

lain for a time.

sometimes happens that a person who has just paid a

It

grave

seized

is

doting.

He

is

with

or

colic,

sits

down and behaves

visit to

as

though

then said to be setitnapa, meaning that a dead person has

addressed or greeted him. This must of course have happened without

his

knowing

the

subtler

it,

one

and such a contact of

his coarse earthly nature with

which appertains to the realms of the dead,

is

sure

to be attended with evil consequences.

In such
universally

cases

the

recognized

this red spittle turn

he

1)
etc.,

is

sufferer

bespued with charmed

is

remedy

yellowish

for
in

many

hue on

ailments

in

sirih spittle,

Achch.

Should

his bod\', the conjecture that

sciimapa becomes a certainty.

Ka jiinat U ureiieng genfhh

was said of such a victim.

2) Pc-iic

3) Cf.

{^gfucjiang, geiiiliciikic') or

in

/t'liii-nu/i;,'

in ,iieiig

gi'ii/o/t

uhat kai/ang tamat-mat gob.

the

Malay

luitu

halilinlar.

Skeat {^Malay Magic

p.

276) describes

grated into water and used as medicine hy the Malays. i^Translator).

how

they are

414
Others contract maladies

parents or teachers, or

of their

them by the

against

srapa

Nor

Foisoning
wiichcrafi

"^''^"

is

Achch

'"

have

too

just

is

arc

prevails,

destructive science

is

a poison owes

most

its

held

is

be a

to

to bring misfortune to

which

terrible kinds, against

dmya. The whole

as lickcuniat

(siltc,

of this

Arab,

si/jr).

be classed under the head of Jickcuinat. Just as a

force from the prayer uttered over

its

it,

so

magic incantations pronounced

activity cliiefly to the

or to the witchcraft required for

it,

of which

action

includctl under the name of "magic"

may

poisons

known

remedy derives most of

its

preparation.

Its force

may

manner be broken by an expert with the aid of certain definite

like

in

prey to his fellow men, and these

called hckeiiinat-); the

arc

no remedy

over

much

as

of remedies the

control

called kciinbng

is

be dreaded. The happiness of

to

Such powers of witchcraft, employed

mystery.
another,

All

resulting condition

').

only that have

spirits

it

consequence of a curse pronounced

in

The

latter.

or gurcc

iireiiriiif c/ii'

commands

transgressing the strict

throiij^li

prayers [tangkay^.
Certain

are very

(kiilat)

it

Much

best.

"charm"

{rajali)

skill

them

when prepared. Thus

it

with

his

to

desired

the

in

to

called kulat Lain Tcuha

to be found in the greatest

seek
sense,

enemy

an

cause

a toad-.stool with a

transfix

of

required

is

is

is

Lam Teuba

abundance, and the poison-makers of

the

pre-

practise the art are called nrcucng iiiciikulat.

most powerful kulat of this description

from the name of the locality where

as

much dreaded. The

malicious uses forms a special branch of mystic

for

The scoundrels who

craft.

The

of toadstool

sorts

of these

paration

out

also regarded

are

the

right

kinds, to

and to work the charm

wound on

the

leg they

and then secretly mix a portion

needle,

Other manipulations are employed to engender

food.

passion for a lover, hatred against a spouse, madness or even death.

As
better

an

antidote

the

to

remedy than

kulat;

grow near each other

craft.

i)

Literally

2)

I'Vom

which

but

it

is

result

from kulat

remedy most

Of each

pairs

in

pair

one

and
is

satisfy certain

is

there

difficult to

is

no

procure.

other requirements

the prince (raja) and the other the

"smitten by the curse of parents" or "of the teacher."

o

3) It

'^j

kulat-scekers use for their purpose only such toad-stools as

The expert
of the

ills

the

Arab iN+Xs- meaning "knowledge, philosophy."

said of the victim

A'

/vr

k,-ii>ii>iii;

kiitnt.

4'5

The raja

princess [putrbe).

gives

to

the worker of

is

which provides the genuine antidote,

putr'oc,

and

evil,

tliis

poisoner

tiic

customers to work the destruction of their enemies. The

his

Should

poison-maker.

is

by

carefully secreted

have no scruple about defrauding

his

customers, he hands over the putroc to the victim for a handsome

fee,

the

he

enemy with

just as he supplied his

The simpler methods of

The name of the victim is
object
is

may

bury

to

is

that the victim,

is

through faithlessness

and other such

employment of which

bitlnli

called

is

(thornless

bamboo)

in

is

the

with hair,

filled

Such an implement of destruction, the

things.

thinngm

Java,

is

named by

which properly means "something buried

tciinan'ovi,

enemy

called y//7<_^.

is

path by which the victim

in

This

fruit.

or suffers whatever other misfortune his

fire,

habit of passing, a section of

<:)f

result

wished him. The employment of such methods

Another plan

Even

The

be, falls sick, dies, loses his wife

house by

may have

nails

as in Java.

written (together with a formula suiting the

then buried with stringent formalities.

his

same kind

be attained) upon an egg or a particular kind of

to

as the case

or

the raja.

witchcraft are of the

the Achehnese

')."

which are of daily occurrence, and the natural cause

diseases

which must be obvious even to an Achehnese, he

by

refers

prefer-

ence to some such causes as those of which we have just given examples.

None

the

less

he

has

remedies

for

both

which are

of

(inguinal

recourse

in

the

instance

first

diseases such as sijiic-siu'iicDi ("cold-heat")

hernia),

sorts

sabon

or

stages

(gonorrhea)

of fever,

and

binh

the

to

usual

and deuiiiam,

(dysentery), burnt

skin-diseases

such

as

kiiiic

and knrab.

As
regard

the

Java,

in

invisible

small-pox and

to

differ greatly in details

Cholera

called

is

pestilence

signifying

rhoea) from

its

powers again play an important part

cholera,

epidemic,

themselves
invisible,

l)

The

in

ta'cun, derived

from the Arabic, and

or inuiah-chiret (vomiting

and

to originate in the battles

by the jcns (Arab.

jinn).

waged with

These beings, which exhibit

sundry forms, and can upon occasion render themselves

and which are unhampered by the laws of gravity

veil)

diar-

two prominent symptoms.

These diseases are supposed

one another

though the Achehnese conceptions

from those of Java.

by the name
or

in

used to denote the application of such a charm

is

in

their

teumanom.^ "to bury."

Small-pox
^"

*'

4i6
through

flight

and water, are

earth

air,

the Iiuman race divided

like

Moslims and unbehcvers. Thus among them too there

into

Mohammedan

holy war. The

making any

without

and

is

it

Acheh,

In

when pursued by

eye, take refuge

enemies with

their

among luunan

between the heathen and

their fellow-

are smitten by the arrows of the heathen

Mohammedan

as in the other

countries of the Archipelago,

gampong where an epidemic

of a

that

At such

ret).

or yellow

apam-cake, and the dreamers omit not on the following day to

the two

things

them

a prey to the disease.

which Arabic formulas of prayer arc chanted,

processions, at

are then the order of the day;

when

gampong, they intone the baug or

Small-pox iplazua)

who

bears

is

name

the

offer

asked for to a teungku, as they fear that omission

so

to do so will render

Public

to

bald), either

gampong (babah
some one asks them for a white

chapel or at the entrance to the

many dream

times

combine

prevails

give "religious feasts to allay the calamity," [kandiiri tula

in the

beings

these which are the cause of cholera.

inhabitants

the

distinction

Thus many men

believers.
ji'iis,

jens

human

arrows invisible to the

subsists a

these arrive at the entrance of the

adati, the familiar

ascribed to an aged

Po

of

Ni.

dame

summons

to prayer.

of the spirit world,

She throws small objects

like grains

on

men's bodies, thus giving

rise to

the ulcers of small-pox.

Besides the

native therapeutics, which

we do

not propose to describe

of corn

here,

most of the remedies adopted consist

in

measures to secure the

favour of P6 Ni.

By way
keiimen

or

of an

oftcring

hung

are

up,

to

this

small-pox

spirit,

grains of kciiuiciiiig

strung on a thread and alternating with the

white flowers which are usually exposed for sale in the market [bungbng
penkan).

Keumeung

ably one which

till

the

accord.

grains

To

is

is

made by

old

spring

placing unhusked rice in a pot, prefer-

and cracked

hasten the development of the

bloom and the "burst"

rice are

the small-pox ulcers to

come

l) If

relation

or

flowers."

of the traveller.

to

ulcers,

teungku.

and burst

violently

of

its

own

keumeung and

The

supposed to have the

to a head

itself

it

flowers in

full

eftect of causing

').

is on a journey, it is customary to bring to a Icub'c a

bunch of pisang aUn (a kind of plantain), a pomegranate and
The leub'c thereupon offers up a prayer {tiu^a seulamal) for the safety

fellow-lodger

keumeung with

some "market

and shaking

open and the husk separates

pomegranate are given as kanduri

present of

[nctileu'e)

417

The

person

sick

turmeric

exposed

lessly

cloth

in

yellow

stained

with

things that are pantang or tabooed in such cases

same description

are of the

wrapped

also

is

The

(kutiyet).

The

as in Java.

and thus a curtain

to view,

invalid

must not be need-

stretched in front of the

is

bed.

Within earshot of the patient the small-pox ulcers are spoken of

only

as

The answer
never

"poor."

"much"

Nothing

is

to

popular

as

must be only "rich" or "middling" but

"dead"

methods of preventing and

Pulo Breueh (Bras)

').

resisting

an old karicng-\.rc& which according

is

power of enchaining epidemics and

has the

upon the people

loose

the presence of the sick person.

in

pock-marks should prove black

for fear the

oil

other curious

"blind" {buta), "crooked"

{inate),

must not be uttered

superstition

them

letting

in

also

On

epidemics.

[le)

fried

There are

question

Words such

{chetikb'),

= "rich."

developed employ the word kaya

fully

this

to

and those who wish to enquire

{bungbng kayee),

"flowers"

whether they have

at

This tree

will.

called

is

Ja

-)

Karieng. Once a year the inhabitants of the island hold there a great
kanduri,

up flowers and incense, and take sea-baths close by.

offering

During the course of

and indulged

this feast

Were

in.

this

many

forbidden intrigues are set on foot

not observed,

festival

the coming year would surely be marked

by

Another preventive of epidemics, employed so

Achch

in

was the "setting

times,

earlier

it

is

thought that

pestilence.

to speak officially in

of a lanchaiig"

afloat

{both

lanchang).

Lanchangs on a small
illnesses.

The

bctelnut

process

open by means
it

in

case

of individual

a rectangular piece

and stitched

of a cross-piece

afloat

set

on three

tight

attached to

its

is

is

sides,

cut from

and kept

upper edges, so that

also fi.xed in

it.

is

and a piece of white cotton.

eggs, boiled glutinous rice, flowers

then

taken to

the river or the padi-fields, in which last case

deposited at a spot where three or four \\ays meet (shnpang

penct).

1)

All

With

patient

to

tlie

this

Malays

wear

carried out under the orders of a

is

it

Imjii

is

or

pantang

woman

is

or

skilled in

fronds are

hung

to

talk

loudly

or quarrel

in front of the house to

in the house.

warn passers-by

of the infection. These are called gegau'ar. {Trans/a/or).

ya

Ihe'e

it

or tabooed for those in attendance on the small-pox

upper garment, or

Cocoanut-leaves or other green

2)

In this

vessel are placed various sweetmeats {peuiiajdh), sirih, a live hen,

two raw

is

are

roughly resembles a boat; a sort of mast

little

It

folded

spathe,

scale

as follows

is

the generic term for "ancestors." See

above

p.

49

et seq.

27

Combatting

4i8
medicinal art {ina

She

herself conveys the lanchaiig U)

causes the patient to eat

first

objects

who

u/uil)

some

then placed

in

the

patient's

a long-drawn tiijooboli!

')

head

(seven),

and

the boat.

in

when an epidemic

Formerly,

destination,

of the sweetmeats; the other

moved backwards and forwards over

are

with solemn reckoning ending

its

prevailed, the Sultan would

command

bamboo and furnished with a

quantity of rice and meat. A pretended human sacrifice to the sea was
also made; some poor man who was willing to play the part of victim
great

lanc/iang-)

a few

for

down

the

wood

of

built

or

was placed on board the boat and

dollars

Acheh

and out of the kuala. At the

river

would manage to regain the shore, leaving the

If

death-

more

he

if

and that
in

person

sick

hope

all

is

sukrciict

moments

vain. In

who

will

then

Lord Allah"
is

reply

considered as

dying

"It

referred

wont

to ask the

naught" or "Forgiveness

is

of prime

man

for

the

necessity
trials

to

for

members

rests with

our

one of those present to

that await

"There

faith:

Sec the description of the pcuiampol (p. 411)

in

is

him

after death

by

no god but Allah."

which the s.ime repetition of numbers

ceremony of counting here described as well as in

above, nothing must intervene lietwcen the patient and the open door

observed; see also

those

is

are present for forgiveness for his sins against them.

reminding him of the confession of

1)

has begun,

of consciousness the dying person,

^).

prepare the

is

death-struggle

or

')

order to alleviate his battle with death,

They

still

seen gasping for breath with mouth open [uieiiiingkab),

is

of his family

It

to their

staring with fixed eyes {iiniiiiaiulang), and

lies

Achehnese say that the

the

and meat

Death and the disposal of the Dead.

8.

mouth he

with the waves.

strife

The

rice

set off to drift

river's

p.

307.

In

the

facing him.
2) This custom also exists in the Malay peninsula, in the northern part of which the
same word lanchuiig is used to denote the boat; in the south it is called yVw;'. The liantu
or evil spirit which causes the epidemic is supposed to sail away in the boat. Sec also

Malay Ma<;ic pp. 433 6.

The Arab. jX {sakarat in Jav.),
said of one who is at the last gasp.

Skeat's
3)
is

4) liana petie or

meu'ah

"death-struggle," "deatli-anguish."

bcC poleii Alali.

Tiiiiigh/i sukreti'i-l

419

No

is a dead man laid in his grave, tlian he

Munkar and Nakir (Ach. Mbngkaronwafiangki),

sooner

.angels

and

prepared

grievously

answer

to

fails

foretaste of

These questions

tion.
in

he

if

as

relate

the

to

of man's

life

from

belief;

his

believe

that the Devil

that

it

is

and only he who has died

way

mind of

man on

rendered to

called penntat

moments

him astray

that confession of faith,

which

religious truth.

all

the boundary between

or peiCctintat (properly

^ "to

and

life

conduct," "show

to").

There must be no weeping

in

the

presence of the dying, but the

Achehncse adat requires that when death supervenes

wail aloud in chorus. Like the Arabian (idh

As may be

all

present should

this cry of

'),

announcement of the death

also serves as an

lamentation

to the neighbours.

seen in the Moslim law-books four duties are specially

enjoined on the survivors in the case of a deceased

i'\

The washing

2".

Its

3".

The
The

4".

last

and thus the dying when embarking on their journey

last service
is

during the very

especial efforts to lead

regarded as containing an epitome of

This

the

him

to expect after the resurrec-

faith,

makes

to eternity are continually put in

death

chastise

to

true faith can reply to them.

tliat

The Mohammedans

is

tlie

terrible of aspect

questions

their

what he has

by

visited

is

Mohammedan.

of the body.

envelopment

in

the shroud.

ritual service for the benefit of the

dead.

burial.

All four must be in accordance with the detailed rules given in the

books of the law.

As

a matter of fact these rules are pretty faithfully observed

among

the

Moslims of the Indian Archipelago, though here as everywhere

else

they are modified and added to

country

of

'-).

Achch, before

In
all

by the adat of the

details

in

wash the

fulfilling

any of the above

face of the deceased.

made

This

is

obligations, they

first

always done with water

of a cocoanut-shell), which

probably used

from a

cliinn

on

solemn occasion as being the most primitive and old-fashioned

this

(ladle

1)

See

my Mekka

2)

As

to

the

which are practically

(

TrtiftshitorY

vol.

II,

cercmoni.al

p.

is

188.

oliseivanccs

after

death

among

the

Malays of the Peninsula,

identical with those here described, see Skeat's Alalay

Ma^ic^ pp. 397

-408.

420
vessel attainable, just as the

of the navel-cord
The washing

The eyes

bamboo

knife

de rigucur

is

for the

severing

').

dead are then closed, a band

of the

is

wound round

the

of the corpse.

head to keep the jaws together, and the body

floor

death

the

enveloped

is

costly

in

sufferer

generally

is

and

garment,

dov/n and await the coming of those whose task

Where

such a case the dead

in

The

by.

close

In the case of

chief object

men

the washing

expert of the same sex

provision

is

now placed
made at the

The body

is

is

The mats

watch

cat, for the

in

the

him;

with

in the jurc'c. In this

to

is

Achehnese,
in a

ghostly

for

women

an

room, as we ha\'e seen,

time of buikling the house for the washing

the floor for the water to flow

in

up and the corpse

is

placed over the

by two plantain stems

supported

floor,

with

summoned.

taken

are

_;V7/j

his corpse,

performed by the leungku of the

is

of the dead, by making an opening

aperture

kept by

of this

the

till

but a terrifying imitation thereof^).

life,

meunasah, who brings one or two helpers

by.

is

sit

wash the body.

people of Java, believe that such contact would result

resurrection, not a return to

oft"

to

armed against malignant

is

prevent the body from being touched by a

like the

is

it

a small knife laid beneath his pillows, and watch

lamp burns

on the

present

all

a death occurs at night, the watching of course lasts

morning;

while a

laid

give him space and coolness. Finally

back verandah to

of the

corpse

the

before

shortly

(firafdi/i);

on a bedstead

laid

is

laid at right

angles to the opening so as to leave sufficient space under the body.

When

deceased leaves grown-up sons, the eldest squats at the

the

head of the

tlead

body and supports

brother does the same for the

pay

relatives often

rank
the

or great

legs

of relations

an honour to support

1)

Water from

chascd

fhiiiu

the

teachers,

there are no sons, other

(^ii;

it

during the

incii<liiini)

ploughing buffalo, and we

or

stems are replaced by

plantain

friends of the deceased,

who

sit

on each side of the body, and esteem

rows opposite one another

in
it

Where

token of respect. In the case of persons of high

this

religious

outstretched

with his hands, while a younger

it

feet.

liavc

is

last

inuification

also required

already

seen

the

fur

^).

the baptism of a ncwly-pur-

use

made

of the ihinii in

llie

"waving" {^feurampot).
2)

the

The Malays
corpse.

lay

betel-nut

scisson

This "contact with iron"

of the cat. See Skeat".s

3) Cf. Skcat's

Malay Magic^

Malay Magic,

is

{kadilp

hcsi)

supposed

to

or a small knife

counteract

p. 398. {^Translator').

pp. 399

400.

the

evil

on the breast of
influence

(/'ai/i)

42

We

our readers a detailed

spare

shall

noting only

the

fact

of the washing,

to water, soap (preferably that

in addition

that,

description

brought back by pilgrims from Mecca) or lime-juice {boh

bada

as a detergent, while leaves of the

the

in

water used

the

into

which the teungku

sijal'oh ^)

word conies the ceremonial

of the

accordance

in

and the

used

are squeezed

one of the six ablutions. After the cleansing

for

sense

literal

')

kriict) is

with

law

the

first

(= "intention").
Though not obligatory and only recommended by

ablution, for

pronounces the

ni'et

custom

universal

body

dead

the survivors

for

the

the small ceremonial ablution which

by

nianyet)

(pmnaiib'e

is

it

up the washing of the

follow

to

the law,

generally serves to restore the standard of purity required for a ritual

This peutii'cng

service.

dead

the

for

body

service the

is

sciiinayang serves as

ie

placed

front of those

in

it

were to prepare the

During the

to be held for his benefit.

presently

service

who perform

it.

For those who are not yet circumcised the piDitanbc inanyct and the
peutiieng

seiimayang arc

ic

by the

replaced

tiainoin (|V*Ju)

wiping of certain parts of the body with pure sand. This

by the law

in

the

of those

case

who cannot

e.

i-

the

permitted

is

be, or can only partly

be cleansed with water.

To dry
peukreng).
If the

laid

corpse

is

enveloped

entirely

is

it

Meanwhile the shroud

deceased

in

a great towel

a man, a large cloth called the turban {seiin-iiban)

of cloth

cloth

is

is

is

wound

with an opening through which the head protrudes;

called

the

For the bodies of women

baji-c\

garment does not appear

be used

to

in

Acheh, though

under-

this

it

in Java.

is

Over this comes the kaplian proper or winding-sheet, forming usually

three but

some times

five or

even seven layers;

whole

this covers the

body. Poor persons use but one kaphan. Before these cloths are wrapped

round

the

body,

the

wadding, over which

is

face

is

spread a

covered
little

and

all

orifices

closed

camphor. The hands are

laid

with

one

above the other [puzva, properly to place the one within the other) in
the

manner prescribed

folded

1)

cloth

Mai. bidara.

2) Mai. natu.

is

for the living in prayer.

fastened

The

dress formed

over the head, beneath the

feet,

and

Shrouding

{ija

ready on the bedstead (praim/i).

lies

beneath his head, and round the upper part of the body

piece

this

the

by the
in five

"

i'-

^"rp^

other

The

coflin.

It

desired

is

bands of the same white material of

an opportunity

neck,

use of coffins

earth

with

made. Before these bands arc

is

in

the

that

Mohammedan

of the

resting-place

last

Hence where

sense.

literal

its

rule

coffins

dead should be the

are

used,

as

made

which forms the

body

the

so

laid,

is

grave covers

the

the soil

is

that

One way

soil.

is

tomb (Arab,
earth

the

make such

too loose to

square hole

which

exposed so as

partly

is

with the

The

it

is

sliiqq) is

it

is

left

It

midribs

coffin [krcunda)

smaller

is

lid.

The bottom

Considered

is

the bottom

in

is

as

who

are buried in this

Archipelago, including

made.

seen to by the authorities of the

the foot than at the head and

at

cocoanut

of

is

is

leaves

provided

is

made, not of planks, but of rattan or

[paileupeu'c),

rattan, in order to facilitate the contact of the

It

dug

cheek to come into contact

in other parts of the

construction of the kri-uiula

with a loose

Burial.

where

loosened in the grave, and the head

is

only slaves and the very poor

customary as

gampong.
the

else,

a primitive vault even with the aid

to allow the

For others a wooden

Java.

afterwards thrown into

soil.

Acheh

In

fashion,

is

sides

which

from end to end and serves as the resting place

The winding-sheet

of the body.

its

lahd, Mai. laliai), in

of one or two planks, a deep trench (Arab,

of the

the

to dig a great

one side only and not above. Or

at

it

real

in

one of the two following

in

square hole in the ground and then to hollow out in one of

a space

').

generally placed below the body.

is

graves arc

according to the nature of the

forms,

given to the relatives to take

we know, exceptional among Mohammedans

as

is,

Native States of Java, some earth

As

is

about

finally tied

leave of the dead.

their last

The

kaphan

tiic

head and

the

body,

of the

parts

which

fastened

together with

body with the

of great importance that he

who

earth.

lays the

body

on the bier before leaving the house should be a connection by marriage

deceased

of the

^),

such as a son-in-law or brother-in-law.

He

places

The Malays employ coffins of three dilTerent sorts, the fapan sa-kephig (a simple plank),
karanda
(= Ach. heunda)^ a plain oblong plank box, and the long^ described by Skeat
the
(Malav Magic p. 399) as consisting of two planks which form a sort of gable with closed
ends, or of a three sided box with the sides bulging out, both ends open, and no bottom.
i)

In
is

case of the

the

2) This
or

fapan sa-kHping

a wicker-work covering {Jerang-lerang) of split

used, while in the case of the long^ the

body

lies

custom does not prevail among the Malays: but where there are many children
left by the deceased they are sometimes made to walk beneath the bier

grandchildren

before

it

is

bambus

on a mat. {Translator).

carried to the burying-place. {Translator).

body on the

the

tomb on
the way

in

Thus

the

if

of the coffin, since the latter

lid

composed

is

borne to the

method of transport known

the heads of two men, a

as sen on,

which heavy objects are always carried by the Achehncse.

body were allowed

as

is

it

of loose

lattice

mat or carpet

work,

the

meunasah or gampong-chapel by the

are

spread

five

or

si.x

handsome

is

fastened with bands

afterwards handed over to

is

this

bier,

would come into contact

it

the bier

which

')

on the bottom of the

rest

Round

with the heads of the bearers.

of white cotton a

to

heirs of the deceased.

cloths,

Over

such as those worn by

a bride.

The

bier

is

solemnly borne down the steps of the house by a crowd

of the fellow-villagers of the deceased.

an

man

old

unliuskcd

times upon the

The
a

to

coffin

woman

or

and

(husked

is

name
lies

and some copper money, calling three

of Allah.

then set

mat which

they are half-way down,

over them from above brench-pade

scatters

rice),

When

down

in the front part of the enclosure, close

who

spread ready for those

wish to take part

in

the burial service.

In

Acheh, as

contrast
latter

it

to
is

the

in

Java, this service (seuinayang manyet) presents a sad

law.

According to the

almost the same as an ordinary (alat such as every

medan is supposed to perform

number of special details from

five

times a day.

this daily service,

Moham-

indeed

It differs

in a

but as the law urges

to take part in these services for the benefit of their fellow-believers,

all
it

Mohammedan

of the

intention

assumes that such differences

As

matter

acquainted

of fact,

with

these

in details are generally

known.

however, there are but very few who are

rules.

Every

funeral

is

number of persons who scarcely ever perform

and who would yet be ashamed to exhibit

Thus they generally leave the performance

attended by a large

their obligatory prayers,

their ignorance in public.

of the whole

ceremony

in

the hands of hired experts.

In

an Achehnese village the tciingku

chosen,

and he

is

naturally

is

leiibes

are also

where the deceased are devout persons or

l)

of people

This covering

is

person

first

not unfrequently the sole performer of the service,

though when funds permit, some

number

the

come and

join

l<no\vn as lafi'' hretimia.

in

the

summoned.

religious

It is

only

teachers that a

seitinayang manyet of their

'fhe

funeral

^'^'^*'*^'^-

424

own

When
or

stuff,

in

received

Each

lciil>i-s.

each of those who

have

the

of

of the departed,

fellow-villagers
is

who

given a present of from

cents.

The men who come

da)'s.

pay these

to

visits are

generally

the space beneath the house {yub mbh), while the

in

their tribute of

On

sympathy within the house

occasions

these

absence;

its

of

kuinitnjong begins immediately after the death and lasts as long

seven

pay

over,

is

to offer their condolences [kniminjong)

The
as

service

funeral

their wealth on such occasions

number

the deceased be of high position, a piece of the more ex-

if

five to fifteen

coiulolence.

show of

receives as scndeukali or gift of piety, a strip of white

it

pensive fatanilam.

come

services of a large

short

the

taken part

Visits of

make

accord, and the rich

by engaging the

Acheii

in

congratulation

anil

the

is

itself.

of oratory

display

usual

the native

most chary of

condolence. There

is

women

conspicuous by

is

his

words both

in

however one absurd custom

which forms part of the condolences of women.

When

friend

deceased

of the
act

to

express her sympathy, a female relation

or in her absence a stranger

"make

deputy, has to

her

as

comes

who

is

good enough

to

the visitor wail" (pitinoe or pubac).

This she does by herself crying loudly as she embraces her guest,

whereupon the

latter

sheds some theatrical tears and gives vent

also

to a sound as of sobbing

').

After this they act as though nothing had

occurred and eat and drink what

is

set before

them.

As may be imagined where are so many visitors, the strength of

the kinswoman who does the wailing eventually becomes exhausted,
and when a new guest arrives, there often ensues a discussion in the
back verandah as to who shall undertake the duty.
The coflin is, as we have already stated, borne to the tomb on the

l) Mo'i "to weep" and ba\ "to lament" must be distinguished from mcunyaba^ i. c. the
mentioning of the deceased's name with endearing epithets or description of his virtues,
"my heart, the apple of mine eye" {Jioh ateku^ hijih matakti). This is done by a
e. g.
woman on the death of a child, brother or sister, or of her parents, but not of her husband,

as this

is

prohibited by feminine modesty.

On

the

West Coast

especially

we meet with

the

mupho^ looked on with strong disfavour by the pious. Some five or six
days after a death, men, women and girls assemble together in the house, the walls of
which are partly removed. The women and girls perform a dance in which they raise one
leg repeatedly. This is accompanied by the recitation of pantons which are often very far
from decent in their purport. The performers keep l)y them ready-made sirih quids, which

adat

known

as

they distribute to their favourites

among

the male audience.

425

heads of two men,

and

the deceased be a person of position, one

if

two umbrellas are held open over

or

There

member

is

it.

custom observed where the deceased

characteristic

is

some one whose rank

of the family of an ulcebalang or of

a
or

wealth entitle him to like consideration.

On

either side of the

by

to be taken

surrounding

road enters the

the

way

suspended on

At

poles.

called tutu'e or "the bridge"

As soon

different signification

of

young

bear the

pieces of four

in

called jindzati

made

is

people

body

wood

of

Arabic

its

and

dies unmarried,

married

or

bamboo,

-)

and

this

is

gam-

length,

ells in

fight.

corrupted by

them taken on an

entirely

original.

also

women

or

grave

the

to

the

in

(ells)

set in motion, the people of the

is

is

from

arc

made. These two fences of cotton are

is

the Achehnese into jeunadah, but has with

to

luiili

where

to

cotton

he can, the consequence often being a free

all

In Arabic the interment

child

of white

').

as the procession

and each takes

lengths

fields,

pong, as they pass, tear the cotton off

gampong

intervals of about every four

length of the stuff a slight tear

If

the funeral cortege, from

of the house through the courtyard and

steps

the

sometimes

in case of the

is

the frame of which

in a sort of ark,

entirely surrounded

custom

the

child-birth,

in

death

by a

cloth covering,

over which are scattered flowers such as betelnut blossom, chempaka,

melati etc. This ark, which

jeunadah

')

As soon

after the burial

as

the

funeral

wardrobe of the deceased

scattered over

are

hundred days.

On

deceased.

Tiiliii

i)

is

the

procession

(rciihal')

remains

has

laid

is

the

left

house,

whole

the

on the bedstead and flowers

this position for forty-four or

in

in

Acheh,

as

just

in

Java,

a dialectic variation of titi "a bridge." [In the

to

called

is

on the top of the grave.

laid

is

by the women,

one

of water to slake the thirst of the spirit [aritah)

full

Thus

of the Peninsula "bridge"

2) According

It

it.

it

usually prepared

the floor beneath the prataUi must always be placed

a vessel [inundain)
of the

is

is

also "//V/;" in

Malacca and Singapore

Skcat {Malay Magic, p. 397),

dead body of a Raja,

in

the

the

dead man

is

Malay of the northern part

it

isy''/*a/

n:i.me Ji'/iaja

(ym/zj/K/o/).]

or Jinazah

is

given to

contradistinction to the corpse of an ordinary person (i<iiat).

(^Translator).
3)

The same name

is

given to

the

talnit,

which

is

carried

Klings and the people of Padang during the Hasan-Husain

coffer

which

is

used to send yellow glutinous

rice,

round
feast,

in procession

and also

to a

by the
similar

with a certain amount of pomp, as a

present on the occasion of the circumcision of the son of a relative or friend.

426
popularly

believed

to

be,

a certain sense, present

in

in

the house for

a definite period after his ileath.

The Javanese custom

by the bedside from day

of placing

tt)

day

one or more dishes of the favourite food of the deceased, does not

We

Acheh.

prevail in

here, however, an adaptation of this custom,

find

the serving of these favourite dishes at the funeral feasts or kaiuliiris.

viz.

This

The

rculiab

more often
During
and

by the greedy

this period of

The

burial

must

bang or

the

adan

then set

is

it

in

jirayer)

North.

recited

is

within

Sometimes, but not always,

The bands which

ami a tcungku

.Sandbags are placed by

[kiblat).

it.

'),

grave.

the

inside

now

The

of course with the

such a position that the head of the deceased

the desired [josition,

in

is

to receive

midst of the grave,

tlien loosened,

are

body

the

to

(call

towards the

kaplian

from staining their feet red

refrain

on the edge of the grave

placed

is

in the

bottom downwards,
points

wife, cliiklren, brotliers

takes place as follows: the wrappings of the colfin

and

which two men stand prepared

krcunda

alms after the funeral, but

in

heirs.

/liiiiut).

itself

unfastened,

Java.

one hundred days, the

deceased

of the

sisters

in

sometimes given away

is

sold

with gaclia (Arab,

are

ground

also gradually gaining

is

i.

way

e.

is

are fastened round the

requested to say whether

with the face towards Mecca

of cushions to support the neck

and the middle of the body.

The

The depth

grave.

grave

gravedigger's breast.

the
four

lidih

middle

When

or

(ell

finger)

would be

it

of the

*),

coffin

for

1)

is

such to bring

the

it

if

men

from the elbow to the

is

cover the

is

handed down

coflin.

This

uruF

level witli

(properly

down

the bier.

to those inside

fall

will follow"

an excavated hole)
called jciirat^ which

tip of the

as otherwise

done slowly and

is

by mishap a clod of earth should

called

this,

standing inside to lay

earth

regarded as "a token that others

The grave

edge on a

more spacious than

is

been done, some

to

its

length and breadth are supposed to be

cubit, the distance

difficult for

this has

it

The

but in fact

by others from above

carefully,

is

after

noisily

on the

(/(?;/(-/ .frw;r///(''/)

it

has been prepared

commoner expression
also used to denote the graves of the unbelievers, or kubii^ which is more refined. Bhom^
as we have already seen, indicates the burial-place of a family or the members of a clan.
'What I say is
2) Hence the common oath: ha' be' jitiimong Ic bitmo'e pcuet hdih^ hit =
true, so may the four cubits of earth never receive me (if I lie)'."
but

still

stands empty. After the burial

it is

is

the

427
that

e.

i.

there

soon

will

be another death

an occurrence excites special horror

When

once the

coffin

ado, and the earth

The graves
than

covered,

of rank

of persons

rounded

ricinus-plants

these

plants

grave

is

are

little

mat,

is

with

brought

is

is

midst of

in the

The

pLiintat

The

law,

when

laid

in

of what he

the grave

object of the talqln formula (Ach. teuleukiti)

newly buried hear the confession of

the

let

by the

fortified

of the angels of the tomb.

universally observed, requires that the deceased

once more reminded

to

filled

followed the body to the tomb.

for that enquiry.

chiefly

is

live

while at the head of the grave

on which the teunghu takes his seat

in this respect

be

(nisan),

powdered sandalwood, and which

have seen above that the dying are

should

needs

always raised somewhat higher

placed at the head and foot of the grave;

(see p. 419) against the inquisition

which

without more

filled

from head to foot from a water-pot

besprinkled

who have

We

is

flat.

on replaced by two tomb-stones. Finally the

later

from the house with the body;

those

the grave

As temporary grave-marks

off.

are

[naivdih]

are

water mixed with a

spread a

Sucli

times of epidemic.

in

then gradually trodden

is

same house.

of humbler folk, and the tumulus formed above the grave

those

somewhat

is

is

in the

faith

once

more before taking leave of him.

indeed are the punishments dealt out even

Fearful

limits of the grave to the

harmonize with

by

his

unhappy wight whose answers (which always

manner

his

of

life

on earth) are deemed unsatisfactory

who have sharp

dread inquisitors. Those

ears

sometimes hear

the tormented wretches shrieking in their graves, so that

undesirable to live

in

narrow

in the

it is

considered

the neighbourhood of the tombs of great evildoers

or tyrants.

The grandfather
under the
old

the

Teuku Nc
memory of

shrieked
the

title

of the present

of Tciiku
(the

the

Ulec Lluiic was the right hand

second predecessor of the present

so

after

dreadfully

i)

The Malays

in

his

tomb

into the sea.

Such

the

')

teuleukin

to

the la/kin. Skeat's

Malay Magic,

p.

of the

chief), lives in

buried he

the

people of

of sleep,

at least

is

secretly

the story.

from a book, together

believe that the corpse revives momentarily

to listen

man

who

When

that

being continually robbed

exhumed his body and cast it

The teungku usually reads

{ber-t'ekkti)

(chief of Meura'sa),

people as an atrocious tyrant.

[geunieuchi'e)

neighbourhood

Teuku Ne'

and

raises itself

406. {Translalor).

on

its

elbow

The

tculeu-

428
with the proper prayer for the repose of the ilepartecl soul. All those
present

then

ilalia ilia

another
the

perform

V/(?/^

rati-b,

= "there

prayer,

du a

the

brought

plantains

repeat

c.

i.

more

a iuindred times or

or

kiibii

funeral

After partaking of

prayer.

refreshment,

their

for

the house of mourning, where there awaits

the

them

company

returns to

and

a kanduri of rice

accessories, called the "kanduri of those returning from the grave

its

As

fee

samaih,

for

e.

i.

gradually

his

amount of

the

this

[ha

tcuh'itkiii),

the proverbial

and do not touch

saying when

spread

This

ablution.

the

the

moments

as

destined for this purpose

one has

lost

his

by

theft

or

my ////X7-money -)."

ija

peukrcng, the great piece of cloth

"towel" over the

body

after

the

cotton,

retained.

is

of the

Hid

ildha

Id

dead.

Tahlil

'lldli

"there

the meritorious act of

is
is

no god

According to the Moslim doctrine, one can perform

but

Allah."

for the benefit of

dead good works which are not obligatory, thus making over to

the

them the reward which God has appointed

notion

is

also

distribution

not

that
a

of

based

he

common

the

money, giving of

The recompense

saint.

to

all

by the custom of the Achehnese of employing

benefit

words

nearly a dollar. Most

to

by an unused piece of white

replaced

often

peukrcng

profits

the

for

reciting

ija

he

Lastly
tahlils

is

name

but the

of the time have

custom

fixed

under any circumstances; hence

it

some

also given

few

for

is

demands

gift

away with them even

accident, "they have taken

The teungku

by

money

people lay by during their lifetime the

').

receives

teungku

the

teuleukin

of a dollar, but the growing

increased

Id

no God but Allah," and the teungku repeats

is

feasts

and the

such pious acts

for

has need of

it,

for

such works.

On

this

form of saint-worship, namely the

is

like at

the

made over

but to secure his goodwill.

tomb

of a

to the saint,

This amounts

request to the departed one to use his good offices as far as he

can to

win

the

fulfilment

at

God's hands of a definite wish on the

part of the suppliant.

To

ordinary

the

uncanonized dead, on the other hand, the recom-

pense of good works

custom
1)

in

Acheh

Kanduri nreueng woe

Lon

The

requires that special tahlils should be recited in such

Jijcurat ; the

of the E. Indian Archipelago

2)

devoted without any such egotistical purpose,

their "provision for the journey to the other world."

increase

to

is

is

unknown

ha'-ha' teuleukin ka abeh jiclw\

name
in

snylaiiah given to this feast in other parts

Acheh.

429
it

is

important that this task should be performed by

suitable

persons,

it

is

ulamas.

The usual tariff is $ 4. for 00.000 tahhls. On the day of the

sum is handed over to the teungku of the gampong, who

and as

cases,

death

generally assigned to experts such as leubes or

1

this

say

retains

quarter

of a

dollar

and divides the

himself,

for

rest

among a number of leubes and ulamas, informing them of the purpose

hand.

in

give

It

money

addition

in

unusual

not

also

is

near relatives of the deceased to

for

presents

certain devout

to

and learned men,

recital of

such and such a number

of tahlils for the benefit of the departed one.

Another pious work, the

them

requesting

"merit" of which
of the dead,

undertake the

to

in

is

Mohammedan

all

may

who employ them

clients

recompense of

Acheh

In

the
if

first

for

in the

rule

has

it

number

hire

sum

sort

add to the heavenly

to

is

done either

at the grave, or

Rich

house where the death took place.

of persons

for

this

performed by one only. This one

is

the burial-grounds waiting

in

purpose every morning and afternoon during

this

days after a death. This

ten

many

customary to have a portion of the Quran chanted

is

it

that be too remote,

people

be seen

for a small

in

their deceased relatives.

dijeurat)

{beiiet

Hence

the recitation of portions of the Quran.

is

districts professional reciters

for

lands devoted to the service

of adat-claim to be so employed

but as a general

purpose,
is

again the teungku,

may however depute

he

who

another in his place. The fee for these ten days

is

about two

dollars,

besides two meals daily, for after each recitation the reciters come and

seek refreshment

Where
is

the house.

in

takes place at the grave, a uiundam of water

recitation

this

poured over the tomb

at

of each

conclusion

the

portion, just as

after the interment.

The

following

commemoration

,,,,,,,.

days,

counting

the

villagers
is

are

usually

l)

first

The day

that

of the

death, are kept in

thereof; the 3d, 5A, 7th, iQth, 30'^, 40th or

the anniversary of the death

On

from

(3d,

four

invited

to

').

5111,

The
7111

and

counts as

the

first

i.

e.

.1.

and

not observed in Acheh.

of these days, the fellowrice.

The meal

the recitation of a portion of

is on a Tuesday, the first

Sunday following, and so on, counting

day. If the funeral

great kanduri falls on the Friday, the second on the

by the number of nights

day

lo'li)

is

kanduri of yellow glutinous

preceded by nwuliatam,

of burial

looot'i

44'i', lOOtii

that the corpse has lain in the grave.

K.induris for
benefit of

tlie
,,,g

j^^j

430
the

Quran concludinij

witli

mark the termination

purpose inukadams

For

of a complete recitation of the Quran.

among

of the Quran) are distributed

jii'ih

this

each of which contains one of the

books,

(little

or

divisions

thirty

/!<7/tfw-piayer whicli properly serves to

tlic

the more

learned of the guests as they enter the house.

The names

of these kanduris follow the serial numbers of the days

on which they are held

The daring

kandnri uroc

liinbng, tiijoh

Achehnese has given popularity

of the

levity

Ihc'c,

and

siplnh.

to the

foll-

owing saying:
Urb'e Ihe'e

nmbc'c,

kcunibng,

siploh ka ulat pajoh.

Uroc limbng
Urb'e tiijoh

Urb'e

"The

beureufSili,

day

third

(the

bursts, the tenth the

On

body) smells, the

the other days mentioned

kanduris {kandnri
recited

in

to

bcn'ct bn)

that

all

is

some needy

evening by a few

the

fifth

worms have devoured

leiibcs,

swells, the

it

done
folk,

who

is

must

kanduri
this

part

in

at

least

it

to give very small

or to have the

Quran

are supplied with food

either before or after the performance of this task.

consist

seventh

it."

On

the

71''

day the

of apam-cakes; the reason for

has been given in our description of the calendar of feasts under

the head of the seventh month.

On

the 44th day the female

grave.

They

offering

and plantains

The same day

of the stones,"

to

i.

women

ever, that this

the

funds

there are

among them one

or

of religious learning.
for the

pida

bate'c

or "planting

the actual tombstones, in place of the ricinus-plants

postponed

is

if

sometimes chosen

is

e.

or

recitations

which are put down as marks

of the

visit

be eaten on the spot. They also render service

by Quran

more female tenngkns

lack

of the family go and

take with them water to pour on the tomb, flowers as an

to the deceased

Tombstones.

members

after the

burial. It often

for a considerable

required

the

for

happens, how-

time owing to temporary

ceremony, or because the season

muscm piche blang forbids the "planting of the stones."

Nor is that forbidden in the "close season" only. While the padi is
being sown in the nurseries, no tombstones may be set up, even though
the land

is

transgressed

then
at

"open."

will,

such a thing, the

like

kcuclii'

And
so

this

many

would

at

is

no mere adat-rule that

may

be

others; did anyone venture to do

once interpose

his prohibition, as

431
otherwise

the

all

padi

in

neighbourhood might

the

as the result

fail

of the transgression.

The tombstones
Pulo We, and sold

imported from neighbouring

are
for

one or two dollars a

from these islands are oval or globular

set.

in shape,

such as

islands,

The

stones brought

and pairs are made

of those which match best. In former times the wealthier folk used to

employed

have chiselled tombstones, and

and

for

this

purpose a porous

Pulo Batee

workable kind of stone from

easily

')

(Stone Island)

opposite Ulee Lheue (Olehleh). Till quite recently the people of Meura'sa

possessed great

were

skill

in cutting these stones, so that the bati'e

demand throughout

in great

The tombstones were given

intended

men,

men

for

for instance,

or

for

all

Meura'sa

Acheh.

a difterent shape according as they were

women

agam and

(nisaii

were prisms with

four,

si.^

Those

inong).

or eight angles

for

Some-

-).

too, they narrowed towards the base, so that the lower surface

times,

was smaller than the upper, while the side surfaces resembled reversed

Foot pieces and ornamental tops of various forms relieved

trapezia.

unwieldiness

the
in

patterns

fine

of their
'')

appearance, and the whole surface was cut

of leaf-work,

the

words of the confession of

faith

being sometimes engraved on the stone.

For women the side-surfaces of the stones were made narrow, the
back and front broad
"flat"

were

or

"thin."

connected by

both

sides,

it,

tomb from head

The pula

batee

the

stones are

where the crown joined the trunk,

ears,

and called

by the Achehnese. Sometimes the two stones were

a long

flat

one which overspreads the whole surface of

to foot. This

and

all

that

the walls of the deceased, or

band. Should he conclude a

1)

Achehnese express

the

as

widely projecting spiral ornaments suggesting

siibang (earrings)

the

On

if

is

is

called bated

connected with

the latter

is

new marriage

badan (body
it

a married

or

is

woman, by her hus-

demand back

the

This sort of stone was also used to form the pediment [luunalcitiiig) of
It is easy to worl< Imt not duial)le. Hewn tomb-stones are

Achehnese houses.

stone).

attended to by

hd bali'c ^)

tlie

posts of

now

largely

imported from Penang.

{Malay Maic^

2) Skeat
(

p.

408), believes that these were evolved from a phallie emblem.

Transta/oi.)
3)

aman

Two

of the handsomest patterns, which are also employed in silk-weaving, are called

(clouds) and glima (pomegranates).

4) See p.

364 above, where we have shown under what circumstances the husband has

a claim to /la' balie.

432
from

parcnts-in-law

his

before

"planting

the

been attended to either by him or her

no

with

of honour.

sense

In

manner, as

like

man cannot

relatives of a deceased

The

pula

Some

[kandiiri).

place

give

\vc

have seen

widow

until

lias

man
the

'),

they have seen

this

accompanied by a

is

religious feast

home, others on a larger

at

Yellow glutinous

of burial.

branded as

batee.

up of the stones

setting

is

press their claims to interfere with

the up-bringing of the children against the

to the erection of the

of the tombstones"

father, he

rice

scale at the

indispensable, and

is

it

is

also

thought desirable to slay a goat. The tcungku of the gampong acts as

He

"planter."

first

the

effects

indispensable

breueh-pade (husked and unhusked

them with

rice)

"cooling"

and water with the besom already alluded to

fiour

from the three kinds of "cooling" plants. This ceremony

with a bistnillah (;=

in

name

the

of Allah).

tombstones and consecrates the

the

furnished for the occasion appear to

care

Little

taken to keep

is

few Achehnese can

that

tell

buried.

After a generation

longer.

Visits

feasts

^).

eve

the

to

the

is

The teungku then

feast with a prayer,

him worth the

if

formed

-),

introduced
sets

up

the viands

trouble.

graves from being overgrown, so

the exact spot where their ancestors are

or

two no one troubles about them any

tombs are only paid on the occasion of great

the

bride visits the tombs of her parents and grandparents on

but the bridegroom seldom does

of her marriage,

circumcision

such a pilgrimage

a great deal

is

made

of the

is

affair,

made only

in

so.

Before

the rare cases where

and where the boy's father happens

have been a great teacher or a distinguished

to

by scattering

over both stones and besprinkling

chief.

The Javanese

idea of asking the permission of the dead ancestors for such important
acts

is

quite strange to the Achehnese.

widow who cherishes her husband's memory and has the necessary

means
of the

at

usually

expenses occasioned

unwilling
prescribes
all

command,

her

debts

to

do

that

so,

the

before

of the

i)

Sec p. 402.

See

p.

death.

law

Should she be
is

many

unable or

then followed. This law

proceeding to the distribution of the property,

deceased,

305.

3) See pp. 241

his

Mohammedan

paid off and satisfied.

2)

by

takes upon herself voluntarily

and 243 above.

including his

funeral

expenses, should be

433

At

same time

the

band's relatives

and to

them the amount

in consultation with

fix

otherwise

as

incumbent on the widow to keep her

is

it

mind of the kanduris that have

in

the

lius-

to be given etc.

to be thus laid out,

would be certain subsequently to refuse to

relatives

allow these expenses to be charged upon the inheritance.

The

interest

by the

displayed

relations

married

of a

man

the

in

proper disposal of his remains after death often leaves much to be

where

desired,

that the heritage

cover the expenses connected with

to

so,

known

is

it

afifair is left

such matters

is

characteristic of the

who

with the Javanese,

such cases the

In

burial.

widow

entirely in the hands of the

insufikient, or nearly

is

or her family. Stinginess in

Achehnese,

strong contradistinction

in

away

are only too ready to throw

money

their

even on funerals.

happens

often

It

West

or

children

house

or

It

is

that

man

It

than

is

to

the

wife

his ija bajc'c

presenting the

worn

single lower

garment

This

of the
i.

e.

his

is

the token of the departed" [nyoc alaiiiat iircnciig

and folded up

official

will suffice. In

bundle containing the garments to the survivors, the

"this

mate). In the case of persons of position, the ija

as possible,

'),

and

whose

in

parents

or

East

his wife

however not absolutely necessary to produce one of

is

says

away from

adat-duty for those

an
it

on the Xorth,

dies

done by bringing to them

of garment

kind

bringer

parents.

his

This

deceased.

each

Acheh

death occurs to notify

the

clothes.

in

Coast, or at least at a great distance

notice

is

in

another

must be as voluminous

of costly material.

ija

usually long preceded

by the news

rumour

or

of the death. This however does not prevent the "arrival of the clothes"
[ka

tri

ija

bajcc as

wailing followed

with

its

it

is

called),

by condolence

from giving

rise to a

perfunctory loud

[kiimunjTmg] of friends and neighbours

attendant ceremonial.

The customary manner of referring to the dead is based on the

confusion (common also among our own people) of the souls or the
immortal part of men with angels. They say for instance viala'ikat
ayah

(lit.

"the

angel

manner the dead

like

is

my

father")

glorified

as

= my
a

late

dweller

father.
in

Java

In

paradise

in

by the

The .\chehncse language possesses no generic term for clothes; piiikayan betokens
ornamcnls uf precious metal. Thus the combination of two principal articles of dress

l)

only
{ija

Ion

lower garment and hajce

coat)

is

employed

to

designate clothing generally.

28

Announ"^deaths

434
addition

of

terms siunrga or jhial, used respectively according as

tlic

the person spoken of

some

In

of liigh or low rank.

is

= "spirit"

aniali

cases

done where reference

is

of the deceased

(e.

when someone

or

The
which
It

,.\

'''^

uleebalang.

is

is

left

is

over,

meant the

e.

i.

').

the principal Juneral

till

day

ioo'l

very paltry that

is

The

official

/o'

(Xv?

iirbe),

by

after the death.

In
hands of the family.
'

the

in

still living'"),

seen him in a dream

day has come"

"the

till

only where the inheritance

entirely
'

"when A. was

arranged

not

is

or the

44^'!

uleebalang interposes.

place of maldikat. This

Distribution of Effects.

of property

division

ceremonies are

Inteifei-ence

how they have

relates

in

ada yoh na aniah

g.

9.

"The day".

made

is

used

is

to an occurrence during the lifetime

grounds

administration

its

other cases the

all

for his intervention

arc as

follows
i".

That the

2".

That one of the

and consequently
3".

minors are involved.

interests of
heirs

is

discontentetl with the distribution made,

a suit before the uleebalang.

files

That the amount of the property

ministration

being

left

too large to justify

is

the hands of the

in

who

heirs,

its

ad-

are probably

ignorant persons.

The
matter
((ja,jli

reason

real
in

however

hand, cuts off

13^

^= "that

is

lo"/,,

which

is

when he

takes the

for himself as

ha prac

that the uleebalang,

of the property

due

the

for

of portions

fi.xing

of in-

heritance").

The teungku and

parties

to

the

heritable assets; gold

After this the

their liquidation.

the

to

i)

In

An

uleebalang.

shown him, and the

of the

kcuclii

account

is

given

with
to

the

the

debts are

in dollars is

as

we have

the

by the deceased during

is

estimated.

his

for

seen, in addition
lifetime, all his

absent, as for instance a friend or relative

Achehnese always place before his name the words iciisro

choke gently," as it is thought that to mention his name would result in

journey,

of the

are actually

up and arrangements made

liabilities include,

debts contracted

who

reckoned

property

interested

latter

and other valuables, including money,

total value of the

These

speaking of one

gampong go

who

maiiih^

is

on a

"may he

his being choked.

435
expenses,

funeral

by

unless

widow. Besides

his

these

this there

particular the expenses of a

in

from the

by the

given

duty

fulfilment of this

Another

more

length, the

has not, so

Shafi'ite

am

Allah

to

so as this

far as

the debt "to Allah." This includes

deputy

life

example

These are deducted

haji [baday).

in a position

time, but has availed himself of the

school

postpone indefinitely the

to

').

of debt

sort

is

settled, as for

where the deceased has been

effects after death,

to perform the haj during his

permission

voluntarily

are

custom

requires to be described at greater

is

and

also very prevalent in Java,

aware, been mentioned in any e.xtant work

There are comparatively few Mohammedans who do not leave

their death a considerable deficit oi ni\\n\ \yn\ycrs{(alat,

which every full-grown man has to perform

five of

Now

it

cannot

made good by

be

hold

the view that this latter

that

the

as

carefully

the

teach that

if

to

make up

to

do so

(rice

for

poor.

availed

of.

They

In

who

direct

deceased should be counted up as

every one of these a

Sumatra and

in

the

of authority

^)

mudd

of the

Java), should be given to

burden being borne by the inheritance. Others again

deceased leaves some property

the

the

[cjadlia)

hold

country, just as

the

of the

distribution

is

who are also in

among the poor,

by him,

galats omitted

as their deputies, paying

who

Those
the

the

and that

country

the

poor,

method may be

by

neglected

possible,

of the

grain

by the

or

hell,

to

gifts

opposition to this there are some Shafi'ite teachers

(alclts

in

if

of these

first

dole

them

to

his zualis are

for their services.

two views

be made

expressly

favour
raise

of the

require

the staple grain of the

in

prescribed in the case of the pitrah.

doctrine

bound

or to appoint others

need be

of the

The

Hanafites,

distribution

of food

no objection to the grain being replaced by

its

value in money.

may

It

1)

See

2) It

is

easily

my "Mekka",

For

Vol.

II,

that

many

all

the

Mohammcdaansch Rccht
necessary

teachers favour the practice

p. 310.

perhaps superfluous to observe that Mr. L.

this either in his

3)

be imagined

W.

or in his essay

C.

tlen

Berg never mentions

on the A/wijkiiigcn.

information on this point see the

edition with the marginal notes of as-Sharwani, Cairo 1305

Van

II.

Penalty

neglected"
prayers.

of Allah, and that neglect to perform this purely

forgiveness

"bodily" obligation

Ach. saunayang)

daily.

can only be cleared off by penance and punishment

merciful

at

of the Shafi'ite school that this arrear

doctrine

ruling

is

').

Tiihfah Vol.

Ill

p.

231

2,

436
based on

who

themselves
corn or

the

real or
is

also

views, since

sucli

whom

needy among

value in money, and

its

who

is

is

it

they

distributed

unite with a religious

life

pretended lack of means. The performance of galats by deputy

source

of profit

them, since the walls seldom or never

to

who

take this task upon themselves, and require substitutes

be capable of performing the galat

to

For

to their ad\antaL;c.

all

poor and

the

are

is

it

way

such a

in

known

are

as to satisfy

all

the requirements of the law.

In

category

the

to

on the death of persons of substance wlu) do not belong

Java,

of the

following

methods

exception

in

some

in

and

districts,

as an

which should have been performed by

galats.

during his lifetime and employing one or more santris

deceased

members

(especially

one of the three

persons),

rule

others:

Counting up the

i'\

the

(devout

"santri"

adopted as a

is

of the

kaiiin

of the mosque) to

servants

make

up the deficiency.

Paying the indemnity

2".

poor per

the

[fidyali) at the rate

As however

^alat.

it

of

mudd

of rice for

seldom happens that people have

the requisite quantity of rice in store, they resort to the expedient of

purchasing a sack of rice which

is

good

of the recipients of the dole, and giving

over and over again, so that

of the

to another. This

There

is

is

it

(i.

repeated

is

e.

the people

do actually receive the money.

done under the express taqlid

that

it

100 galats from one

point of fact the "poor"

in

Distributing the value of the rice in direct

3".
is

kaitiii)

say

for

another expedient

only the rich

')

money payments. This

of the Hanafite school.

resorted

who can make

to

in

order to cloak the fact

use of the system of fidyali or

the vicarious performance of galats. This expedient has been improvised

evidently not so

much

to satisfy the consciences of those of

means, as to multiply the chances of the

other

ilevotees

money

hundreds
on,

it

is

Shafi'ite

or

to

their

performance

doctrine,

or

Sec above pp. 344

Should

many would show

which

according to

et

may

of galats

even impossible

seq.

ofiicials

of the

of income.

sources

thousands of guilders.

probable that

superfluous

i)

the

for

increase

easily
full

moderate

mosques and

The sum due in

amount to some

payment be

insisted

a preference for the "ruling"

all

such paying

oft"

of galats

the requirements of the law

may

is

not

437

made

be

greedy votaries of

made good

will

be accepted

and the debt

is

ordinary

the

performance of galats

custom

prevails.

who does

not

Acheh

as

way

and

right

is

off

plenty

the

in

of

are

thus equally strongly inclined

will

shall repeat ten

districts

fee

for vicarious

of Java

where the

person of substantial means

who

just as great,

less

On

and

at

ritual

death leave

their

Here too

prayers.

grasping than

in

Java, and

uphold the unauthorized view

to

taken by some Shafi'ite authorities.

is

wiping

that this

just."

people

and ulamas are not a whit

Icitbl's

matter

for the

sum

"upper classes," the farce we have just

the

the

this

').

are

is

difficult to

purpose named, but

which the fidyah or

in

paid

is

be

we promise

back again. This we

behind them great arrears of uncompleted

ness of the heirs

will

Give now

200 guilders, that the oldest and wisest

the

belong to the

there

it

be paid through our co-operation. All

thus

it

for the

After every death of a

sketched takes place

In

due form

in

will

we ask for ourselves is

among us may distribute
This

his heirs

for this purpose.

of the debt due to Allah, and

be immediately handed

fact

times,

to the value of two thousand

one of us as fidyali or recompense

of 200 guilders to

amount

from coming to an agreement

galat-fees

view of the interests of

of one tenth

nothing to prevent the

is

the following fashion. "Your relative," they

more than two hundred

set apart

in

or

in

say, "has left galats to be

guilders, but in

ofif

But there

tratidc.

fidyali

somewhat

with the heirs

may

of

subject

the

in

the other hand the covetous-

many

cases they declare that

incapable of calculation, and that though the deceased

neglected his chief religious obligations for years, he has

left

no account

of his omissions.

Nevertheless
called

it

sometimes occurs

by the Achehnese)

of the

estate as

for

the

Acheh

also

that padiah (as

neglected prayers and fasts

is

it

paid out

an imperative debt, especially where the amount due

can be fairly accurately fixed.

implies,

in

idea involved

i) Sometimes the play has a

an Arab who had been invited

is

As

the

x\?i.m&

that of a compensation without resorting

less agreeable ending.

to

padiah [hx. fidyah ^^X3S\.%om)

know

of a case in Bant2n, where

a funeral feast, witnessed for the

first

time in his

life

method of distributing the fidyah. He saw the purse containing the money passed from
hand to hand with the usual formal gift, acceptance and return. It came to him in his
turn, but after he had duly accepted the money, he absolutely refused to restore it, in spite
of all representations based on tlie adat. The chance of profit proved too strong for him!
this

438
to

so

iaqlid,

custoin

repeatedly from

repurchased

are also

galats

the

that

be met

to

is

is

Cases of fanning out the

recipient.

its

with,

which

to yivc a ciiiantity of rice,

these are likewise called padiah

but

in the vernacular.

After

Achchno-Mo-

law ofinhcii- "-'State

tancc.

debts have been deducted from the total sum at which the

all

Valued,

is

whose services are

heirs.

Hence

distribution

it

uleebalang directs the kali or some other ulama

the

up the portions of the various

available, to reckon

follows that the

Mohammedan

most of the departures from

law mainly controls the

this

law introduced by the

Acheh have already been described. Such are the deduction

in some districts of one-half of the atra siharciikat
(common earnings of man and wife) for the benefit of the survivor of
adat of

from the estate

the two (see pp. 365-6 above); the rule that raiment or ornaments given

by the man

to his wife form, with few exceptions, part of the husband's

estate (pp. 327-8); that married people

do not

inherit from

one another

unless the janji jcunamcc has expired before one of the two dies

and that presents of parents

to

quently taken into account at the

(p.

To

357).

reasons

that

this

distribution

of the parents' estate

be added that the adat requires for various

and

rice-fields

and weapons

the portion falling to each

to the sons.

fixed in dollars, the supervision

is

of the just distribution of movable and immovable property

various

363);

houses and their enclosures should as a rule be assigned

to the daughters,

Where

may

it

(p.

their children [pcunulang) are subse-

claimants rests on the tcungku of the

gampong

among

as the

the

deputy

of the uleebalang.

The
of

the

latter, as

we have

ulamas and

approve of

this

seen, takes

kalis,

application

io"/o as

ha prat-,

whose covetousness only allows them

of the

adat

when

it

turns

advantage. The uleebalang gives part of his share by

to the kali or idania,

The property

Control of
o^^ fatherless
infants.

'^

usually

deceased,

and to the

of infant children

handed over
however,

to the disgust

kciichi

own

of a present

and tcungku.

who have

lost their father

to the custody of the mother.

show pro forma

to their

way

to

their

interest

The
in

by death

walis of the

the childrens'

concerns by requesting the widow, on the 44"! or ioo"> day after his death,
to exhibit to

them

all

the property which belongs of right to the children.

This pretended interference

is

simply to save them from being subse-

quently charged with neglecting the interests of their young relations, and
enabling them to say "wc have satisfied ourselves fully as to their means."

439

Where
property

motlicr

tlie
is

left

also

the administration

dies,

of

confidence in them, in

which case he takes the matter into

hands. This he does only too often, when the property

excite

to

his

greed.

The same

that

it

into

finds its

the

fruitful

is

al-mal

who

die in

way

into the pockets of the uleebalangs.

the

or no account of the profits.

furnishes,

as

Of

the

these

may

easily

very

least

with

the

slices are

constantly cut

oft'

is

that

professes

to

its

is

disposal,

from the principal. Should the uleehis

son or whoever else

of the

matter and to have

balang die before the settlement takes place,

succeeds him

be sup-

even when these have attained their majority,

endlessly deferred, and in the protacted "deliberations" as to

fresh

enough

money under his control and renders

As a rule, however, the settlement

little

claimants,

treasury)

(state

of abuses.

uleebalang trades with

large

own

Acheh frequently
means really

bait

source

his

which

the

Such a system of administration

posed

orphans'

often happens in regard to the estates

of absent persons, while those of foreigners

disappear

the

to their father's brothers, unless the uleebalang has no

know nothing

found no notes or reliable witnesses

in

regard to the administration,

and thus excuses himself from making any payment whatever.

40'
'

^ ''^/Taalayiq
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le

ItxiTTt

"an

iO'

30'

:r^-*'
20

V.

Smo'i

10

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30'

50'

p. J.

MULDEK,

)y

or

CMifORNlA
UNIVERSITY OF
RIVERSIDE

05.-

LlTU.

96"

and the

iieWhboiiriii^' littoral states.

Scale

.'300,000

EBaiee

Explanation.s and abbreviations

" -- StcaJnliummm/

Carria/ge

road

6-

Ounbnq

G' Olc

Zujiil mihtiiJi/ Iliad

Foclfnith

A/; h'rtieni/.

Ahii.

Kaaia

Bonndtifi/ o/'Difisu>nj>

K.

Boundari) of Su]>dioUion.s

L.

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M. Matiiwsah

5'30

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330

Lam

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Mih/ury Post.

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ACHEHNESE DWELLING-HOUSE.
(SEE PP 34 ET SEQ.I

EXPLANATORY TABLE.

LejKjth Elcnatioii

KEl'NALEl'EXO

a.

baicblocki resting on Ihe TECXAMBA' or

U nhom so ccntimetii'* nbove thu level
at the luiroundlng ground.
TAJifcH
pom siirporttDg ni!n knd AuxtlUT; rooft.
.T0Y
lower trftiovorae glrdm the end* of which nro (lied In
ralHcd ground, lYhlch

h.

cut Id the poxbi,

slots

Scale

ill

100

mid

1 in

JO

BO'

*.

LHl'E

lower leDgth\vI<ic glrden similarly

= Door-Jniats.

ftxed.

GRATAN =

mpplcmentnrrglnlertplBced on the lower IraTuTnrao

gLMcn to carry the Boor-]oLsti, which ato of lea thlcltDm than
the lower lengthwise ifirder*.
wftU-plalM ned to the topofUieprlodpal
g. BAEA PASYANG
piMB. of which the two centnt onm mrry the ovtlUtg-latsU.
K BARA I.lN'TEt'NG
mmug-JoliU, which nl>o serve tutle-bcuiu
f.

for the top-rftenL

/ TITIMAMA =
the Achchncw
1-

celllDjt'lolBU. Cllliig arl^ only

found In some of

boaten.

DIRI

kin.po to nliloh aro nunoncd thuntftenofthDmaln

roof, which are nolcbed otm ouli other at the top. The lower
BDda of Ihute piMlB, like thoK ot the roRcrs, real oubroadiuppottlng hcams,

TULECiEKO RUfiKG

iherldw. WhonthethatchiBOEBONGIor
palm-Uiives (fin lUQurvuya) or tilpah-lenvua lia been set In
lu plaoe and anutbir covering (TAMhONG) of woven cocoanut
leave* (BLEUET) hai been pluvd on the top of tho tidge, the
whok- rldu U called DUB, the omanontal topoftlietldgetwlng
styled VLfeK DUE.
m. GEDNEL'KTUN GASEU^
the long i1dt{c-pol to keep the rafCuN
1.

uo

In poilHoD.
>.

GASEt'E AtiAM

("male")

nulo ralUn which

e.

down

llufjoenit" or the -gmifUlOUII".

thi- "biiia

p.

project

below the roof. We abio And QABEUS IN6ko t-femalo retlert"),

whicb only extend to the edge of the roof, GASEl'f: AGIING
reucb
hr as the bam",
GASEL' GASTL'SG which have no support from beni-nlh, and
more tlonder sapplomentary polea cnllcd BEt'I.EUBAlu, oUcd
made of bamboo.
KAXO
intermediate or wall-posla extending from the lloor to

(not always employed) whIcb only

GEUOULSNG, GEUSri^NO
nKTeii tho nKun.

or

PBUNUGCLfiNG = poles which

fl.OECNEL'NTONBEULEL-B-CfH-purUM laid lonBU'wIseaboic the

polea on the lop of the ralten, KDd surving to keep the alipr.

Eiul EIcDCltwii
Gruniid phut

of

llif

1 iu

so

plomentary mftora In ponltlou.

NEITDEt'E' GASEUfi = the mve-board which support* nt tholi
lower und all the rafters of the main roof. Thu i)olnted I'nds of
the main rafters penelraio tlUs board, while thu snpplymuntary
simply rest against lt> nirfiice.
JfEliDUE- BEfLECBAlH
a f Ip of timber agalnit ivblchrcit
tbe vnda of the more slender tupplemoolary rafters. This ttrip
Is iIkvi] to thu col* of the main rklten which project through
tbo timber plnCv Just described.
two beams laid leugthivlite thtougb which project
INDRSNO
tho upper main bcnnis of the gable ends, which are longer than
raftuni

f.

r.

tb*j

rclvv

V.

They prujvd from under tbo roof far unongh to

and tnpport the beams wtiloh form thobaalsoltbegablo-

tie-beams.

trlangle at either end uf tbe bouse.

>< the beam wlilok

CHEUUEUMbN

trlangle.

On

M PEn>EI'Pl
the

=i

wMo

V8Unc

eirdew ot the roof

due

The

polnt4.'d

which servos lo keep

ends of thB glrdBW

project be)-oiid IL

vlset-boordi *rvlBg to dose tho openings wlilcb

to the dlinirouce In holglit butweou tbo middle and

PLANGAS
arx:

or faolaboard,

(Irm.

poM through IhU ptauk and

*.

fgrnu thu He ot tho gnblouppvrbeamiinxvdtathclopsotllio

thi* also rmit the

nutlD postc and tbe supporu of tho ccltlng.

the covering of tho triangular gable-end wblnb
TL'LA' ASGISS
project) beyond the end of the hotue and alupM uuiirard from
tall

side noon,
y.
t.

JL.

wcdigc* 10 keep the beams (Irmly Dxcil In the posU.

sklrllug to conceal the beam* of the floor.
Above wlilcb tbo wall begins. ThU baee boo usually u fiotpnentary
son of pauel ornumcntirtlou. AU walU are oallKd -bliilOh".
KHt'KINDANO = horlKintal planking of tho wall above the

BAIud

NEUDUK' BINTEII

IS.

and obovo the -ucudue' lilnWh"; the decomli'd part of Uie

wall begins above thl< again.
PCPISAiNU
horliouWl moulding va the -keu kin dang".

C.

TAPA' CUATii

floor

Inlertanlng

obeoi hoard padurn ofjimoontatlon funnud of

latlia.

D.

EfMPrNii MIRAHPATl ail, ''"loTe-nt") = decoration oonslBtlug

K.

JEUREIJA

of hi.'art-<liaped openings.

TrelUawork shatlliig the open triangular spactn

In tbe gobli^onds, over the walls of the slde-vonwidabs.
sli-ps for mounting ftomtbeslde to tbe middle floor*.

y. fe'.TftON

These are Oxcd against the pinngans.

floor, whether made of plank* or of split h&niboos sown
together with rattan. Is called ALKUfi. Tb# planks which Ue
above Lbe GRATAN8 (/) and arc cut to ahape round the poaU
so a* to kuop Uie loose enda from JortlluM, aro called TUEB
ORATAN. NEUUUfi- PIKTO ("door-baso") Is tho name glvon to

KM. Tbe

diior.
tho threshold, wblch 1* laid on the lloor lu front of the
When -threshold" Is referred to wlthaneyontthcrto the locality,

shutters of tlie windows and

Is Cftllod AilPEl^T, Both the
Tho
the stationary pauI in the wall ur ciUIl TINOKAB.
pace between lbe baraa and the rldgeoftbi'tooflscullodPARA,
whethui thuru Is colling or not AU pointed ends
It

Eavrs

of' the

aUap

roof.

no matter

Pt'TfiKG. and the combination of bole and pointed

thercisan
or ClIEUNEURUfi". To shelter the sUlrs
and lowor
extension of the roof which with Its post* and upper
beams bears tbe name of BECLABA. Tbe 8EULASA Is sometimes
are called

end CHRUE'

piuvlded with a raised

floor.

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