Sir Hugh Charles Clifford

Atalanta in Calydon.

In writing of the Âmok, which DÂto’ KÂya BÎji Derja ran in the streets of KuÂla TrenggÂnu, I have spoken of suicide as being of very rare occurrence among Malays of either sex, and, indeed, I know of no authenticated case in which a man of these people has taken his life with his own hand. A Chinaman, who has had a difference of opinion with a friend, or who conceives that he has been ill-treated by the Powers that be, betakes himself to his dwelling, and there deliberately hangs himself with his pig-tail, dying happy in the pleasing belief that his spirit will haunt those who have done him a wrong, and render the remainder of their lives upon earth 'one demned horrid grind.' Not so the Malay. He, being gifted with the merest rudiments of an imagination, prefers to take practical vengeance on his kind by means of a knife, to trusting to such supernatural retaliation as may be effected after death by his ghost.This story deals with a suicide which occurred in Pahang in July 1893, and I have selected it to tell, because the circumstances were remarkable, and are quite unprecedented in my experience.

If you go up the Pahang River for a hundred and eighty miles, you come to a spot where the stream divides into two main branches, and where the name Pahang dies an ignominious death in a small ditch, which debouches at their point of junction. The right stream,—using the term in its topographical sense,—is the Jelai, and the left is the Tembeling. If you go up the latter, you come to rapids innumerable, a few gambir plantations, and a great many of the best ruffians in the Peninsula, who are also my very good friends. If you follow the Jelai up past KuÂla Lipis, where the river of the latter name falls into it on its right bank, and on, and on, and on, you come to the SÂkai country, where the Malay language is still unknown, and where the horizon of the people is formed by the impenetrable jungle that shuts down on the other side of a slender stream, and is further narrowed by the limitations of an intellect which cannot conceive an arithmetical idea higher than the numeral three. Before you run your nose into these uncleanly places, however, you pass through a district dotted with scattered Malay habitations; and, if you turn off up the Telang River, you find a little open country, and some prosperous-looking villages.

One day in July 1893, a feast in honour of a wedding was being held in one of these places, and the scene was a lively one. The head and skin of a buffalo, and the pools of blood, which showed where its carcase had been dismembered, were a prominent feature in the foreground, lying displayed in a very unappetising manner on a little piece of open ground. In one part of the village two men were posturing in one of the inane sword-dances which are so dear to all Malays, each performance being a subject of keen criticism or hearty admiration to the spectators. The drums and gongs meanwhile beat a rhythmical time, which makes the heaviest heels long to move more quickly, and the onlookers whooped and yelled again and again in shrill far-sounding chorus. The shout is the same as that which is raised by Malays when in battle; and, partly from its tone, and partly from association, one never hears it without a thrill, and some sympathetic excitement. It has a similar effect upon the Malays, who love to raise a sÔrak,—as these choric shouts are termed,—and the enthusiasm which it arouses is felt to be infectious, and speedily becomes maddening and intense.

All the men present were dressed in many-coloured silks and tartans, and were armed with daggers as befits warriors, but, if you had an eye for such things, you would have noticed that all the garments and weapons were worn in a manner which would have excited the ridicule of a down-country Malay. It is not in Europe only, that the country cousin furnishes food for laughter to his relatives in the towns.

In a BÂlai, specially erected for the purposes of the feast, a number of priests, and pilgrims, and lebai,—that class of fictitious religious mendicants, whose members are usually some of the richest men in the villages they inhabit,—were seated gravely intoning the KurÂn, but stopping to chew betel-nut, and to gossip scandalously, at frequent intervals. The wag, too, was present among them, for he is an inevitable feature in all Malay gatherings, and he is generally one of the local holy men. 'It ain't precisely what 'e says, it's the funny way 'e says it;'—for, like the professionally comic man all the world over, these individuals are popularly supposed to be invariably amusing, and a loud guffaw goes up whenever they open their mouths, no matter what the words that issue from them. Most of his hearers had heard his threadbare old jokes any time these twenty years, but the ready laughter greeted each of them in turn, as though they were newly born into the world. A Malay does not understand that a joke may pall from repetition, and is otherwise liable to be driven into the ground. He will ask for the same story, or the same jest time after time; prefers that it should be told in the same manner, and in the same words; and will laugh in the same place, with equal zest, at each repetition, just as do little children among ourselves. A similar failure to appreciate the eternal fitness of things, causes a Malay RÂja, when civilised, to hang seven copies of the same unlovely photograph around the walls of his sitting-room.

Meanwhile, the women-folk had come from far and near, to help to prepare the feast, and the men, having previously done the heavy work of carrying the water, hewing the firewood, jointing the meat, and crushing the curry stuff, they were all busily engaged in the back premises of the house, cooking as only Malay women can cook, and keeping up a constant babble of shrill trebles, varied by an occasional excited scream of direction from one of the more senior women among them. The younger and prettier girls had carried their work to the door of the house, and thence were engaging at long range in the game of 'eye play,'—as the Malays call it,—with the youths of the village, little heeding the havoc they were making in susceptible male breasts, whose wounds, however, they would be ready enough to heal, as occasion offered, with a limitless generosity.

The bride, of course, having being dressed in her best, and loaded with gold ornaments, borrowed from many miles around, which had served to deck every bride in the district ever since any one could remember, was left seated on the geta, or raised sleeping platform, in the dimly lighted inner apartments, there to await the ordeal known to Malay cruelty as sanding. The ceremony that bears this name, is the one at which the bride and bridegroom are brought together for the first time. They are officially supposed never to have seen one another before, though no Malay who respects himself ever allows his fiancÉe to be finally selected, until he has crept under her house, in the night time, and watched her through the bamboo flooring, or through the chinks in the wattled walls. They are led forth by their respective relations, and placed side by side upon a dais, prepared for the purpose, where they remain seated for hours, while the guests eat a feast in their presence, and thereafter chant verses from the KurÂn. During this ordeal they must sit motionless, no matter how their cramped legs may ache and throb, and their eyes must remain downcast, and fixed upon their hands, which, scarlet with henna, lie motionless one on each knee. Malays, who have experienced this, tell me that it is very trying, and I can well believe it, the more so, since it is a point of honour for the man to try to catch an occasional glimpse of his fiancÉe out of the corner of his eyes, without turning his head a hair's breadth, and without appearing to move an eyelash. The bridegroom is conducted to the house of his bride, there to sit in state, by a band of his relations and friends, some of whom sing shrill verses from the KurÂn, while others rush madly ahead, charging, retreating, capering, dancing, yelling, and hooting, brandishing naked weapons, and engaging in a most realistic sham fight, with the bride's relations and friends, who rush out of her compound to meet them, and do not suffer themselves to be routed until they have made a fine show of resistance. This custom, doubtless, has its origin in the fact that, in primitive states of society, a man must seek a wife at his risk and peril, for among the SÂkai in some of the wilder parts of the country, the girl is still placed upon an anthill, and ringed about by her relations, who do not suffer her fiancÉ to win her until his head has been broken in several places. The same feeling exists in Europe, as is witnessed by the antagonism displayed by the school-boy, and even the older and more sensible males of a family, to their would-be brother-in-law. It is the natural instinct of the man, to protect his women-folk from all comers, breaking out, as natural instincts are wont to do, in a hopelessly wrong place.

As I have said, the bride had been left in the inner apartments, there to await her call to the dais; and the preparations for the feast were in full swing, and the men were enjoying themselves in their own way while the women cooked, when, suddenly, a dull thud, as of some falling body, was heard within the house. The women rushed in, and found the little bride lying on the floor, with all the pretty garments, with which she had been bedecked, drenched in her own blood. A small clasp knife lay by her side, and there was a ghastly gash in her throat. The women lifted her up, and strove to staunch the bleeding, and as they fought to stay the life that was ebbing from her, the drone of the priests, and the beat of the drums, came to their ears from the men who were making merry without. Then suddenly the news of what had occurred spread among the guests, and the music died away, and was replaced by a babble of excited voices, all speaking at once.

The father of the girl rushed in, and, as she lay on the sleeping platform, still conscious, he asked her who had done this thing.

'It is my own handiwork,' she said.

'But wherefore, child of mine,' cried her mother, 'but wherefore dost thou desire to slay thyself?'

'I gazed upon my likeness in the mirror,' said the girl, speaking slowly and with difficulty, 'and I beheld that I was very hideous to look upon, so that it was not fitting that I should live. Therefore I did it.'

And until she died, about an hour later, this, and this only, was the explanation which she would give. The matter was related to me by the great up-country Chief, the DÂto’ MahrÂja Perba, who said that he had never heard of any parallel case. I jestingly told him that he should be careful not to allow this deed to become a precedent, for there are many ugly women in his district, and if they all followed this girl's example, the population would soon have dwindled sadly. Later, when I learned the real reasons which led to this suicide, I was sorry that I had ever jested about it, for the girl's was a sad little story.

Some months before, a Pekan born Malay had come to the Jelai on a trading expedition, and had cast his eyes upon the girl. To her, he was all that the people of the surrounding villages were not. He walked with a swagger, wore his weapons and his clothes with an air that none but a Court-bred Malay knows how to assume, and was full of brave tales, which the elders of the village could only listen to with wonder and respect. As the brilliant form of Lancelot burst upon the startled sight of the Lady of Shalott, so did this man—an equally splendid vision in the eyes of this poor little up-country maid—come into her life, bringing with him hopes and desires, that she had never before dreamed of. Before so brave a wooer what could her little arts avail? As many better and worse women than she have done before her, she gave herself to him, thinking, thereby, to hold him in silken bonds, through which he might not break; but what was all her life to her, was merely a passing incident to him, and one day she learned that he had returned down stream. The idea of following him probably never even occurred to her, but, like others before her, she thought that the sun had fallen from heaven, because her night light had gone out. Her parents, who knew nothing of this intrigue, calmly set about making the arrangements for her marriage, a matter in which, of course, she would be the last person to be consulted. She must have watched these preparations with speechless agony, knowing that the day fixed for the marriage must be that on which her life would end, for she must long have resolved to die faithful to her false lover, though it was not until the very last moment that she summoned up sufficient courage to take her own life. That she ever did so is very marvellous. That act is one which is not only contrary to all natural instincts, but is, moreover, utterly opposed to the ideas which prevail among people of her race; and her sufferings must, indeed, have been intense, before this means of escape can have presented itself to her, even as a possibility. She must have been at once a girl of extraordinary strength and weakness: strength to have made the resolve, and, having made it, to fearlessly carry it into execution, dying with a lie on her lips, which should conceal her real reasons, and the fact of her rapidly approaching maternity; and weakness in that the burden laid upon her was greater than she could bear. Poor child, ignorant, yet filled with a terrible knowledge, false, yet faithful even unto death, strong in her weakness, with a marvellous strength, yet weak in her first fall.