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The legend of the safflower and the celestial princess of Lingga mountain

If you are not familiar with the legend of a swan maiden, it is a mythical creature who shape-shifts from human to swan form.

The basic story line of this legend is that the male character spies on the maiden while bathing (which is considered sexual harassment by today’s standards). Then the man snatches away the feather garment or some other article of clothing, thus preventing her from fleeing, (which is another criminal act of theft) and finally the man forces her to become his wife (which is actually a case of kidnapping).

Putting aside the multiple criminal offences in this folktale, similar legends are found across the world.

The Ranee of Sarawak Margaret Brooke recorded several interesting legends in her book My Life in Sarawak(1849) and one of them is almost similar to the swan legend. Only, this folktale starts with the safflower plant and has a tragic ending.

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Margaret recorded several legends in her book about Sarawak including how paddy came to Sarawak, the story of ikan pasit and how the coconut tree came from fairyland. Credits: Creative Commons.

The story of Safflower and a man named Laja

Margaret relates how rich the Batang Lupar district is in legends, and tells a story told to her by a fortman’s wife in Simanggang.

“Every one living in Simanggang knows the great mass of sandstone and forest, called Lingga mountain, and all those who have travelled at all (so said the fortman’s wife) have seen this Lingga mountain and know how high and difficult it is to climb, and how a great stretch of country can be seen from its flat and narrow top with the wide expanse of sea stretching from the shores of the Batang Lupar across the great bay of Sarawak to the mountains beyond the town of Kuching,” Margaret wrote.

According to the legend, there was a young Iban man named Laja who lived in the village at the foot of Lingga Mountain. One night, a beautiful lady appeared to Laja in a dream.

She told Laja to “rise early the next morning, before the trees on the banks of the river had emerged from the mist of night, and climb Lingga Mountain, where he would find the safflower at the top.”

The spirit went on to explain that this plant would cure most illnesses, especially sprains and internal inflammation.

Laja and his journey to Mount Lingga

The next morning, Laja woke up and followed everything the lady told him to (because when a mysterious figure in your dream tells you to do it, you should do it).

Halfway up the mountain, Laja saw a rainbow just above the fog. Looking at the bright rainbow, he knew that the spirit of the mountain – a celestial princess – was about to descend by way of the rainbow to bathe in the mountain stream.

Instead of waiting and wondering how she looked like, Laja went on his way to the top of the mountain.

After spending some time looking, he found the safflower plant and brought it home to his village.

Laja pounded the plant and gave it to his people who were sick, but the plant was unreliable.

While some were cured, others did not benefit from it and died from their sickness.

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A safflower plant. Credits: Creative Commons

Simpurei and the celestial princess of Lingga mountain

Despite the unpredictability of the safflower plant, its benefits still outnumbered its failures. Eventually, they ran out of the safflower to cure the sick.

One day, a man named Simpurei decided to look for the safflower without telling anyone of his intentions.

Halfway up the mountain, Simpurei saw a rainbow with both ends resting on the sides of the hill opposite the mountain just like Laja did.

He then heard the sound of water and rustling close by. Simpurei peered through the greenery and that was when he saw the most beautiful woman he had ever seen. She was a celestial princess, who was also the spirit of the mountain.

The woman was naked with hair falling down to her feet. She used a bucket of gold to pour water over her head.

Just like the swan maiden legend, Simpurei stood in awe of the woman’s beauty. Suddenly, he accidentally broke a twig that he was holding.

Surprised at the sound, the woman looked up and saw Simpurei. She fled to a bed of safflowers near where her clothes were lying.

As the woman ran away, a strand of her hair was caught in the bushes.

Instead of a feather garment, Simpurei decided to take the hair as it shone and glistened in the sun.

He took off immediately, feeling happy that he had a strand of a celestial maiden’s hair for his keeping. The man even forgot what he came to the mountain for; which was the safflower.

Simpurei’s tragic end

Unfortunately for Simpurei, he barely reached his home when he was caught with a sudden sickness.

Upon hearing about his illness, his villagers slowly crowded his home to visit Simpurei.

Many tried to help cure him, summoning all the shamans and medicine men that they knew, but none of them could heal Simpurei from his mysterious illness.

In his sickness, Simpurei managed to tell the people of his adventure up in the mountains. From how he watched the celestial princess taking a bath in the mountain stream, to keeping a strand of her hair.

Eventually, he passed away due to his sickness. The elders of the village believed that Simpurei was punished for staring at the celestial princess bathing naked at the mountain stream.

The Brooke battle against the Iban from Gaat river at Nanga Pila in 1916

About a century ago, the Iban from Gaat river, a tributary of the Baleh river, had been a cause of serious concern for the Brooke government.

They caused mayhem in the area with their headhunting attacks on their neighbouring tribes living upstream of Kapit.

What’s more, this group of Iban headhunters were often helped by their fellow Dayaks of Emperan from the Dutch border (Kalimantan).

In 1915, the government issued a warning to the surrounding longhouses especially at Baleh and Mujong rivers not to go to above Kapit unless in large parties.

Unfortunately, these warnings were not always heeded and the Iban headhunters from Gaat and Emperan continued to cause trouble.

In November that year, the Iban Gaat killed two Tanjung people near the mouth of the Baleh river.

A month later, they attacked a group of Ukits, killing three people. But the Ukits put up a good fight and caused considerable amount of losses on the Iban Gaat.

Charles Brooke’s intervention

Sarawak Rangers
According to S. Baring-Gould and C.A. Bampfylde in their book “A History of Sarawak under its Two White Rajahs”, the Sarawak Rangers battalion pictured here was composed of some 275 Iban, 100 Sepoys, 50 Malays, 25 Javanese, and 20 Philippine bandsmen, under an English Commandant and an Instructor. The force was established in 1846 under a native officer of the Ceylon Rifles. Photo credit: Lambert and Co.

The second White Rajah of Sarawak Charles Brooke decided to step in. In January 1916, he ordered an extra guard of Sarawak Rangers to be posted at Kapit.

He himself even visited in March that year to discuss the problem with people from Baleh and Mujong rivers.

These people had moved downstream of Kapit due to the conflict. Charles decided that they should remain below Kapit for three years until 1919 before he would allow them to farm on the land above Kapit. This was only, however, provided that the Iban Gaat ceased to cause trouble.

In the same month, news came that the Ibans Gaat had attacked the Punan Bunuts and taken 14 heads, although they had lost four of their own men.

Toward the end of March, the then resident of Kapit G.M. Gifford received information that a party of Iban Gaat and Emperan was about to attack the Punan Bah. The force was reportedly to be 400 strong.

Gifford immediately went to Sibu to recruit 50 well-armed Malays and some Sarawak rangers. To make up his 200-man force, he also recruited the Kayans to help him in his mission.

The resident was planning either to give warning to the Punan Bahs or to meet the enemy party on its way back.

The Battle of Nanga Pila

The Iban from Gaat and Emperan had an ill-fated encounter with the Brooke force which was led by Gifford on April 1 at Nanga Pila, a tributary of Rajang river.

The government force destroyed many of their boats. The battle continued on the next day where the Ibans Gaat and Emperan tried to ambush the government party.

The attempt failed with large numbers of them shot down. Those who tried to escape were killed in the water or drowned.

All of their 15 war boats were taken by the Brooke force and it was estimated 200 of them died.

Meanwhile, the government reportedly only suffered one injury, a Kapit fortman named Impin who was wounded in the arm.

The aftermath of Nanga Pila battle

Even though the Iban from Gaat river suffered a tremendous loss during their battle with the Brooke government at Nanga Pila that fateful day, it somehow made them even more resilient.

They continued to attack their neighbouring tribes over the next few years.

So in 1919, the Brooke government sent out a punitive expedition against the Ibans from Gaat once again led by Gifford.

He was joined by Bertram Brooke, Charles’ son and the brother of third Rajah Vyner.

The Gaat expedition was one of last few punitive expeditions which took place before the peacekeeping ceremony on Nov 16, 1924 at Fort Sylvia, Kapit.

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A memorial stone to commemorate the 1924 peace-making ceremony.

Melanau inheritance laws, and a case from the 19th century

When it comes to inheritance, the deceased usually leaves behind a written will to detail how their property is divided.

If there is no will, then the matter will go to court. Even if there is a will, unhappy family members sometimes will challenge the content of the will.

But what happens when there is no written will? Back in the olden days, Sarawak natives relied on adat or custom for such rulings.

Here is an example of a Melanau inheritance case recorded from the 19th century:

One of Brooke administration’s resident Claude Champion de Crespigny published some works on Sarawak including On the Rivers Mukah and Oyah in Borneo (1873) and On the Milanows of Borneo (1876).

During his stay in Borneo, he witnessed how a Melanau inheritance case took place.

There was once a man named Balang who lived happily with his wife Biam in a longhouse.

Before he was a married man, Balang took two young girls as his adopted children. As for Biam, she adopted a girl before she married Balang.

Since they could not have children on their own, the couple raised the three children as their own.

One day, Biam suddenly passed away. Her sister, Nipiak came in to claim her inheritance from Biam’s property.

Balang did not deny Nipiak’s right but still proposed the matter to be settled in a court. The court then decided the inheritance should be divided according to adat.

Firstly, the couple’s shared properties were divided between Balang and Biam. de Crespigny wrote, “The whole estate, consisting of guns, plantations, share of a house, share of a slave, ornaments, and even cooking utensils, to be sold, and the husband to take his one-half.”

If only the couple had biological children on their own, two-third of Biam’s share of the property could have gone to them. Then one-third of the property gone to the adopted children. Hence, Nipiak would have been left with no share of her sister’s property.

In this inheritance case, the court decided one-third of Biam’s property to be divided among her three adopted children while another two-third was left to Nipiak.

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de Crespigny’s thought on the inheritance case

In the end, Balang did not inherit anything from his wife’s property. de Cresigny pointed out, “That which appeared so curious to me, was the fact that the husband was entitled to nothing at all, and only got his half of all the property which belonged in common to him and his wife during the lifetime of the latter.

“I found upon inquiry that she might have made a will in favour of her husband or others, either in writing or verbally before witnesses, but this not having been done, had there been no relatives at all to claim inheritance of her share of the property, it would have gone to the state, and the husband, even under such circumstances, could claim nothing. The Tuahs (leaders) say that this has been custom from time immemorial.”

While many (especially men) might not be happy with this, there is one ancient inheritance law belonging to the Bidayuh that could never be practiced in present day.

James Brooke, in his diary which was published in Captain Rodney Mundy’s Narrative of Events in Borneo and Celebes down to the Occupation of Labuan (1848) wrote about “babukid”.

With babukid, if there were two parties in dispute over the inheritance of land and fruit trees, each party would go out headhunting.

The one who returns with a head will get to claim the inheritance. Meanwhile, if both parties succeeded, then the property would be divided between the two.

Headhunting to settle an inheritance just shows how there’s always a loser when it comes to settling a dispute.

A Selako legend of the Golden Monkey and the Sultan of Sambas

The Selako people are an indigenous group found mostly in West Kalimantan, Indonesia and the western part of Sarawak, Malaysia.

Although they are grouped under Bidayuh by the Malaysian government, they have their own unique culture and language which bear little resemblance to other Bidayuh groups.

Here is a Selako legend about a golden monkey that the current generation might not have heard of:

Sarawak museum curator Tom Harrisson recorded the story from a Selako man named Pengarah Otoh from Biawak in December 1948.

Long time ago, there was a Selako husband and wife clearing a part of the jungle for their rice paddy.

At that time, the area was ruled by the Sultan of Sambas.

One day while doing their work in the clearing, a monkey came and ruined the couple’s paddy which they had planted previously.

The husband then told his wife to follow the monkey. Carrying a piece of wood from the fire, the wife started to follow the monkey.

The moment she got up close to the monkey, the wife hit it with the wood, killing the monkey almost immediately.

The Golden Monkey

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When she saw that the monkey had died, she returned to the hut and told her husband to fetch the dead monkey.

Thus, the husband went out to where the wife had killed the animal. But to his surprise, he was unable to lift the monkey. That was when the man found out that the dead monkey was made of gold.

He went home and told his wife about the golden monkey. Night soon came and the couple went to sleep.

That night, the man had a dream. A ghost appeared to him, telling him, “If you want to fetch that monkey, you must prepare it by wrapping it in yellow cloth, and then you will be able to carry the monkey back.”

The man woke up the next morning pondering about the dream. As much as he wanted to follow the dream, this was the day when common people like him only had bark cloth to wear.

There were Malays who had fabrics, but they did not have any yellow cloth. Only Malay Sultans were permitted to wear yellow cloth back then.

Meeting with Sultan of Sambas

Having thought about it over and over again, the man decided to see the Sultan of Sambas.

After travelling for three days, he arrived at the Sultan’s palace. There, he was granted an audience with him.

When the Sultan found out that he was asking for yellow cloth, the king was angry, as commoners were not allowed to wear yellow clothing.

But the man explained himself; of how his wife killed the animal and how it turned out to be a golden monkey.

On hearing the story from the man, the sultan proposed an arrangement. He could not give the man a yellow cloth but he would go to fetch the monkey with the man.

The man agreed and they both went to take the body of the golden monkey.

When they arrived there, the golden monkey was still where the wife had killed it. Using the yellow cloth that the sultan brought, they both were able to carry the monkey to the man’s home.

Then the Sultan said to the man, “The right ear from this golden monkey I am leaving with you but the rest I must have for myself.”

What was more, the Sultan promised the Selako man, “From this day forward I will not take any tax from you, on to your children and grandchildren, and on to all those descended from you.”

Being a loyal subject to the sultan, the man agreed with the arrangement. He gave the golden monkey to the Sultan of Sambas with only the right ear left for himself.

Legend of the origin of the Sebuyau people you might never heard of

Sebuyau is a small Sarawakian town located between Sri Aman and Simunjan.

The legend of Nensang Kanau and the Giant spirit

According to a legend, all Sebuyau people are descended from a woman called Nensang Kanau who lived near Bukit Semabang in Ulu Simunjan Kiri.

One day, she went to the forest to gather jungle produce for food.

After several days, Nensang Kanau did not return leaving her three brothers worried about her. So the brothers Bubu Batang, Kerongan Sarang and Pingai Makun set out to look for her, leaving their other sister Kumbang Bunga to look after the house.

They searched and searched for a few days but did not find her until they saw her sitting on a rock in the forest.

The brothers asked her to come home with them but Nensang Kanau refused, saying, “I cannot. I am stuck to this rock and cannot get off.”

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Nensang Kanau was stuck to a rock, and she could not be removed from it no matter how hard she and others tried. Credits: Pixabay.

Each brother took turns trying to lift her from the rock, but she did not even move a budge.

Buku Batang asked how she ended up in her predicament. Nensang Kanau answered, “I do not know. A few days ago I met the spirit, Gergasi (giant) and married him. Perhaps that is the reason. Set a trap in the forest and catch him.”

Thus, the brother set up a trap of a simple rattan noose usually used to catch deer. After some time waiting, the giant was caught in the noose.

The brothers wanted to kill him but the Gergasi pleaded for his life, “Do not kill me. I have married your sister and now I am your brother in-law.”

Upon hearing this, Bubu Batang said, “In that case you had better come home with us.”

After this, Nensang Kanau was released from the stone and the five of them went home together.

The Sebuyau people, the descendants of the giant and Nensang Kanau

Time passed and Nensang Kanau became pregnant with the giant’s child. The spirit then gathered his brothers-in-law telling them, “Now that my wife is pregnant I must go back to the forest because I am a spirit and cannot live for long in the company of human beings. If my child is born you must call him Tewa Tui and if he has son you must call him Tong Gigi. If Tong Gigi has a son you must call him ‘Sabut Wi’.

Then, the giant left them and returned to the jungle where he may still be living for all we know.

When Nensang Kanau’s son was born, they named him just as the father would have wanted, as did his son and his grandson.

This story was sent by a man named D.C. Walker from Serian to the Sarawak Gazette on Apr 7, 1949.

Legend of tau tepang, the Iban concept of the evil eye

The evil eye is a curse or legend believed to be cast by a malevolent glare. Many cultures across the world believe that receiving the evil eye will cause misfortune or injury. Those who can cast the curse were also called “evil eyes”.

Here in Sarawak, the Iban community also have their belief in the evil eye and it is called “tau tepang”.

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Do you have the evil eye? Credits: Pixabay
The legend of tau tepang

In the olden days, there was a man who went to the forest with his blowpipe to shoot birds.

He managed to shoot an Argus pheasant or in Iban Burong Ruai. After he killed the bird, he brought it back to the longhouse.

On his arrival, the man placed the dead bird in a winnowing basket (chapan) on his communal veranda.

The children rushed to look closely at the bird. As they stood near it, the bird suddenly gave a strange low sound known as “ngembau” in Iban.

Some of the children laughed at the sound while the rest of them ran to tell their mothers.

Upon hearing this from the children, the women came out. Some of them opened the bird’s mouth and noticed a tiny thing like a knife stuck in its throat.

One of them voiced out, “It must be a knife given to us by Kumang and Lulong, the goddesses of Gelong and Panggau Libau, so that we can become experts in weaving pua kumbu and other clothes.”

Eating the Argus pheasant

After that, the man dressed the bird for cooking. He took the knife out from its throat and gave it to his wife.

He also divided the meat among those who wanted to eat it. However, only few of them ate it. On the same night, one of the women dreamed she met a spirit who told her that all those who had eaten the bird must become evil eyes.

The next morning, the woman told her dream to the people of the longhouse. They were frightened knowing that the curse would not only affect them but their descendants as well.

Right after the event, the people of the longhouse separated themselves from those who had eaten the bird.

They refused to farm on the same land nor approve the marriage of their children with those from the evil eyes lineage.

This taboo is still continued in some places even to this day.

A person with the evil eyes is believed to never have a good effect on anything. If they were to pass a fruit tree and say how plentiful the fruits were, the fruit would suddenly drop and become rotten.

Again, if they were to pass a hen with many chicks and remark how plentiful they were, that same hen would never produce as many chicks as before.

This is why people believed that tau tepang people will always remain poor.

The legend of Batu Puyang in Batang Ai you probably never heard

The story of petrification is common around the world, the oldest in Western literature probably being the tale of Medusa. Even here in Sarawak, many have heard stories and folktales of how people or buildings have turned into stone.

Here is one story of that is actually very similar to the legend of petrification in Fairy Caves, Bau, but this legend comes from the Batang Ai area:
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Batang Ai Dam lake.

In the olden days, there were certain things which one was forbidden to laugh at, for fear of incurring ‘kudi’, a state of flood and disaster brought on by the wrath of the spirits.

Anybody to have committed these taboos were believed to have suffered from dreadful punishment.

According to Iban traditional belief, the virgin forests in those days were inhabited by all kinds of spirits such as Antu Babas and Antu Keranggas.

These spirits did not like to hear words being said in arrogance or see men doing taboo things.

Legend has it that in Batang Ai, not far from a place called Rantau Panjai, there was a limestone hill called Batu Puyang.

Long time ago, this hill was the site of a longhouse under the tuai rumah (headman) named Puyang.

How the name Batu Puyang came about

About four centuries ago, the headman held a Gawai Burong (Bird Festival) at his longhouse.

He invited many people to join in the celebration. During the festival, a young boy went out to examine the catch in his grandmother’s fish trap.

After checking and finding that the trap was empty, a funny thought occurred to him and he thought it would be funny to play a trick on his grandmother.

He took a poo, and wrapped it up carefully in a leaf. He then brought it home and handed it to his grandmother. Expecting to see the day’s fresh catch, the grandmother was angry to find his fresh, steaming poop instead.

She vowed revenge. Later that evening, she put a cat in a dress belonging to a girl and released it in the middle of the Gawai Burong celebration.

As the cat walked among the celebrants, they laughed to see it.

Apparently, this was a big no-no to the greater spirits. Suddenly, the sky became dark and the wind blew so hard that everybody became alarmed.

Rain began to fall in torrents and the sound of thunder became deafening. As the rain fell onto the longhouse, the building and its people (including her grandson) were transformed into stone, which are now known as Batu Puyang.

Similar legend to Fairy Caves Bau
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Fairy Caves.

The legend of Batu Puyang has a lot of similarities with Fairy Caves, Bau. For the one in Bau, the story started from a poor boy and his mother who lived at a big Bidayuh Kampung known as Kampung Kapur near Fairy Cave,

Similarly, a Gawai celebration was held at one of the kampung houses.

The boy came and peeped in on their celebration, making the homeowner unhappy. To cast the boy away, the homeowner gave the boy some sugarcane waster wrapped in a leaf, telling him there was pork inside.

The boy happily went home to give the wrapped ‘pork’ to share with his mother. After finding out it was just waste inside, the mother sought out revenge against the people of the kampung.

Similar to the legend of Batu Puyang, she took a cat and dressed it in a beautiful outfit. She threw the cat in the middle of the Gawai celebration. As they began to laugh at the sight of a cat in a dress, the sky also roared with thunder and lightning.

When the storm eventually stopped, all the villagers had turned into stone, making up the stalagmites and stalactites inside Fairy Cave.

How the two legends from two different races and parts of Sarawak had so much similarities, we may never find out.

Legend of a two-tailed monster and how poison came about in Borneo

Poison always plays a role in a legend or fairy tale. The most famous example is in Snow White where the evil queen gave the princess a poisoned apple.

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Here in Borneo, we have our own version of how poison came about and it came from the mountainous part of this island.

According to Gallih Balang from Pa Longan who wrote to the Sarawak Gazette on July 31, 1965, the legend starts with a hunter named Parang.

One day, while he was out on a hunt, he walked and crossed many streams and mountains. On his way to the top of a hill, he saw a cleared field.

Parang was interested to examine the field and wanted to know what kind of creature could be there. He then decided to sit and watch.

The appearance of a monster

After some time, there came a strange monster. At first, Parang thought it was a crocodile. Unlike a crocodile, however, the creature had two tails.

The appearance of the crocodile amazed Parang as he never seen such a creature.

When Parang returned home, he told his fellow villagers what he had seen. They all gathered together and decided to kill the monster.

Gathering all kinds of weapon such as blowpipes, knives, spears and shields, they all went ahead to find the monster.

When they reached the field, the two-tailed monster was not there. So they decided to wait until the creature came back.

The moment the monster appeared, the villagers killed it. They then discovered that the name of the monster was Ale, the eater, and were relieved with its death.

About three months after they killed Ale, the villagers returned to the site where they killed it.

They found the body had rotted away but only its tails were still fresh as if still alive.

They took the tails home and used it to poison animals and people(!). That was how poison was discovered in Borneo. At the time of Gallih’s account in the 1960s, it was believed that the Bisayas in the interior and along the coast still used the poison.

According to Gallih, the people named the place where the monster was killed Budok Ale, and it is actually not far from Long Bawan, Kalimantan.

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A view of Long Bawan in 2019.

Sarawak’s forgotten source of entertainment, Band Day

The current generation should be grateful that entertainment is so easily available nowadays. Imagine living in Sarawak in the late 19th century with no smartphone, internet or TV… how did people entertain themselves?

Like most parts of the world in those days, people turned to music.

For the-then Kingdom of Sarawak, having a ruler who was real fan of music did play an influence on Sarawakians’ exposure to music as entertainment.

According to historian W.J. Chater, the second White Rajah Charles Brooke was passionately fond of music.

Rumour had it that was probably the reason he married Ranee Margaret, who, under her maiden name of Lady de Windt was for some time during the 1860s regarded as the finest amateur pianist in France.

‘The Band’ in the olden days

If you hit a club or bar in Kuching, Miri or Bintulu, there’s a chance that the band playing comes from the Philippines.

Apparently, Sarawak has been inviting Filipino bands to play music here since the 19th century.

“There had always been a band of sorts in Kuching, but the Rajah decided that he wanted somethinng better; so in early 1888 he made a special visit to Manila to engage a Filipino band and although he had only little real knowledge of music insisted on auditioning and selecting the bandsmen himself,” Chater wrote.

Charles was shocked at first when the bandmaster whom he had engaged was enticed away for higher pay.

However, everything went well when the band duly arrived in Kuching in May that year, accompanied by a new bandmaster named Polycarpo.

Charles was hands on with his band. He even insisted that all programs were carefully selected. If the music failed to be up to standard, the bandmaster would receive a stern rebuke at the end of the performance.

The birth of Padang Merdeka

The first thing Charles did after employing his band was to find a location for the band to play at. He wanted it to be somewhere in town so that the public could watch the band’s performance.

So in 1889, the Rajah transformed what was once a swamp into what became known as the Esplanade (later Central Padang and now the Padang Merdeka).

Back then, the site was an ornamental garden with a bandstand in the centre.

The first public performance given there was a great event for Kuchingites. To mark the special occasion, the bandmaster composed a special tune called “The Sarawak Waltz”.

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The first band that came to play in Sarawak was from the Philippines. Credits: Pixabay.
Was Sarawak’s band days a hit or a miss?

While the Rajah’s support for music and artists was undeniable, Chater shared that the opening of the Esplanade brought band days which were unanimously recorded as the most unpopular social functions ever introduced by the Rajah.

When he was in his 70s (with one deaf ear and only little hearing in the other), he still insisted that band day should be held twice a week. Additionally, he ordered all his European officers to attend.

“One these occasions, he used to like to surround himself with the prettiest ladies of all communities and once the band had started nobody even dared to whisper without receiving his icy stare,” Chater wrote.

The Rajah even did something that would be considered against our present day lawbour laws. Since in those days, there was no such thing as annual increment in salaries, the Europeans officers only received their increment when the Rajah remembered them. Thus, it became a matter of “no band, no rise in salary.”

Ranee Sylvia’s thought of Sarawak band day

When Ranee Sylvia Brooke was still the Ranee Muda, she disliked band days so much that she wrote about in her book The Three White Rajahs.

“There was an extremely undesirable ceremony called ‘Band Day’, when twice a week everyone would dress up in their best clothes and congregate round the Rajah upon a stretch of grass where the band would play classical music, or would respectfully listen to the discordant sounds issuing from the Filipino band, which fortunately for him (the Rajah) was unable to hear. ‘Ah’, he would say, tapping his stick upon the ground, ‘Mozart… very lovely’, although the actual melody they had been playing at the moment was Chopin. None of us dared contradict him,” Sylvia wrote.

Nonetheless, the Ranee still found delight from watching some of the officers, who having put in an appearance and been seen by the Rajah, would then try to slip away for a drink at the Sarawak Club.

Only a few managed to escape as reportedly the Rajah’s eagle eye would usually draw them back.

Sylvia also shared that at the end when the Sarawak Anthem was being played and everyone stood to attention, a sigh of relief would ripple through the crowd.

The end of Sarawak Band Day

Eventually, Charles himself could not stand the band. On May 22, 1910, he wrote a letter to the Commandant of Sarawak Rangers to whom the band was attached to.

He wrote, “The band was somewhat worse last evening and the programme very badly chosen. I can’t stand this and longer and I now direct you to inform the Bandmaster Julian de Vera, that he is to do no more duty and he will retire on pension $6 per month as from today. Put the other man (Pedro Salosa) in his place, and I will see to the band when I return. It is much better to have none at all than a bad one. Be good enough to carry out these orders to the letter.”

Hence that was how de Vera’s 21 years of service as bandmaster abruptly came to an end. After that Pedro Salosa replaced him as bandmaster and he continued to serve until 1932. It was when the band was disbanded along with Sarawak Rangers.

The legend of Kuala Sibuti’s buried treasure you probably never heard of

Buried treasure always comes with a story or legend. Sometimes, it even comes with a curse.

Here is a legend of buried treasure in Kuala Sibuti, Sarawak that was recorded by Sarawak Gazette writer R. Nyandoh:

Long time ago, a vessel was wrecked at Tanjung Payung somewhere near Kuala Suai, south of Niah river.

The vessel carried many passengers as well as their valuables.

After the wreck, the survivors managed to float off on a small box. This boat eventually made its way to Kuala Sibuti.

There the people dug a large hole and hid their belongings. To mark the site, they plant a tree called Kaya Ra which was not found in any part of Sarawak.

Many years later, the Kedayans came and settled down in Kuala Sibuti. They found the belongings that were previously buried there. What were left were broken pots and jars which the Kedayan called “Gusi”.

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The curse of Kuala Sibuti’s buried treasure

One day, a woman named Hanipah was collecting shrimp at Kuala Sibuti. She accidentally caught a golden cup in her net.

Happy with her potential for riches, she decided to sell the golden cup.

With her newfound wealth, Hanipah went on a pilgrimage to Mecca. Many years later, despite having many children, only a few them survived.

She blamed the deaths of her family members on herself for taking and selling the golden cup.

After Hanipah, there was another person who accidentally found one of the buried “gusi”.

Allegedly, a Chinese man named Eng Soon found a jar while planting coconut trees. He tried to find more treasure by digging around in more places, but he was not successful with his attempt.

What happened to Eng Soon and the jar that he found remained a mystery to this day.

In the following years, many have tried looking for the buried treasure in Kuala Sibuti.

It is said, however, that whenever they started digging, wind, rain and storm will start to pour in. This has left them too frightened to carry on digging. Eventually, people stopped trying to look for the buried treasure of Kuala Sibuti.

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