Pagan races of the Malay Peninsula - Sabrizain.org

THEORIES OF VAUGHAN-STEVENS 623
These patterns, then (according to Vaughan-Stevens), represent ideographs
drawn direct from nature (in the first instance at all events), but complicated by
the addition of distinguishing marks, which cannot be separated from the patterns
themselves. The Semang theory of the evolution of these patterns, which they
are declared to illustrate Vjy a number of series proceeding from the simplest
to the most complicated forms, may or may not have been [in Dr. Preuss's
opinion; in ours most certainly must have been] due to injudicious "leading"
questions put by Vaughan-Slevens— at all events it is described very properly by
Dr. Preuss as a perfectly valueless exercise, such as might occupy an ethnologist
at his study-table. The same general remarks apply to the "somewhat incomprehensible
" grouping of the patterns on the quivers and charm-bamboos,
for which we are similarly given a number of sets, in this case too proceeding
from the simplest (representing the mildest diseases) to the most complicated
(representing the worst), although [as Vaughan-Stevens here quite rightly objects]
it is certain that the patterns for the most serious diseases would naturally have
been developed before those for the milder ones.
The classification of the comb patterns is next discussed by Dr. Preuss, and
certain conclusions drawn therefrom, but as both classification and conclusions
are based on the untenable " flower "-theory, which we have elsewhere exposed,
no more need be said on the subject here.
Finally, the markings on the pandanus leaves ("buyu")are considered as
possibly taken from nature, though the alleged connection between the triple
ring-lines and the three kinds of lightning is somewhat mildly described as
obscure. [We may add that in our own view there is no proof whatever of the
former, and that the latter statement is utterly absurd.]
The comparative rarity, if not the complete absence, of any identity of
pattern as between the various panels of the 140 different comb-designs is then
touched on, and the possible cause of those divergences considered, the use of
the alleged special signs or marks ("gehab," "edziat," "ob," and " kos ") being
considered in this connection, and the superfluous character of the " tCpi "-line
[for the real explanation of which see our text] is pointed out.
The classification of the so-called "was"- and " pawcr "-patterns is then
discussed, as to which the same comments may be made as have been above
applied to the theory of the comb patterns. Dr. Preuss himself very justly
points out many inconsistencies and difliculties. We ourselves have explained
in the text the real signification of many of the terms, notably " kabu salag,"
" kabu padi," "neing," "behai,"and (as mentioned above) " tcpi," and it is
therefore unnecessary to recur to the question here. Turning to the patterns on
the charm-tubes, quivers, and blowpijies, Dr. Preuss observes that "on account
of their greater lack of system they appear to be older than the combs," although,
of course, according to the Vaughan-Stevens' theory, it was the comb patterns
that were developed first. Nevertheless the combs are treated first in order, and
the legend of their introduction is related in detail. The comb patterns are then
analysed and shown to consist, generally speaking, of a broad band in the centre
called " tin-weg," with two narrow bands at the top, which (according to
Vaughan-Stevens) are called " was" and " pawer," and two lower bands alleged
to be of no special importance. [We have in the text already exposed the
baseless character of this imaginary system.]
We are next asked to believe that the different ]5arts of the same comb
pattern are supposed to act independently of and successively to each other ;
if the
"was" does not act, the " pawCr " will, and if that fails, the "tin-weg." No
reasons are given for this remarkable hypothesis, the accuracy of which must be
challenged when we find that certain of the combs, whose patterns are designed
to protect the wearer against dtinily illnesses, have nothing but a " tin-weg," and
that the "was" and " pawCr " are in themselves of no utility whatever. Dr.
Preuss himself " receives the impression " that the flower-patterns ("was "and