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J. Hooykaas the Rainbow in Ancient Indonesian Religion In J. Hooykaas The rainbow in ancient Indonesian religion In: Bijdragen tot de Taal-, Land- en Volkenkunde 112 (1956), no: 3, Leiden, 291-322 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/28/2021 02:58:39PM via free access THE RAINBOW IN ANCIENT INDONESIAN RELIGION Still seems, as to my childhood's sight A midway station given For happy spirits to alight Betwixt the earth and heaven. THOMASCAMPBELL, TO the Rainbow st. 2 Introductwn. earth is not without a bond with heaven. The Bible tells US that in a fine passage, where the rainbow appeared as a token of Ethis bond, Gen. IX.13: I do set My bow in the cloud and it shall be for a token of a covenant between Me and the earth. The Greeks also knew, that, however easy-going their gods might be, there was a link between them and mortal men. That link was represented by Homer as the fleet-footed Iris, who with later poets became the personification of the rainbow. A beautiful picture of the Lord in a 12th century English psalter 1 shows that the rainbow also in Christian conception keeps its place as 'a token of a covenant', for Christ, in that picture, is seated on a rain- bow, with His feet nesting on a smaller bow. Thus we Europeans are acquainted with the rainbow as the bond between heaven and earth through both sources of culture which still nourish our civilisation. It hardly needs emphasizing, that each religion has its own view ofthe rainbow. The ancient Hebrew would not even think of treading on it or of ;sing it as a boat, and the Greeks would have considered the%ery thought of such a thing as 'hybris', presumption - yet one never knows with mystics and poets, as my motto shows. A glance at J. Hastings' Dictionary of the Bible (S.V. rainbow) and his Encyclopaedia of Religion and Ethics (S.V.prodigies and portents) shows US,that mankind in different times and places has looked on the rainbow in a similar way, sometimes as 'the dead people's road' or 'the bridge connecting heaven and earth.' Ernst Kitzinger & Elizabeth Senior, Portraits of Christ, with 16 colour plates and 14 black and white illustrations and a text, The King P~uinBooks, 1940, plate VI. Downloaded from Brill.com09/28/2021 02:58:39PM via free access DR JACOBA HOOYKAAS. Outside Java-Bali. So it is not strange that we should. find the rainbow in ancient Indonesian religion also as a means of contact between mortals and the realms above. This is most emphatic with the Torajas of Middle-Celebes (now: Sulawesi), where the priestess seems in her trance to be using the rain- bow as a boat in which to travel to heaven. Since there has been some discussion as to whether a boat or a bridge was imagined, I give the passage in question in translation from the Dutch. I hope that, even through the veils of two translations, some of the vigour and beauty of the ancient text has been preserved. The reader wil1 notice the parallellism, the habit of repeating the substance of each line in different words of almost the same meanina, a device which is widely used when the text has been made for declamation, not for silent reading.2 The priestess 3 is sitting near a sick person; she is swathed in wrappings which completely cover her, and in this way travels, invisible to men, to heaven in order to fetch 'spiritual' strength for the sick person. She recites (27 out of 227 verses quoted) : Come, wind, take me with you; come, lightning, light me, blow me through the firmament yonder, steer me through the sky upwards, that our flight may be fast, that our journey may be quick. Now we are on the ridge of the roof, we are above, on the roof, let US now spring up,4 that the ridge of the roof may not fa11.4 We know this parallellism from the psalms, e.g. V. 1 Give ear to my words, o Lord, consider my meditation. V. 2 Have mercy upon me, o God, for I am weak, o Lord, heal me, for my bones are vexed. "r N. Adriani ei1 Dr Alb. C. Kruyt, De Barèë-sprekende Toradja's van Mid- den-Celebes, Landsdrukkerij, Weltevreden, 1914, 111 p. 668;.reedited in Ver- handelingen Iconinklijke Nederlandse Akademie van Wetenschappen (abbrevia- tion : Adriani-Kruyt). These lines have become misplaced in the original text; I have restored them here. Downloaded from Brill.com09/28/2021 02:58:39PM via free access THE RAINBOW IN ANCIENT INDONESIAN RELIGION. 293 - Go on, let US not stop, continue, do not cease, go on, db not stop. Blow, wind from the sea, carry us over the earth, Blow, wind from the land, carry us over the ground. Row, ye birds of bright plumage use the oars, ye ospreys, with one pull of the oars we are far, as soon as we row we advance ! So let me enter the wide space, in the sky, in the midst of the firmament. That is something like going ahead, that is something like flying. ............................ The rainbow is our conveyance, the bridge rails are of gold . If the rowing of the colourful birds and ospreys and the word 'con- veyance' make us think of a boat, the wordfor bridge (ntété) is unmis- takable in Indonesian languages.5 I suggest that the- force of the parallellism may have caused a less exact word - a process that . h sometimes occurs in this figurc of speech.6 Dr Adriani :bimself- Gas so, much impréssed by.;this'.ntété, thft -he .concedes, -. i .I though r61uctantly f "the rainbow seems here to-serve less as a boat than as a ; . *- bridge" (Adriani-Kruyt p. 676 Aantekeningen 2). .Professor- Berg- draws my .attention to the fact that Jav. titihalt, k.i. for t~inggaltga~i,means horse, con- l.: -. aeyancr. l ti e.g. W. I.. Steinhart, Niassche Priesterlitanieen, Verhandelingen van het Ko- ninklijk Bataviaasch Genootschap etc. (abbreviated: VBG) LXXIV, 1938,..p. 3 42, &,51 & passim, where as the 'synonym' of number, often another numbei,- is wed; and where we happen to guess what it should be, the second number, which is given in the parallel, is likely to %e the wrong one, e.g. p. 42 where are the eleven layers of the firmament, the twelve dwelling-places? Now there-is no doubt that Nias religi0.n usually imagines @e universe to con- sist- of- nine .layers or- dwellingplaces, each one inhabited by.,a:nearly_deieed priest(ess). Two rnay be added,-i£ one considers-the Gods of -the Upper- and . 1 Under-world as having a layer of their own. But twelve, being an even num- ber, is unlikely. Cp. the Balinese mérus (pagodas), which are supposed to represent the universe and always have an odd number of roofs, eleven betng the maximum. Another Nias parallel is given in order to demonstrate that the second half Downloaded from Brill.com09/28/2021 02:58:39PM via free access 294 DR JACOBA HOOYKAAS. Another passage shows clearly, that a boat is meant in our Toraja- text : 7 embark on the rainbow ! The old slaves, I let sit in front, and I shall be sitting at the rear. We are al1 aboard. When al1 are aboard, al1 have embarked, in the concavity of the rainbow, take US with you then, rainbow, carry with you the souls. Come, wind, take US up, upwards int0 the sky, int0 the firmament. I use the rainbow as a conveyance, the lightning as a railing . One notices, that in the last two lines, in which obviously the Same thing ihould be expressed as in the last two of the first passage quoted, no bridge is mentioned. Moreover boats for carrying souls int0 the other world are a wide- spread notion in pre-Hindu Indonesian religion, as we shall see below. As for the Torajas, they had other means of flying to heaven than the rainbow. Men flew in their shields, women in their large ritual hats. A ritual swing was also used for flying int0 heaven.8 Reading Toraja and other similar religious texts, one gets the im- , pression, that flying is the most important occupation of priests. So in the following parallel verses, Toraja 'priestesses' is synonym with 'airborn travellers' : feed, priestesses ; drink, airborn travellers.9 of a parallel does not express an exact parallel of the first. Op. cit. p. 50 v. 573, where the difficulty of the journey of a priest to the Uppergod is described by the words : Then his bridge is: the blade of a swosd; the stairs: the sharp of a knife. Now the blade of a sword happens to be a well-known image for the difficult way to heaven, while stairs are a rather clumsy parallel of a bridge and a poor simile of the sharp of a knife; a similar case as 'bridge' for 'boat' in the Toraja-text (note 5): - - 7 Adriani-Kruyt p. 695. Adriani-Kruyt p. 678 n. 24 Ds Alb. C. Kruyt : Het schommelen in de Indische Ar&i+l, BK1 97, 1938, p. 362-424. e Adriani-Kruyt p. 678. Downloaded from Brill.com09/28/2021 02:58:39PM via free access THE RAINBOW IN ANCIENT INDONESIAN RELIGION. 295 For the isle of Nias (W of Sumatra) we have two priests' songs, which served to initiate priests int0 their duties.6 There it is explicitly defined in a lofty passage, what a priest's or priestess' function is : 10 Mother Fotori Lowalani, Mother Fotori Luo Sambua is the priestess who gathers the life of the soul, the priestess who gathers the spirit of the soul.
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