THE BINUA OF JOHOttE, 
275 
quired during the marriage are divided equally between them and the 
widow, who, however, is considered as a trustee for the children. The 
laddng is inherited by her. On the death of the wife, the husband 
surviving, her ante-nuptial goods go to her children, and the goods in 
common are equally shared by the husband, and the children, who 
leave their father and live with the nearest female relatives of their 
deceased mother. 
Amongst the Bermun tribes there is a more complete gradation of 
functionaries than amongst the Binuas. Thus the Mintira have the 
Batin Palimei, who rules in Jimpul, Batin Chinehang, in Johole, 
Batin Pachu at Bautang Muar, Batin,Kichi at Ulu Muar, and Ba¬ 
tin Jfedam on the borders of Pahang and Muar. Each of these Batins 
has under him a Jinnang, a Jukra or Jorokra, and an indefinite 
number of Panglunas and Ulubalangs. On the death of a Batin a 
successor is chosen from amongst the sons of his sisters. 
Religion and Traditional Origin. —So far as I have been able 
to ascertain, the Bermun tribes have no idea of a Supreme Deity, and 
I took It for granted that I would find the Binua equally atheistic. 
My surprise was therefore great when I discovered that they have a 
simple, and, to a certain extent, rational theology. They believe in 
the existence of one God, Pirman, who made the world and every 
thing that is visible, and at whose will ail things continue to have 
their being. Pirman dwells above the sky, and is invisible. Inter¬ 
mediate between Pirman and the human race are the Jin,—the most 
powerful of whom is the Jtu Burnt or Earth Spirit, who is Pirman’s 
minister. He dwells on the earth, feeding on the lives of men am! 
of all other living things. It is the Jm Burnt who sends all kinds of 
sickness and causes death; but Ins power is entirely derived from 
Pirman. Each species of tree has a Jm. The rivers have a spi¬ 
ritual life, but it is that of the Jui Bumf, who haunts them with 
his power. The mountains are also animated by him. He does 
not, therefore, appear to be entirely a personification of the destruc¬ 
tive power of nature, but to be, to some extent, identified with its 
living force also. There is no religious worship, but to avert 
death recourse is had in sickness to a Poyang, no other person 
being supposed to have the right of imploring mercy from Pirman. 
The Poyangs are an order of men combining the functions of priest, 
physician and sorcerer. The Malays appear to be more superstitious 
than the Binuas, and to have a greater faith in the efficacy of the 
supplications of the Poyangs, and a greater dread of their superna- 
