28 May 1890

Leitmeritz, Bohemia, Austria

28 May 1890

Prof. Ferdinand Blumentritt

My Brother,

Your letter has given me much pleasure because you have accepted my suggestion that you translate Kern’s article. As soon as I have more time – I believe in July – I will begin this work.

As to the word mandaya, I believe the Jesuits are right in their interpretation: man = inhabitant and daya – ilaya = they are in the north. From the etymological point of view, it would be difficult to connect it with the dayaks of Borneo, although we cannot deny the close relationship which exists between the non-Christian tribes of the Philippines and the dayaks of Borneo, above all ethnologically. Those who are well-versed in the subject have not yet reached a definitive opinion on the origin and interpretation of the name of the Dayaks of Borneo. The truth is that the Dayaks themselves have not adopted this name; they know no other name for their race except Olo-Ngadschu, Olo-Ott-Danom, etc., according to the tribe to which they belong. The noun dayak was introduce in scientific nomenclature only a century ago, although it is possible that the Malayans on the coast of Borneo might have given this name to the Olo-Ngadschu, etc., before that. The majority of the scholars attribute the origin of the name dayak to the word daijak, or daijadaijak[1] which in the language of the Dayaks means to reel (like a drunkard or a little child who cannot walk yet), others to daia daja which in the Sampit dialect of the Dayaks means deceit, cunning (the equivalent of the Tagalog dayah), others to daya which means man or being in the Dayak’s dialect.

Only one author (in Globus, volume XX, p 258, no. 17) says that in northeast Borneo, daya or dayak means interior of the country, which can also lead to ilaya. Unluckily I no longer have in my library the excellent book of Hardeland, Dajacksch-Deutches Worterbuch, Amsterdam, 1859.

I do not know if sundang and balnao are really Mandaya words or if the missionaries have applied to them that name because of their similarity to the genuine sundang and balnao. All Spaniards, and also Jesuits, lack the scientific thoroughness and precision of German and Dutch scholars. Also, I thank you for your interesting explanation of silib; tagai-tagai, etc. It is necessary that the Malayans themselves undertake the study of ethnography of their people, because they can easily see the light while the Europeans grope in the dark.

I have the complete works of Herder, who is one of the noblest men of our nation. In an age when even some intelligent men look down on folk songs, he recognized the high value of folk poems, and his Stimme de Volker [Voice of the People] has opened a new era not only for historians of literature but also for ethnologists.

Now we have a similar man, the great ethnologist, Bastian of Berlin, whom you know. His edition of the sacred legend of the Polynesians has caused great sensation. It proves that no other people of the world possesses a legend as magnificent in poetic conception and tenderness as that of the Polynesians. Those who persist in believing in the innate superiority of the white man should be hooked to a plow together with a carabao.

I am glad that Rizal’s Morga has been received well, which is to be expected. I intend to send Reyes the second copy of Morga which I have bought. How can I send it to him so that it will reach him safely?

Soon I’ll send you Pages[2].

With regards from all of us to you and your family.

Yours,

Blumentritt

01-534 [Family]